Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	day_n	heaven_n	water_n	6,118	5	6.3597	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32695	The harmony of natural and positive divine laws	Charleton, Walter, 1619-1707.	1682 (1682)	Wing C3674; ESTC R19926	100,936	250

whatsoever which the Greeks render sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four-footed Living Creatures and sometimes from the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the stranger that is within thy Gates Of Proselytes there are as we have often hinted in the former part of this disquisition two sorts some who subjected themselves to the whole Mosaic Law that they might be participant of the right of Marriages and Honours among the Holy People others who though of forreign blood were notwithstanding permitted to dwell among the Hebrews so long as they Worshipped one God and observ'd the perpetual and common Laws of all Nations together with the additional Laws interdicting incestuous Copulation and eating of Blood of both which we have spoken profess'dly in the Precepts of the Sons of Noah Now it is of this latter kind of Proselytes as Abenesdras noteth that the Precept here speaks such as had not admitted the Seal of Circumcision and whom St. Luke Act. 17. 4. rightly enough calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devout Greeks because the Hebrews used to call all Gentiles Greeks Here it may be inquir'd Why such a stranger or Proselyte though not oblig'd by other Laws of Moses as appears from Deuter. 4. 2. was yet bound to keep this of resting from Labours upon the Sabbath The reason is this if while the Hebrews rested strangers had been permitted promiscuously to work and dispatch their businesses they would have diverted the stream of gain and profit from the Natives which was repugnant to Justice and Equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Latines Incola a Sojourner one that fixeth his Seat in a Soil not Native to him Thus in the Gospel of St. Luke 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art a Peregrine or Stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in Six days the Lord made Heaven and Earth and the Sea and all things that are in them A brief description of the Universe as in Acts. 4. 24. At first the Earth was rude and without Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud to the Phaenicians intermixt and overwhelm'd with waters which is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abyss or bottomless Gulph Of these God made the Earth dry Land gather'd together the Seas and distinguish'd the Air into two Parts the Superior or Aetherial wherein he placed the Stars and the Inferiour which surrounds the Terraqueous Globe then to this lower Air to the Earth and to the Waters he added their proper Animals and particularly to the Earth he affix'd Herbs Trees c. and in fine He made Man And all in Six days though He could have made them in one Moment that He might by His Example teach Men to act with counsel and deliberation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hasten slowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he rested upon the Seventh day The sense is taken from Genes 2. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requievit is signified not that God was weary with working whereof the Divine Nature is incapable but that He ceas'd from Creating or put an end to all His Works converting Himself to the survey and contemplation of the most beautiful World He had newly rais'd and made out of Nothing as Philo excellently observes From Gods Example the Hebrews also were commanded to devote this day to pious Contemplation and the learning and commemorating Sacred things Of which pious Custom there remains an ancient Testimony in 2 Kings 4. 23. and the number Seven was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more anciently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshipping Concerning this Seventh day by Philo Lib. de vita Mosis call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Worlds Birth day various are the Opinions of the Iewish Masters Some think that the Septenary period of days was first Instituted by Adam and began from the six days of the Creation Others affirm That Seth found out the way of computing the flux of time by Weeks Months and Years But however disputable this Question be highly probable it is That Philo hit the white of Truth when he observ'd that the true Seventh or Sabbatical Day came first to be known to the Hebrews from the Miraculous cessation of Manna to rain upon that Day whence 't was easie for them to understand what day in the weekly Circle of Seven Days ought to be reckon'd the Seventh from the Creation which was altogether unknown to them before The same most Learned and wise Iew treating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Making of the World and of the Number Seven saith That this Number hath been held of singular honour by the more Illustrious of the Greeks and Barbarians who were versed in Mathematick Studies And certainly the Aegyptians were the most Ancient Masters of the Mathematicks by whom both Pythagoras and Plato being taught have very subtilly Philosophiz'd concerning the power and dignity of the Septenary Number in general which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Number saith A. Gellius from old Varro makes in Heaven the Septentriones or Charle's wain and lesser Constellation of the same Name also the Pleiades and the Seven Planets Nor doth the Zodiac want Characters of that noble Number For in the seventh sign is made the Solstice from Winter or the shortest Day in the year and again from the Summer Solstice in the seventh Sign is made the Winter Solstice Both Equinoxes are confin'd to a Seventh Sign Whence in the Sacred Rites of Osiris a little before the Winter Solstice Plutarch tells us in Iside pag. 372. the Aegyptians used to lead a Cow Seven times about the Temple because the Course of the Sun from Solstice to Solstice is finish'd in the Seventh Month. And they affirm That all the great dangers of the Life and Fortunes of Men which the Chaldeans call Climactericks happen in Septenaries of which abstruse Argument Clemens Alexandrinus Stromat l. 6. pag. 685. and Macrobius in Somn. Scipionis have written copiously and with no less assurance than if they had certainly known that there are such Climacterical Mutations of human Life In Sacred things also in Purifications Invocations and other religious Rites the Septenary Number hath been esteem'd of singular vertue and solemn observation Whence Apuleius describing the manner and ceremonies of his preparation for the Worship of Isis Metamorphos l. 9. Initio saith Me purificandi studio marino lavacro trado septies submerso fluctibus capite quòd eum numerum praecipuè Religioni aptissimum divinus ille Pythagoras prodidit And Virgil Aeneid 6. vers 645. testifies that invocations also were to be Seven times repeated Longâ cum veste Sacerdos Obloquitur numeris Septem discrimina vocum Of the Septenary Number of Days they observe That the monthly Course of the Moon is performed in four times Seven i. e. in Twenty eight days that the Birth of

