Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	aaron_n	head_n	ointment_n	169	3	9.8538	5	false

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

he thought them not worth a carrying so Christ carryed all his goods about him so that when he died he needed no executors to prove his will for x John 19 23. the Souldiers parted his goods among them and hee had nothing for them to part but onely his garments Mat. 27.35 I have heared a story of Richard Nevile sometime Earle of Warwick how true it is I know not that when the people would have made him King hee refused that dignity saying that he had rather make Kings then be one but this I know he that y Psal 85.7 putteth downe one and setteth up another when the people would have made him King refused it Erat Rex qui timebat fieri Rex nec talis Rex qui ab hominibus fieret sed talis qui hominibus regnum daret saith Saint Augustine z In John ●ract 23. He was a King that feared to bee made a King not such a King that should be made by men but such a King as should give a Kingdome to men A King hee was indeed and acknowledged to bee so a Mat. 2.2 by the wise men at his birth Nathanel b John 1.44 and the whole multitude acknowledged him c Luke 19.38 to bee King in his Life at his death Pilate wrote him King of the Iewes d John 19 19.22 and would not alter that title and yet hee would not be made a King by the people lest e Calvin in Iohn 19. his spirituall Kingdome should have been at an end he refused to be made a King on earth for hee was already King of Heaven and earth Thirdly at his death he was so poore that he had neither Sepulchre nor winding sheet of h●s owne but f John 19.38.39 Ioseph and Nicodemus were faine to supply them Even the richest men and most puissant Monarchs have nothing at their deathes that they may properly call their owne but onely their Sepulchres We may say of them all as S. Austin g Ad fra●r in Er●●o Ser. 48. speakes of Caesars Tombe Though hee were the feare of men and terror of Princes yet all his great riches his titles of Honour and Dignity his Crowne and Scepter Speare and Sword Omnia sibi pariter defecerunt quando defecit spiritus ejus reliquerunt eum captivatum in sepulchro trium brachiorum plenum foetore putredine All those things left him as they doe all men else when he was bereft of his soule and left him nothing but a Sepulchre of six cubits to conteyne him but Christ as he was without all earthly pompe in his life so at his death he had not so much as a Sepulchre or winding sheer of his owne untill they were given him In all which respects we may say of him with S. Augustine h De Cat●ch●z r●dibus Omnia bona terrena contempsit homo Christus ut nobis ea contemnenda monstraret The man Christ Iesus did contemne all earthly things to teach us also to doe the like It was a curse layd upon the Serpent in Paradise i Gen. 3.14 upon thy belly shalt thou goe and dust shalt thou eat all the dayes of thy life and therefore the seed of the woman k Ver. 15. being to break the head of the Serpent went not on his belly nor had his affections placed on the earth but was lifted sursum versus coelum upward toward Heaven therein resembling the Flower of the Lily of the Valleys Secondly folia liliorum non solum dilatantur ad latera sed etiam inferius declinant ad ima the Leaves of the Lily do not onely extend outward but bend downward so Christ extended his benefits farr off and even to his enemies The Apostle S. Paul tells the Gentiles l Eph. 2 13. that now in Christ Iesus yee who somtimes were farr off are made nigh by the bloud of Christ Christs benefits to us are like the oyntment m Psal 133.2 on Aarons head that ran downe on his beard and descended to the skirts of his garments they went downe to the lowest members of the Church When he was upon the earth hee shewed his love unto the poore in doing good to the Halt the Lame the Blind as it were so many cripples from severall Hospitalls Now love n Doctor Boys expo of the Creed is more shewed in deeds then in words but more in suffering then it is in doing so that the love of Christ was especially shewed unto us in dying for us As the Father shewed great love in giving his Sonne unto us so the son shewed like equall love in being so ready to suffer for us Greater o John 15 13. love hath no man then this that a man lay downe his life for his friends but Christ suffered for us dum inimici essemus p Rom. 5.8 10. while wee were sinners and enemies and gave himselfe to death for us while wee were q Eph 2.1 dead in trespasses and sins Wee read of some indeed that have been ready to dy for their friends as r Cicer. Offic. Damon for his Pithyas Pylades ſ Id●m de Amici for his Orestes of whom the Poet. t Ovid. Extitit hoc unum quod non convenerat illis Hic negat inque vicem pugnat uterque mori They never fell our about any thing but this which of them should first lay downe his life for the other And wee read of some that have dyed for others as S. Austine reports v De Civitate Dei li. 8. cap. 5 of Castor and Pollux the sons of Tyndarus that Pollux intreated to impart halfe his life on his brother And we read that Codrus did willingly w Iustin dy for his countrey And also it is reported x Iuvenall Subeuntem fata mariti Alcesten that Alcestes did undergo the destinies of her husband and by her death redeemed his life These shewed great loves in laying downe their lives but it was for them that loved them as much or had deserved so much at their hands But Christ layd downe his life for us not onely Sine nostris meritis sed cum nostris demeritis saith S. Bernard y In Cant. Ser. 15 when we deserved no love but when we deserved as much hatred from him as was due unto his enemies and extended the fruits of that love and the benefits of that passion to all that will lay hold upon them It is written of the Cherubins z 1 Kings 6.27 that they stretched out their wings ad parietes usque to the wall on each side full ten cubits so Christ being stretched forth upon the Crosse extended his benefits to the ends of the World hee stood open to receive all commers and spread forth the branches of his love unto all therein resembling the leaves of the Lilies of the Valleyes Thirdly the Lily Lactei floris herba unde nuncupata quasi

