Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	rest_n	rest_v	2,554	5	9.3487	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20655	Three sermons vpon speciall occasions preached by Iohn Donne ...	Donne, John, 1572-1631.	1623 (1623)	STC 7057; ESTC S350	58,117	180

in and out at these Windowes and let a full pot of thy Manna a good measure of thy Word and an effectuall preaching thereof bee euermore preserued and euermore bee distributed in this place Let the Leprosie of Superstition neuer enter within these Walles nor the hand of Sacriledge euer fall vpon them And in these walles to them that loue Profit and Gaine manifest thou thy selfe as a Treasure and fill them so To them that loue Pleasure manifest thy selfe as Marrow and Fatnesse and fill them so And to them that loue Preferment manifest thy selfe as a Kingdome and fill them so that so thou mayest bee all vnto all giue thy selfe wholly to vs all and make vs all wholly thine Accept our humble thanks for all c. IOHN 10. 22. And it was at Ierusalem the Feast of the Dedication and it was Winter and Iesus walked in the Temple in Salomons Porch SAint Basill in a Sermon vpon the 114. Psalme vpon the like occasion as drawes vs together now The consecration of a Church makes this the reason and the excuse of his late comming thither to doe that Seruice that he stayd by the way to consecrate another Church I hope euery person heere hath done so consecrated himselfe who is a Temple of the Holy Ghost before hee came to assist or to testifie the consecration of this place of the Seruice of God Nostra festiuitas hec est quia de Ecclesia nostra sayes Saint Bernard This Festiuall belongs to vs because it is the consecration of that place which is ours Magis autem nostra quia de nobis ipsis But it is more properly our Festiuall because it is the consecration of our selues to Gods seruice For Sanctae Animae propter inhabitantem Spiritum your Soules are holy by the inhabitation of Gods holy spirit who dwells in them Sancta corpor a propter inhabitantem animam Your Bodies are holy by the inhabitation of those sanctified Soules Sancti parietes propter Corpora Sanctorum These walles are holy because the Saints of God meet here within these walls to glorifie him But yet these places are not onely consecrated sanctified by your comming but to bee sanctified also for your comming that so as the Congregation sanctifies the place the place may sanctifie the Congregation too They must accompany one another holy persons and holy places If men would wash sheep in the Baptisterie in the Font those sheep were not christned If prophane men or idolatrous men pray here after their way their prayers are not sanctified by the place Neither if it be after polluted doth the place retain that sanctitie which is this day to be deriued vpon it and to bee imprinted in it Our Text settles vs vpon both these considerations The holy place and the holy person It was the Feast of the Dedication there 's the holinesse of the place And the holy person was holinesse it selfe in the person of Christ Iesus who walked in the Temple in Salomons Porch These two will bee our two parts And the first of these wee shall make vp of these pieces First we shall see a lawfull vse of Feasts of Festiuall dayes And then of other Feasts then were instituted by God himselfe diuers were so this was not And thirdly not only a festiuall solemnizing of some one thing at some one time for the present but an Anniuersary returning to that folemnitie euery yeare And lastly in that first part this Festiuall in particular The Feast of the Dedication of the Temple that fanctified the place that shall determine that part In the second part The holinesse of the person we shall carry your thoughts no farther but vpon this That euen this holy person Iesus himselfe would haue recourse to this place thus dedicated thus sanctified And vpon this that hee would doe that especially at such times as hee might countenance and authorise the Ordinances and Institutions of the Church which had appointed this Festiuall And this sayes the Text he did in the Winter First Etsi Hiems though it were Winter hee came and walked in the Porch a little inconuenience kept him not off And Quia Hiems because it was Winter he walked in the Porch which was couered not in the Temple which was open So that heere with modestie and without scandall he condemned not the fauouring of a mans health euen in the Temple And it was at Ierusalem the Feast of the Dedication and it was Winter and Iesus walked in the Temple in Salomons Porch In our first part Holy places wee looke first vpon the times of our meeting there Holy dayes The root of all those is the Sabboth that God planted himselfe euen in himselfe in his owne rest from the Creation But the root and those branches which grow from that root are of the same nature and the same name And therefore as well of the flower as of the root of a Rose or of a Violet we would say This is a Violet this is a Rose so as well to other Feasts of Gods institution as to the first Sabboth God giues that name hee cals those seuerall Feasts which he instituted Sabboths enioynes the same things to be done vpon them inflicts the same punishments vpon them that breake them So that there is one Moralitie that is the soule of all Sabboths of all Festiualls howsoeuer all Sabboths haue a ceremoniall part in them yet there is a Morall part that inanimates them all they are elemented of Ceremonie but they animated with Moralitie And that Moralitie is in them all Rest for if Adam could name creatures according to their nature God could name his Sabboth according to the nature of it and Sabboth is Rest. It is a Rest of two kindes our rest and Gods rest Our rest is the cessation from labour on those dayes Gods rest is our sanctifying of the day for so in the religious sacrifice of Noah when hee was come out of the Arke God is said to haue smelt Odorem quietis the sauour of rest vpon those dayes we rest from seruing the world and God rests in our seruing of him And as God takes a tenth part of our goods in Tythes but yet he takes more too he takes Sacrifices so though he take a seuenth part of our time in the Sabboth yet he takes more too he appoints other Sabboths other Festiualls that he may haue more glory and we more Rest for all wherin those two concurre are Sabboths Vacate videte quoniam ego sum Dominus sayes God First vacate rest from your bodily labours distinguish the day and then videte come hither into the Lords presence and worship the Lord your God sanctifie the day And in all the Sabboths there is still a Cessate and a Humiliate animas bodily rest and spirituall sanctifying of the day Holy dayes then that is dayes seposed for holy vses and for the outward publike seruice of God are in

