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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	word_n	world_n	3,040	5	4.5870	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

posterity the onely Israel that saw him He suffered other nations to sit in darknes and in the shadow of death Then Israel was h Calv. Instit the Lords Son that was his darling others were strangers Israel was received into his care and protection others were left to their owne blindnes Israel was honoured with the presence of God others were excluded from coming nigh him in a word there was a generall darknes over all the Land of Aegypt among the Gentiles but in the Land of Goshen i Exod. 10. among the Israelites there was light But since Christ the mercy of God was no longer inclosed within the narrow confines of Iewry but the glorious light of the Gospell shined through the World Before Christ the Church was a garden inclosed k Sol. Song 4.12 a spring shut up a Fountaine sealed but now she is the Rose of the common Feild The Kingdome of heaven is likened unto a man l Mat 13.24 which sowed good seed in his Field The Church is the Field the seed is the word and the Gospell shall be preached through the World m Mat 26.13 And to this purpose the Church is called Catholique Catholica id est per totum orbem diffusa saith Saint August n Epist 170. in Ps 56. because it is spread through the World And so the Epistles of S. Iames S. Peter S. Iohn and S. Iude are called Catholique because o Willsons Christ Dictionary they are written not to a particuler person as to Timothy c. or to a particular Church as to the Romans c. but either to all the Iewes every where or to all the Christians in the World And to this purpose also the Apostle calls p Heb 12.22 the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conventus vniversalis the generall assembly to shew the Universality of it The Apostle S. Peter affirmes g Acts 10.34 Of a truth that God is no respecter of persons but in every nation hee that feareth him and worketh righteousnes is accepted with him Though the Church bee but one yet it lyes open to all that will come unto it Vnus est Christus per quem omnis gens omnisque lingua fide confessione unita est saith Ignatius r Apud Amand. Polan there is but one Christ and one Church by whom and in whom all nations and tongues are knit together Quid enim est Ecclesia aliud quam congregatio fidelium in unitate fidei advnita saith Oecolampadius ſ Annotat in Chrysit What else is the Church of God but the congregation of faithfull people spread through the World knit together in the vnity of faith the Church is spread every where through the World and admits any persons in the World into her bosome And therefore the Church is not to bee tyed to Rome or any one particuler place Rome may with no better reason be sayd to bee the Catholique Church then the head may bee sayd to be the whole body for if it bee a true Church yet it is but a part of the Church Catholique and not the whole And to say the Catholique Church of Rome is all one as if I should say the catholique Church of Canterbury or of London or a particular universall Church which how harsh it sounds the most simple may easily understand After this I beheld saith S. Iohn t Rev. 7.9 and loe a great multitude which no man could number of all nations and kindred and people and tongues stood before the Throne and before the Lambe cloathed with white Robes and palmes in their hands The Church is collected out of all nations Aceipit Ecclesia omni tempore volentes credere nemini prorsus occludit se huc festinanti sed liberum licitum est volentibus quolibet tempore nullo impediente ad lucem veritatis adduci saith S. Cyrill v. u In ●●l lib. 5 cap. 60. The Church receaveth all that will beleeve at all times shee is shut to none that come unto her but it is free and lawfull to all that will there is none to hinder them to come to the knowledge of the truth And therefore if thou hast no benefit by this Rose if thou art no member of the Church blame thy selfe for shee is not the inclosed Rose of the Garden but the Rose of the common Field Thirdly the Rose of the Field is for profit as well as pleasure and is healthfull in many medicines so the Church is profitable and healthfull to her members Shee restores health to her members by monitions and admonitions strengthning them that are sound by wholesome Doctrine and restoring them that are sicke by good discipline But if any member be past cure then w Ovid Metamorph Immedicabile vulnus Ense redendū est ne pars sincera trahatur Then shee cuts it off by the spirituall sword of Excommunication Those that are in the barren Wildernes without the pale of the Church are miserable there is mors