Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	rest_n	sabbath_n	1,873	5	10.2726	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20641	Fiue sermons vpon speciall occasions (Viz.) 1. A sermon preached at Pauls Crosse. 2. To the Honorable the Virginia Company 3. At the consecration of Lincolnes Inne Chappell. 4. The first sermon preached to K. Charles at St. Iames, 1625. 5. A sermon preached to his Maiestie at White-hall, 24. Febr. 1625. By Iohn Donne Deane of Saint Pauls, London.	Donne, John, 1572-1631.; Donne, John, 1572-1631. Sermon upon the xx. verse of the v. chapter of the booke of Judges. aut; Donne, John, 1572-1631. Sermon upon the viii. verse of the I. chapter of the Acts of the Apostles. aut; Donne, John, 1572-1631. Encaenia. aut; Donne, John, 1572-1631. First sermon preached to King Charles, at Saint James. aut; Donne, John, 1572-1631. Sermon, preached to the Kings Mtie. at Whitehall, 24 Febr. 1625. aut	1626 (1626)	STC 7041; ESTC S109970	94,733	348

Christ shall make Master and Seruant equall but not yet not heere nor euer equall to himselfe how euer they become equall to one another Gods seruice is not a continuall Martyrdome that a man must bee heere and here in such a posture and such a manner though hee dye for it but Gods House is no Ordinary neither where any man may pretend to doe what he will and euery man may doe what any man does Christ slept in a storme I dare not make that generall let all doe so Christ fauoured himselfe in the Church I dare not make that generall neither to make all places equall or all persons equall in any place T is time to end Basil Saint Basill himselfe as acceptable as hee was to his Auditory in his second Sermon vpon the 14. Psalme takes knowledge that hee had preached an houre and therefore broke off I see it is a Compasse that all Ages haue thought sufficient But as we haue contracted the consideration of great Temples to this lesser Chappell so let vs contract the Chappell to our selues Et facta sint Encaenia nostra let this be the Feast of the Dedication of our selues to God Christ calls himselfe a Temple Soluite templum hoc Iohn 2.19 Destroy this Temple 1 Cor. 3.16 6.19 And Saint Paul calls vs so twice Know ye not that ye are the Temples of the Holy Ghost Facta sint Encaenia nostra Encaenia signifies Renouationem a renewing Aug. and Saint Augustine sayes that in his time Si quis noua tunica indueretur Encaeniare diceretur If any man put on a new garment hee called it by that name Encaenia sua Much more is it so if wee renew in our selues the Image of God and put off the Olde man and put on the Lord Iesus Christ This is truly Encaeniare to dedicate to renew our selues Nazian and so Nazian in a Sermon or Oration vpon the like occasion as this calls Conuersionem nostram Encaenia our turning to God in a true repentance or renewing our dedication Let mee charge your memories but with this note more That when God forbad Dauid the building of an House Because hee was a man of blood at that time Dauid had not embrued his hands in Vriahs blood nor shed any blood but lawfully in iust warres yet euen that made him vncapable of this fauour to prouide God a house Some callings are in their nature more obnoxious and more exposed to sinne then others are accompanied with more tentations so retard vs more in holy duties And therefore as there are particular sinnes that attend certaine places certaine ages certaine complexions and certaine vocations let vs watch our selues in all those and remember that not only the highest degrees of those sinns but any thing that conduces therunto prophanes the Consecration and Dedication of this Temple our selues to the seruice of God it annihilates our repentance and frustrates our former reconciliations to him Almighty God worke in you a perfit dedication of your selues at this time that so receiuing it from hands dedicated to God hee whose holy Office this is may present acceptably this House to God in your behalfes and establish an assurance to you that God will be alwayes present with you and your Succession in this place Amen THE FIRST SERMON PREACHED TO KING CHARLES At Saint IAMES 3o. April 1625. By IOHN DONNE Deane of Saint Pauls London LONDON Printed by A. M. for THOMAS IONES and are to bee sold at his Shop at the Signe of the Blacke Rauen in the Strand 1625. PSALME 11.3 If the Foundations be destroyed what can the righteous doe WEe are still in the season of Mortification in Lent But wee search no longer for Texts of Mortification The Almightie hand of God hath shed and spred a Text of Mortification ouer all the land The last Sabboth day was his Sabboth who entred then into his euerlasting Rest