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A42718 A sermon of the Nativity of our Lord preach'd before the King and Queen at White-Hall, 1687 by Bonaventure Giffard ... Giffard, Bonaventure, 1642-1734. 1688 (1688) Wing G689; ESTC R31520 13,423 35

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that they begun to sing Glory to God and Peace to Men. Glory to God because Jesus is come to cure our Pride by his Humility our Avarice by his Poverty our Excesses and Intemperances by his Mortifications Gloria in altissimis Deo. Peace and Joy to Men of good will to Men that are willing to learn of such a Master to Men that are willing to be instructed by such an Example to Men that are willing to be sav'd by such a Saviour Pax Hominibus bonae voluntatis 'T is thus the Angels divide their Canticle and 't is thus I shall divide my present Discourse The First Part whereof shall shew you what our Saviour did this Day for our Instruction The Second what we must learn from his Example What Jesus did to be a Saviour to Men what Men must do to be sav'd by Jesus These two Points make the division of my Sermon and Subject of your Attention The First Part. If the Vnion of the eternal God to our human Nature be astonishing the manner of his coming into the World is not a little surprizing For tho an excess of Goodness might have carry'd him to this strange Communication of himself tho the love of Men might have mov'd him to become Man yet methinks he might have done it after the most honorable manner he might have appear'd at the full Stature of a Man and accomplish'd with all the Perfections human Nature is capable of But to Cloath himself with our Mortality in its meanest Dress to shut himself up for nine Months in the Bowels of a Woman to come into the World under the Form of a Child to have Reason in it's highest Perfection and yet to be reduc'd to the Condition of an Infant This is what astonisheth Heaven and Earth this is the admiration of Angels and Men. And certainly Christians whosoever should reflect well on the Majesty Infinity Immensity Eternity and the rest of Gods glorious Attributes and then should behold a Child newly brought into the World questionless he would stand amaz'd to think that the Majesty of Heaven should Inhabit within such an inconsiderable piece of Flesh that so boundless an Ocean should be shut up within so narrow a Channel that the eternal God should become a Child And yet thus it is Christians the great God of Heaven is become a Child the Antient of Days is newly come into the World the eternally begotten Son of the Divine Father behold he 's born an Infant Parvulus natus est nobis Filius datus Isa 9. 6. est nobis Whatsoever therefore you have seen whatsoever you imagin to be the Condition of other Infants at their Birth think the same of your great God for he is become exactly like them in all things excepting only Sin. He 's Heb. 4. 15. born Naked and Needy like other Infants Weak and Feeble like others He Weeps and Cry's like others He 's wrap'd in Swadling Cloaths like others He Feeds at his Mothers Breast like others and something below the meanest Condition of all other Infants instead of a Cradle He is laid in a hard Manger expos'd to the sharp Winds of a Winter Night the Wants and Incommodities of a desolate Place Pannis eum involvit reclinavit Luke 2. 7 in praesepio O Blessed Jesus how do's this poor Lodging suit with Thee who hast Heaven for thy Throne and the whole Earth for thy Footstool How do's this Manger agree with Thee who reposest in the Bosom of thy Divine Father How do these Tears become thee who art the Joy of all the Angels in Heaven and God of all Consolation here upon Earth How do's this want of Cloaths this need of a little Milk fall upon Thee who featherest the Birds feedest the Beasts and art absolute Lord of the whole Universe Ah Christians let us stop and pause here a while let our Heart speak by it's Affections what our Tongue cannot utter by Expressions let us behold with a silent Astonishment what we cannot discourse but with Admirations and Exclamations The great God of Heaven become a Child the increated Wisdom and Word of God silent and speechless the King of Glory lodg'd in a Stable the Lord of all things in Want and Poverty Oh Heavens What think you of this Or rather Dear Christians since 't is for you He 's born what think you of this Why think you has the great God of Heaven thus humbled himself upon Earth Why did He choose to come into the World after this strange manner I say why did he choose For we must not imagin that these Things happen'd thus by chance 'T was not the Unkindness and Inhumanity of the hard-hearted Bethlemites that forc'd him into a Stable 't was not their refusing his Mother a Lodging that oblig'd him to lye in a Manger Oh no! He that can soften the Hearts of Tygers could have made his Mother find a Welcom amongst her own Relations He that places Kings on the Throne could have rais'd himself a Palace in the Fields of Bethlehem 'T was not therefore any want of Power or Forecast 't was not any Necessity or chance that reduc'd him to this Condition Other Infants indeed have it not in their Power to choose the Time the Place and manner of their Birth but this divine Child had all these things at his own choice and disposal And why then did he choose to be born in the depth of Winter and obscurity of the Night Why did he choose a Stable a Manger for his Lodging Why did he call only poor Shepherds to give him the first Welcom into the World Ah! St. Bernard gives the true reason when he tells us All this was to confound the Pride and Vanity of the World to condemn the luxe Ease and Excesses of Men. Cur stabulum Christus elegit Plane ut reprobet Mundi gloriam ut damnet saeculi Vanitatem To instruct us by Example before he could teach us by Words to convince us say's St. Augustin by his own Choice what little Esteem we ought to have of all the Glory Greatness Riches Pomps and Pleasures of this Life He contemn'd them all Omnia terrena bona contempsit Christus ut contemnenda monstraret He chose to be poor that rich Men might not think themselves happy He would not be rich that poor Men might not think themselves miserable He would want all that the World most esteems He would suffer all that the World most abhors that we should neither place our Happiness in the one nor fear any Adversity from the other Vt nec in istis quaereretur felicitas nec in istis timeretur adversitas Christ saw that Men would lose the Glory of Heaven by their ambitious Desires of Temporal Greatness and therefore He made himself so little Christ saw that Men would forfeit their eternal Inheritance by fixing their Hearts so much on the Goods of the Earth and therefore He appears so poor and indigent Christ saw