Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	rest_n	rest_v	sabbath_n	14,155	5	9.4943	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54805	The creples complaint, or, A sermon preached Sept. 29, 1661 at Akly, near Buckingham, upon some sad occasion in which among many motives unto loyalty and other religious duties is proved, by lamentable experience, that good things are better known when they are not, than when they are enjoyed / by Thomas Philpot.	Philpot, Thomas, b. 1588?	1662 (1662)	Wing P2124A; ESTC R28438	45,670	51

diurnal such as Hectick-Fevers who keeping daily their constant course usual hours and as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at an hour So sometime they happen in an hour and are not holpen in a year Secondly diuturnal such as Sciaticaes who like wantons feed upon Jellies got betwixt the joynts and will not willingly change their diet not easily be ejected for so the Poet Sero medicina paratur Cum mala per longas convaluere moras though that is not lost which comes at last yet that is lost which comes too late Hipocrates doth second the Poet saying Morbi s●nescentes medendi sunt difficiles Diseases durable are hardly curable In all which diseases as the Crisis so the Cresis is to be considered which Crisis is not the day when one doth feele himself sick but when he doth Succumbere morbo find that he is sick by reason that the disease had gotten the dominion over him Secondly the Crisis is not when Consuetudi tollit sensum when custome taketh away the sence of feeling of what is suffered but when custome being a second nature Expellas furca licet will not easily be repulsed as may appear by this poor man who had been diseased eight and thirty years and could not be cured but by a miracle And now as these habitual diseases are in distempered bodies so are they also in disaffected dispositions especially in such claudicants or lame Lourdans who when they are most diseased have least care to be cured First such are Claudicantes in officio lame in their duties or in their offices and although I intend not to meddle with Officers either in Court or Countrey yet I hope it will be no ill office to tell them what Officers there are There are first Ostiarii such door-keepers as David desired to be one which was to be a doot-keeper in the house of God and he had good reason for to desire it for then he should be more sure to be Porter of Heaven-gate than St. Peter for Domus Dei est Porta Coeli The house of God is the gate of Heaven Secondly Ostiaerii not that their doors are brass but that the Door-keepers do desire Aes alienum numerare to have some of the money at the door to be their own and if not should Christ himself stand at the door and knock the Door-keepers will have ears but will not hear hands but not as much as heave up a latch unlesse they may handle what they would have Thirdly there are Pseudothyra back-doors with this inscription Postico falle clientem if thou seest nothing coming to thee at the fore-door get thee out at the back-door and let thy Client knock till he be weary Fourthly Feodothyra such doors as Aeneas could not have opened unto him until he had given Cerberus a sop but such door-keepers should be wary in receiving such sops knowing who it was that entred into Iscariot so soone as the sop was received Fifthly Bifores valva Two-leafed doors which are said to move Argenti limine hanging on silver hooks shutting also and opening on silver thresholds such doors hang heavie on the hinges and if they be not well oyled the Door-keepers will out of their affected ignorance mistake the meaning of their honest Masters for when this is their rule Porta patens esto nulli clauderis honesto Let your door be open to all Petitioners especially to honest men The Door-keepers mistaking the comma or point make also a contrary construction and write it thus Porta patens esto nulli clauderis henesto Let not your door be opened unto any Petitioner Salvo feodo especially to an honest man So that the feeling of a Pulse may be as proper to a Porter as to a Physitian There are other Claudicants which are not Officers and yet are lame in their offices and duties in a higher degree and that is in coming to Church to serve God and such are they who cannot keep the Sabbath without breaking of the Sabbath for when on that day our servants and our cattle should rest from all servile labour as well as our selves and when the seventh day is a feast as well as a rest yet on that day they must fast and not rest and all to ease the lamenesse or rather lazinesse of those who when they come to Church Spectatum veniunt veniunt spectentur ut ipsae Come neither to hear nor to learn but to see and to be seen And what shall we see Reeds shaking and waving with every wind Or what shall we see Males and Females In mollicie carnis cloathed in soft rayment But what shall we see a company of Jacobs party-coloured Kids or spotted Lambs Yea we shall see many of your fine Rufilli who but for their Pastilli and powders would be Gorgonii The