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	israel_n	time_n	1,593	5	3.5035	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43281	The paradoxal discourses of F.M. Van Helmont concerning the macrocosm and microcosm, or, The greater and lesser world and their union set down in writing by J.B. and now published.; Paradoxale discoursen ofte ongemeene meeningen van de groote en kleyne wereld en speciaal van de wederkeeringe der menschelijke zielen. English	Helmont, Franciscus Mercurius van, 1614-1699.; J. B.	1685 (1685)	Wing H1393; ESTC R9542	180,034	376

the Egyptians might be joyned and cleave to the Israelites to the end that they thereby might be able to draw the Egyptians unto them as by a magnetical power And was not this amongst other things a mean in order hereto that the Children of Israel were commanded to borrow of the Egyptians Jewels of Gold and of Silver and Raiment to the end that for the recovering of these they might be put upon pursuing after the Israelites their hearts and minds sticking fast and cleaving to the beloved Goods and Jewels the Israelites had taken from them Yea may not yet possible a greater mystery lie hid under the veil of this outward Narrative For seeing that here was designed a total and perfect ingrafting of the whole man with his three chief parts viz. Body Soul and Spirit may not we suppose that according to a mystical understanding by Gold the Spirit by Silver the Soul and by Raiment the Body of the Egyptians is signified to us viz. that all these three were to be ingrafted into the Israelites Is not this likewise hinted to us Exod. 3. 22. where God commanded the Israelitish women to borrow these things from the Egyptians without making any mention of men at all And may not we suppose this to have been the reason for that this transplantation in order to a new Birth and Life could not be accomplished but by women And is not this transplantation further intimated to us in that God expresly commanded the Israelites that they should take the Jewels and Raiment by which in a mystery was signified the Spirit Soul and Body of the Egyptians as might be easily made out which they had borrowed of the Egyptians and put them upon their Sons and Daughters because the Egyptians were 〈◊〉 enter into them and by their means be ingraf●ed into the Lineage of the Children of Israel And is it not clear from hence that the Sons ●nd Daughters which were afterwards be got and ●orn of the Children of Israel were even those very Egyptians which perished and were drowned 〈◊〉 the Red-Sea And that consequently the Children of Israel by bestowing them upon their Children did restore to the Egyptians what formerly 〈◊〉 had onely borrowed of them And was not Pharaoh himself the King of Egypt ●he chief means of accomplishing this great work 〈◊〉 his being hardened for which end God had raised him as himself saith to Moses Exod. 4. 21. Chap. 7. 3. Chap. 9. 16. To which also the Apostle hath an eye Rom. 9. 17. What think we also was the reason why God in order to the delivering of the Children of Israel slew all the First-Born of the Egyptians both of Men and Beasts and thereupon commanded the Children of Israel to sanctifie to him all the First-Born of Man and Beast with this express injunction that when their Children should ask of them why they did so they should give them this answer That therefore they Sanctified to the Lord every First-born both of Man and Beast because the Lord for to deliver them had slain all the First-born of the Egyptians Exod. 13. 14 15 16. What else can be the kernel of Wisdom and Mystery that lies concealed under the shell of the History but this that God would thereby signifie seeing that what he kills he makes alive again according to the Testimony of Holy Writ Deut. 32. 39. Wisd. 16. 13. Tob. 13. 2. that the First-born that were killed in Egypt were in the first place made alive again in the First-born of the Children of Israel Doth it not likewise seem probable that the transplantation of those First-born of the Egyptians was chiefly into the Tribe of Levi because God Sanctified them to himself instead of all the First-born of Israel and set them apart for the Priesthood and Temple service What may we likewise think to be the reason comporting with that Divine Wisdom which every where shines forth in Holy Writ why the Women even all the Israelitish women and particularly Miriam the Prophetess as the chief and leader of the Chorus went out with Timbrels and made the Air resound with their Voices and Instruments when they saw the dead Bodies of the drowned Egyptians lying upon the Shore of the Red-Sea and without doubt by this Spectacle were put in mind of the Gold and Silver Jewels and Raiment of theirs which they were now possessed of as likewise that according to the Divine Disposal they were the causes of their Death And may it not here be worth our enquiry whether these very thoughts of theirs might not be a mean by which the drowned Egyptians entred into the Women of Israel and so in process of time were born of them in order to their Renovation 15 Q. Forasmuch as we read Deut. 7. 22. that God commanded the Israelites not by destroy the Heathen People all at once but by degrees and time after time that the Beasts of the Field might not increase upon them c. Doth not this seem to bear this understanding viz. that because the Children of Israel did onely seed on the tame and clean Beasts whereas the Heathen did promiscuously make use of the wild Beasts of the Field for food and that in case the Heathens had been destroyed all at once the said wild Beasts would have grown too numerous wherefore the command was given to destroy them by degrees that some of them might remain to consume the Beasts of the Field May we not therefore conclude from all this that forasmuch as the said Beasts of the Field served for food and nourishment to the Heathen they by this means became ennobled into Mankind and when those Heathens that were afterwards destroyed by the Israelites they entred by Revolution into them by which means an advance and melioration was brought about First of the Beasts by their being ennobled and then of the Heathens by their being ingrafted into the Line of the Sons and Children of God and from thence still to advance further and further from one degree of exaltation and melioration to another until all at last return to unity again Thus we se that all the Israelites that came out of Egypt Caleb and Joshuah onely excepted did even in like manner perish in the Wilderness and did not enter into the Promised Land but were fain to revolve several times before they could arrive to a certain step or degree of perfection 16 Q. We read further Levit. 25. That the Land of Canaan was to be divided amongst the Children of Israel by lot according to the names of the Tribes of their Fathers and that the Law was made by God himself that the Inheritance of every Tribe was to abide with it and could not be alienated or devolve to another Upon which account also the year of Jubile was appointed 〈◊〉 which whatsoever had been alienated was to ●turn to its first owners to the end that every ●e being repossessed of the self-same Land which 〈◊〉 the first casting of Lots

