Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	enmity_n	seed_n	serpent_n	8,737	5	10.2957	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

inimicitias The Seed of the woman and the Seed of the Serpent wee and the Deuill should neuer haue fallen out wee agree but too well but God hath put an enmity betweene vs. God hath put Truth and Falshood Jdolatrie and Sinceritie so farre asunder and infused such an incompatibilitie and imprinted such an implacabilitie betweene them as that they cannot flow into one another And therefore there Maledicti Pacifici It is an opposition against God by any colourable Modifications to reconcile opinions diametrally contrary to one another in fundamentall things Day and Night may ioyne and meet In Diluculis and in Crepusculis The dawning of the day in the Morning and the shutting in of the day in the Euening make day and night so much one as sometimes you cannot tell which to call them but Lux tenebrae light and darknes Midnight and Noone neuer met neuer ioynd There are points which passions of men and vehemence of disputation haue carried farther a sunder then needed and these indeed haue made the greatest noyse because vpon these for the most part depends the matter of profit and Beati pacifici blessed were that labour and that labourer that could reconcile those things and of that there might bee hope because it is often but the Persons that fight it is not the thing the matters are not so different But then there are matters so different as that a Man may sit at home and weepe and wish prayse God that hee is in the right and pray to God for them that are in the wrong but to thinke that they are indifferent and all one Maledicti Pacifici hee that hath brought such a Peace hath brought a curse vpon his owne Conscience and laid not a Satisfastion but a Scupefaction vpon it A Turke might perchance say in scorne of vs both They call you Heretiques you call them Idolaters why might not Idolaters and Heretiques agree well enough together But a true Christian will neuer make Contrarieties in fundamentall things indifferent neuer make foundations and superedifications the Word of God and the Traditions of men all one Euery man is a little world sayes the Philosopher Euery man is a little Church too and in euery man there are two sides two armies the flesh fights against the Spirit This is but a Ciuill warre nay it is but a Rebellion indeed and yet it can neuer be absolutely quenched So euery man is also a Souldier in that great and generall warre betweene Christ and Beliall the Word of God and the will of man Euery man is bound to hearken to a peace in such things as may admit peace in differences where men differ from men but bound also to shut himselfe vp against all ouertures of peace in such things as are in their Nature irreconcileable in differences where men differ from God That warre God hath kindled and that warre must bee maintain'd and maintain'd by his way and his way and his Ordinance in this warre is Preaching If God had not said to Noah Fac tibi Arcam and when he had said so if he had not giuen him a Deseigne a Modell a Platforme of that Arke we may doubt credibly whether euer man would haue thought of a Ship or of any such way of trade Commerce Shipping was Gods owne Inuention and therein Laetentur Insulae as Dauid sayes Let the Ilands reioyce So also if Christ had not said to his Apostles Ite praedicate Goe and preach And when he had said so said thus much more Qui non crediderit damnabitur Hee that beleeues not your Preaching shall be damned certainly man would neuer haue thought of such a way of establishing a kingdome as by Preaching No other Nation had any such Institution as Preaching In the Romane State there was a publique Officer Conditor Precum who vpon great emergent occasions deprecations of imminent dangers or Gratulations for euident benefites did make particular Collects answerable to those occasions And some such occasionall Panegyriques and gratulatory Orations for temporall benefites they had in that State But a fixt and constant course of conteining Subiects in their Religious and Ciuill duties by preaching onely God ordain'd onely his Children enioy'd Christ when he sent his Apostles did not giue them a particular command Ite orate goe and pray in the publique Congregation All Nations were accustomed to that Christ made no doubt of any mans opposing or questioning Publique Prayer and therefore for that he onely said Sic orabitis Not goe and pray but when you pray pray thus hee instructed them in the forme the dutie was well knowne to all before But for Preaching He himselfe was anointed for that The Spirit of the Lord is vpon me Esa 61.1 because the Lord hath anoynted mee to preach His vnction was his function He was anoynted with that power and hee hath anoynted vs with part of his owne vnction All power is giuen vnto mee