Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	little_a	sea_n	see_v	1,312	5	3.4874	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01209	A treatise of the loue of God. Written in french by B. Francis de Sales Bishope and Prince of Geneua, translated into English by Miles Car priest of the English Colledge of Doway; Traité de l'amour de Dieu. English	Francis, de Sales, Saint, 1567-1622.; Carre, Thomas, 1599-1674.; Baes, Martin, engraver.	1630 (1630)	STC 11323; ESTC S102617	431,662	850

or resistance at all as the Chast Iudith who though she maruellously loued the habits of Penance and widowhood forsooke them notwithstanding and freely put them off to put on her marriage garments when she went to be victorious ouer Holofernes or as a Ionathas when for the loue of Dauid he did the like Loue had made her feele at the Crosses foote the deepest sorrow of death and therefore it was but reason that at length death should possesse her of the soueraigne delightes of loue The end of the Seauenth Booke THE EIGHT BOOKE OF THE LOVE OF CONFORMITIE BY WHICH WE VNITE OVR WILLS TO THE will of God signified vnto vs by his Commandements Counsells and inspirations Of the loue of Conformitie proceeding from holy Complacence CHAPTER I. AS good ground hauing receiued the seede doth render it in its season with an hundred fold so the heart that hath taken complacence in God cannot hinder it selfe from presenting another complacence to God None pleaseth vs whom we desire not to please Fresh wine doth for a time refresh the drinkers but as soone as it is heated in the receiuers stomake it mutually heats it and the more the stomake heat's it the more it heat's the stomake True loue is neuer vngratefull but striues to please the in whom it is pleased and thēce is that louing conformitie which makes vs such as those that we loue The most deuote and most wise king Salomon became foole and Idolater while he loued women that were fooles and Idolaters and serued as many Idols as did his wiues For this cause the Scripture termes those men effeminate that desperatly affect women in qualitie of women because Loue metamorphiseth men into women in manners and behauiour 2. Now this metamorphos●s is made insensibly by the complacence which hauing got entrie into our heart begets another to present it vnto him of whom we had it They saie there is a little land beast in the Indies which takes such a delight to accōpainie fish in the sea that by often swimming with them it becomes a fish and of a beast of the land a beast of the sea So by often delighting in God we become conformable to God and our will is transformed into that of the Diuine Maiestie by the complace which it takes therein Loue saieth S. Chrysostome either finds or makes similitude The example of such as we loue beares a sweete and imperceptible rule ouer vs an authoritie not to be perceiued It is necessarie either to imitate or forsake them He that being taken with the delight of perfumes enters into the perfumers shop receiuing thence the pleasure which he takes to smell those odours perfumes himselfe and going out communicats to others part of the pleasurs which he receiued spreeding amongst them the sent of the perfumes which he had contracted our heart together with the pleasurs which it taketh in the thing beloued drawes vnto it selfe the qualitie thereof for delight opens the heart as sorrow shuts it wherevpon the holy Scripture often vseth the word dilate insteede of reioyce Now the heart being opened by pleasure the impressions of the qualities whereof the pleasure depends finds easie passage into the heart and together with them such others as are in the same subiect though distastfull vnto vs creepe in through the throng of pleasurs as he that wanted his marriage garment got into the banquet amongst those that were adorned So Aristotl's schollers were delighted in stutting with him and Plato's went crooked in the back in imitation of their Maister There was a certaine woman as Plutarke reporteth whose imagination and apapprehensiō through sensualitie laye so open to all things that beholding a Blackamors picture she conceiued a child all black by a Father extreamely white and the fact of Iacobs yewes will serue for a proofe of this In fine the pleasure which one takes in a thing is a certaine Herbinger which lodgeth the qualities of the thing which pleaseth in the Louers heart And hence it is that holy Cōplacē●● doth trāsforme vs into God whō we loue and by how much greater the complacence is by so much the transformatiō is more perfect so the Saints that loued ardently were speedily and perfectly transformed loue