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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	write_v	yield_v	73	3	6.4780	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09013	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.	1639 (1639)	STC 19303; ESTC S102532	67,453	210

repetitions which stand like ciphers to fill up empty places in their Sermons Ob. But it would please better without them Ans Indeed if a Lecturer were to live like the poore and the blind meerely by collection then happily hee must preach to please his good Masters or else hee would loose a great part of his living But Sermons are not to be made as some Commaedians made their Playes Populo ut placerent quas fecissent fabulas h Terence And yet for ought I know Sermons with Latin in them may please as well and better as those without it Ob. But S. Austin himselfe bids not to hearken what i Epist 18. contra Petil. lib. Rogatus Donatus vincentius Hylary Ambrose sayth Ans but what sayth the Lord But S. Augustines purpose is not k Hooker Eccl. Pol. lib. 2.6 7. I thinke when he bids us not to heare men that we should stop our cares against his owne exhortation and therefore he cannot meane simply that audience should be denyed unto men but either if men speake one thing and God another then he not they is to be obeyed or if they both speake one thing then also mans speech is unworthy of hearing not simply but in comparison Ob. But Lastly it may be objected the Scriptures of themselves are sufficent for salvation and justification And therefore there is no use of Fathers in Sermons Ans It is true that the Scriptures are able to make us wise to salvation but such is the dulnes of our understanding that we cannot understand the difficult places of it without an interpretor I confesse I had rather light my dim Lamp at their lights and take an interpretation from them then from many moderne writers and will alwayes use them and dispise new non licensed Pamphlets that may breed faction and irregularity in the hearers So that Fathers are not such a Bugbeare but a man may looke on them without frighting and borrow their golden sentences as the Israelites did borrow from the Aegiptians Iewells of Silver and Iewells of Gold Which may appeare by example reason and Scripture By example thus All the Fathers and almost all moderne writers doe it even they themselves that deny it will use moderne writers how is Calvin urged in defence of usury and against Church government and then why may not we cite the Fathers By reason thus If it bee lawfull to read them it is lawfull to cite them l Doctor West faling in his Sermon preached at Oxford Anno. 1582. and if it be lawfull to read later writers which I know none that doth deny then why not them except they may bee read for their manner of tractation and not for their matter By Scripture thus The Apostles and our Saviour too bring sentences of the Prophets in the new Testament which were interpretors of the Law and why may not wee bring sentences of the fathers which are interpretors of the Gospell Nay S. Paul brings sentences from the Poets viz. from Aratus m Acts 17.28 Menander n 1 Cor. 15.33 and Epimenides o Tit. 1.12 so that wee may rob the prophane Poets of their ornaments p Aret. loc eom de Lect. Ethin and consecrate them to Christ much more may we take sentences from the holy Fathers Besides there are Hebrew and Syriack words used in the new Testament without interpreting as Anathema Maranatha Hosanna and Cephas which might occasion Optatus Milivitanus for ought I know to thinke Peter g Lib 2. contra Parme. to bee the head of the Church hee thinking it to be a Greeke word and derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a head when as it is a Sirack word and signifyes a stone but there can bee no danger in any mistake in urging sentences of the Fathers being interpreted So that though we doe not bring any grounds of faith from them yet it is lawfull and fitting to urge them First for interpretation of hard Texts Secondly for illustration Thirdly for confutation of errors as our Saviour quotes r Mat 23. the Pharisees Fourthly for instances and. Fiftly we may use them comparatively and bring the sayings and examples of Heathen to shame Christians I had thought to have sayd more but fearing least my porch should be too big for my house that this book should be like the City Minda with too great gates I conclude wishing thee and all good Christians to doe that that shall tend to the glory of God and the peace of the Church Farewell From my study in Chellaston MAY 28 1638. Thine in the Lord Jesus WILLIAM PARKES THE ROSE AND LILY. Solomons Song 2.1 J am the Rose of Sharon and the Lily of the Valleys THE summe of mans duty to God consists in the keeping of the ten Commandements which for the brevity of them Moses that man of God calles a Exod 34.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnasereth haddebarim decem verba ten words our Saviour Christ reduceth those ten to two and the Apostle S. Paul reduceth those two to one when he sayes that b Golat. 5.14 love is the fulfilling of the Law But all love is not lovely in us nor likeing to God for as there is the love of God so there is the love of our selves and the love of the world which two last like Pharaohs leane kine c Gen. 41.21 eat up and devour the former and yet are never the better and therefore they must bee pruned away that the former may be grafted in Now Solomon who passed d 2 Chron. 9.22 all the Kings of the earth in wisdome wrote three books the booke of the Proverbs to prune away the love of our selves we must not thinke our selves to be wiser than all others and e Pro. v 1.7 despise instruction lest wee prove fooles And the booke of Ecclesiastes to prune away the love of the world because f Eccles 1 4. all is but vanity and vexation of spirit Cum enim duo sunt mala quae vel sola vel maxime militant adversus animum vanus scilicet amor mundi et superfluus sui pesti vtrique duo illi libri obviare noscuntur saith S. Bernard g In Cant. Ser. 1 Whereas there are two evills which either solely or cheifely doe fight against the soule to wit the vaine love of the world and the over-weaning love of our selves those two Bookes yeeld a remedy for each malady Alter sarculo disciplinae prava quaeque in moribus et superflua carnis resecans alter luce rationis in omni gloria mundi fucum vanitatis sagaciter deprehendens veraciterque distinguens à solido veritatis The one by the pruning-hooke of instruction cuts off the rudenesse of manners and the superfluous desires of the flesh the other by the light of reason 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 Hierome Answorth on th Cant. 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 th● Church for in respect of both it may p Em. Sa. in locum 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 hortis 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 Lilly 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 doh S. Hierome and others q Orig. Bernard Amb. Angelom et Doctor Dove in lacum 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 nullus similis 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 insinu Patris ſ John 1.18 in the bosome of his Father and Gods goodnes was great in that Christ was promised as soone as man had sinned that t Gen. 3.15 the seed of the Woman should breake the head of the Serpent yet was not this mercy so apparent and manifest unto us untill the fulfilling of those gracious promises made to the Patriarches untill CHRIST came into the wombe of his mother and this pearle u Mat 13.46 of price was as it were taken out of the Casket untill he was incarnate and made man for man and therefore give mee leave to speake of this sweete smelling flower as he flourished upon earth and to follow the last and best translation which renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabatsaleth as it properly w Arias montan Pagnin signifies the Rose for Christ doth resemble the Rose in three respects First the rednes and the prickles of the Rose do represent unto us Christs passion Secondly the sweet smell of the Rose notes unto us his comfortable doctrine and sweet conversation upon earth Thirdly the Rose lying dead in winter but budding out againe in spring signifies his resurrection from the dead in these respects he resembles the Rose And first of the first the rednes and prickles of the Rose represent Christs passion Not only Pliny x Liber 2 Cop. 4 but experience teacheth us that the Rose Tree is very full of prickles so was the life of Christ from his cratch to his crosse it was even a continuall passion and therefore in the Creed Christs suffering doth immediatly follow his birth He is no sooner borne into the World but Herod seekes to send him out againe as soone as he hath life he seekes to put him to death and y Mat. 2.16 destroyes all the children of Bethlehem that he might destroy him as the Apostle Paul sayes of himselfe z 2 Cor. 11 27 so may I say of him He was in wearines and painfulnes in watchings often in hanger and thirst in fastings often But these were but the beginnings of sorrow in respect 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