in olla death is in their pot but those that are within the pale of the Church in that fruitfull Field are happy there is health in her bosome The Church of God is the House of God x 1 Tim. 3.15 the Pillar and ground of truth And shee is very profitable unto her members Extra Ecclesiam nulla salus is a common saying among the fathers without the Church there is no salvation Without the Church they cannot attayne unto the right of adoption whereby they that live faithfully are made actually the children of GOD. They that continue in the Ship of the Church are secure y Doctor Boys though the Sea make a noyse and stormes arise but hee that utterly forsakes the Ship of the Church and swims either in the cockboate of heresies or upon the windy bladders of his owne conceipt shall never touch the land of the living Those that are out of the Church have not the communion and interest of the members with the head and being no part of his body how can they lay claime to his benefits or challenge right to the Kingdome of heaven And to this purpose heaven is called z Acts. 26.18 the inheritance of them which are sanctifyed by faith in CHRIST Nothing now remaines to be spoken of at this time but onely that every one fill his pitcher with this water and carry it home for his owne use which that wee may doe I shall briefly apply First in that the Church is the red Rose by persecution every one should learne patience in his affliction Remember the sufferings of Christ wee doe but sup of that Cup which hee dranke quite off Nihil est quod non aequanimiter tolleretur si passio Christi in memoriam revocetur a St. Gregory There is no affliction so great no crosse so grievous that will not easily be borne by us if wee doe rememberthe sufferings of Christ And therefore Vniversa pro

d Barrad To. 1. lib. 7 cap 10. it was fit that he should be borne of none else but a virgin and it was fit that a virgin should bring forth none but God Fourthly Christ had a father in Heaven before God was his Father by an ineffable generation and therefore he was not to have a father on earth lest he should have had two fathers Fifthly the truth was to answer to the tipe Melchisedeck was a type of Christ and it is said of him e Heb. 7.3 that hee was without father without mother so Christ was God without mother and man without father Lastly Christ f Stap. Promp Mor. In sest Annunc was to take away sinne which he could not have done if hee himselfe had been borne in sinne and he could not have been free from sinne had he not been borne of a virgin our Saviour himselfe tells us g John 3.6 that which is borne of the flesh is flesh All men that are begotten of men may say with the Prophet David h Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceive me Hee onely was free from originall corruption that came not into the World by an ordinary conception This was figured by many things in the old Testament by the gate of the Sanctuary which was shut and the Lord said i Ezek. 44.1 2. it shall be shut it shall not bee opened and no man shall enter in by it because the Lord the God of Israel hath entred in by it by Solomons Temple that was built k 1. Kings 6.7 without an iron instrument by the stone l Dan. 2 45. cut out of the Mountaine without hands and Aarons Rod that m Numb 17.7 blossomed and brought forth ripe Almonds without seed signifyed that CHRIST should bee brought forth of a virgin without mans seed or hands or helpe Sicut non poterat caro nisi de carne nasci it a non poterat Dei caro de foemineo utero nisi sine generante prodire saith S. Aug. n De Tempor Ser. 11. As flesh could not bee borne without flesh so the sonne of God could not be borne but without carnall generatiō He came not into the world by the helpe of man but by the providence of God herein resembling the rose of the cōmon field Secondly the Rose of the Field o Doctor Dove in loc is not inclosed and made private to a few as the garden Rose is but is common to all that will gather it So Christ is not inclosed to a few but is common to all that will lay hold upon him Once indeed before Christs comming Christ might properly have been said to bee the Rose of Sharon when the Iewes were Gods peculiar people Then in Iuda p was God knowne Psal 76.1 and his name was great in Israel God did then choose for himselfe one Vine of all the Trees of the Forrest one Rose of all the Flowers of the Field one Dove of all the Birds of the ayre and one Nation of all the Kingdomes of the World but since his manifestation in the flesh the vayle of the Temple was rent q Luke 23 45. and the middle wall of partition was broken downe r Eph. 2.14 and he became the Rose of the Field And although the Apostles at the first were commanded ſ Mat. 10.5 not to goe