Poet doth speak it plainer Pastillos Rufillus olet Gorgonius hireum That is as al the ill-sented skins of those Kids which Jacob had upon his hands and the smooth of his neck would have been offensive to his father but for the cloths of his brother whose smell was as the sweet smell of a field which the Lord had blessed So all their Essences as they terme them and other effeminate Odors would be so offensive unto God that he would not endure them were it not for the Odours and Orisons of holy men and for those Prayers and sweet perfumes of their Aarons who are fain to stand betwixt the Porch and the Altar and cry Quis teneros oculus mihi facinat agnos O ye foolish Galateaes I would say Galathians who hath bewitched you Now were this wantonnesse in the weaker Sex alone their weaknesse might be born with but when men shall be Ut faemina compti of the same complexion and in the same condition Spectatum admissi risum tineatis amici Could you refrain laughing Yes but not weeping for should Democratus himself come into some of our Churches he would also change his countenance and turn his smiling into mourning Thus we may see their lamenesse in coming to the Church and carelesse carriage in the Church Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lasie gout the Physicians will tell you that it cometh from Bacchus or Venus or from both which being both hinderers of devotion they that are devoted unto them cannot as is said keep the Sabbath without breaking of the Sabbath When others peradventure not so great sinners as they although the Tower of Saloe hath fallen on some of them would be glad that not for pettilasonies but petty lapses they might have no harder penance imposed on them than to go on foot yea barefoot as farre unto their Parish Churches though they were as far distant as from White-Hall to White-Chappel For they for any offence concerning the Law of their God so that they may be freed from the fiery trial shall be injoyned a Pilgrimage to travel as far as from Dover to Saint Davids it being one of the directest Diamiters of our Land

and above three hundred miles distant Nay sometime they must petition their Confessors that though they do dwell as far as the Orcades from St. Davids that they may go in their Pilgrimage twice from thence to St. Davids that they may thereby save their going once to Rome For this is their Rule Roma semel quantum bis dat Menevea tantum and that we may learn obedience of them and yet not be partakers of their Sacrifices or of their sufferings you in plainer termes may understand how their sufferings are qualified What Pilgrim to Saint Davids twice doth come Doth save his penance going once to Rome There are another sort of Claudicants or haulters in devotion crept into the Countrey who scorning to go upon Crutches or our Common Prayers as they terme them are divers times in such pain in producing their Perissologies or home-spun kind of praying that their faces are disfigured as the Pharisees are with fasting being also in the same condition as the philosopher was who having a Xanctippe to his wife said Non possum cum te vivere nee sine te I cannot well live with thee nor without thee So these Battologists cannot be perswaded to pray in that forme which they are taught and yet know not well how to pray without it who presuming also on that saying of our Saviour Dabitur in illa hora it shall be given to you in that hour what you shall speak do not care for an hour together what they do speak when they pray as appeareth by their speaking But had they that love unto Christ or to his Church as they do pretend they would be glad to creep unto him with those Crutches when well without them they could not go Now as there is a Claudicancy or lameness in Officio or in duty both in slow coming to the Church and slender serving of God in the Church So our Sacrifices which should be without blemish since they are to be offered in the Church are divers times lame and defective both in the matter and in the forme First if our sacrifice be of meal it being the material of many Levitical Sacrifices it must be of the finest of the meal it must not be Farrago or course flower but Cribro decussa farina well sifted well searched and the purest for such Abraham provided for the three Angels which came unto him Next there must be no messeline maslin or mixture in it Mixo barbari were Mungrils and not thought fit to be Priests or Sacrificers neither among the Grecians nor Barbarians nor are such Hibrida sacrificia partly Enthusiastical partly phantasmatical without premeditation or preparation proper Sacrifices or Oblations to be offered unlesse on some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heathen Altar but not on any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Altar of God Therefore if our Sacrifice be of meal as is said Moses must make it ready for the Mill and St. Paul must grind the grain when it is made ready for so they agree Grana molenda gerit Moses Legem tribuendo Paulus grana terit vim legis discutiendo