the things of this World are dumbe they know not the language of the lyar m Eph. 4.25 but their tongues are tipt with truth They are ignorant of the language of the black mouthed swearer but his communication n Mat 5.37 is yea yea and nay nay in a word hee knowes not the language of Babel but speakes the language of Canaan Now there is the sweetnes of Honey in godly discourses but the bitternes of Gall and Worm-wood in wicked words and although wicked men may happily thinke that they find sweetnes in them yet they are like the Bee though they bee Honey in the mouth yet they have a sting in the tayle They are like S. Iohns booke o Rev. 10.10 though in the mouth they bee sweet as Honey yet in the belly they are bitter for what Solomon said of a whorish woman p Prov. 5.4 so may I say of them though in the mouth it be sweet as an hony comb yet their end is bitter as Worm-wood Secondly the Church must also shew sweetnes in her works Ad praedicationem novae gratiae secuta est novitas vitae in his qui crediderunt qui conversationem suam inter gentes habentes bonam Christi erant bonus odor in om niloco saith S. Bernard q In Cantic Ser. 60. Newnes of life did follow the preaching of the new grace of the Gospell in them which did beleeve who having their conversation honest among the Gentiles were a sweet favour unto Christ in every place For Plantae quae benè olent bonam famam nomen pollicentur r Hier Card Sinines Somni li. 1. cap 30. those Flowers that smell sweetly do signify a good name and report Odor bonus est nomen bonum hoc de bono opere tanquam de flore odor procedit saith Saint Bern. ſ Vbi prius A sweet smell is a good report which proceedes from good workes even as sweetnes doth from the Flower The good works of the godly cast a sweet smell even to them that are without Bona quidem per se sunt aromata virtutum per se redolere videntur sed cumulatiore gratia flagrant cum de unctione spiritus suavitatis afperguntur odore t Gilleber in Cantic Ser. 33. The spices of vertues are good and smell sweet in themselves if in the heathen but they give the more fragrant smell when they are sprinkled with the odor of sweetnes by the anoynting of the spirit in the godly good works are an odour of a sweet smell unto men and a Sacrifice acceptable well pleasing unto God as the Apostle tells the Philippians u Phil. 4 18. concerning their charity The Prophet Hosea w Hos 14.7 speaking of the Church sayes it shall grow as the Vine the sent thereof shall bee as the Wine of Lebanon It is written x Daneus from Pliny lib. 14.7 of some Vines that in the time of their florishing they send forth so sweet a smell that not onely the Vine-yards themselves but the Countrey round about is refreshed with the sweet savour thereof so that if any Serpents bee neere they are driven away by the sweet smell of the Vines so the conversation of the godly is no lesse fragrant not only in themselves but also to all that are round about A good name is better then precious oyntment y Eccles 7.1 And the godly have their conversation so honest among the Gentiles z 1 Pet 2.12 that they may by their good workes which they behold glorify GOD in the day of visitation And their sweet conversation doth drive away Serpents whether we expound Serpents as S. Austin doth a In Psal 42. Serpentes vitia tua sunt The Serpents are thy sins then their works of light expell those workes of darknes or else as S. Bern. doth b De Pass Dom cap 45. Quid melius per Serpentes quam diabolicas suggestiones accipiamus What is better meant by Serpents then the suggestions of Satan which doe secretly creepe into the minds of men then if wee looke upon that brasen Serpent Christ Iesus which was lifted up upon the Crosse by the eye of a true and lively Faith working by love and sending forth the sweet savour of good works we shall bee c Ephe 6.16 able to quench all the fiery darts of the wicked The smell of the Churches oyntments d Cant. 4.10 11. that is her graces is better then all spices and the smell of her garments is like the smell of Lebanon But when Isaac smelled the savour of Iacobs garments they were nor his owne for e Gen. 27.15 Rebeccah tooke goodly rayment of her elder Son Esau and put them on Iacob As hee was cloathed with the rayment of his elder brother which gave such a sweet smell so the Church is cloathed not with the garment of her owne righteousnes but shee puts on the glorious robe of her elder brother CHRIST IESVS by which she is made the sweet Rose of Sharon Thirdly as the Rose is dead in winter but shoots forth againe at the Spring so though the members of the Church ly a long time in the grave yet at the Spring of the resurrection they shal rise againe As long as the root is quick the branches will not die but flourish Christ is the root f Rev. 5.5 22.11 we are the branches g John 15.5 and our root did not rot in the ground but rose from the grave to certify us the branches of the resurrection As long as the head is above the water the body cannot bee drowned Christ is h 1 Cor. 11.3 Eph. 5.23 the head wee are i 1 Cor. 12.27 the body but Christ our head is risen from the dead and his members the Church shall assuredly rise from death to the Resurrection of life As Christ k Church Hom. of the Resurrection dyed not for himselfe no more did hee rise againe for himselfe but for us Quia tu Redemptor noster suscepit mortem ne mori timeremus ita ostendit resurrectionem ut nos resurgere posse confideremus for as our Redeemer dyed that wee should not be afrayd of death so he rose againe that we may bee sure of our Resurrection unto life GODS Covenant with his Church l Jerem. 31.33 I will be their GOD and they shall be my people m Pe kins on the Creed is an everlasting covenant to last for ever but if God should leave his people in the grave for ever how could they bee called the people of GOD for n Mat. 22.31 for GOD is not the GOD of the dead but of the living and therefore seeing Gods Covenant is everlasting to all the Faithfull must rise from the dead that God may alwayes bee said to bee their God and the godly be alwayes said to be his people It is an especiall part of Gods glory to shew forth his mercy on