Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	famine_n	joseph_n	pharaoh_n	1,487	5	10.4663	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20736	Lectures on the XV. Psalme read in the cathedrall church of S. Paule, in London. Wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. By George Dovvname, Doctor of Diuinitie. Whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer.	Downame, George, d. 1634.	1604 (1604)	STC 7118; ESTC S110203	278,690	369

but a bountifull act to require a quarter at the lest to be paid yearely for euer But indeed this example of Ioseph hath no affinity with vsurie For when the Egyptians money and cattell were spent and now had nothing left them wherewith to buy food for themselues and seed for their ground in this extremitie they come to Ioseph in the seuenth which was the last yeare of the famine and offer to sell themselues and their land to Pharao for food and seed whereupon Ioseph being not to deale for himselfe but for the king accepteth their offer and buyeth both them and their land to the kings vse and in testimonie that the right propertie and dominion of the land appertained to Pharao he remooueth the people of the land from one side of Egypt to another When as therefore the right and propertie of the lands of all the Egyptians excepting the priests appertained to Pharao he graunted the same vnto the Egyptians thus remoued as it were in fee farme reseruing the fift part of the fruits for a rent to the kings vse And therefore in this example there is no vsurie vnlesse it bee vsurie for a man hauing bought lands of one man to let them out to another at an easie rent Their fourth exception is out of both those places Exod. 22. 25. Leuit. 25. 35. viz. That vsurie is forbidden towards the poore and therefore it is lawfull towards the rich and some adde That not all vsurie towards the poore is condemned but that onely which biteth and oppresseth them For there may some vsurie be imposed vpon the poore which shall not bite them but rather heale the bite which their pen●rie hath made To omit the common practise of vsurers who out of their brothers want take aduantage of seeking the more gaine I answer that this euasion is verie friuolous for Deut. 23. 19 there is no mention of the poore but all vsurie is forbidden towards a brother whether he be rich or poore meaning by brother anie either Israelit or proselit or as Clemens Alexandrinus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this generall sence including both rich and poore the learned among the Iewes haue vnderstood this law and vnto this day it is obserued among them as appeareth by the booke of R. Abraham lately set foorth in Latin called Vox Dei And our Sauiour Christ Luke 6. 34 giuith this tetimonie to the verie sinners of his time among the Iewes that they would lend one to another that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as they lent And therefore it is certaine that not so much as the lest vsurie was lawfull towards a brother whether he were poore or rich Indeed if the Lord in the Scriptures had put such a difference betwixt the poore and the rich as hee did betwixt the Israelit and the Canaanit To the rich thou mayest lend vpon vsurie but to the poore thou shalt not lend vpon vsurie then vsurious contracts with the rich might with good conscience be practised But Deut. 23. 19 20 he maketh opposition not betwixt the poore and the rich but betwixt an Israelit and a Canaanit and in other places of Scripture as Psal. 15. Prou. 28. Ezek. 18. and 22 all vsurie and increase is absolutly and generall without condition or limitation condemned In these two places viz. Exod. 22. and Leuit. 25. mention is made of the poore and needie because the commaundement of loane is especially made for their good and because vsurie imposed vpon them is a more grieuous sin But may we conclude from hence as indeed the author of the aforesaid english Treatise concludeth We may not take vsurie of a poore man therefore we may take it of the rich Then by the same reason we may conclude wrong is not to be done to the poore the widdow the fatherlesse or stranger therefore wrong may be done to the rich to the maried wife to the children that haue their parents liuing to those which be not strangers or when Salomon saith Rob not the poore because he is poore we might infer therefore thou maist rob the rich because he is rich But the Lord oftentimes when he speaketh against the sinnes of the sixt and eighth commandements maketh expresse mention of the poore and helpelesse because all wrong violence robberie and oppession exercised towards them are most grieuous and indeed crying sinnes And not onely in that respect doth the Lord sometimes mention the poore and needie in the prohibition of vsurie but also because those onely which haue need haue just occasion to borrow And as the needie haue most occasion to borrow so are they most subject to the oppressions and injuries of the welthie For as we commonly say Where the hedge is lowest there euerie one goeth ouer Howbeit the signification of a needie brother is not to be restrained to them which are of base condition but is to be extended also to those who being of good callings are come behind hand or fallen into need not hauing meanes of their owne to supplie their want For if men haue meanes of their owne they ought not to borrow For the holy ghost in the borrower presupposeth need and to the same purpose Plato prouided by law that no man should fetch water at his neighbours well vntill himselfe hauing first digged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the potters earth vnder which there is no water did find his owne ground to be without water And it is truly said of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the law prouideth for their helpe who want meanes of their owne And therefore to those who haue no need to borrow we need not lend But if we do lend we must lend freely or if we will looke to gaine by those which need not our helpe we must deale with them by some honest contract of negotiation For loane is such a contract as God hath appointed to be free and where it is not free he hath condemned it with fearefull termes vnder the name of vsury For as Chemnicius well faith In humane societies God would not haue all things set to sale but hee requireth that some duties should be free which are deformed and depraued if either they be sold as things venall or let to hire as mercenarie duties And surely sayth he if the Scriptures in the contract of loane should graunt vsurie to be exercised towards the rich the dutie of free lending would soone be abolished and those who haue need to borrow should not bee able to borrow freely for euerie man will thinke he giueth to the needie so much as he might gaine of the rich and you may be sure that will not bee much and therefore God should then haue prouided worse for the poore when hee intended to haue prouided best for them for mens necessitie manie times is such that they must needs borrow and better vpon vsurie than not at all And