transporting and translating the conditions and qualities of the one heart into the other 3. It is a strang yet a true thing put two Luts together which are vnison that is of the same sound and accord and let one play vpon the one of them the other though not touched will resound to that which is played on the conueniēcie which is betwixt them as by a naturall loue causing this correspondance We haue difficultie to imitate such as we hate euen in good things not would the Lacedemonians follow the good counsell of the wicked vnlesse some honest man pronounced it after them Of the contrarie side one cannot be keept from cōforming himselfe to such as he loueth In this sense as I thinke the great Apostle saied that the Law was not made for the Iust mā for in truth the Iust mā is not Iust but inso much as he hath Loue and if he haue Loue there is no neede to presse him by the rigour of the Law Loue being the most pressing Doctour and Sollicitour to vrge the heart which it possesseth to obay the will and intentiō of the Beloued Loue is a Magistrat which executs his authoritie without voicing it without Pursuiuāts or Sergants by this mutually complacence by which as we take pleasure in God so also we desire to please him Loue is the Abridgment of all Diuinitie which made the ignorance of Paules Antonies Hilario●s Simeons Francises so holily learned without bookes Maisters or Art By vertue of this holy Loue the Spouse may pronounce with assurance My Beloued is wholy myne by the Complacence wherwith he doth please and feede me And I by Beneuolence am wholy his wherewith I pleas● ād feede him My heart is fed in taking pleasure in him and his is fed in that I take pleasure in him for him He feeds me iust as a holy shepheard his deare yewe amidst the Lillies of his perfectiōs in which I take pleasure And I as his deare yewe paie him the milke of my affections by which I striue to please him Whosoeuer doth truely feede in God desires faithfully to please God and to conforme himselfe vnto him to th' end he might please him Of the conformitie of Submission which proceeds from the Loue of Beneuolence CHAPTER II. 1. COmplacence then drawes into our hearts the feelings of diuine perfections according as we are capable to receiue them like as the Myrrour receiues the Sūns picture not according to the excellencie and amplitude of this great and admirable Lampe but with proportion to the glasse its largnesse and capacitie and therby we become conformable to God 2. But besids this LOVE OF BENEVOLENCE brings vs to this holy conformitie by another meanes LOVE OF COMPLACENCE drawes God into our hearts

plainly discouered So the diuine loue of this heart or rather this heart of diuine Loue doth continually discouer our hearts clearely and lookes vpon them with the eye of affection yet doe not we discouer him clearely but onely by halfes For Good God if we could see him as he is we should die of Loue for him being we are mortalls as he himselfe died for vs while he was mortall and as he would yet die if he were not immortall O that we could heare this diuine heart how it sings with an infinitly delicious voice songs of praise to the Diuinitie what ioye THEO what force would our hearts make to flie vp to heauen to heare these songs eternally and verily this deare friend of our hearts inuits vs vnto it Vp rise saieth he goe out of thy selfe take thy flight towards me my doue my most faire to this heauenly Mannour where there is nothing but ioye and nothing is heard but praise and benedictions All there is florishing all is sweete and odoriferous The Turtle which is the most dolefull of all birds is heard to sing in that Land Come my entirely deare beloued and that thou maiest see me more clearely come in at the same windowes by which I behold thee Come and consider my heart in the hole of my open side which was made when my bodie as a ruinous building was so ruthfully dight vpon the tree of the Crosse come and shew me thy face I see it now nor dost thou shew it me then I shall see it and thou shal't shew it me for thou shal'st see that I see thee Let me heare thy voice for I will tune it to myne and so thy face shall be faire and thy voice well tuned O what a delight shall it be vnto our hearts when our voices being tuned and accorded to our Sauiours we shall beare a part in the infinitly delicious praises which the beloued Sōne sings to his eternall Father Of the soueraigne praise which God giues vnto himselfe and how we exercise BENEVOLENCE in it CHAPTER XII 1. All our Sauiours humane actions are of an infinite merite and value by reason of the person which doth produce them which is the