The meal must be ground neither too high nor too low too great nor too small for so advantge may be made and men may take more than is their due and go beyond their allowance Mediocria sirma Moderation must buswife it and discretion must order it and take away all the Bran out of it En chema en thora saith the Rabbi If bran be in the meal it will be as bad as corruption in the Law or Colloquintida in the Pottage and we may cry Mors in olla There is Death in the Pot there is Sin in our Sacrifice So then whether our Sacrifices are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation for the Sacrifice or the Sacrifices themselves there must be no mixture unless it be of Piety with Purity and so they will be Libamina acceptable Sacrifices unto the Lord. Secondly If the Sacrifice be of flesh it must not be of all flesh especially of mans flesh for Mummy is an abomination as I shall tell you anon nor of fish and yet we read of no curse they had to hinder it nor of birds unless of Turtels or young Pigeons nor of beasts unless of such as chaw the Cud and that was the reason that seven pair of such were preserved in the Ark when but one pair of all the rest nor of those clean beasts at all times all the flesh but the best and fattest of the flesh that as Moses saith Le. 3 1● it may be a sweet savour unto the Lord and this Rule was among the religious Sacrum pingue dabo non macrum Sacrificabo I will make no feast unto my God but what shall be of the fattest and the fairest that I have And from this word Maza or fat all feasts formerly had their names as Lammaze-day Candlemaze-day and the like not that they came from the word Missa or Mass or dismission of the Catechumeni such as were not fit to be communicants nor from the Hebrew word Massah a morning Sacrifice which were more proper but from Maza as is said for Lammaze-day was a feast of fat Lambs dedicated to Luperca that she might preserve their flocks from the Wolf long before the Mass was ever dream't of and now because those Lupercalia Carmentalia Paganalia and the rest of them were Jubilees and feasts of joy and because on such dayes the fattest of their flocks they though the fittest for their feasts therefore Christmaze-day and Michaelmaze-day deserving such feasts the one for Christ's Nativity the other for Michael his Victory have their names from those feasts as Easter still retaineth its name from the Saxan goddess Eoster who had her feast before the Resurrection There is one thing more to be observed in the matter of these Sacrifices they must be Holocausta Victimae integrae aris impositae perfect without any imperfection if but one limb be lacking it will be a lame oblation and if all the Sacrifices fatted on Hermon should fall or be slain on Zion or else how could the dew of Hermon being a low hill fall upon Zion which was an high hill Psal 133. I say that if of an hundred Hecatombs but one hoof shall be wanting they will all of them be but lame Sacrifices and therefore Moses told Pharaoh that of all their Cattel they must not leave one hoof behind for thereof must they Sacrifice unto their God Now as our Sacrifices may be lame in respect of the matter so in the manner and although Ceremonies by many are supposed to be superstitious yet Selemo Jarchi saith that they are Segil or hedges invironing the Vineyard and Solomon saith If thou take away the hedge the Serpent will bite thee So then Ceremonies not intrenching upon the Prerogative of Substance may be requisite in our Sacrifices especially such as shall have any relation to obedience and if Obedience be

nor their seed begging bread which in a charitable construction sheweth that they are not forsaken though they beg their bread for though the word Derelictum-or forsaken is not iterated or twice repeated to avoid a tautologie or words more than are necessary yet this is the honest meaning of them I never saw the righteous forsaken nor their seed forsaken in begging bread And if this were not Davids meaning Why should he say so soone after it Blessed is the man that considereth the poor and needy for the Lord will deliver him in the ●ime of trouble yea and God himself will make his bed in all his sickness Secondly Why should Solomon second David Psal 41.1 2 3. saying Qui dat egeno mutio dat Domino he that giveth to the poor lendeth unto the Lord and he will see it paid again Nor can I see any reason why our seeming religious men should be so hard-hearted to the poor unlesse they be angry because Christ said That Lazarus the beggar was in heaven and Dives the miser was in hell So then those that are distressed must not be by David thought to be forsaken for then David himself would be in the same condition When the Idumii began to rebel against David and when the sons of Zervia were too hard for him when the feminine faction who like Sampsons Foxes carried fire in their tailes to kindle the coles of contention and foment the flames of faction and rebellion against him then Congregatio taurorum in vaccis populorum not the best of the people but