Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	famine_n	pharaoh_n	1,741	5	10.4102	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85881	The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.	Gearing, William.	1660 (1660)	Wing G430; Thomason E1762_1; ESTC R209642	162,907	286

and glorifie God And our Saviour teacheth us that lesson Luke 21.34 and Paul Rom. 13.12 13. Christ pronounceth a woe to such Sensualists Luke 6.25 Woe to you that are full for ye shall hunger Most commonly men are punisht in the same things they sin Qui sumptus magnos ubi non decet fecerit ubi decet exiguos faciet Seneca Dives tormented in his tongue because he had abused it by his Epicurism And waste is commonly punished with want It is written in an old Chronicle that in the days of King Vortiger sometime King of this Land An. 447. there was a wonderful plenty of all provisions like Pharaohs seven plentiful years in Egypt whereupon ensued the common sins growing out of it Pride Idleness Gluttony and Adultery and after that ensued such a famine and plague as the living were scarce able to bury the dead Pride Idleness and fullness of Bread were the sins of Sodom As the humility of Christ appeared in many other things as I may have occasion to shew hereafter so also in abstinence in his Diet We often read that he fasted seldom that he feasted never that he surfeited And when he did go to eat with those that invited him he would labour to feast their souls as they feasted his body And when he was to work a miracle and feed five thousand grown men besides women and children he had not in his family five loads of bread which any man would have thought little enough for so many but only five loaves of bread and not wheaten bread neither Austin makes an Allegory of the miracle of loaves thereby understanding the calling of the Gentiles who came from far to the Common-wealth of Israel They had nothing to cat i. e. saith he They wanted spiritual food and the knowledge of God and Christ By the five loaves he understands the five Books of Moses by the two fishes the two Testaments by their sitting down on the grass the mortification of their flesh submitting unto him after which time he satisfieth and sufficeth them John 6.9 Sic care nutrienda est ut serviat sic domanda ut non superbiat Hugo de S. Victore wherein there might have been some more hold and tack but even barley bread which is not so hearty and baitable The like may be said of the other part of the diet of Christ and his Apostles it was not flesh that is held the more solid and substantial feeding but fish a frothy and flaggy kind of meat nor any great deal of fish neither such as Peter and his fellow-fishers caught when they brake their nets Luke 5. but only two fishes nay more then that as for their number they were but two so for their quantity they were not great as Whales Dolphins or the like but two little small fishes as appeareth in that a little boy as John speaketh carried both them and the five loave Whence one of the Ancients inferreth that our flesh is so to be nourisht that it may be fit for service and so to be kept under that it swell not with Pride A little will serve to suffice nature Qui ad naturam vivit semper dives est qui ad opinionem pauper Sen. Good David would have been content with Nabals superfluity and reversion 1 Sam. 25. and poor good Lazarus with the crums that fell from the rich Gluttons Table and many a poor Saint and Servant of God with small pittances and why should any of us be at any great cost with our bodies to feed them with all manner of dainties when as thereby we do but as it were cram our selves fat to feed the worms Insanus irritus labor est gerere curam carnis et abjicere curam cordis Bernard It s a shame to delight more in the dead carcasses of a Beast or Fowl then in the living God Wherefore it is true that Bernard saith It is a mad and vain kind of labour so much to indulge the flesh and to cast away the care of the soul It is folly for a man to lay his whole living upon a house and then have nothing to maintain it This is our case for our body is but domicilium animae the dwelling-place or habitation of the soul CHAP. 11. Of Pride of Strength SECT 1. Of Pride of Bodily strength PRide is one of mans greatest weaknesses but always grounded on some supposed strength either of body or minde Great was the stature and bodily strength of Maximinus the Roman Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 2.14 Grimstones Roman History One on the Theater before Maximinus to daunt his pride sung certain Greek verses to this effect Et qui ab uno non potest occidi à multis occiditur cave multes si singulos non times for as Julius Capitolinus reporteth he was eight and an half Geometrical foot high which is two foot and an half more then we see any man ordinarily to be in these days and as he had a great body so