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 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 Merchants for those who are said there to ride vpon white Asses to be well mounted according to the manner of those Nations are by Peter Martyr amongst our Expositors and by Serarius the Iesuite amongst the others fitly vnderstood to be intended of Merchants And in the same verse the Iudges are honorably remembred Those that fit in Iudgement And a farre vnlikelier sort of people then any of these in the same verse too Those that walked by the way Idle and discoursing men that were not much affected how businesse went so they might talke of them And lastly the whole people in generall how poore soeuer they haue euidence from this record That they offered themselues and what will they denie that offer themselues and willingly to this imploiment And then God hauing here afforded this honourable mention of them who did assist him he layes also a heauy note vpon such who for collaterall respects preuaricated or withdraw themselues from his seruice perticularly vpon Ruben who was diuided by greatnesse of heart And vpon Dan who remained in his ships And therefore to the encouragement of those who did assist him in any proportion though their assistance were no wayes competent against so potent an enemy God fought for himselfe too They sought from Heauen The starres in their order fought against Sisera And these will be the branches or circumstances of our first part for the particulars of the second we shall open them more commodiously for your memory and vse then when we come to handle them then now Now we proceed to those of the first part And into those I passe with this protestation That in all which I shall say this day beeing to speake often of God in that Notion as he is Lord of Hostes and fights his owne battailes I am farre from giuing fire to them that desire warre Peace in this world is a pretious Earnest and a faire and louely Type of the euerlasting peace of the world to come And warre in this world is a shrewd and fearefull Embleme of the euerlasting discord and tumult and torment of the world to come And therefore our Blessed God blesse vs with this externall and this internall and make that lead vs to an eternall peace But I speake of this subiect especially to establish and settle them that suspect Gods power or Gods purpose to succour those who in forraine parts grone vnder heauie pressures in matter of Religion or to restore those who in forraine parts are deuested of their lawfull possessions and inheritance and because God hath not done these great workes yet nor yet raised vp meanes in apparance and in their apprehension likely to effect it That therefore God likes not the cause and therefore they begin to bee shaked in their owne Religion at home since they thinke that God neglects it abroad But beloued since God made all this world of nothing cannot hee recouer any one peece thereof or restore any one peece with a little In the Creation his production of specifique formes and seuerall Creatures in the seuerall dayes was much very much but not very much compared with that which he had done immediatly before when he made Heauen and Earth of nothing For for the particular Creatures God had then Praeiacentem Materiam he had stuffe before him enough to cut out Creatures of the largest sise his Elephants of the Earth his Whales and Leuiathans in the Sea In that matter there was Semen Creaturarum The Seed of all Creatures in that stuffe But for the stuffe it selfe the Heauen and Earth God had not Semen Coeli any such seed of Heauen as that he could say to it doe thou hatch a Heauen he had not any such Semen terrae as that hee could bid that grow vp into an Earth There was nothing at all and all that is was produced from that and then who shall doubt of his proceeding if by a little he will doe much He suffered his greater works to be paraleld or to be counterfeit by Pharaohs Magicians but in his least in the making of Lice hee brought them to confesse Digitum Dei the finger of God and that was enough The arme of God the hand of God needs not where he will worke his finger is enough It was not that imagination that dreame of the Rabbins that hindered the Magicians who say that the Deuill cannot make any Creature lesse then a Barley corne As it is with men they misconceiue it to be with the Deuill too harder to make a little clocke a little picture any thing in a little then in a larger forme That was no part of the reason in that case but since man ordinarily esteemes it so and ordinarily admires great workes in little forme why will he not be content to glorifie God that way in a faithfull confidence that hee can and will doe great workes by weake meanes Should God haue stayd to leuie and arme and traine and muster and present men enow to discomfit Sennacherib Hee tooke a neerer way he slew almost two hundreth thousand of them in one night by an Angell Should God haue troubled an Angell to satisfie Elisha his seruant Onely by apparition in the cloudes