Be this our Sabboth to enter into a holy and thankfull acknowledgement of that Rest which God affords vs in continuing to vs our Foundations for If foundations be destroyed what can the righteous doe I scarse know any word in the Word of God in which the Originall is more ambiguous and consequently the Translations more various and therfore necessarily also the Expositions more diuers then in these words There is one thing in which all agree that is the Argument and purpose and scope of the Psalme And then in what sense the words of the Text may conduce to the scope of the Psalme wee rest in this Translation which our Church hath accepted and authorized and which agrees with the first Translation knowen to vs by way of Exposition that is the Chalde Paraphrase If Foundations bee destroyed what can the righteous doe The Church of God euer delighted herselfe in a holy officiousnesse in the Commemoration of Martyrs Almost all their solemne and extraordinarie Meetings and Congregations in the Primitiue Church were 〈◊〉 that for the honourable Commemoration of Martyrs And for that they came soone to institute and appoynt certaine Liturgies certaine Offices as they called them certaine Seruices in the Church which should haue reference to that to the Commemoration of Martyrs as wee haue in our Booke of Common Prayer certaine Seruices for Marriage for Buriall and for such other holy Celebrations And in the Office and Seruice of a Martyr the Church did vse this Psalme This Psalme which is in generall a Protestation of Dauid That though hee were so vehemently pursued by Saul as that all that wished him well sayd to his Soule Flie as a Bird to the Mountaine as it is in the first verse Though hee saw That the wicked had bent their Bowes and made ready their Arrowes vpon the string that they might priuily shoot at the vpright in heart as it is in the second verse Though he take it almost as granted that Foundations are destroyed And then what can the righteous doe as it is in the third verse which is our Text yet in this distresse he findes what to doe For as hee begunne in the first verse In thee Lord put I my trust So after he had passed the enumeration of his dangers in the second and third verses in the fourth he pursues it as he begun The Lord is in his holy Temple the Lords Throane is in Heauen And in the fifth hee fixes it thus The Lord tryeth the Righteous he may suffer much to be done for their triall but the wicked and him that loueth violence his soule hateth This then is the Syllogisme this is the Argumentation of the righteous Man In Collaterall things in Circumstantiall things in things that are not fundamentall a righteous Man a constant Man should not bee shaked at all not at all Scandalized That 's true But then in a second place sometimes it comes to that That Foundations are destroyd and what can the Righteous doe then Why euen then this is a question not

dye show the bill of Diuorce sayes he which makes your case so desperate and see if I haue not left you wayes of returning to me show the bill of Sale which makes your state so irrecouerable and see if I haue not left my selfe wayes of redeeming you And in these few branches of these two parts I shall exercise your Deuotion and holy patience at this time Part. 1. Ecce First then for the first branch of the first part the Ecce Behold this will fall vpon you Vpon those words of Dauid Ecce intenderunt Ecce parauerunt Behold the wicked haue bent ther bow Psal 11 2. and Behold they haue made ready their arrow Origen Origen saies Ecce antequam vulneremur monemur Before our Enemies hit vs God giues vs warning that they meane to doe so When God himselfe is so far incensd against vs That he is turned to be our enemy and to fight against vs It was come to that Esay 63,10 in this Prophet when he hath bent his how against vs as an Enemy It was come to that in the Prophet Ieremy yet still he giues vs warning before hand Lam. 2.4 and still there comes a lightning before his thunder God comes seldome to that dispatch a word and a blow but to a blow without a word to an execution without a warning neuer Cain tooke offence at his brother Abel The quarrell was Gods because he had accepted Abels Sacrifice Therefore God ioynes himselfe to Abels partie and so the party being too strong for Cain to subsist GOD would not surprise Cain but he tells him his danger Why is thy Countenance cast downe Gen 4.10 If thou doest not well sinne lyes at thy dore you may proceed if you will but if you will needs you will loose by it at last Saul persecutes Christ in the Christians Christ meets him vpon the way speakes to him strikes him to the ground telles him vocally