had he all parts thereof proportionable to his greatness and was so extreamly strong that a cart heavy laden which two Oxen could hardly move he would easily draw and turn at his pleasure with his fist he brake an horses leg and striking a horse in the chap with his fist he brake out all his teeth and was so fierce and couragious that he made no account of any man He overcame sixteen strong men that were Water-bearers and Servitors of the Roman Camp coming to handy gripes with them without resting not being moved by any of them Yet he whom one man could not overcome was at last overcome by many Souldiers and others with them who came very boldly to his Pavilion and without any resistance slew him and his Son Great was the strength of Sampson so that when a young Lyon roared upon him he rent him as he would have rent a Kid having nothing in his hand Gibbor The mighty man shall not be delivered by his great strength Psal 33.16 Judg. 15.14 15. Fortis es altum sapis at res vilissima nam Leo est te audacior aper fortior Chrysost Judg. 14.6 and when he was bound with cords by the men of Judah how did he break those cords asunder The cords that were upon his arms became as flax that was burnt with fire and his bands loosed from off his hands and finding a new jaw-bone of an Ass he slew a thousand men therewith At another time he went to Gaza and took the doors of the Gate of the City Judg. 16.3.21 and the two posts and went away with them bar and all and put them upon his shoulders and carried them up to the top of an hill that is before Hebron yet at last was he betrayed by Dalilah into the hands of the Philistines None was stronger in body then Milo yet many men were more excellent then he who took him

was clothed in purple and fine linnen c. This some gather because he is not called Vir but Homo in Latine nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and those that are skilled in the three Learned Tongues know Solis nobilibus ●cuit bysso indui Philostratus that Adam in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and Homo in Latine signifie mean men of no esteem whereas Ish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vir signifie some desert and renown purchased by Arts or Arms Now his pride is set forth Purpura olim vestis regia senatoria 1 Macchab. 14.43 in that he was clothed in purple and fine linnen Purple was anciently a garment only for Kings and Noble Senators to wear granted by license among the Jews to their High Priests to wear And fine linen This same Byssus translated fine linnen was linum Indicum Aegyptiacum Chemnit in Luc. 16. so precious as anciently it was exchanged for gold weight for weight as the learned note Genes 4 1.42 We read that Joseph by the appointment of Pharaoh was so apparalled when he was made Viceroy of all Egypt and our Saviour Christ tells us Mat. 11.8 that they that wear soft rayment are in Kings houses This man then being at the best but some Citizen or rich Tradesman forgate himself and took too much state upon him to strout it like a Peer of the Land Mollia indumenta animi molliciem indicant Bernard Quid de habitu dicam in quo jam non calor sed color requiritur magisque cultui vestium quam virtutum insistitur Bernar. Serm. super pass Soft garments do shew the softness and effeminateness of the minde when men do much affect them Every man is to consider his place and ability and see that he exceed not in sumptuousness for the matter of his garments for it is not fit he should wear silk that is scarce able to pay for cloth and commonly to wear garments above our calling is but an allurement to evil It is written of the Emperour Severus that in his time he never beheld any man in Rome apparelled in silk and purple but now there is a great confusion of degrees for Gill cannot be known from a Gentlewoman The use of apparel is divers 1. For necessity to warm us and preserve us from injury by wind and weather 2. For honesty ornament and comeliness 3. For distinction of one Sex from another and for distinction of qualities of men and women For great persons may and ought to wear rich apparel so it be sober seemly and civil Curiosity of garments is a demonstration of the deformity of the minde and manners Ornamentum est quod ornat Seneca Vestium curiositas deformitatis mentis morum judicium est Bern. and that is an ornament which doth adorn the body saith Seneca John Baptist was not apparelled in soft raiment viz. in silks and velvet and such effeminateness that suited the Court and not the wilderness his apparel was neither costly for the matter and stuff whereof it was made nor yet curious for the fashion and manner of making but decent and comely for his person and profession He had his garment of Camels hair and a leathern girdle about his paps and his meat was locusts and wilde honey Matth. 