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
A02319	Mount Caluarie, the second part: compyled by the reuerend father Don Anthonio de Gueuara ... In this booke the author treateth of the seuen words which Christ our redeemer spake hanging vpon the Crosse. Translated out of Spanish into English; Monte Calvario. Part 2. English	Guevara, Antonio de, Bp., d. 1545?	1597 (1597)	STC 12451; ESTC S103510	383,776	508

vsing thy infinite power thou didst make of the dry desart great abundāce of water why thē dost thou make vnto thy son of an abundant sea a dry desart thou didst send meat to the Prophet Daniel when he was cast vnto the Lyons although no man did demand it at thy hards wilt thou not giue thy precious son a little water at such great entreaty Cōsidering that whē the famine was at Samaria thou didst cōmand the Crowes to carry the Prophet Helias food and the riuer Carith to giue him drinke why doest thou not helpe thy owne sonne whom thou hast ingendred of thy owne substance with a little water in this his extream thirst Considering that thou diddest turn the sower waters of Marath to be sweet because those cursed people should drinke of them why wilt thou giue thy precious sonne neither of the sweet nor sowre O what great encreasing of torments to Christ are framed in the figure of Tobias ioined with the prophesie of Ieremy seeing the one did draw the fish to the drie land and the other made a desart of the sea for vpon that drie tree of the crosse Christ was exceeding drie seeing hee could not obtain a little water to drink of and hee was also in a great desart seeing that hee found not so much as one friend to comfort himselfe with The fourth mystery which the figure containeth is that Tobias did open the fish and took out his gaule and his heart both which did him his afterwards great good the one for his owne marriage and the other to cure his fathers blindnesse It is greatly to be noted that in all that fish Tobias found nothing which was not worthy of the keeping commodious and profitable in curing sauerous in eating The best that euer hath been or shall be in the world was the Creator and Redeemer of the world whose words were holy whose doctrine was profitable whose workes were maruellous and whose bowels were most louing What did Tobias vnto that fish that the Iewes did not vnto Christ If the fish was drawne out of the riuer so was Christ from the people if the fish was put vpon drie land so was Christ carried vnto the Mount of Caluary if the fish was stripped so was Christ whipped if the fishes throat was cut Christ was also crucified if the fish was opened so was Christ pierced with a speare if the fish was cast into the fire so was Christ also cast into the sepulchre This which wee haue said is but a little in respect of that which wee will say and that is that the holy catholike Church hath drawne out this blessed fishes gaule with the which hee cureth vs and heart with the which hee loueth vs and liuer with the which he pardoneth vs bowels with which hee dooth cherish vs. O good Iesus O my soules health who hath euer had or who euer shall haue a more louinge heart than thou to loue vs or so sound a liuer to pardon vs or so profitable a gaule to cure vs or such tender bowels to cherish vs What wilt thou denie me now or what wilt thou not now giue mee O my good Iesus seeing that for to shew thy clernency and mercy vpon me thou art hanged vpon a drie tree made a dead fish opened drawne and bowelled for my sake What loue can bee compared vnto thy loue seeing that for that which touched me and not for any thing that belonged to thee thou diddest consent that they should open thy heart and diddest permit them to rend and teare thy bowels What am I able to giue thee O good Iesus what can I giue thee vnlesse it be my heart which is filthy for thine which is cleane my rotten liuer for thy vvhole one my bitter gaule for thy sweet one and my wicked and hurtful bowels for thy most louing ones Which are the greatest relickes which are this day in heauen or earth but the heart liuer and bowels which Christ left vnto his church O how happy should he be who should haue such relickes in his custodie for hauing thy heart in custodie how couldest thou chuse but loue me and hauing thy bowels in keeping how wouldest thou but pardon me How is it possible O my good Iesus how is it possible that there should bee any euill thing in thee vvhen as the church hath thy precious gaule for a relicke Since the beginning of the vvorld there hath neuer been any such thing seene or heard that is that among the relickes vvhich the church dooth account for the best the gaule is one of the most precious because that vvithout that bitter gaule neither the world could haue beene redeemed nor the Prince thereof haue beene ouercome What is the gaule which the church keepeth in her treasure but only the bitter passion which Christ suffered The richest iewell which the Synagogue had was the Manna vvhich came from heauen the greatest treasure which the church hath is the gaule and passion of Christ Betwixt vvhich two vvhat great difference there is it is easily perceiued because that the profite cōmodity of our gaule doth continue vntil this day will continue for euer but the memory of that old Manna is already lost O glorious gaule O happy gaul which thou good Lord diddest leaue vnto thy catholick church for if it did kill thee it did make mee whole if it gaue thee paine it gaue me glory if it was gaule vnto thee it was hony to me if thou diddest end thy life vvith it yet my soule vvas redeemed vvith it Christs passiō vvas bitter gaule vnto Christ and yet Christs death vvas a sweet gaule for the redeeming of all the vvorld for if vnto him there fell trauell pain yet vnto vs there fell rest quietnesse if it fell to his lot to suffer yet it fell to vs to reioice be glad if the soure fell vnto him the sweet fell vnto vs in so much that hee chose the gaule for himselfe and left the hony for vs. Iurauit patribus dare terrans fluentem lacte melle said the Prophet Moises Exod. 13 As if he vvould say You shall well remember O yee children of Israel how you did agree vvith our Lord he vvith you that both of you by oth that you should neuer serue any other Lord but him and that he would giue you a land vvhich should flow milke and hony Notwithstanding this oth the children of Israel were such naughty periures that our Lord determined not to giue them a land which should flow hony but which should bring them forth gaule seeing hee made it batten for to sow in rugged and rough to trauell in vnhealthfull to dwell in vveake in defence drie to drinke in and very poore to maintaine it selfe God did make a farre better agreement vvith his Church than vvith the Synagogue for hee did not send vs a land vvhich should bring forth honey but gaule and therefore hee