sayes hee in Heauen and in Earth and therefore as he addes there Goe yee Math. 28 19. and preach Because I haue all power for preaching take yee part of my power and preach too For Preaching is the power of God vnto Saluation and the sauour of life vnto life When therefore the Apostle sayes 1 Thes 5.19 Quench not the Spirit Nec in te nec in alio sayes Aquinas Quench it not in your selfe by forbearing to heare the Word preached quench it not in others by discouraging them that doe preach For so Saint Chrysostome and not hee alone vnderstood that place That they quench the spirit who discountenance preaching and dishearten Preachers Saint Chrysostome took his example from the lampe that burnt by him when he was preaching It seemes therefore hee did preach in the afternoone and he sayes You may quench this Lampe by putting in water and you may quench it by taking out the oyle So a man may quench the spirit in himselfe if he smoother it suffocate it with worldly pleasures or profits and he may quench it in others if he withdraw that fauour or that help which keeps that Man who hath the spirit of Prophesie the Vnction of Preaching in a cheerefull discharge of his dutie Preaching then being Gods Ordinance to beget Faith to take away preaching were to disarme God and to quench the spirit for by that Ordinance he fights from heauen And to maintaine that fight he hath made his Ministers Starres as they are called in the first of the Reuelation And they fight against Sisera that is they preach against Error They preach out of Necessitie Necessitie is laid vpon me to preach sayes the Apostle 1 Cor. 9.16 and vpon a heauy penaltie if they doe not Vae mihi si non Woe bee vnto me if I doe not preach the Gospell Neither is that spoke there with the case of a future as the Roman Translation hath it Si non Eliuangelizauero If I doe not hereafter preach If I preach not at one time or

it after That there should bee Sabatismus in terris that as the world was to last Sixe thousand yeares in troubles there should be a Seuenth thousand in such ioyes as this world could giue And some others who haue auoided both the Temporall kingdome imagin'd by the Apostles presently after the Ascention And the Emperiall kingdome of the Iewes before the Resurrection And the Carnall kingdome of the Chiliasts the Millenarians after the Resurrection though they speake of no kingdome but the true kingdome the kingdome of glory yet they erre as much in assigning a certaine time when that kingdome shall beginne when the ende of this world when the Resurrection when the Iudgement shall be Non est vestrum nosse tempora sayes Christ to his Apostles then and lest it might be thought that they might know these things when the Holy Ghost came vpon them Christ denies that he himselfe knew that as Man and as Man Christ knew more then euer the Apostles knew Whatsoeuer therefore Christ intended to his Apostles heere hee would not giue it presently non adhuc hee would not binde himselfe to a certaine time Non est vestrum nosse tempora It belongs not to vs to know Gods times Beloued vse godly means and giue God his leisure You cannot beget a Sonne and tell the Mother I will haue this Sonne born within fiue Moneths nor when he is borne say you will haue him past daunger of Wardship within fiue yeares You cannot sowe your Corne to day and say it shall bee aboue ground to morrow and in my Barne next weeke How soone the best Husbandman sow'd the best Seede in the best ground GOD cast the promise of a Messias as the seede of all in Paradise In Semine Mulieris The Seede of the Woman shall bruise the Serpents head and yet this Plant was Foure thousand yeares after before it appeared this Messias Foure thousand yeares before he came GOD shew'd the ground where that should grow Two thousand yeares after the Promise in Abrahams Family In semine tuo In thy Seed all Nations shall be blessed God hedg'd in this Ground almost One thousand yeares after that In Micheas time Et tu Bethlem Thou Bethlem shalt bee the place and God watered that and weeded that refreshed that dry expectation with a Succession of Prophets and yet it was so long before this expectation of Nations this Messias came So GOD promised the Iewes a Kingdome in Iacobs Prophecie to Iuda Gen. 49. That the Scepter should not depart from his Tribe In Two hundred yeares more he saies no more of it Deut. 17.14 then he ordaines some institutions for their King when they should haue one And then it was Foure hundred yeares after that before they had a King GOD meant from the first houre to people the whole earth and God could haue made men of clay as fast as they made Brickes of Clay in Egypt but he began vpon two and when they had beene multiplying and replenishing the Earth One thousand sixe hundred yeares the Flood washed all that away and GOD was almost to begin againe vpon eight persons and they haue