3.4 Serica purpura tincturarum fucus decorem habent sed non praebent Bernar. ad Sophiam Virgin Thus as Valerius Maximus writeth of Diogenes the Philosopher that he would rather content himself with a thredbare gown or cloak and live upon herbs then go to the Court and flatter the Emperour So John Baptist would wear a mean habit and live in a mean estate rather then frame himself to wink at vice and flatter Herod therefore he chose rather to wear a homely weed best beseeming the plain and naked truth Quae autem contra mores hominum sunt flagitia pro morum diversitate vitanda sunt c. turpis enim omnis pars est suo universo non congruens August confess lib. 3. cap. 8. then gorgeous and gaudy apparel better suiting a Parasite then a Preacher Some think it is lawful for Countrys to wear what they list and to follow every day a new mode Howsoever questionless the God of Order alloweth a difference and distinctions of persons yea even approveth that they should be known from the vulgar by their apparel answerable to their estate Luke 7.25 And a man may see by natural reason that silks and better stuffs too were to no purpose if none might wear them yet excess is reproved even in Princes Amos 6. But against meaner persons especially that seldom use any other book then a Looking-glass and are vain in their habits there is a notable threatning Isa 3.16 17. Doubtless it is a fault even in the greatest when bravery in the Court causeth beggery in the Countrey It was not the costly apparel of Solomons Servants but the good order that they kept that the Queen of Sheba so much admired 1 King 10. Dudley Fenner De vestitu lex est ut eo tantum utamur qui cujusque aetati ex aequalium bonorum modestissimorumque exemplo prorsus sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.3 SECT 4. Of superfluous Garments 4. PRide appears in the superfluity of Apparel There may be superfluity herein Quantum ad magnitudinem Et quantum ad multitudinem 1. For the greatness of Garments Cato speaks of one that was called Grando because he would have every thing great a great Hat great Shooes and all his garments very great Thus women are to be taxed that wearing costly garments do draw long tails after them sweeping the ground and raising the dust therewith Much of that superfluity might be spared to cloath the backs of many poor Christians whom they see half naked before their eyes God taxeth the Jews for this superfluity by the Prophet Jeremiah Jer. 2.34 In thy skirts is found the blood of the souls of the poor innocents I have not found it by secret search but upon all these The good things which they had in great abundance with which they ought to have relieved and cloathed the poor they consumed in the skirts of their garments but such kind of garments as these shall be consumed with burning and fuel of fire or Cibo ignis meat of fire according to the Hebrew Isa 9.5 2. Superfluity consisteth in the multitude of garments Great was the pride of Heliogabalus that would not wear a garment twice but in the Countrey of Licaonia Mat. 10.10 Luke 9.3 none might wear but one garment in one whole year When Christ sent out the Disciples to preach the Gospel he bids them not to have two coats apeice and to take nothing with them for the journey Object But is it not lawfull for a man to have two coats to have change of raiment Answ You are to

confes lib. 10. cap 23. Reverend Musculus found this spirit in the Anabaptists in his time when he had deserted the Romish Church he was compelled through poverty to hire himself with a Taylor and to work with him at his trade this man he found to be an Anabaptist one that pretended to much holiness but was nothing so though a great talker Musculus therefore reproveth him and among other things finding that he was idle and neglected his calling urged him with that of the Apostle He that will not work let him not eat Melch. Adam in vit Muscult p. 735. But the Anabaptist was too proud to receive a reproof and poor Musculus was presently thrust out of his doors Pride stops the ear against reproof Reprove a scorner saith Solomon and he will hate thee this shews such men to have Atheistical hearts did they believe holy reproofs and threatnings taken out of the Word of God they would not scorn them but tremble at them when the Word of God cometh so close that it toucheth mens bosome sins and crosseth them in their evil ways but they will not hearken but find out shifts to evade the force of the Word this cometh from Pride in the Wills of men When Jeremiah had made an end of speaking to all the people all the Words of the Lord for which the Lord their God had sent him to them Jerem. 