Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	earth_n	lord_n	11,262	5	3.6461	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B11188	Tvvo sermons preached before the Kings Maiestie at Whitehall. Of the birth of Christ The one on Christmas day anno 1609. The other on Christmas last anno 1610. By the Bishop of Elie his Maiesties almoner.	Andrewes, Lancelot, 1555-1626.; Andrewes, Lancelot, 1555-1626. Sermon preached before the Kings Majestie at White-hall, on Munday the 25. of December, being Christmas day, anno 1609. aut; Andrewes, Lancelot, 1555-1626. Sermon preached before His Majestie at White-Hall, on Tuesday the 25. of December last, being Christmas day. aut	1610 (1610)	STC 628; ESTC S100160	36,554	97

shall obserue a good correspondence still This Ecce here to the last a Cap. 1.31 Ecce concipies of the Blessed Virgine That to Esay's b Esai 7.14 Ecce concipiet Virgo That to Dauid's c Psal 132.11 Ecce de fructu ventris tui That to Abraham's d Gene. 22.18 Ecce in semine tuo and so vp till ye come to e 3.15 Semen mulieris There they first begin and take light one from an other till they come to this Ecce natus est bodiè the Ecce of all Ecce's the last and highest of them all And as a Beacon serueth to call and stirre vp men to haue regard so is this here to excite them and in them vs all with good attention to heare and to heed these so great good tidings And indeed who is not excited with it whose eye is not turned to behold this Ecce whose eare standeth not attent to heare this Euangelizo Chap. 1.29 whose heart doeth not muse what maner of message this should be THis it is then Quòd natus est The birth of a Childe That there is borne that there is one borne this Day the cause of all this ioy There is ioy at euery birth Sorrow in the trauaile saith our Sauiour but after the deliuery the anguish is no more remembred for ioy that a man is borne into the world But the greater hee is that is borne and the more beneficial his birth the greater adoe is made And among men because there are none greater then Princes and great things are looked for at their handes Gene. 40.20 Mar. 6.21 their birth 's are euer vsed to bee kept with great triumph Pharaos in the Old Herods in the New both their Natus est's dayes of feasting Now of him that is borne here it may truely be said Ecce maior hîc Mat. 12.24 Beholde a greater is borne heere One whose birth is good newes euen from the poorest Shepheard to the richest Prince vpon earth Who is it Three things are saide of this childe by the Angel 1. Hee is a Sauiour 2. Which is Christ 3. Christ the Lord. Three of his Titles well and orderly inferred one of another by good consequence We cannot misse one of them they be necessary all Our method on earth is to begin with great In heauen they begin with the good first First then a Sauiour that is his name Iesus A Sauiour Soter and in that name his benefit Salus Sauing health or Saluation Such a name as the great Oratour himselfe saith of it Soter In Verr. 4. Hoc quantum est Ita magnum est vt latino vno verbo exprimi non possit This name Sauiour is so great as no one word can expresse the force of it But we are not so much to regard the Ecce how great it is as Gaudium what ioy is in it that is the point we are to speake to And for that men may talke what they will but sure there is no ioy in the world to the ioy of a man saued no ioy so great no newes so welcome as to one ready to perish in case of a lost man to heare of one that will saue him In danger of perishing By sicknesse to heare of one will make him well againe By sentenceof the law of one with a pardon to saue his life By enemies of one that will rescue and set him in safetie Tell any of these assure them but of a Sauiour it is the best newes he euer heard in his life There is ioy in the name of a Sauiour And euen this way this child is a Sauiour too Potest hoc facere sed hoc non est opus eius This he can doe but this is not his worke a further matter there is a greater saluation He came for And it may be wee need not any of these we are not presently sicke in no feare of the law in no danger of enemies And it may be if we were we fancie to our selues to bee releeued some other way But that which he came for that sauing wee need all and none but He can helpe vs to it We haue therefore all cause to be glad for the birth of this Sauiour I know not how but when we heare of sauing or mention of a Sauiour presently our mind is caried to the sauing of our skin of our temporall state of our bodily life and further sauing we thinke not of But there is another life not to be forgotten and greater the dangers and the destruction there more to be feared then of this here and it would be well sometimes we were remembred of it Besides our skinne and flesh a soule we haue and it is our better part by far that also hath need of a Sauiour that hath her destruction out of which that hath her destroyer from which she would bee saued and those would be thought on Indeed our chiefe thought and care would be for that how to escape the wrath how to be saued