seru'd to people Earth and Heauen too Bee not you discouraged if the Promises which you haue made to your selues or to others be not so soone discharg'd though you see not your money though you see not your men though a Flood a Flood of Bloud haue broken in vpon them be not discouraged Great Creatures lye long in the Wombe Lyons are litterd perfit but Beare-whelpes lick'd vnto their shape actions which Kings vndertake are cast in a mould they haue their perfection quickly actions of priuate men and priuate Purses require more hammering and more filing to their perfection Onely let your principall end be the propagation of the glorious Gospell and though there bee an Exclusiue in the Text GOD does not promise you a Kingdome Ease and Abundance in all things and that which hee does intend to you he does not promise presently yet there is an Inclusiue too not that But but something equiuolent at least But yee shall receiue power after that the Holy Ghost is come vpon you and yee shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost parts of the Earth 2. Part. NOw our Sauiour Christ does not say to these men since you are so importunate you shall haue no Kingdome now nor neuer t is not yet But Sed. hee does not say you shall haue no Kingdome nor any thing else t is not that But the importunitie of beggers sometimes drawes vs to such a froward answer For this importunitie I will neuer giue you any thing Our patterne was not so froward hee gaue them not that but as good as that Samuel was sent to super-induct a King vpon Saul 1. Sam. 16. to annoint a new King Hee thought his Commission had been determined in Eliab Surely this is the Lords Annointed But the Lord said not hee nor the next Aminadab nor the next Shammah nor none of the next seuen But but yet there is one in the field keeping sheepe annoint him Dauid is hee Saint Paul prayed earnestly and frequently to be discharged of that Stimulus Carnis God sayes no not that but Gratia mea sufficit Thou shalt haue grace to ouercome the tentation though the tentation remaine God sayes to you No Kingdome not Ease not Abundance nay nothing at all yet the Plantation shall not discharge the Charges not defray it selfe yet but yet alreadie now at first it shall conduce to great vses It shall redeeme many a wretch from the Lawes of death from the hands of the Executioner vpon whom perchance a small fault or perchance a first fault or perchance a fault heartily and sincerely repented perchance no fault but mallice had otherwise cast a present and ignominious death It shall sweepe your streetes and wash your doores from idle persons and the children of idle persons and imploy them and truely if the whole Countrey were but such a Bridewell to force idle persons to work it had a good vse But it is alreadie not onely a Spleene to drayne the ill humors of the body but a Liuer to breed good bloud alreadie the imployment breedes Marriners alreadie the place giues Essayes nay Fraights of Marchantable Commodities alreadie it is a marke for the Enuie and for the ambition of our Enemies I speake but of our Doctrinall not Nationall Enemies as they are Papists they are sorrie wee haue this Countrey and surely twentie Lectures in matter of Controuersie doe not so much vexe them as one Ship that goes and strengthens that Plantation Neyther can I recommend it to you by any better Rhetorique then their mallice They would gladly haue it and therefore let vs be glad to hold it Thus then this Text proceedes Spiritus Sanctus and gathers vpon you All that you would haue by this Plantation you shall not haue GOD bindes

FIVE 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 LONDON Printed for THOMAS IONES and are to bee sold at the Signe of the Blacke Rauen in the Strand 1626. IVDGES 5.20 De coelo dimicatum est contra eos stellae manentes in Ordine cursu suo aduersus Siseram pugnauerunt They fought from Heauen The stars in their courses fought against Sisera ALl the words of God are alwayes sweete in themselues sayes Dauid but sweeter in the mouth and in the pen of some of the Prophets and some of the Apostles then of others as they differed in their naturall gifts or in their education but sweetest of all where the Holy Ghost hath beene pleased to set the word of God to Musique and to conuay it into a Song and this Text is of that kind part of the Song which Deborah Barak sung after their great victory vpon Sisera Sisera who was Iabin the King of Canaans Generall against Israel God himselfe made Moses a Song Deut. 31.19 and expressed his reason why The children of Israel sayes God will forget my Law but this song they will not forget and whensoeuer they sing this song this song shall testifie against them what I haue done for them how they haue forsaken me And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures that all Murmurers and all that stray into a diffidence