43.1 2. Then spake Azariah the son of Hoshajah and Johanan the son of Kareah and all the proud men saying to Jeremiah Thou speakest falsly The Lord God hath not sent thee to say Go not into Egypt to sojourn there but Baruch the son of Neriah setteth thee on against us Now as a proud man hateth a just reproof so being guilty he easily applyeth to himself any thing that he heareth though not spoken to him Sueton. in vit Tiber. Neron as Suetonius recordeth of Tiberius Nero that hearing Zeno the Philosopher disputing and not understanding some harsh sentences he used he asked in what Dialect he spake who answering truly in the Dorick it was taken so ill as the poor man was condemned to perpetual banishment for it as if he had closly taxed Tiberius his loose and lascivious life he led among the Rhodians who spake that Dialect They who have high thoughts of themselves think meanly of what others say to them were men poor in spirit they would embrace every advice that hath truth and holiness in it Therefore when the Prophet would fasten a reproof on the Jews Jerem. 13.15 he saith to them Hear and give ear and be not proud As in the matter of private reproofs so the proud man cannot endure Church censures Hist Magdeb Centur 2. Aquila the antient Greek translator of the Bible left Christianity and turned to Judaism being angry at a sentence of excommunication against him so Santangelus the great Lawyer of Burdeaux was much enraged against the famous Camero Cameron Stellit in Epist and other Ministers of the Protestant Church because he was convented before their Synod for some delinquency 2. When men are impatient under afflictions A proud man cannot endure to be crost in any thing nor bear the least affront such men are like the Devil who is the proudest and the most discontented creature of all other Pride fils men with murmuring discontentedness against Gods Providences if things go not according to a proud mans will then he fumeth and is impatient Thus it was with the Israelites God had brought them out of Egypt brought them through the wilderness and to the border of the land of Canaan but when they hear there are Giants and fenced Cities Num. 14.2 3 4. then they fall a murmuring against Moses and Aaron and said unto them would God that we had dyed in the land of Egypt or in this wilderness and in their mad mood they say one to another Let us make a Captain and let us return into Egypt So in like manner those discontented rebels Numb 16. call Egypt a land flowing with milk and hony ver 13. whereas it was a land where their infants were murdered and themselves cruelly enslaved they had forgotten those evils and miseries out of which God had delivered them but now they talk as if God and Moses had done nothing for them but deprived them of many comforts which there they possessed He that ruleth over his own spirit saith the wise man Latius regnes domando spiritum quam si Lybiam remotis Gadibus jungas Horat. lib. 2. od 2. ad Salust is greater than he that overcometh Cities Prov. 16.32 Therefore self-denyal is a Grace enjoyned by our Saviour to accompany the bearing of the Cross Luk 9.23 A man must not only abnegare sua deny and forsake his goods and lands for Christs sake if necessity require nor also abnegare suos forsake his friends if they labour to withdraw him from his best friend Amandus est genitor sed praepoamdus est Creator Arabr but also abnegarese he must deny himself yea to hold himself as it were an excommunicate person as one saith in another case if he will bring his will to submit to Gods Will and quietly bear the yoke of Christ How patiently doth our Saviour carry himself in this respect when a bitter cup was put into his hand to drink Thus he praies to his Father Father if thou be willing Luk. 22.42 Matth. 26.39 remove this cup from me as Luke hath it Father if it be possible let this cup pass from me as Matthew hath it nevertheless not my will but thine be done Calvin saith these latter words be a correction of his former petition Videmus ut pia sint vota quae in speciem à dei voluntate discrepant quia non exactè semper vel scrupulose à nobis inquiri vult deus quid statuerit ipse sed quod pro sensus nostri captu optabile est flagitari à se permittit Calv. in Harm Evang. which he saith he let fall on the suddain by reason of the greatness of his grief without considering what his Father had decreed he was so earnestly bent on what he naturally desired without recalling himself yet he freeth him from fault though he asked what was not agreeable to his Fathers will It s lawful saith he to pray for the peaceable and flourishing estate of the Church the suppressing of superstition and the repressing of the enemies of Gods truth though perhaps he purpose not to grant these things but will have his Son reign in the midst of his enemies and his Church as the Lilly among thorns and the wicked to remain to exercise the faith and patience of his Saints But in my conceit Beza saith better on Mat. Quod additur non significat repugnantiam voluntatum quae peccato non caruisset sed diversitatem quae per se vitiosa non est ne in hominibus quidem si modo hominis