into the way of the Gentiles nor to enter into any City of the Samaritanes yet afterwards their commission was renewed and they were commanded t Mark 16.15 to preach the Gospell through the World It is well observed v Doctor Boys on the Epist 2. Sunday after Easter that GOD commanded Moses to put in his perfume w Exod. 30 34. as much Galbanum as Frankincense and as much Frankincense as Galbanum to signify that Christ in his oblation on the crosse a sacrifice x Ephes 5.2 of a sweet smelling savour unto God shed as much bloud for the labouring man that followeth the Plow as for the Prince that sitteth on the Throne and that his precious bloud hath greater force in some then in other is not the fault of him that did so well impart it but of them which do so ill imploy it Christ was borne in a common Inne diversorium dicitur quia ibi diversi conveniunt saith Isidore y Apud Gorran he receives like that all ●●mers In medio Templi misericordia est non in angulo aut diversorio In communi posita est offertur omnibus nemo illius expers nisi qui renuit saith S. Bernard z In Purifi pag. 101. The mercy of God was placed in the midst of the Temple not in some nooke or corner it is proffered to all and none goes without it but he that refuseth it for though the Rose of the Field lyeth common to all yet are not all partakers of the benefit of it but onely these that use it for smell or for medicine so although Christs merits are common to all hee keepes open house for all commers yet those onely have full benefit by them that lay hold upon them God loved the World indeed a John 3.16 when he gave his onely begotten Sonne not onely to it but for it but those onely that believe on him shall not perish but have life everlasting Praedicatio Christi neminem excludit nisi qui sese suapte excluserit perfidia b Bullinger in Tit. 2 11. Christ excludes none but those that exclude themselves by unbeliefe The Apostle tells us c 2 Cor. 5.15 that Christ dyed for all And God d 1 Tim 2.4 will have all men to bee saved not all of the World as Origen would have it e Hom 9 in Gen recensetur inter errores ejus ab Abra. Scul teto in medull Patr. To. 1. lib. 6. cap. 6. that all men and divells also shall be saved at the last day But some say God will have all men to be saved which are saved not that there is none that shall not be saved but that all those that are saved are saved by the good will and pleasure of God so Aquinas f Part. 1. Quaest 19. Art 6. or as others God will voluntate qua invitat Because he puts no blocke in the way non voluntate qua efficit for he doth not remove the impediment so a learned professor g Doctor Prideaux Lect. Oxon Lec 3. of Theology or else God will voluntate antecedente non consequente with his antecedent not consequent will so Aquinas h Vbi prins from Damascen as the Iudge in his antecedent will would have all men to live but in his consequent will he would have the malefactors to be put to death so God antecedenter will have all men to be saved but cons●●uenter hee will have the wicked damned Or else Christ dyed for all secundum sufficientiam in respect of the sufficiency

eo sustine qui prius pro te Majora sustinuit saith St. Bernard b de Resurrec Dom. suffer some persecution for his sake that suffered more for thine Secondly let us labour for our Renovation that our newnes of life may send forth a sweet savour in our conversation Thirdly in that the Church and the members thereof shall rise from the dead it affords matter of our consolation For so the Prophet David speakes c Psa 16 9 10 Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soule in hell neither wilt thou suffer thy holy one to see corruption Fourthly seeing the Church is of Gods owne plantation let us looke to our fructification Our Saviour putteth forth the parable of the Figge tree to us d Luke 13.6 A certaine man had a Figge Tree in his Vineyard and hee came and sought fruit thereon three Yeares Every one of us is a Tree planted in the Vineyard of the Church God hath expected fruit of us three Yeares in generall of the whole Kingdome under the Raignes of our most gracious Soveraignes Queene Elizabeth King Iames and King Charles in particular of every private persons the three ages of mans life infancy youth old age let not us give him the bark of an outward profession onely nor the leaves of good works but the fruit of good workes Lastly seeing the Church is open to all commers let every one of us labour to be of that corporation that we may bee partakers of all the benefits that accrew thereby and that being members of the Church militant we may reigne with the Church triumphant Which God grant unto us all for Iesus Christs sake To whom with the Father and the holy Ghost three persons