from the destruction to come whither our sinnes will certainly bring vs. Sinne it is wil destroy vs all And to speake of a Sauiour there is no person on earth hath so much need of a Sauiour as hath a sinner nothing so dangerous so deadly vnto vs as is the sinne in our bosome nothing from which we haue so much need to bee saued whatsoeuer account we make of it From it commeth vpon vs all the euill of this life and from it all the euill of the life to come in comparison whereof these here are not worth the speaking of Aboue all then we need a Sauiour for our soules and from our sinnes and from the euerlasting destruction which sinne will bring vpon vs in the other life not farre from vs not from him of vs that thinketh it farthest of Then if it bee good tidings to heare of a Sauiour where it is but a matter of the losse of earth or of this life here how then when it commeth to the losse of Heauen to the danger of Hell when our soule is at the stake and the wel doing or vndoing of it for euer He that could saue our soules from that destroyer were not the birth of such a one good newes trow Is not such a Sauiour worth the hearkening after Is hee not It is then because we haue not that sense of our soules and the dangers of them that we haue of our bodies nor that feare of our ghostly enemies nor that liuely apprehension of the eternall torments of that place and how neere wee are to it nothing being betwixt vs and it but this poore puffe of breath which is in our nostrils Our carnall part is quicke and sensible our spirituall is dead and dull We haue not the feeling of our sinnes that we haue of our sicknesse if we had we would heare this newes with greater cherefulnesse and holde this day of the birth of such a Sauiour with ioy indeede We

must needes goe with this Name Which Oyle of gladnesse is not for Himselfe but for vs not for His vse but for ours So he saith himselfe in his first Sermon at Nazareth vpon his Text out of Esa 61.2 The annoynting this Oyle of gladnesse was vpon him to bestowe it vpon vs and of vs vpon them especially that through a wounded conscience were troubled with the spirit of heauinesse to turne their heauinesse into ioy Glad then that Hee is come that by his office is to saue and come with the good liking of all to saue vs by Oyle and that the Oyle of gladnesse And yet to make our ioy more full the Angel addeth the third A Sauiour Christ the Lord. which is Christ Christ the Lord. For neither is this all He is not Christ onely Wee must not stay there For the Name Christ will agree hath beene and may be imparted to others besides Many a King in Scripture hath had the honour to cary the Name of Christ but with a difference The King Christus Domini the Lords Christ He Christus Dominus the Lord Christ or Christ the Lord. Consider then how great this Childe is Heb. 7.4 whose Anoynted Kings themselues are For if they be Christi Domini the Lords Anointed His they are for He is the Lord. The Lord absolute without any addition ye may put to it what yee will Lord of men and Angels Lord of heauen and earth and all the Hosts of them Dominus Christorum and Dominus Dominorum Lord paramount ouer all But why the Lord Because this name of Christ will sort with men Nay as Hee is Christ that is Anointed He is man onely It is his name as man for God cannot be anointed But Hee that should saue vs would be more then man and so more then Christ. Indeed Christ cannot saue vs. Hee that must saue vs must be the Lord. Heb. 7.28 For such a Sauiour it behooueth vs to haue as might not begin the worke of our Saluation and leaue it in the middest but goe through with it and make an end too which the former Sauiours could not doe Formerly euer their complaint was that their Sauiours their Christs died still and le●t them to seeke their Kings and Priests and Prophets dropt away still Heb. 7.23.24 for they were not suffered to endure by reason of death But this Sauiour this Christ because hee is the Lord endureth for euer hath an euerlasting Priesthood kingdome prophesie and so is able perfectly to saue them that come to God by him This is one reason why hither wee must come at the last to Christ the Lord and till we be at it we be not where we should Els our Sauiours will die and leaue vs destitute But the mayne reason is set downe by Esay Fgosum Egosum Esa 43.11 saith God himselfe praeter me non est seruator It is I I that am the Sauiour I am and besides me there is no Sauiour None indeed no true Sauiour but the Lord. All other are short Vana salus hominis sayth the Psalme mans saluation is vaine any saluation is vaine if it be not the Lords 1. Those Christs that were not the Lord could saue but the bodie and not one of them quicken his owne soule Christ that is the Lord can saue soules and bodies his owne and others both 2. Those Christs that were not the Lord could saue but from carnall enemies with armes of flesh He from our ghostly enemies euen spirituall wickednesses in heauenly places from Abaddon the great destroyer of the bottomles pit 3. They that were not the Lord could saue