of Gods power or of his purpose to sustaine his owne cause and destroy his owne Enemies might run and read might read and sing the wonderfull deliuerances that God hath giuen to his people by weake and vnexpected meanes This world begun with a Song if the Chalde Paraphrasts vpon Salomons Song of Songs haue taken a true tradition That assoone as Adams sinne was forgiuen him he expressed as he cals it in that Song Sabbatum suum his Sabboth his peace of conscience in a Song of which we haue the entrance in that Paraphrase This world begun so and so did the next world too if wee count the beginning of that as it is a good computation to doe so from the comming of Christ Iesus for that was expressed on Earth in diuers Songs in the blessed Virgins Magnificat My soule doth magnifie the Lord In Zacharies Benedictus Blessed be the Lord God of Israel and in Simeons Nunc dimittis Lord now lettest thou thy seruant depart in peace This world began so and the other and when both shall ioyne and make vp one world without end it shall continue so in heauen in that Song of the Lamb Apoc. 3. Great and marueilous are thy workes Lord God Almighty iust and true are thy wayes thou King of Saints And to Tune vs to Compose and giue vs a Harmonie and Concord of affections in all perturbations and passions and discords in the passages of this life if we had no more of the same Musique in the Scriptures as we haue the Song of Moses at the Red Sea and many Psalmes of Dauid to the same purpose this Song of Deborah were enough abundantly enough to slumber any storme to becalme any tempest to rectifie any scruple of Gods slacknesse in the defence of his cause when in the History and occasion of this Song expressed in the Chapter before this we see That Israel had done euill in the sight of the Lord againe and yet againe God came to them That God himselfe had sold Israel into the hands of Iabin King of Canaan and yet he repented the bargaine and came to them That in twenty yeeres oppression he came not and yet he came That when Sisera came against them with nine hundred Chariots of Iron and all preparations proportionable to that and God cald vp a woman a Prophetesse a Deborah against him because Deborah had a zeale to the cause and consequently an enmity to the enemie God would effect his purpose by so weake an instrument by a woman but by a woman which had no such interest nor zeale to the cause by Jael And in Iaels hand by such an instrument as with that scarce any man could doe it if it were to be done againe with a hammer she driues a nayle through his temples and nayles him to the ground as he lay sleeping in her tent And then the end of all was the end of all not one man of his army left aliue O my Soule why art thou so sad why art thou so disquieted within me Sing vnto the Lord an old song the song of Deborah and Barak That God by weake meanes doth mighty workes That all Gods creatures fight in his behalfe They fought from heauen the starres in their Order fought against Sisera You shal haue but two parts out of these words And to make these two parts Diuision I consider the Text as the two Hemispheres of the world laid open in a flat in a plaine Map All those parts of the world which the Ancients haue vsed to consider are in one of those Hemispheres All Europe is in that and in that is all Asia and Afrike too So that when we haue seene that Hemisphere done with that we might seeme to haue seene all done with all the world but yet the other Hemisphere that of America is as big as it though but by occasion of new and late discoueries we had had nothing to say of America So the first part of our Text will bee as that first Hemisphere all which the ancient Expositors found occasion to note out of these words will be in that but by the new discoueries of some humors of men and rumors of men we shall haue occasion to say somewhat of a second part to The parts are first the Literall the Historicall sense of the words And then an emergent a collaterall an occasionall sense of them The explication of the wordes and the Application Quid tunc Quid nunc How the words were spoken then How they may be applied now will be our two parts And in passing through our first wee shall make these steps First God can and sometimes doth effect his purposes by himselfe intirely immediatly extraordinarily miraculously by himselfe But yet in a second place we shall see by this story That he lookes for assistance for concurrence of second causes and subordinate meanes And that therefore God in this Song of Deborah hath prouided an honourable commemoration of them who did assist his cause for the Princes haue their place Verse 15. The Princes of Issachar were with her And then the Gouernours The great Persons the great Officers of the State haue their place in this honour That they offered themselues willingly to that seruice And after them the