the beasts of the people the Opifices faeces the spear-men the fat Buls of Basan the leane kine of the Common and all the horned heard compassed him about crying God hath forsaken him persecute him and take him for there is no man to help him But neither was the good King forsaken nor his seed forsaken for Patrum virtus the vertue of his Father was visible in his Son who restored all things that were ruined both in Jerusalem and in Sion and grew in favor daily both with God and godly men Last of all our poor Creple might seeme to be forsaken being diseased thirty and eight years but he was not forsaken for Medicus medecina Christ being his physick and his Physician did cure him when all other Physicians had forsaken him saying Take up thy bed and walk And now since he is healed we may have leasure to enquire how he had been healed if there had been any man to help him since there are so many opinions concerning the nature of this Bethezda or Lazures bath First some will have it natural only as our waters are either internal by potion or external by lotion which if it were so there need be no Angel unlesse as a Fee to be a visible Agent to stir the waters for many are daily healed by the outward water though few by the inward without any such Agent Secondly Others will have this Bath of Bethesda to be accidentally sanative by reason of so many hundred Sacrifices as were usually washed against their Feasts in that water where by the abundance of blood and other slimy substances residing as a sediment in the bottom of the Pool the bathing in it might be as beneficial to a lame man as the warm belly of a beast which is usual for any man to bath in that is lame and then as there needed no● any Angel in the natural bath so there must be no Angel in this accidental bath For if the Angel were a Messenger sent by man as an officer to stir the waters or to raise up the slimy sediment that the water might be the stronger then the servant was more to be blamed for doing such servile work upon the Sabbath day than Christ was wi●h whom they quarreled because be healed only on the Sabbath day By which we may see that curious inquisitors attributing more to nature than to grace seeking to shun Silla fall into Caribdis and do as St. Paul saith fearing Idolatry commit Sacriledge who by pulling down the pictures of Christ and his Apostles out of the Church-windows break them all in such sort that they make the Sanctuaries of God fit for nothing but to be habitations for Zim and Ohim Ostriges and Satires or such unclean creatures as themselves and yet they that set up those pictures did not intend to set up Idolatry or at least Popery because such pictures were up in many Churches before the name of Pope was ever known But such curious impertinents may understand that a man may be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worshipper of Images nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Images and yet he need not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breaker of Images Damascen was a devout man and loved Images and his retired Cell was hung round with them yet he was so far from Idolizing or worshipping of them that he gave this Caution to the contrary Essigiem Christi cum spectes pronus adora Sed non Effigiem sed quod designat honora Not the Picture present but the Party represented if any thing is to be worshipped there being a difference betwixt Signum Signatum as much as is betwixt the Shadow and the Substance Suppose that Lots house had been an Inne and the Angel had been the Sign the Angel without could not have secured Lot from the rage of the Sodomites it was the Angel within that pulled him into his house and saved him or else he had been pulled all to pieces so in like manner there must be a difference betwixt adornation and adoration betwixt adorning and adoring A man may adorn his House with Pictures as Damascen did and yet neither Idolize them nor adore them and if some naked Pictures be among them which were better absent than present yet if any idle imaginations should be in the beholders it is Ad intus non ad extra from within and not without First Had we no way to express our minds but by Hierogliphicks as is already said and that we were to shew what Truth were there would be no way to express it better than by the Picture of a Naked Woman she being termed Nuda Veritas The Naked Truth having on her no Vail nor Visard and if there should be any wandering or wanton thoughts in the Spectators looking on such a naked Picture Ita concipit intus would be the cause of it the immodest motions come from the mind the fault is neither in the Picture nor in him who hath the Picture Secondly The Motto or Inscription on the Garter honoured be King Edward the Third and Giver of the name to the chief King of Arms when it saith Honi soit qui mal y pense Evil to him that evil thinketh it wisheth evil to none but such as think evil So that if there were not evil in the thinker there would be no evil in the wisher The supercilious Gimnosophists