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
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

Leviticall Law we read that God finding the Jews to be hard hearted and merciless to incline them to better and more loving dispositions he gave them severall Laws wherein he forbids them to eate bloud and to boyle the kid in the milke of the damme and injoyns them to leave the gleanings after harvest for the poor and some grapes for the passenger and that every seventh year the land should have rest and the benefit thereof to accrew unto the poor And although Christ was a zealous and strict observer of the Sabbath as consecrated to Gods service Mat. 12.27 yet for the necessary reliefe of man he is content to dispense with some part of that days service and therefore concludes that the Sabbath was made for man and not man for the Sabbath And according to this law of God and Christ Moses under the law and S. Paul under the Gospel were so zealous in their loves to their brethren that the former desires to be blotted out of Gods book rather then his countreymen should be destroyed Exod. 32 and the latter rather then his brethren in the flesh should not be saved he could wish himself to be separated from Christ Rom. 9. or excommunicated from the Church Some ancient Fathers are of opinion that when Elijah laboured to draw the Israelites from their Idolatry to God 1 King 17.6 and that himselfe was there involved and driven near to famme that God sent Ravens a kind of bird which leaves her young featherlesse and meatlesse to feed him that thereby he might mollifie the heart of the Prophet to be more tender to his countrey-men and by his prayer to obtain rain and the fruits of the earth for them And without conjectures the text is plain that the widow of Zarephah her compassionate love in feeding the Prophet out of her small remainder of her little meal and oyle is recompensed with such an increase 1 King 17.16 that neither her oyle nor her meal failed so long as the famine continued So true is that of our Saviour Be mercifull as your heavenly Father is mercifull and Give Luke 6.37 38. and it shall be given unto you good measure as to the widow last mentioned pressed down shaken together and running over for with the same measure that you mete with all it shall be measured to you again A sixt reason for this law of love is drawn from the end of all good laws which are made that we may live in security enjoy our peace which is accomplished principally by this love to our neighbour The old law given to the Jews by which they conceived that they might hate and kill their enemies Gal. 5.1 S. Paul calls servitude or bondage but the law of grace which commands love to all he terms liberty because as by that law slavery so by this liberty is acquired to every state Again S. Paul building upon the same foundation raiseth his work by bowels of mercies Gol. 3.12 kindnesse humblenesse of mind forbearing one another if any man have a quarrell against any even as Christ also forgave you even so doe ye and above all these things put on Charity which as it is the foundation of all so it is the bond of all perfection S. Jerome writes of S. John that being through age grown so weak that he was carried by his disciples to the Church he ever and anon repeated this saying of our Saviour Love one another and being asked by them why so often he commemorated this text rather then any other he answered that in this they should fulfill the whole law insomuch as none could love God unlesse he loved his neighbour In which others agree saying that the love of God is the center of all our true love on which the heart as on a point of the Compasse being set the other point moves about the whole circumference of the world and indeed he that carefully observeth the tenor of the Epistles of that beloved and loving disciple S. John he shall finde this often insisted upon that the love of God and of our neighbour are so inseparable that he that doth the one cannot but doe the other for that the love of God necessarily produceth the love of our neighbour And therefore when our Saviour before his departure out of the world would set a mark of distinction whereby his disciples should be known from all others the note or mark was not preaching or prophecying for happily Judas Hymeneus Philetus Diotrephes or others might say as those of whom Christ speaks Lord Lord have not we prophecied in thy name Mat. 7.21 22 23 nor was the note of distinction the working miracles or casting out devills for Simon Magus and others in Christs name did the like and of those and such like Christ saith I take you not for my disciples Depart hence I know you not Joh. 13.35 for my mark is love and by this men shall know that ye are my disciples and such as for whom I have prepared a place in my kingdome CHAP. XXII The manner how we are to love our neighbour THe Scripture hath given us three rules by which we are taught how to love our neighbour The first is that of our Saviour Thou shalt love thy neighbour as thy self Mat. 22.33 the second is that which Christ likewise prescribes as I have loved you Joh. 13.34.1 Cor. 12 12. so shall ye love one the other the third is that of S. Paul comparing the members of Christs mysticall body to the parts of mans body naturall The loving our neighbour as our selfe is to be understood first as desiring the same graces spirituall and eternall to thy brother as to thy selfe secondly wishing in all things else the like to be done to thy neighbour as thou wishest to be done to thy self And against this first rule of love we find in the world two offenders the one in the excesse the other in the defect and among the former besides some others whom I might touch I may not amisse place some preachers in our times who as some Physitians through covet of gain or other respects so much intend the cure of others that they neglect the health of their own bodies so these by their preaching raise others and lye still themselves in their own sins of whom and such like I may use S. Pauls words Thou art inexcusable O man Rom. 2.1.21 for thou that teachest another teachest thou not thy self ' and likewise wise that of our Saviour Physitian thou that professest to cure others heal thy self The Defective Lover hath one scale wherein to weigh himself and another for his Neighbour which Moses tells us is an abomination before God yet too many such there are Deut. 25. who looking into their neighbors vertues or miseries they see them with diminishing-glasses whereby they seem little or not considerable the first as not to be commended and the latter as not

