Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	castle_n	city_n	country_n	14,211	5	9.6922	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81199	An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.	Caryl, Joseph, 1602-1673.	1655 (1655)	Wing C769A; ESTC R222627	762,181	881

before his workes of old When God first came forth and appeared in making the world hee possessed me saith Wisedome that is from everlasting A way is that wherein we goe out and shew our selves openly or abroad And hence it is elegantly sayd that Creation was the beginning of Gods way for then God did as it were goe out from himselfe into his workes and in his workes he shewed himselfe openly who was before hidden in himselfe from Eternity God had infinite immanent or internal acts in himselfe before or rather God was one infinite eternal immanent Act before But the first external transient act of God or the first expression of himselfe who can never be expressed to the life as he is was by the worke of creation and therefore that was the beginning of his way And of this way the way of creation as also of those of providence Job speaketh when he sayth lo these are parts of his wayes Accommodatè ad subjectam materiam viae dei dici possunt tēpestates na ●que in hujusmodi mirabilibut aeris mutationibus ille vanire ad nos dicitur And hence the Scripture calleth stormes and tempests thunder and lightning in which God appeareth so terrible the wayes of God Nah 1.3 The Lord is slow to anger and great in power and will not at all acquit the wicked The Lord hath his way in the whirlewind and in the storme and the clouds are the dust of his feete that is God declareth himselfe to be God by his judgements and angry dispensations which like boysterous windes and stormes which like clouds and darknes afflict the children of men loe these are parts of his wayes Hence note First All that we know of the workes of God is but a part As 't is sayd of Solomon 1 Kings 4.33 that he spake of trees from the Cedar tree that is in Lebanon even unto the hyssope that springeth out of the wall He spake also of beasts and of fowl and of creeping things and of fishes so Job had been discoursing from the heights of heaven to the bottome of the Sea yea to the bottome of hel and yet he comes off and sayth loe these are parts of his wayes He that speaketh and knoweth many things yea he that speaketh all that he knoweth hath yet spoken onely a part of that which is knowable The Apostle sayth 1 Cor 13.9 10. We know in part and we prophecy in part Many know more then they utter or prophecy but no man can utter or prophecy more then he knoweth We know but a part of what is to be knowne and we know what wee know but in part and therefore when we have spoken our all we have spoken but a part Though every Godly man knoweth all things needfull for him to doe and beleeve yet the holyest man on earth doth not know all that God hath done God hath some reserved and secret wayes into which he doth not lead his people As the best of Saints see but the Back-parts of God in this life so they see but a part of the wayes of God in this life loe These are parts of his wayes Againe Taking the original word as it signifies not only a part but the outside or extreame of any thing Note That which wee know of the workes of God is not onely no more then a part of his workes but 't is indeed only the outside of his workes 'T is but as the hemme to a garment or the borders to a Continent When we have travelled as farre as we can and as we thinke into the very heart of the workes of God yet we have gone no further then the borders of them And it is as if a man comming to discover this Island should onely walke upon the shoare where he dis-embarkt and there viewing the cliffes and rockes the sands and neerest Marishes should take upon him to report the state of the whole Island what hath this man seene nothing but the extremity the border of the Land and can he make a compleate discovery of the whole he hath not seene the pleasant hills and vales the townes and Cities the forts and Castles the trade and riches the customes and manners of the people no man can know the chiefe things of a Nation or Country that stands onely upon the shoare All that we know of the workes of God is onely the shoare and outside of them we cannot reach the heart nor fathome the bottome of them The workes of the Lord are great Psal 111.2 Sought out of all them that have pleasure therein that is they who take pleasure in them doe their utmost to finde out the utmost of them A godly man is as industrious to understand the wayes and workes of God as he is to understand his word yet he cannot reach eyther fully And therefore that Psalme hath an excellent conclusion to satisfie us in our exclusion as yet from the perfect knowledge of these things The feare of the Lord is the beginning of wisedome a good understanding have all they that doe his commandements As if the Lord had sayd though while ye labour to seeke out my workes yet ye cannot finde them out to perfection be not discouraged as if ye were shortned in wisedome and knowledge for the feare of my name is wisedome enough for you and obedience to my commandements is the best understanding let this satisfie you while ye know but a part of my wayes And if wee know but a part and that the outside of the wayes and workes of God then surely we cannot know all of God himselfe as it followeth in the next words And how little a portion is heard of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pars pa●ticula murmur tenuis susurrus Susurrum verborum ejus Symmach● ut deinceps cum ingenti toni●ru comparet vix parvam stillam sermonis ejus audierimus Vulg Sept In Hebraeo tantum est pa●lulū pauxillumvè sine ulla guttae sive stillae mentione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanta exiguitas The Original notes any thing which is little or a little portion of any thing Hence some render it a drop which is a little or the least portion of water So the vulgar and the Seventy Wee have hardly heard a little drop of his speech Others render it a whisper which is but a little portion of a voyce How little a whisper have we heard of him The workes of God are as it were a whisper concerning him all that we see or can say makes but a kinde of silent report of God in comparison to what he is or to what might be sayd of him And so the word whisper is opposed to thunder in the close of the verse But the thunder of his power who can understand As if Job had sayd All that I have spoken of God is but a whisper there is a Thunder of his power which I am neither able to utter nor to understand All creatures speake

