Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	lord_n	sing_v	song_n	1,893	5	9.6892	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52486	Divine eloquence, or, An essay upon the tropes and figures contained in the Holy Scriptures and reduced under the proper titles & rhetorick also several texts of Scripture which fall in with the figures are briefly interpreted, especially those which seem to favour the papist or the Socinian.	Norwood, Cornelius.	1694 (1694)	Wing N1344; ESTC R30070	55,272	145

this I praise you not Rom. 11. 21. Which was a softer way of reprehension to tell his Romans when they were guilty of very great irreverence in the Blessed Sacrament that he could not much commend them upon that account and though the expression seems very mild and favourable and genteel What shall I say unto you I praise you not Yet it really signifies thus much I do highly blame and discommend such kind of practices I hear there be divisions among you and I partly believe it As if the Apostle was not willing to tell them he was certainly assured of it but rather chuses to say that his information was from some rumour and report abroad and then declares he had some reason to believe there was separations among them and this he mentions in such a way to correct and reform them more effectually and make them still more sensible of the sin and danger of division and so is as it were unwilling to think them so ill Christians as to be guilty of so great and so dangerous a sin Psalm 51. 17. A broken and a contrite heart O Lord shalt thou not despise which is spoken with a mighty sence of his own unworthiness and the expression implys a great deal more than barely that God will not reject or disregard him that is so penitentially sorrowfull for his sins for it signifies that God will graciously pardon and receive such a person into his favour and friendship Psalm 9. 12. He will not forget the cry of the poor and humble that is God will be certainly mindfull and remember their afflictions and miseries and at last severely punish their cruel Oppressors Job 31. 16. If I have withheld the poor from their desire Vers 17. Or have eaten my morsel my self alone Vers 19. If I have suffered any to perish for want of cloathing or let the poor go naked without a covering Thus with what modesty and reservation does holy Job speak of his own justice his hospitality his charity to the poor not without some extenuation of it SARCASMUS Sarcasmus A most severe way of mockery and derision not unlike an Irony Unless that 't is commonly malicious or more scoffing in its kind Psalm 103. 3. They that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Sion This must be spoken not without contempt and scorn and derision to them to desire at a time so very unseasonable when they were slaves and captives mourning under great oppressions to commemorate their former days of joy and liberty such a request must needs be highly provoking and give them still but a fresher sense of the present miseries especially considering the persons who importune them to be joyfull and pleasant for they were the lords and masters over them and therefore they tell them their petition was then extreamly improper and most disagreeable How shall we sing the Lord's song in a strange land Exod. 14. 11. And they said unto Moses Because there were no Graves in Egypt hast thou taken us away to die in the wilderness A sarcastical way of speaking as if they said We could die and be in our graves with less trouble in our own land why then are you so barbarous to us as to tire us out with long and tedious journeys only to kill and destroy us in the wilderness wherefore are you so unmercifull why do you deal so unkindly with us Gen. 3. 22. And the Lord said Behold the man is become like one of us Was not this a severe reflection upon the fall of Adam and a mighty reproach to his weakness and infirmity when he listned to the false suggestions of the Devil telling them Ye shall be as gods knowing good and evil Gen. 3. 5. See Matt. 3. 7. James 2. 19. Nahum 3. 14. Draw thy waters for the siege fortifie thy strong holds go into the clay and tread thy mortar make strong thy brickhill that is Go and make all these warlike preparations for a siege go and repair and fortifie thy breaches all this is nothing else but a jeer mockery and derision for the Prophet tells them in the very next Verse They shall be destroyed there shall the fire devour thee and the sword shall cut thee off See also the like Sarcasm Nahum 2. 1. Matth. 27. 29. And when they had platted a crown of thorns they put it upon his head and a reed in his hand and they bowed the knee before him and mocked him saying Hail King of the Jews Such a kind of sceptre and crown they bestow upon him to betray him to more disgrace and infamy and when he appeared most ingloriously and unlike a Prince then do they most contemptibly pretend to pay him the highest honour and reverence PATHOPOEIA PathopoeÄ­a This Figure excites a most excessive Passion in the soul of Man such as sorrow joy desire and the like Hosea 11. 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together What a mighty pathos have these words how are these expressions extreamly passionate what tenderness what compassions what riches of mercy and kindness does God himself show to his people even when their fins are become unpardonable yet then his love his compassion is so excessively great that he cannot suffer himself to destroy them as those wicked places Gen. 19. 23. Deut. 29. 23. But the Lord represents himself in a very great disorder and confusion and as it were divided and swayed by different Inclinations sometimes as a just and a most righteous Judge and then Shall not the Judge of all the earth doe right And now again he considers also that he himself is a God full of mercy and compassion and then says I will not execute the fierceness of mine anger I will not return to destroy Ephraim for I am a God and not a man Methinks such tender and affectionate expressions as these give no great countenance to the doctrine of reprobation for if God from all eternity decreed man to be miserable why should God himself express such an infinite concernment upon the prospect of his ruine and destruction why should the Father of Mercy weep and lament over him when he was lost beyond all recovery so long ago and by his very decrees if they are in the right O Jerusalem Jerusalem thou that killest the Prophets and stonest them which were sent unto thee how often would I have gathered thee as the hen gathereth her chickens under her wing and ye would not Read here the tender sense of God upon the misery of his People how willing how desirous he is to be their Saviour expressing the very same care the same affections for their preservation as the most fond Parent has for her own beloved Children