vpon the crosse when we lose our liberty the heauens are stoln Adams was but a small theft seeing of all Paradise hee stole but one apple But this good theefe was not content with the apples of Paradise vnlesse he stole all Paradise It was a vaine and a light theft which faire Rachel committed against her father Laban and this of the theefe was an honorable theft because hee did not abase himselfe to steale idols made of wood but he stole the very true God The theft which king Dauid cōmitted was a bold theft when hee stole the bottle of water and the speare from king Sauls boulster but the good theeues theft was more solemne who stole not a launce from a boulster nor a bottle of water but he stole Christs body drie and without bloud and his side which was pierced with a launce Moises spies were craftie and subtile theeues vvhich stole avvay the bunch of grapes of the land of promise but the good theefe vvas farre more subtiler seeing hee stole from those vvho had stolne not a bunch of grapes vvhich hanged but Christ crucified Let al the theeues that are come forth saith Cyprian and bee compared vvith this theefe and they shall find for a truth that he is the greatest of all and the most famous of them all seeing that if other doe steale they lose their life but this in stealing recouered life CHAP. VI. How the good theefe had nothing remaining on the crosse but his heart and his tongue and that by these two hee gained glory and there are curious points vttered touching the heart OMni custodia custodi cor tuum quia ex ipso vitaprocedit said Salomon the vvise speaking vvith his son Roboam in the fourth chap. of his Prouerbes as if he vvould say I counsell thee my son Roboam as a thing that doth very much import thee that thou keep thy heart vvith all care vvatching because from him proceedeth al the good of thy life It doth behooue vs very much that vvee beleeue this that the vvise man saith and also keepe it seeing he vvriteth it vvith such high vvordes and persuadeth it vvith such deepe reasons I confesse for my owne part that amongst all the things which I haue read or haue heard wise men speake of there is none that hath taken such deep root in my memory nor hath satisfied my iudgemēt like vnto this coūsel of the wise man For the better commending of which speech I wish I had Homers vnderstanding Platoes wit Diogenes phrase Eschines art of Oratory Ciceroes tongue After this saying in comparison of it there is nothing more to bee thought nothing more to be sought nothing more to be said nor nothing more to be commended for vnder this speech is comprehended al the goodnes that hath ben written vntil this day all that which is necessary for thy saluation This is a high doctrin a wonderful saying worthy to be heard and true to be beleeued iust to be taught wholly to be obserued S. Ierome saith thus of it whē the wise man saith Omni custodia Keep thy hart with al watching it is to say plainly keep keep watch watch be aduised be aduised shut shut the gates entrance of thy heart for it is he in whom our Lord desireth to delight in and that is he vvhom the deuill also would willingly possesse S. Augustine in a sermon saith The wise man saith not without cause keepe thy heart with a carefull watch considering that God and the deuill and the diuell and God striue not who shall possesse the eies wee doe see with or the tongue which we speak with but only which of thē both shall house shut himself as in a castle in our harts which we bear insomuch that in the guard keeping of the hart consisteth our saluation or perditiō Origen saith That whē the wise man saith Omni custodia cor tuū custodi he doth forwarne vs aduise vs that we put diligēt watch ward ouer our fugitiue hart because the flesh may not defile him the world mooue him the deuill deceiue him the enemy steale him possesse him What els doth he say whē he biddeth thee watch ward thy hart but only that so much interest wee haue in Christ how much hee himselfe hath in our hearts If God hath little in thee thou hast litle in God if thou hast much in God god hath much in thee seeing thou wouldest haue nothing of God but thy saluation God would haue nothing of thee but thy heart thou oughtest highly to keepe it and trust it and commit it to none but vnto him S. Gregory in his Morals saith The counsell of the wise man is very deepe and his aduise very diuine when hee saith Keepe thy heart with all watching and the reason is that because all that which God giueth vs and al that which wee offer vnto him is worth nothing if it bee not kept in the heart and proceed from the heart and therefore it is a very wholesome thing that our hearts bee alwaies full of good desires and very far from vaine thoughts Tell mee I pray thee why the wise man was not content to say that wee ought to keepe the heart but he added that we should keep him with all watching and guarding and put him in very great safetie What other thing is it to keepe it with al guard but only that wee should not giue place for any vanity or folly to enter in Seneca saith in an Epistle Wee see that the eies are defended with the eie lids the mouth with the lips the ears with a cotton the bands with gloues the corne in the garner and mony in chests but no man is able to take away vaine desires from the ambitious mutinous heart nor cut off his light cogitations Tel me I pray thee what treasure is there in mans heart because he shold be gorged with so many guards O my brother if thou diddest know what a great treasure that is which God hath left in keeping in the heart of the iust man I assure thee and sweare vnto thee that thou wouldst keep thy heart with a strong guard wouldst not consent that any but God shold enter into it is it not thinkest thou great reason that thy hart be wel guarded seeing God wil not haue it for any other but for himselfe In the he●●t of man there is the reasonable power with the which hee gouerneth himselfe the irascible power with the which he defendeth himself cōcupiscible with the which hee prouideth for things necessary and in the keeping of these three powers the saluation of the soul consisteth the rest quietnes of the life The diuell trauelleth much like vnto another Ioab to giue vs three fierce wounds in these three noble powers because our sorrowful heart should faint be dismaied not know how to gouerne himselfe in prosperity nor help himself in aduersity