the skie So the face of the earth is the superficies or upper part of the earth and the face of the waters is the upper part of the waters The word in the text is plural faces he is swift upon the faces of the water that is when he hath murtherd committed Adultery and robbed at land when the Earth is weary of him then he betakes himselfe to the Sea and turnes Pyrate There is a truth in this Velocitêr man● se ad mare recipiunt Vatab Levis est ad n●tandum sive remigandū super faciens aquae Targ some men make such a progresse in wickednesse they try all trades of sin upon the earth and then trade sinfully upon the water defileing both earth and water both sea and shoare polluting all the Elements with their abominations And in pursuance of this exposition the two other Clauses of the verse are thus expounded Their portion is Cursed in the earth that is they who live at land Curse them when they are gone to Sea fearing lest they should take their ships spoyl them of their goods by pyracy And then he beholdeth not the way of the vineyards that is he will come no more on shoare he will not live at land vineyards by a synecdoche of the part for the whole being put for any kinde of home or land possession of which vineyards in many places are the chiefe he who lived by dressing and planting the earth now takes another course of life hee beholdeth not the way of the vineyards he will labour no more in a Country life he will not get his liveing by the sweat of his face but by the face of the waters What cares he to get wine by dressing of vineyards when he can get whole Shiploads of wine upon the waters And having got a smatch of the sweetnes of robbing at Sea he will worke no more aland We have too much experience of it that when a man hath once given himselfe up to stealing he cannot abide labouring He is better pleased with an easie life that is sinfull then with an honest life that is painefull and because ease pleaseth him more then honesty therefore he will not behold the way of the vineyards nor the way of the Corne feilds nor of the pasture grounds Ad piratas referre divinare est ex proprio cerebro cum hic tantum de infes●●toribus ag●orum mentio fiat non navium aut maris Pined for all these are wayes of labour But I shall not Insist upon this Interpretation it may suffice onely to name it And though as to the thing it selfe as also to the practice of many this be a truth yet it is scarsely probable that Job had that practice in his eye Secondly Wee may here conceave that Job is describing the miserable and unsetled Condition of the murtherer of the Adulterer and of the Theife hee is swift upon the waters or swift as the waters say wee Mr Broughton renders He is lighter then the face of the waters The Hebrew particle serves eyther reading as or upon He is swift or light upon the face of the waters that is he is as a light thing that swimmeth upon the face of the waters light things swim there things which are of no worth of no price as strawes or chips or feathers or the foame which is light and hoven swim upon the face of the water Mr Broughton translates thus He is lighter then the face of the waters The sence is the same for as those things which swim upon the face of the waters are light so also is the face of the waters Every blast or puffe of winde moves and tosseth up the face of the waters Levitas pro velocitate sumitur leve enim facile movetur quod facile movetur velox est He is swift or light upon the face of the waters The Hebrew word which we render swift in our translation signifieth also light because those things that are swift in motion are light wee say of one that is slow paced hee is heavie heel'd and that he is a heavy man or that a heavy beast which is slow of foot all swift things are light The meaning of this Interpretation is that a wicked man is a Contemptible Creature what is hee when he hath done all those mischiefes before specifyed and walked to wearynes in all those sinfull wayes Proverbialis loquutio ad exprimendum aliquid quod flocci penditur fere nihil est Bold Leves erunt ut res quae super aquas natant fluctuabunt abibant diffluent The best account which we can give of him is this Hee is light or as a light thing upon the face of the water which is a Proverbiall speech to Expresse that which is nothing worth Thus the destruction of the King of Samaria is expressed Hos 10.7 As for Samaria her King is cut off as the foame upon the water or as the Margin hath it upon the face of the water that is though he be a great King yet he shall perish as a very light and contemptible thing even as a little foame and froth or as a buble upon the water Hence observe Wickednes makes men Contemptible and vile they are but as light things upon the water In the 21th of this booke v. 18. the wicked are sayd to be as stubble before the fire and as Chaff before the whirle-winde So David Psal 1.4 speaking of the wicked in general saith They are like the chaffe which the wind driveth away Stubble and chaffe are light things and they are also worthles things what 's the stubble worth or what the chaffe What is the chaffe to the wheat such are wicked men in comparison of the Godly The Scripture doth even strive for Expressions as I may say to set forth the lightnes the vanity Indeed the nullity the non-entity the nothingnes of men given up to their lusts David Psal 62.9 speaking of them who trust in oppression and become vaine in robberie saith they are vanity and a lye and that to be layd in the ballance they are alltogether lighter then vanity And Solomon putting the tongue of a Godly man and the heart of a wicked man together into the ballance gives this determination between them Pro. 10.20 The tongue of the just is as choyce silver but the heart of the wicked is little worth The heart is there taken in the highest sence for the best thing that the wicked man hath for though where the heart is nought it is the worst thing that a man hath yet the sence of the proverbe is to shew that the best thing that a wicked man hath is of little worth and therefore the instance is made in that which he accounts his chiefest treasure his heart for by the heart all that man hath within him all the powers and faculties of the soule with their best and richest furniture are understood all these saith Solomon in a wicked man