but from worldly calamities could but prune and take of the twigs as it were He from sinne it selfe and so plucketh it vp by the roots 4. They that were not the Lord put it off but for a time and after it came againe Temporall onely He for euer once for all and is become Authour of eternall saluation Heb 5.9 to all that depend on him And marke that word eternall For none but the Lord can worke eternall saluation 5. They all had need of a Sauiour themselues and of this Sauiour Hee needs none receiues of none imparts to all as being not a Sauiour onely Ver. 30. but Salus ipsa in abstracto Saluation it selfe as Simeon calleth him of whose fulnesse we all receiue Io. 1. To saue may agree to man To be saluation can agree to none but to Christ the Lord. To begin and to end to saue soule and bodie from bodily and ghostly enemies from sinne the roote and miserie the branches for a time and for euer to be a Sauiour and to be Saluation it selfe Christ the Lord is all this and can do all this Now then we are right and neuer till now A Sauiour which is Christ the Lord. But the name Lord goeth yet further not onely to saue vs and set vs free from danger to deliuer vs from euill but to state vs in as good and better condition then we forfeited by our fall or else though we were saued we should not saue by the match To make vs then sauers and not sauers alone but gainers and that great gainers by our saluation he doeth further impart also the estate annexed of this last title euen whatsoeuer he is Lord of himselfe And he is Lord of life sayth S. Peter Act. 3.15 Life then he imparts And he is Lord of Glory sayth Saint Paul 1. Cor. 2.8 Glory then he imparts And he is Lord of Ioy. Intra in gaudium Domini Enter into the ioy of the Lord. Matth. 25.21 Ioy then He imparts Life and Glory and Ioy and makes vs Lords of them of whatsoeuer is within the Name and title of Lord. For hauing thereto a double right by Inheritance as the Sonne Heb. 1.2 And by purchase as a Redeemer for therefore he died and rose againe that he might be Lord of all Rom. 14.9 contenting himselfe with the former He is well pleased to set ouer the latter to vs and admit vs with himselfe into his estate of ioynt purchase of heauen or whatsoeuer he is owner of that in right of it we may enter into the life glory and ioy of our Lord and so be saued and be sauers more then sauers euery way This also is in the word Lord this benefit further we haue by it And now if we will put together Natus and Seruator Seruator and Christus Christus and Dominus Dominus and Natus Borne and Sauiour Sauiour and Christ Christ and the Lord the Lord Borne take them which way ye wil in combination any of the foure then haue we his two natures in one person In Seruator his Godhead None but God is a Sauiour In Christus his Manhood God cānot be anointed Man may In Dominus his diuine againe the Lord from heauen In Natus his humane nature directly borne of a woman Both euer carefully ioyned and to be

it out and made it the peculiar Text of the day Then Heb. 3.13 it wil not be amisse Donec cognominatur hodiè as the Apostle speaketh while it is called to Day to heare it To morrow the word Hodiè will be lost This day and not any day else it is in season Let vs then heare it this Day which wee can heare no day besides IT is then The first report the very first newes that came as this day of that which maketh this day so high a Feast The Birth of CHRIST It came by an Angel Dixit Angelus then No man was meete to be the messenger of it And looke how it came then so it should come still and none but an Angel bring it as more fit for the tongues of Angels then of men Yet since God hath allowed sinfull men to be the Reporters of it at the second hand and the newes neuer the worse for that Good newes is good newes welcome by any 2. Reg. 7.9 though the person be but euen a foule Leper that brings it Yet that the meannesse of the messenger offend vs not euer wee are to remember this Be the partie who hee will that brings it the newes of Christes Birth is a message for an Angel This had bene newes for the best Prince in the Earth That these Illis heere Dixit illis these parties were Shepheards that this Message came to them needes not seeme strange It found none else at the time to come to The Angel was glad to finde any to tell it to euen to tell it the first hee could meete withall None were then awake none in case to receiue it but a sort of poore shepheards and to them he told it Yet it fell not out amisse that shepheards they were the newes fitted them well It well agreed to tell Shepheards of the yeaning of a strange Lambe such a Lambe as should take away the sinnes of the world Ioh. 1.29 such a Lambe as they might send to the Ruler of the world for a present Esay 16.1 Mitte Agnum Dominatori terrae I says Lambe Or if ye will to tell shephe ards of the birth of a Shepheard Ezekiels Sheheard Eze. 34.23 Ecce suscitabo vobis Pastorem Behold I will raise you a Shepheard the a 1. Pet. 5.4 chiefe Shepheard the b Heb. 13.20 great Shepheard and the c Ioh. 10.11 good Shepheard that