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	power_n	8,282	5	4.7469	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72989	The rose, and lily Delivered at the lecture, in Ashby de-la-zouch in the county of Leicester. By William Parks, Master of Arts, and curat of Chelaston in the county of Derby.	Parks, William, curat of Chelaston.	1640 (1640)	STC 19303.3; ESTC S124820	66,672	201

doth quickly apprehend the smoake of vanity in the glory of the world and distinguish it from the truth And he wrote this third booke of the Canticles to ingraffe the love of God in our hearts As the inmost part of the Temple was called h Heb 9.3 Exod 26.34 the Sanctum Sanctorum the Holy of Holies as being the Most holy place so is this booke called Canticum canticorum the Song of Songs from the excellency of it as being the cheefest Song not only of Solomons who wrote i 1 Kings 4 23. a thousand and five but also the most excellent Song that ever was pend as describing the union and Communion betweene Christ and his Church more excellently and elegantly then any other The pen-man of this booke is Solomon which is a name of peace he begins his booke with a k Sol. Song 1 2. kisse which is a signe of peace and the whole subject of the booke is love which is l Calvin fomentum pacis the fomentation of peace for it is a Divine Epithalamium or marriage song upon the holy nuptialls betweene Christ and his Church And although some perhapps would understand it literally of the marriage betweene Salomon and Pharaohs daughter yet as our Saviour Christ said once m Mat. 12 42. a greater then Salomon is here so may I say now a greater then Solomon is here meant and a Spowse farr more glorious and beautifull then Pharoahs daughter As there were two Alexanders the one Apellis opus the other Philippi filius the one portrayed by Apelles being unmatchable for the skilfulnes of the art the other the sonne of Philip being invincible for the valour of his heart so there were two Solomons the one typricall the other mysticall the one the wisest among the sonns of men and yet but a man the other excelling all men for he n Psal 45.7 was annoynted with the oyle of gladnes above his fellowes being both God and man and he it is that is chiefly spoken of in this booke which sets downe the mutuall and reciprocall love betweene him and his Church Now the Scripture mentioneth o H●erome Answorth on th● Can● the Bride the Bride-Groome and the friends of them both and all these in this Song especially the two former are brought in as speakers every one of and unto others The Text that I have chosen is the speech either of Christ or of the Church for in respect of both it may p Em. Sa in l●cum be said I am the Rose of Sharon and the Lily of the valleys I have all this while but shewed you the Trees I shall now give you of the Fruit and open the shell that you may tast the sweetnes of the kernell wee have hitherto as in bortis inclusis stood without I shall now bring you into the Spouses garden where you may gather Roses and feed on Lilies The words conteyne three parts First Subjectum a Subject in the first word I and that is either Christ or the Church Secondly Subjecti Attributa the attributes of this subject the Rose and the Lily Thirdly Attributorum Limitatio the Limitation of these Attributes the Rose of Sharon and the Lily of the valleys I will begin first with the best Subject and shew you wherein Christ doth resemble the Rose of Sharon for of him doe S. Hierome and others q Orig. Bernard Amb. Angelom et Doctor Dove in lcoum expound the Text. Most of the Fathers following the version of the Septuagint in stead of I am the Rose of Sharon read it I am the Flower of the field and thus S. Amb. r Apud Angelom expounds it Ante suam incarnationem Salvator in Angeli persona Patriarchis et Prophetis loquendo solus cui nullussimilis inter Angelos Thronos Dominationes et Potestates omnibus admirandus singularis flos in toto coelorum campo coruscans probatur When our Saviour spake to the Patriarks and Prophets in the person of the Angels he shewed himselfe to be the chiefe sweet-smelling Flower of Heaven having none like him among the Angels Thrones Dominions or Powers But as a precious stone lying hid in the earth or as a Iewell being lockt up in a casket though it be glorious and beautifull in it selfe yet is not beneficiall unto us untill it be digged or taken out for our use So though Christ were alwaies glorious in himselfe while he was yet in sinu Patris of that which he felt at his passion these were but dropps in respect of that shower these were but skirmishes in respect of that battaile these prickles did but peirce his Skin those his Heart these wounded his Body those his Soule the sufferings of his Body were but the Body of his sufferings but the sorrow of his Soule was the Soule of his sorrow Goe with him to a Mat. 26.36 Gethsemane and see his agony in the garden and you shall see our propitiatory sacrifice though men were made upright lye flat on the earth he that had no place b Luke 9.36 wherein to lay his Head could easily finde a place whereon to lay c Mat. 26.39 his Face even on the ground he that bids us to d Mat 11.29 take his yoke on us for it is easy and his burthen for it is light being to take on him the yoke of our sinns he found it to be paynfull and our burthen heavy the first Adam was e Gen. 3.19 to eat his bread in the sweat of his face and the second Adam being to satisfy for sinne for which that was a curse used the sweat of his Face and that no ordinary but an extraordinary sweat even f Luke 22 44. dropps of bloud by and by comes in Iudas that traitour with company to apprehend him he was once an Apostle but he went out from Bethel to Betharah from the house of God to the house of confusion and sold his master for a little money valuing his head at lesse then an asses head was valued at at the siege of Samaria for that was sold for g 2 Kings 6.25 fourescore peeces of silver and Christ but h Mat. 26.15 for thirty Goe along with him to i Joh. 19 1● Gabbatha and see his sufferings in the high Priests Hall before he comes thither his Disciples k Mat. 26.56 forsooke him but Peter followed him a farr off to deny l Luke 22.44.57 him he that cured the Eyes of the blind by annoynting them m John 9 6 with clay and spittle had his own spit on to put them out he was derided and was n Isay 53 7. dumb that had cured the dumb though he purchased for us a Crowne of glory yet was he himselfe o Matth. 27.29 crowned with a crowne of Thornes the multitudes cry of p Mat. 21.9 Hosanna is altered and turned to Crucifige q Mark 15.13 crucify him in stead of

