Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	john_n	knight_n	william_n	14,754	5	9.0210	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

low a Worme should swell and thinke to bee great The Disciple k Mat. 10.24 is not greater then his Master nor the servant above his Lord Vt exaltari voluit sicut Dominus humiliari noluit sicut servus l Marc. Marul That hee should be exalted as his Lord that will not bee humbled as a servant And therefore Si vis capere celsitudinem Dei cape prius humilitatem Christi is the counsell of Saint Bernard m Epist If thou desirest to bee partaker of the glory of God follow Christ in the steps of humility through this valley of misery that thou mayst ascend to him to the Mountaine of Majesty Which GOD grant wee may all doe for Iesus Christs sake To whom with the Father and the Blessed Spirit bee all honour and glory now and for ever more Amen THE ROSE AND LILY. DELIVERED AT THE LECTVRE 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discendum propter docendum LONDON Printed by JOHN NORTON 1638. To the Right Honorable Sr. RICHARD FENN Knight Lord Major of the City of London And to the right Worshipfull the Master Wardens and Assistants of the Company of HABERDASHERS LONDON I May perhaps by some bee accounted a right Son of Levi a Numb 16.7 in taking too much upon mee to present this Sermon to your Patronage Right Worshipfull But it hath some right and title to you who shew your selves to bee members of the Church in extending your charitie to them that are farre off For you doe not take delight as Cyrus did b Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in putting men in good hopes but in doing good deeds allowing good helpes to maintaine manie of the Sonnes of the Prophets Among the rest J was one that had an exhibition from your Company while I lived in the University This I could not forget and therefore though I cannot doe any thing by way of requitall with David c 1 Kings 2.7 to Barzillai Jonathan d 2 Sam. 9.7 yet J must ever by way of thankefull acknowledgement pray for your society as S. Paul did for the house of Onesiphorus e 2 Tim. 1.16 The Lord give mercie unto you all and grant that you may all finde mercie of the Lord in that day Your Honors and Worships to bee commanded in all Christian duties WILLIAM PARKES THE ROSE AND LILY. SOLOMONS SONG 2.1 J am the Rose of Sharon and the Lily of the vallyes WHen Balak brought Balaam to the top of Pisgah a Numbers 23.13 14. hee shewed him onely the utmost part of the children of Israel but did not shew him all so may I say unto you I have brought you as it were to the top of Pisgah whence you have seene onely the utmost part of those mysteries that concerne our Saviour Christ but cannot shew you all Wee have all this while but floated on this deepe Ocean we are not able to fadome it It is as much impossible for the wit and learning of one man though he have b Ps 45.1 the Pen of a ready writer and c 1 Cor. 13.1 speake with the tongue of men and Angels fully to comprehend and expresse those mysteries as it is for a Boy to empty the Ocean Sea with an Oyster-shell And therefore as the Paynter Tymanthes being to expresse Agamemnons griefe conceived for the losse of his daughter Iphigenia drew him with his face covered over with a veyle that men might conceive of that sorrow which hee could not expresse so I being to speake of those great mysteries of Christs passion resurrection humility and the rest must needs have passed many things over with the veyle of silence as being not able perfectly to decipher them Now then give mee leave to alter the subject of my Text and to leave it as it concernes Christ and to follow it as it respects the Church for of that subject the Church doe some d Cald●e Para. ●hrast Aynswor●th Brightman in locum expound the Text as you formerly were also told For what is written of Ianus that hee had two faces praeterita retospiciens futura prospiciens looking two wayes forwards and backwards so may I say of this Text it hath two faces one looking toward Christ the other toward the Church I have already in some measure unveyled that that lookes upon Christ and now I must unmaske that which lookes downe on the Church As I have shewed how Christ doth so now I must shew you wherein the Church doth resemble the Rose of Sharon and the Lily of the Vallies But because the spouse ought to bee correspondent to the husband the members to be proportionable to the head and the mysticall body of Christ conformable to himselfe therefore I shall not need to seeke out any new and untrodden path but follow the same way I have already gone First therefore as the rednes and prickles of the Rose did represent Christs passion so doth it represent the Churches trouble and persecution Secondly the sweet smell of the Rose doth intimate the Churches sweet conversation upon earth and Thirdly the Roses being dead in winter but budding out againe shewes the resurrection from the dead First of the first as the Rose is full of prickles so is the Church alwayes subject to persecution The sweetenes of the Rose is joyned with prickles which doth plainly teach that Quae jucunda vobis sunt O homines tristibus permixta sunt saith St. Bazill c Hom. 〈◊〉 Paradiso sweet and sowre mirth and mourning are intermixed together in this life Nocte pluit tota redeunt spectacula mane saith the Poet f Virgil. Weeping may endure for a night but joy commeth in the Morning saith the Prophet g Ps 30.5 Iulius Caesar was one day renowned in the Senate accounted a Pater patriae a father of his Country often Praetor and invested with princely honour The next day as it were you may see him loose his honour and bee reputed a tyrant accounted no pater patriae but ho●lis patriae no father of his countrey but a factor against it no Praetor to defend it but praedator a preyer upon it to spoyle it not saluted but slaine in the Senate and from an Emperour turned to a dead carkasse Our Saviour Christ himselfe when hee was upon the earth did find this intercourse of things for upon Mount Tabor hee was transfigured with glory that his face did shine upon Mount Calvary hee was disfigured with sorrow that confusion did cover his face and such is the condition of man in this life sometimes he is lifted up on the Mountaines of prosperity and sometimes hee is cast downe into the valley of adversity sometimes hee walkes in the sun-shine of peace and plenty and sometimes in the shade of trouble and persecution But the Church doth usually lie open to

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