again R. Forasmuch as according to Scripture-indication Psal. 90. 4. 2 Pet. 3. 8. One day is with the Lord as a thousand years and a thousand years as one day and whereas the World was created in seven days whereof each consists of a thousand years it follows clearly that the whole Age of this World doth reach to seven thousand years of which six thousand are the six work-days but the seventh thousand of years is the day of Rest or Sabbath of this World which is the reason why God commanded the day of Rest to be observed and the seventh day to be sanctified to the end that in the six days we might end all our works and offer them up to God for to enjoy a Rest the seventh day in order to a new week 23 Q. Forasmuch as heretofore mention hath been made of the continual Revolution of the Sun Moon and Stars and that without ceasing they give out and take in again the Query is Whether this might not somewhat more clearly be represented and held forth to the Reader R. That this indeed is so may be further cleared by this Example that man perceives and experienceth in all visible and living Creatures not one excepted and particularly in himself a natural hunger he hath continually to draw something into him as to take in the Air and Food for his support and maintenance and to restore and fill up what continually he gives forth from him And in like manner it happens also in the Great World for Man who is the Little World must have the self-same Life and Being in him as hath the Great World because he hath all the parts of it in him and is united with the same CHAP. II. Concerning the Air. 1 Q. COncerning the Lights of Heaven their Working and Revolution some Propositions have already been laid down as also that the Great and Little World do relate to each other and stand in harmony and agreement Now we see that Man the Little World hath a body which in all its parts is perfectly united the Query therefore is How we may come to see and know the like perfect Union in all and every part of the Great World which there is between the members of one body For seeing that the heavenly Lights do onely touch one another with their Rays by means of which they work with and upon one another and are no otherwise united with the lower parts of the Great World their fellow-members than by the influence and darting down of their Rays how can they be said to make up one onely Body together with the other parts of the Macrocosm And what a strange kind of body must that be in which we find so great a distance between the upper parts of it and this Earth R. We do see indeed that the Air interposeth between the upper and these lower parts of the World in which Air the Birds do flie who likewise are a part of the body of this Great World And this Air is not a Nothing nor an empty space but it is likewise a member of and in the body of this World and hath an essential body of its own which admits of being weighed as may be seen in my Alphabet of Nature printed at Sultzbach 1657. pag. 49. where the same is demonstrated 2 Q. When therefore in manner as is there expressed we by force separate a part of the Air from the rest of its body and so weigh it being shut up in a Glass what then is that other Essence which stays behind and from which the part we weigh is separated is that a vacuum or empty thing in which neither life nor activity is left R. No it is not an empty Being or without any virtue or power but rather the most powerful and virtuous of all for whereas the force of other things is earthly and tends downwards this continually tends and carries upwards and consequently is more spiritual and heavenly For we ●ee that when an ounce of Air is with violence drawn out of the Glass Vessel and separated from the other remaining Air it then endeavours with greater force and strength to make up again the defect of this separation and division of its parts forasmuch as it hath been found by experience that the remaining Air hath attracted twenty two measures of Water instead of the Air which was drawn out from it so as it hath left no room or void space remaining in the Glass From whence we find that this subtile spiritual Essence can unite it self to the Water and dwell in it without increasing the bulk of it Of this spiritual Being the Weather-glasses are made which represent to us the changes of the Weather and Air. So that we may perceive even by the eye what a great Regiment there is in this spiritual Being or Essence of the Air which is indeed the vigour and strength of the Macrocosm 3 Q. What doth this spiritual Being which is called the spiritual vigour and strength of the Macrocosm work or effect in the Air R. Even as in the Microcosm there be many continual Revolutions of various sorts of water and bloud and that according to what shall be shewed hereafter when we shall treat concerning the Microcosm the flesh and sinews take their original from the bones as also several living humours and winds salt and sulphurous essences c. In like manner in the Great World this vigour and strength in the Air which are as the spiritual strength of the Macrocosm do cause many and various Revolutions in the Air streams and drivings of the Clouds and Winds and several sorts of Thunder and Lightning c. 4 Q. What kind of operation doth this spiritual Being in the Air perform in Thunder and Lightning R. The Thunder and Lightning which smell like Brimstone and Gunpowder have their own proper and peculiar nature and working Thus in the month of May we have little kind of Thunders which in Hebrew are called Ramses which promote the fruitfulness of the Earth so that not onely by the Rain which follows upon the said Thunder but also by the change of the Air which then happens the Earth is made fruitful And therefore we read Gen. 47. v. 11. that the best part of the Land of Egypt where Joseph placed his Father and Brethren was called Ramses Now that the Thunder hath its peculiar working may be partly perceived from hence that at the time when it thunders Beer Milk c. turn sower in the Cellars and some that are troubled with the Gout fell their pains much increased So that we find that the Thunder doth everywhere introduce corruption and putrefaction yea and in the Earth also in order to a new Life or Generation And as hath been before said concerning this spiritual Essence in the Air that it can pierce through the water and unite it self through the same so we may likewise perceive the same in other Bodies how that it pierceth them