gaue his life for his flocke And so it was not vnfit newes for the Persons to whom it came For the Maner The Angel deliuereth it Euangelizando Dixit Euangelizo Churchwise and that was a signe this place should euer bee the Exchange for this newes Churchwise I say for hee doeth it by a Sermon heere at this verse and then by a Hymne or Antheme after at the 14. verse A Sermon the Angel himselfe calles it so Euangelizo vobis I come to Euangelize to preach you a Gospel that first And presently after he had done his Sermon there is the Hymne Gloria in excelsis taken vp by the Queer of Heauen An Angel makes the one A multitude of Angels sing the other The whole Seruice of this day the Sermon the Antheme by Angels all Now the Ende of both Sermon and Antheme Euangelizo gaudium magnum and of the Angels in publishing it and of the shepheards and vs in hearing it is gaudium Ioy for the Benefit and Honour gaudium magnum Great ioy for the great Benefit and great Honour vouchsafed our nature and vs this day Ioy is in the Text and if ioy be in the Time it is no harme We keepe the Text if we hold the Time with ioy For so the Angel doeth warrant vs to hold it Of this Angelicall The diuision or Euangelicall message or as not I but the Angell calleth it Sermon these two Verses I haue read are a part Whereof the former is but an Ecce exciting them to heare it by magnifying the message as well worth their hearing Be not afraid for behold I bring you good Tidings of great Ioy which shall be to all people The latter is the very message it selfe That there is borne vnto you this day a Sauiour which is Christ the Lord in the City of Dauid In the former are these points 1. Feare not it is no ill newes I bring you 2. Nay it is Good newes 3. Good for it is newes of Ioy. 4. Ioy and that no ordinary but great Ioy. 5. Not to some few but to the whole people 6. And not toti populo to all one people but omni populo to all people whatsoeuer 7. And them not for the present but Quod erit omni populo that is and so shall bee to all as long as there shall bee any people vpon earth And by vertue of this Quod erit to vs here this day Ecce Behold such is the newes I bring In the latter The message it selfe the message it selfe The summe whereof is the Birth of a Childe A Childe is borne Three things are proposed of Him 1. This Child is a Sauiour 2. A Sauiour which is Christ The names 3. Christ the Lord Christus Dominus For euery Sauior is not Christ nor euery Christ Christus Dominus Christ the Lord or the Lord Christ He is all three Then haue wee besides The Circumstances three circumstances of the Persons Time and Place 1. The Persons The Persons for whom all this is twice repeated Euangelizo vobis in the first verse Natus vobis in the second But this I make some doubt of whether it be a Circumstance or no I rather hold it a principall part of the Substance as the very word of conueyance whereby it passeth to vs. And sure there is no Ioy either in Euangelizo the Message or Natus the Birth without it without Vobis But if the Message and the Birth it selfe both be ours then it is gaudium magnum indeed Specially if we adde 2. the Time when not many dayes hence The Time but euen this very day And 3. the Place where The Place that it is in no remote Region farre hence but in the citie of Dauid euen here hard by And then lastly in a word Our duety reciprocall what our parts are to performe to these two partes this dayes Message and this dayes Birth of our Sauiour Christ the Lord. Be not afraid HEre is a stop They were afraid that the Message cannot proceede For the sight of the Me●●●nger hath almost marred the hearing of the Message The parties to whom it comes be in such feare as they be not in case to receiue it They were afraid and that sore afraid as is said in the verse before at the sight of the Angel that came with the newes And So were others this was not the case of these poore men onely others and other maner of people were so as well as they This Gospel of

S. Luke is scarse begunne wee are yet but a little way in the second Chapter and wee haue alreadie three Noli timere's in it and all as heere at the comming of an Angel Feare not Zacharie Chap. 1.13 So hee was afraid Feare not Mary Chap. 1.30 So she was afraid And now Feare not these here That it seemes to be generall to feare at an Angels appearing What was it Of what not It was not the feare of an euill Conscience They were about no harme Zacharie was at Church at his office The blessed Virgine I doubt not blessedly employed These heere doing their duety watching ouer their flockes by night Of what yet feared all Wh●● should the matter be It is a plaine signe our nature is fallen from her originall Heauen and wee are not in the termes wee should be not the best of vs all Angels are the Messengers of Heauen Why of the Angel Messengers euer come with tidings but whether good or bad we cannot tell Here comes an Angel with newes from Heauen what newes he brings wee know not and therefore we feare because wee know not Which shewes all is not well betweene Heauen and