Schismatickes who at this day do walke in their steps accounting all reprobates but them of their owne tribe But he calls those sinners that feeling their sins acknowledge themselves to bee sinfull But as the Lily though it grow among Thorns yet it loseth none of the whitenesse of his colour or fragrancy of its smell so Christ though hee conversed among thorny sinners yet hee reteyned still his innocency neither did hee converse with them b Jansen Concor cap. 33. to confirme them in their sinnes but to convert them from them Though hee did goe upon c Prov. 6 28. coales yet was he not burnt Though hee touched pitch d Eccles 13.1 yet was hee not defiled with it though hee had fellowship with the proud yet was not hee like unto them though hee were conversant with thornie sinners yet was hee not infected with their sins that kept on still the white Robes of his innocency therein resembling the nature of the Lily of the Valleys And now I come to the limitation of his second attribute to the first subject of the Valleys I am the Rose of Sharon c. Christ is not e Doctor Dove in Loc. the lofty Cedar but the lowly Lily not of the high Mountaines but of the low valleys that is humility it selfe Suorum Deus altissimus fuorum Christus humillimus as God of all others is a patterne of Majesty so Christ of all others is a spectacle of humility Hee was an example of humility in these respects f August de Civ Dei li. 14. nascendo conversando praedicando miracula faciendo moriendo In his birth in his conversation in his preaching in his working of miracles and in his dying First in his birth Hee chose not his descent from the mighty Monarchs of Assyria Greece and Persia but of the contemptible and despised Iewes and among them hee chose not any rich Parents to bee borne of but a poore Virgin espoused to a poore Carpenter What greater abasement could there bee then that hee which thundred in the Cloudes should cry in the Cradle that hee should put off the glorious Robes of his immortalite and put on the base ragges of our mortality that hee which was cloathed with Majesty and honour should bee cloathed with swadling clowtes that hee that in Heaven was GOD not subject to his Father in earth should bee man subject to his Mother that Mary that was a sheepe should bring forth a Sheepherd that hee which was the Father of Mary should become the soone of Mary this mystery is so great and the humility so wonderfull that as Saint Bernard saith it g In vrgil Nativ is mirabiliter singulare singulariter mirabile wonderfully singular and singularly wonderfull There is so great humility in CHRISTS birth that S. Augustine saith h Ser. 18. Nat Omnis bujus nativitatis schola humilitatis est ●fficina the whole Schoole of Christs nativity is a shop of humility Secondly hee shewed his humility in his conversation because though hee did no sinne i Destruct vi● yet hee tooke upon him the punishments for sinne most humb●y undertaking the infirmities of the body and defects of the soule that are not sinfull as to bee weary hungry sorrowfull c. And though he were Lord of all yet hee becomes servant to his owne Disciples and k John 13.5 washeth their feete telling them l Luke 22.27 that hee is among them as one that serveth Whence some m Barrad Stella conjecture that Christ did use to serve them being at meat Thirdly hee shewed his humility in his preaching because hee sought not his owne glory but the glory of him that sent him And hee tells his Disciples n John 14 10. The words that I speake unto you I speake not of my selfe And when hee chose his Disciples to preach unto the World hee chose not rich and learned men but poore simple silly Fisher-men Had Christ chosen such as Aristotle and Demosthenes to preach the Gospell they would have sayd they were so learned that they might easily convince they were so eloquence that they might easily perswade but hee chose unlearned Fisher-men to confound the learned Phylosophers that the glory might not be given to the meanes Forthly hee shewed his humility in his working of miracles because when hee did great miracles hee commands the parties on whom they were wrought not to divulge them When hee cured one of the leprosy o Mat. 8.4 and restored sight to the blind man p Marke 8 26. hee chargeth them to tell no man Mundavit leprosum Dominus jussit eum nulli hoc fateri hoc fateri docens quam esset alienus ab aura gloriae pompaque jactantiae saith Saint Chrysostome q Apud Barrad In doing those miracles which Christ would not have told he shewed how farre hee was from vayne glory and seeking prayse of men but in those miracles that hee would have to bee divulged hee shewes how free hee was in seeking glory to GOD for hee bidds the man that was freed from his legion of divells to shew r Luke 8.39 how great things not hee but God had done for him And all the time of his life wherein hee wrought his miracles hee went abour doing of them he rode not in any stately manner but went on foot neither do I read that hee did ride at all but once when hee rode upon an Asse s Mat. 21.25 into Hierusalem And when he sate Nunquam in sede nec in pulvinari sed in ipsa superficie terrae modo in montibus modo apud fontes sedet docet saith St. Chrysostome t Hom. 67. in Mat. Christ sate and taught not on any couch or chayre of state sometimes on the mountaines sometimes by the fountaines alwaies on the superficies of the earth Fiftly Christ shewed his humiltty in his dying It was great love and as great Humility for him to be cloathed with the vaile of our nature and to undertake the infirmities of our feeble nature yet it was greater love and humility too for him to be compassed with the shadow of death and to undergoe the penalty due to our sinfull nature What humilitie could bee greater then that the Lord of life should suffer a shamefull and ignominious death that hee that was gloria Angelorum should become opprobrium hominum he that was the glory of Angells should be made the u Psal 22 6. scorn of men and despised of the people Thus Christ knowing that humilitie did suite well with the head when the body was sicke with pride bowed w Psal 18.9 the heavens and came downe there was the humilitie of his Godhead not putting it off but clothing it with the raggs of flesh And from his birth to his buriall from the time of his being borne in another mans s●able untill the time of his being bu●●ed in another mans tombe he alwaies shewed the