same God with the Father and the holy Ghost yet are they not infinite by nature and essence For as being in a Chamber we receiue not light with proportion to the Sonns brightnesse which streames it out but according to the greatnesse of the window by which it is communicated so our Sauiours humane actions are not infinite though indeede they be of infinite value foralbeit they are the actions of a diuine Person yet are they not produced according to the extent of his infinitie but accordīg to the finite greatnesse of his humanitie by which they are produced So that as the humane actions of our sweete Sauiour are infinite compared to ours so are they onely finite in comparison of the essentiall infinitie of the Diuinitie They are infinite in value estimation and dignitie as proceeding from a person which is God yet are they finite by nature and essence as being produced of God according to his humane nature and substance which is finite and therefore the praises which are giuen by our Sauiour as he is man not being in all respects infinite cannot fully correspōd to the infinite greatnesse of the Diuinitie to which they are directed 2. Wherefore after the first rauishment of admiration which doth take vs whē we meete with a praise so glorious as is that which our Sauiour renders to his Father we leaue not to auowe that the Diuinitie is yet infinitly more praise-worthy thē it can be praised either by all the creaturs or by the very humanitie of the eternall Sonne 3. If one did praise the Sunne for its light the more he should set a praising it the more he should find it praise-worthy because he should still discouer more and more brightnesse And if as it is very probable it be the beautie of this light which prouoketh the Larke to singe it is not strang that as she flies more loftily she sings more clearely equally raising her voice and her flight till such time as heardly being able so sing any more she begins to fall in voice and bodie stouping by little and little as from her winge so in her voice So THEO as we mount neerer vnto the Diuinitie by Beneuolence to intone and heare the praises thereof we discouer more clearely that his praise is still aboue our notes And finally we learne that it cannot be praised according to the worth saue onely by it selfe which alone can fit its soueraigne goodnesse with a soueraigne praise Herevpon we crie out GLORIE BE VNTO THE FATHER AND THE SONNE AND TO THE HOLY GHOST and that euery one may know that it is not the glorie of created praises which we wish should be giuen to God by this eiaculation but the essentiall and eternall glorie that is in himselfe by himselfe of himselfe and which is himselfe we adde as it was in the begining so now and shall be for euer and euer AM●N As though we should wish That God should be glorified for euer with the glorie which he had before all creaturs in his infinit eternitie and eternall infinitie To this purpose we conclud euery Psalme and Canticle with this verse according to the auncient custome of the Easterne Church which the great S. HIEROME supplicated to the Pope Damasus that he would establishe it here in the west to protest that all the praises of men and Angels are too low to reach home to the Diuine Bounties praise and that to be worthily praised he himselfe is to be his owne glorie praise and benediction 4. O God what a Complacence what a ioye shall it be to the soule to haue her desire fulfilled in seeing her Beloued infinitly praise blesse and magnifie himselfe But from this Complacence there springs a new desire of praise for the soule would gladly praise this so worthy a praise giuen to God by himselfe rendring him heartie thankes for it ād inuoking againe all things to her succour to come and glorifie the glorie of God with her to blesse his infinit blessings and praise his eterternall praises so that by this repetition and redoubling praises vpon praises she engageth her selfe betwixt Complacence and Beneuolence in a most happie Labirinth of loue being wholy drunk vp and drowned in this immense sweetenesse soueraignely praising the Diuinitie in that that it cānot be sufficiently be praised but by it selfe And though in the beginning the soule in loue had conceiued a certaine desire of praising God sufficiently yet reflecting vpon her selfe againe she protests that she would not wish to haue power to praise him sufficiently but remaines in a most humble Complacence to perceiue that the Diuine Goodnesse is so infinitly praise-worthy that it cannot be sufficiently praised saue by its owne infinitie onely 5. And here the soule rauished with admiration sings the song of sacred