vs that vpon euery comming of an Angel we promise our selues no better newes from thence but still are afraid of the messages and messengers that come from that place That the message then may proceed Be not afraid this feare must be remoued In a troubled water no face will well be seene nor by a troubled minde no message receiued till it be setled To settle them then for it no other way no other word to begin with but Nolite timere feare not and that is euer the Angels beginning Such is our infirmity euer he must begin with these two wordes Noli timere feare not and so he doth seuen times in this Gospel But feare will not be cast out with a couple of words For no ill tidings till they see some reason to quiet them And no better reason then to shewe they haue no reason to feare For feare is the expectation of euil there is no euill toward them and so they haue no reason to feare Psal 53.5 quod trepidauerunt timore vbi non enit timor As if he should say Angels haue come with weeping newes as Iud. 2.5 If I were such an one if I came with sad tidings ye had reason ye might feare But now your terrour groweth out of errour You are mistaken in me I am no such Angel I am Angelus Euangelizans an Angel with a Gospel one that comes with no bad newes Feare not then There is no euill toward No euill and that were enough for feare not But good tidings But here is a further matter not onely priuatiuê I bring no ill but positiuè I bring you good newes And good newes is Nolite timere somewhat besides that is Feare not but Be of good cheere They be two degrees plainely though one be inferred of the other Feare no ill there is none to feare there is no ill nay there is good towards For good newes is good in that it represents the good it selfe to vs before it come It is but words Gen. 45.17 true But such words made Iacob reuiue againe when he was more then halfe dead euen the good newes of Iosephs welfare Psal 51.8 If I might but heare good tidings saith Dauid when his bones were broken it would make me well againe That Salomon said well Pro. 13.17 A good messenger is a good medicine Specially this here which is so good as it carieth away the name from the rest to bee called the Gospel or the glad tidings as if none so glad nay none glad at all without it It is saith the Apostle odor suauitatis 2. Cor. 2.15 a comfortable sweete sauour It is saith the wise man dulcedo animae sanitas ossium Pro. 16.24 the sweetnesse of the soule the very health of the bones Esa 52.7 It is such saith the Prophet as the lips are pretious and the feet beautifull of them that bring it that a Sauiour is borne as by whom things in heauen and things in earth Col. 1.20 men and Angels which were in feare one of another are set at peace and loue 1 Ioh. 14.18 and Loue casteth out feare giueth the true Noli timere Good newes of ioy For of good newes Tidings of ioy there are more sorts then one Good newes it had beene if it had beene but Euangelizo vobis spem Newes of good hope that had bene enough for nolite timere This is more it is of ioy Rom. 12.12 Ioh. 16.24 gal 4.4 I wot well there is a Ioy in hope spe gaudentes saith the Apostle But that ioy is not full till the fulnesse of time come Nor it is not perfect for it is allayed somewhat with an vnpleasing mixture which is spes differtur Pro. 13.12 and that as the wise man saith affligit animam Hope deferred afflicteth the soule Gaudium spei is nothing to gaudium rei the hope de futuro of a thing to come hereafter nothing to the actuall fruition of a thing present And indeed till this daies newes it was euer Euangelium spei euer in the future tense before Euen the very last before this to the Blessed Virgin Ecce concipies Luke 1.31 Thou shalt conceiue Shalt So it was yet to come This the first in the present tense Not is to be borne is to be sent is to come but Natus est Missus est Venit is borne is sent is come Hodie euen to day takes no time In the Citie of Dauid not farre hence but euen hard by This is Euangelizo gaudium This is ioy indeede But euen in Ioy there be diuers degrees Of great ioy All are not of one size Some there are lesser some as this heere gaudium magnum The fire is as the fuell is and the Ioy is as the matter is There is not like ioy to a shepheard when his Ewe brings him a lambe as when his wife brings him a sonne yet that of a lambe is a Ioy such as it is But then if that sonne should prooue to be Princeps Pastorum the chiefe Shepheard in all the land that were somewhat more But then if he should prooue to bee a Cyrus or a Dauid a Prince then certeinly it were another maner Ioy gaudium magnum indeede As the matter is so is the Ioy. If great the Benefite great the Person then great the Ioy. And heere the Benefite is great none greater as much as the sauing of vs all as much as all our liues and soules are woorth therefore great And the Person great none so great it is the LORD himselfe therefore primae magnitudinis great euen as He is Indeed so great it is that the Prophet bids vs plainly remember no more former things nor regard matters of olde Esai 45.18