charitie where none contendeth in fight but resteth in euerlasting peace Now heauen is called the mountaine of God for these causes First because it was figured by the mountaine of God euen as Christ is called our Passeouer Secondly because of the height thereof whereby it is eleuated farre aboue the earth For albeit in respect of vs who are now placed within the compasse of heauen and behold Comavam coeli superficiem as it were the inward roofe thereof it cannot so fitly be called a mountaine notwithstanding as it is the throne of God who sitteth on the globe of heauen as it were his throne and as it is the seat of the blessed spirits whose conuersation is in the highest heauen as it were in the top of an hill it is not vnfitly called the mountaine of God Vnto this mountaine if we should ascend but in thought as Scipio once did in his dreame and from thence should behold the earth we should easily contemne this inferiour world with the desires thereof For the whole globe of the earth together with the water which seemeth none so great vnto vs if we could see it from the highest heauens would appeare vnto vs like a mote in the sunne But if withall we felt the vnspeakable joyes of heauen and from thence should cast downe our eies vnto this valley of teares there to behold the vanities of vanities and nothing but vanitie in vexation of spirit as Salomon saith it cannot be expressed with how feruent a desire we should be inflamed to haue our habitation in heauen Peter when as hee was present in the transfiguration of Christ in the mount Thabor and had a tast of the heauenly glory he was straightway rauished therewith and desired greatly to remaine there Lord saith he it is good being here let vs make three Tabernacles c. Thirdly heauen is called a Mountaine because it is a safe place free from all hazard or possibilitie of danger where the blessed spirits dwell on high safe from all danger and feare of euill But heauen is not onely called the mountain of God but also the holy Mountaine or which is all one the Mountaine of his holinesse because it is sanctified by the presence of God For which cause Sion also and the mount Moriah are called the holy mountaine of God For where the Lord doth manifest his presence that is a holy place namely because of Gods presence sanctifying it But in the highest heauen the Lord doth principally manifest his presence and reueale his glory Wherefore if mount Thabor after the transfiguration of Christ there wrought and the presence and glory of God there manifested was for that cause called the holy mountaine how much more doth the highest heauen where Christ sitteth at the right hand of his father in majesty and glory deserue to be called the holy mountaine of God The Scriptures ascribe such holinesse to ●his mountaine of God as nothing may enter therein which is not holy Which must teach vs beloued to follow after holinesse without which we shall neuer see God Verely verely I say vnto you saith Christ our Sauiour except a man be borne of water and of the spirit he cannot enter into the kingdome of God Our abode in the mountaine of God is expressed in the word dwelling whereby two things are signified Perpetuitie Rest. Perpetuitie for there the children of God remaine not as pilgrims for a time but as citisens and heires for euer Whereupon the kingdome of heauen is also called an heauenly inheritance wherin are euerlasting habitations and an inheritance immortall and vndefiled that fadeth not away reserued in heauen for vs. I wil not stand to proue this point being the last article of our Creed cōfirmed by manifold testimonies of scripture which often mentioneth eternall life eternall saluation eternall kingdome let vs rather labor by all good meanes to make sure our calling and election to this eternall kingdome that the meditation therof may teach vs first to contemne in respect thereof the momentarie vanities of this present world accounting it more than madnesse if for the temporarie fruition of sinne wee shall depriue our selues of Gods presence where there is fulnesse of ioy and at whose right hand there are pleasures for euermore if for light and temporarie trifles we loose a superexcellent eternall weight of glorie in heauen Secondly with patience and comfort to run the race of afflictions set before vs looking vnto Iesus the author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God For the and light afflictions of this life are not worthy the eternall weight of glorie that shall be reuealed which notwithstanding they procure vnto vs whiles we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Againe the word dwelling importeth rest For there the children of God doe not wander as pilgrims neither are subject to any molestations but doe wholly rest from their labours And for that cause the kingdome of heauen is called the rest of God and as it were an eternall Sabboth In respect whereof the land of Canaan was a type of our heauenly countrey For as to the Israelits after they had for many yeares wandered as pilgrims through the desert the land of Canaan was the mountaine of their perpetuall habitation and rest euen so to vs after wee haue finished our pilgrimage through the desert of this world there remaineth an heauenly Canaan that Sabbatisme or rest of God which the Apostle testifieth is left to the people of God But as against those Israelites which after they were brought out of Aegypt and were in the way towards the land of promise by their infidelitie and contumacie prouoked God the Lord sware in his anger that they should neuer enter into his rest so shall it happen to so many of vs as professing our selues to bee redeemed out of the bondage of the spirituall Pharao shall notwithstanding neither truly beleeue in Christ nor repent of our sinnes but prouoke the Lord by our infidelitie and disobedience Wherefore as the holy ghost sayth To day if you shall heare his voice harden not your hearts as in the prouocation and as in the day of temptation in the wildernesse where your fathers tempted me c. to whom I sware in my wrath that they should not enter into my rest Let vs studie therefore to enter into that rest least any of vs fall after the same ensample of disobedience And let vs take heed least at any time there be in vs an euill heart of infidelitie to depart from the liuing God For the