vicissim generare possit And as God was pleased for mans imitation to impress upon mute Animals visible characters of almost all virtues of justice clemency chastity fidelity friendship c. not of all in all but of each in particular species so hath He given for an example of filial love and piety to men the Storks which sustain and nourish their Parents when they are grown old and weak For this also is comprehended in the first word of this Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour which in its chief sense signifies to nourish as appears from the 1 Timothy 5. 3. Honour Widows that are Widows indeed i. e. relieve their wants and contribute to their maintenance And so the Hebrews interpret that text in Numbers 22. 17. I will promote thee unto very great honour So Cicero Officior 1. treating of duties to Kindred and near relations saith Necessaria praesidia vitae debentur his maxime And Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We shall highly honour Parents if we most readily serve them with the Ministry of our body and the help of mony Here I cannot but take notice of a strange distinction made betwixt Sons and Daughters by the Egyptians in their Law of nourishing Parents labouring of old age or poverty and recorded by Herodotus l. 2. 35. Nulla est necessitas filiis alendi parentes nolentibus sed filiabus summa etiamsi nolint Sons are under no necessity to feed and sustain their Parents against their own will but Daughters are most strictly bound to nourish them though against their will An odd Law this to impose the burden upon the weaker Sex and exempt the stronger and the more admirable to me because no reason is added to it by Herodotus nor can I fix my conjecture upon any that is probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may be well with thee This is here added out of Deuteronomy for explication sake or perhaps ascribed on the margin from that place in Epist. to the Ephesians 6. 1. 3. many such additional clauses being found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou mayst live long Here Abenesdras noteth that God is wont when He forbids any thing to annex the penalty where He commands the reward as in this place But St. Paul in the just now cited place to the Ephesians noteth this more that this is the first Commandment with promise The Law in direct words promiseth only temporal felicity as St. Ierom observes l. 2. Commentar in Epist. ad Galat. 1. Dialog contra Pelagium and St. Austin de Civit. Dei l. 10. cap. 15. And of temporal felicity the principal part is long life Which is generally promis'd to those that keep the Law as in Levit. 18. 5. and 25. 18. and in Deuter. 6. 17. 18. and in Ezech. 20. 11. some expound the Hebrew words That they may prolong thy days namely thy Parents by their favour and prayers to God But I fear lest this interpretation be too Subtile and adhere rather to the Seventy and other Interpreters who take the Hebrew word though of an active form in a passive sense viz. That thy days may be prolonged To Absolom violating this precept his days were cut off or shortned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the Earth or in the Land Life in exile is not life but a long death Therefore God promiseth to obsequious and dutiful Children a long life and that too at home in their own Country And Ezechiel enumerating the causes of deserved exile puts the contempt of Parents in the head of the Catologue chap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Land This also hath been added from Deut. 8. 7. but deservedly For that Land was in those days truly good and singularly fertil abounding with Milk Honey and Corn and other Fruits and the only Land that produced Balsam which it continued to do in good plenty down to the days of Pliny who therefore praised it and doth even at this time though in less quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Lord thy God will give thee The present for the future as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will come Matth. 3. 2. It must be something great and highly estimable that God confers as a donative upon the posterity of those whom he loved above all others and to whom he promised to give it But as God promises great blessings to those that observe this Precept so on the contrary He threatneth grievous punishment to those that contemn and revile their Parents namely death by decree of the Judge if the matter be by sufficient testimonies prov'd against them Exod. 21. 15. 17. and if the matter be not brought to publick notice divine wrath Deut. 27. 16. than which nothing is more dreadful and from which Good Lord deliver us CHAP. VII The Sixth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not commit Adultery IN the Hebrew this Precept is placed next after that against Murder and the Greek Copies also now keep the same order in the rehersal of the Decalogue in Deuteronomy But lest any should think this transposition of these two Precepts a thing recent I must observe that Philo in his time read them as we now do and that he gives this reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that among unjust facts Adultery is the greatest And again after he hath with admirable eloquence described the many evil consequents of this crime he saith Meritò Deo hominibus exosa res adulterium inter crimina ordinem ducit meaning the crimes that are injurious to men Nor did the ancient Christians read them otherwise following the Greek Codes as appears from Tertullian de pudicitia who saith Eo amplius praemittens Non maechaberis adjungit non occides Oneravit utique maechiam quam homicidio anteponit c. Wherefore whenever the Ancients bring in these Precepts in another order they bring them out of Deuteronomy not out of this place of Exodus Let us then since we may do so without injury to the diligence of the Masorets follow the Greek Edition which we have taken into our hands and which may be defended not only by its antiquity but also by this probable reason That many of the Hebrew Women preferr'd Chastity to life and that in the judgment of Aristotle the crimes that proceed from the desire of pleasure are more hainous than those that come from anger Abenesdras thinks that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath committed Adultery all unlawful Venery and simple Fornication is signified but we find that among the Hebrews that word is every-where taken only in the sense of Adultery and so translated in this and other places by the Greek Latin and other Interpreters True it is indeed that in the Mosaic Law there is an interdict that there should be no Whores in the People of Israel and that Incests and Marriages with strange Women that worshipped false Gods