and one God be al honour and praise now and for ever Amen To The Right Worshipfull his much Honoured friend THOMAS PARKS Esquier SIR IF Elisha were at a stand when hee considered what the good Shunamite had done for ●im that hee askes a 2 Kings 4.13 What to bee done againe for her sAnd Ahasuerus for Mordecay when hee had receaved a good turne from him that hee saies b Esther 6.3 What hath beene done to him for this How much more maie I saie of you you have been beneficiall to mee from my Youth what dutie and service shall J returne to you againe J confesse that if there bee anie thing in these my weake labours that maie deserue acceptance you maie justlie challenge it as your owne Without whose bountie I had not lived in the University nor attained to that small measure of knowledge that J have And therefore being able to doe nothing else J commit this Sermon to your Patronage and protection and your selfe your fruitfull Vine and Olive branches to the protection of the Almighty desiring him to give you the blessings of his Right hand and of his left to fill you with the blessing of grace heere and of glorie hereafter Yours to be commanded in Christ Jesus WILLIAM PARKES THE ROSE AND LILY. SOLOMONS SONG 2.1 J am the Rose of Sharon and the Lily of the vallyes WHat S. Ierome sayes a Ad Paulin. of the Catholique Epistles of S. Peter S. James S. John and S. Jude Breves esse pariter longas that they are both short and long so may I say of this Text it is short in words but long in matter And what S. Austin sayes b Praefat in Psal 87. of the fourescore and seaventh Psalme Brevis est numero verborum magnus pondere sententiarum that it is short in regard of the number of the words long in respect of the weightines of the matter so may I say of this Text it is a short sentence but full of sence conteyning matter for almost as many Sermons as it conteynes words It being but five words in the Originall yet is the subject of foure Sermons Three of them have been delivered formerly and now the fourth the same assistance strengthing and the same patience expecting is to be prosecuted in shewing you wherein the Church resembles the Lily of the Valleys First the Lily is open toward heaven but close and shut toward earth so the members of the Church must have their affections open on things above Secondly the leaves of the Lily extend outwards and bend downwards a fit embleme of the Churches charitie Thirdly the Lily is white which signifies the Churches innocency Fourthly the Lily growes among Thornes and in the Church there is a commixtion of good and bad in these respects the Church also resembles the Lily of the Valleyes First the Flower of the Lily is lifted upward and spreades toward heaven but toward the earth it is close and shut whence the Church and the members thereof may learne a sursum corda to lift up their hearts and to open them towards heaven but to keepe them close shut toward earth and earthly things Wee read in the Law c Lev. 11 42. That those creatures which crept on their bellyes were uncleane so under the Gospell those men that have their bellies their affections creeping on the earth are uncleane Si delectat te mundus semper vis esse immundus si autem non te delectat mundus jam tu es mundus saith S. Austin d In John Tr. 36. If the World delight thee then thou art still a worldling and uncleane but if the World delight thee not then art thou chosen out of the World and art cleane Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from looking upward his name may put him in mind of his nature and duty to looke upward and to contemplate on heavenly things And whereas all other creatures looke downward toward the earth the place from whence they were taken Os homini sublime dedit coelumque Videre Iussit erectos ad sidera tallere vultus Saith the Poet e Ovid Metamorph lib. 1. man hath his countenance erected toward heaven to looke up to that place to which hee should aspire God made not f Eccles 7.29 and 15. man crooked but upright for who can streighten that which hee hath made crooked but man boweth downe himselfe by his owne inventions and makes himselfe like that woman in the Gospell g Inke 13.11 which was so bowed together that shee could in no wise lift up her selfe But as the eye is placed in the head to looke upward so is the heart in the body open to contemplate on heavenly things For if you looke into an Anatomy you shall see that the heart is broad above and narrow below signifying it should bee open toward Heaven but contracted toward the things of this life The windowes of our spirituall temples our bodyes must be built like the windowes h 1 King 6 4. of Solomons Temple at Hierusalem broad without toward Heaven and narrow within But such is