be had to make choice of that woman with whom we would be yoked or joyned in that estate of matrimony till death us depart Now the sour especiall and usuall promoters or workers of mariage are 1. Beauty 2. Wealth 3. Honour 4. Goodness or virtue of which the first three moderately desired are good requisites for the better keeping up the superstructure in this building but the most necessary basis and foundation without which mariage can neither please God nor benefit man is grace and goodnesse And of these four promotors in mariage the 1. Beauty for the most part works upon the carnall man the 2. wealth on the worldly the 3. honour on the proud the 4. grace and virtue moves the desire and works the assent in the heavenly minded and spirituall man virtue I say and not beauty for first consider what beauty is in its nature and being 2. what it is in power and then say whether beauty rather then goodnesse should make the match Now beauty as to its first being whether in man or woman is a delightfull object of the eye appearing from the colour and figure of the body which colour is as a fair blush well mixed with white and red clearly glimmering through a tender skin and arising from an equall temper of the humours but especially of the bloud well tempered and the figure is that comely proportion of all the limmes and members in themselves and with the rest of the parts each to other so that neither are too long nor too short nor too big nor too little but that all and each holds an equall symmetrie which makes the parts and members seem goodly and now though this beauty in colour and figure may be accounted among the common gifts of God and therefore it may serve as often it doeth for a letter of commendation and a superscription of favour as being the signe of a well tempered soul and therefore it never satiates the eye of the beholder yet oftentimes like a tyrant it is not long-lived but short of continuance for if it be blasted with sicknesse or buffeted by Satan it is soon withered like your fairest flowers And yet oft-times beauty is not only deceitfull like a painted Sepulcher or the apples of Sodome which have only a fair superficies yet dust or rottenness within but it is often dangerous both to the Spectator becomming an infectious Basilisk and to the owner as a gilded poyson For in many it is little more then a skin puffed up with a proud love of it selfe and a base envy or contempt of others And yet these beauties as coloured flies or well skinned beasts are most run and hunted after though it prove to the ruin of the huntsman as in Samson and the Son of Shechem and to the hunted as Dinah Lucrece and others For as boyes love to be running after coloured flyes to play with them to their destruction so such coloured flyes delight to be flying abroad to play in the Sun or with a burning light Dinah may serve for a motto of this embleme and David for the word of that Beauty is and hath been both a straggler and a tempter to the destruction of others and a restless peece desirous to be tempted though it prove to its own ruin And besides all this you shall find fair Rachell to sell her husband for mandrakes which such women oft-imes love as well as their husbands Be therefore if you please a well wisher to beauty but the lover and wooer only of grace and virtue without which beauty in an ill woman is like a ring of gold in a swines snout and therefore of it self not to be desired Neither is honour to be loved whither traduced by descent or conferred by the favour of the Prince for though these as branches of choice roots are left to be graffed on and likeliest to bring forth the finest fruit yet even these by time or taint are often so corrupted that they become as blood in an ill dieted or surfeited bodie which is good for nothing but the sewer yea and take honour at the best yet what is it more then a splended phantasme or airy opinion floating or warbling in the brain of the standers by who one day reverenceth the honourable person as thing sacred while the next day perhaps he scorns it as prophane yea and by a vote to be utterly cast away as a thing both useless and dangerous And though money and lands have a more elementary stuff and substance then either beauty or honour and are so far worthily called goods as being instruments to work and do good yet neither are they in themselves good no nor so well able to make or denominate the possessor good as either honour or beauty I find not among all the marriages whereof we reade in the book of God that any of them were made for wealth and for this and many other reasons I cannot but condemn the too too common senseless guise of our times which sends lands or moneys to be or as it were the chief Orators or contractors of marriage or as though the ironicall words of the Poet were now verified Quaerenda pecunia primùm virtus post nummos be he or she rich it is that we most look after and let grace wisdome and other beautles of the soul or body serve but as lackies which we much regard not whereas these are not to be used as contractors of marriage they being at their best but earthly uncertain deceitfull or dangerous and such as of which one may say when marriage is made for these winged creatures that as these take wing and fly out of the door so love that was endeared for them will soon creep out at the window Mary not then for these nor mary with one that is unequall to thy self An oxe and a sheep a lion and a calf will hardly yoke or draw together choose a wise according to thy self said Plutarch and Pittacus the like marry one of thy own quality for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equality it is that begets love and love to continue and grow is best planted with the like roots or branches Where I would not be understood that the man or woman exceeding the other in wealth birth or the like is ever to be accounted above the other that hath not the same in the like measure But as the soul is to be preferred before wealth c. so the extraordinary endowments thereof make the persons so qualified superior to those that exceed in wealth honour or power For close wouldst thou man have a good wife or thou wise have a good husband know that as at the first marriage neareness of flesh begat affection in the soul Gen. 2 Gen. 3. for Adam seeing Eve to be flesh of his flesh called her wife so since that the affection in the soul hath begot the nearness in the flesh For first they affected and then they are made one flesh So