and tels him actually That he hath vndertaken too hard aworke in opposing him This which GOD did to Saul reduces him that which God did to Cain wrought not vpon him but still GOD went his owne way in both to speake before hee strikes to lighten before he thunders to warne before he wounds Numb 16. In Dathan and Abirams case God may seeme to proceede apace towards Execution but yet it had all these pauses in arrest of iudgement these reprieues before Execution First when Moses had information evidence of their factious Proceeding vers 4. hee falls not vpon them but he falls vpon his face before GOD and laments and deprecates in their behalfe Hee calls them to a faire tryall verse 5. and examination the next day To morrow the Lord will show who are his and are holy verse 12. And they sayd we will not come And againe verse 14. which implies that Moses cited them againe we will not come Then GOD vpon their contumacy when they would stand mute and not plead takes a resolution verse 21 to consume them in a Moment And then Moses Aaron returne to petition for thē O God the God of the spirits of all flesh verse 25 shall one Man sinne and wilt thou bee wroth with the whole Congregation And Moses went vp to them againe And the Elders of Israel followed and all preuaild not And then Moses comes to pronounce Iudgement verse 29. These men shall not dye a common death and after and yet not presently after that he gaue iudgement Execution followd The earth opened and swallowd them verse 31 but God begun not there God opened his Mouth and Moses his and Aaron his and the Elders theirs before the Earth opened hers It is our case in the Text For whether this Iudgement wrapt vp in the text This selling away and this putting away haue relation to the Captiuitie of the Iewes in Babylon before Christ or to the Dispertion of the Iewes since Christ some Expositors take it one some the other way still it is of a future thing The Prophecie came before the Calamitie whersoeuer you pitch it wheresoeuer you pitch it stil there was a lightning before the thunder a word before the blow a warning before the wound In which as we see that God alwaies leaues a latitude between his Sentence and the Execution for that Interim is Sphaera actiuitatis the Spheare in which our Repentance and his Mercy moue and direct themselues in a benigne aspect towards one another so where this repentance is deferd and this Mercie neglected the execution is so certaine so infallible as that though this in the Text be intended for a future Iudgement a future Captiuitie a future Dispersion yet in the Text it is presented as present nay more then so as past and executed alreadie it is venditi estis you are sold sold alreadie and Dimissa Mater your Mother is put away put away already All gathers and con-centers it selfe in this Gods Iudgements and executions are not sodaine there is alwayes roome for Repentance and Mercie but his Iudgements and Executions are certaine there is no roome for Presumption nor Collusion Venditi ab Adam To pursue then the Holy Ghosts two Metaphors of selling away and putting away First venditi estis sayes our Prophet to the Iewes and to all Behold you are sold And so they were sold thrice ouer sold by Adam first sold by themselues euery day and at last sold by God For the first generall sale by Adam wee complaine now that Land will not sell that 20. is come to 15. yeares purchase but doe wee not take too late a Medium too low a time to reckon by How cheape was Land at first how cheape were we what was Paradise sold for What was Heauen what was Mankinde sold for Immortalitie was sold and what yeares Purchase was that worth Immortalitie is our Eternitie God hath another manner of eternitie in him He hath a whole eternall day an eternall afternoone and an eternall forenoone too for as he shall haue no end so hee neuer had beginning we haue an eternall afternoone in our immortalitie we shall no more see an end then God hath seene a beginning and Millions of yeares multiplied by Millions make not vp a Minute to this Eternitie this Immortalitie When Diues values a droppe of water at so high a price what would he giue for a Riuer How poore a Clod of of Earth is a Mannor how poore an inch a Shire how poore a spanne a Kingdome how poore a pace the whole World and yet how prodigally we sell Paradise Heauen Soules Consciences Immortalitie Eternitie for a few Graines of this Dust What had Eue for Heauen so little as that the Holy Ghost wil not let vs know what she had not what kinde of Fruite yet something Eue had What had Adam for Heauen but a satisfaction that hee had pleasd an Ill wife as St. Hierome states his fault that he