Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	abraham_n	isaac_n	ishmael_n	3,858	5	12.5213	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02735	Deaths aduantage little regarded, and The soules solace against sorrow Preached in two funerall sermons at Childwal in Lancashire at the buriall of Mistris Katherin Brettergh the third of Iune. 1601. The one by William Harrison, one of the preachers appointed by her. Maiestie for the countie palatine of Lancaster, the other by William Leygh, Bachelor of Diuinitie, and pastor of Standish. Whereunto is annexed, the Christian life and godly death of the said gentlevvoman.	Harrison, William, d. 1625.; Leigh, William, 1550-1639.	1602 (1602)	STC 12866; ESTC S117329	105,988	243

is here first in nature and order for such as God hath receiued vnto mercy as he did Paul because he sinned ignorantly through vnbeliefe In this respect they are called vessels of mercy prepared vnto glory And of this number are only they which repent and amend For as Salomon saith He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie If we take this title in this seuse we may see good reason wherefore it was annexed vnto the former First to shew who are truely righteous before God namely such as he hath receiued vnto mercy in forgiuing their sinnes Which plainely appeareth by Paules proofe out of Dauid who saith that Dauid declareth the blessednes of the man vnto whom God imputeth righteousnes without works And how prooues he the imputatiō of righteousnes without works but by the remission of sin Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne Againe this title so taken might be added to the former to confute the sinister censure which carnall man gaue of those which were taken away in the flowre of their age iudging them to be punished for their sinnes and reiected of God it was not so they were receiued vnto mercy and those which suruiued them were reserued for punishment Actiuely it may be taken for such as shew mercy vnto others And in this sense it is opposed to a cruel man He that is mercifull rewardeth his owne soule but he that troubleth his owne flesh is cruell These two properties are alwaies found together in the same persons and therefore Christ saith Blessed are the mercifull for ther shall obteine mercie And the King in the parable which had forgiuen his seruant ten thousand talents said vnto him when he had cast his fellow seruant into prison for an hundred pence oughtest thou not to haue had pittie on thy fellow euen as I had pitty on thee and then deliuered him to the iaylers till he should pay all the debt and so will the Lord deale with men and therefore Iames saith there shal be iudgement mercilesse to him that sheweth no mercie And contrariwise he which receiueth mercie of the Lord will shew mercy vnto men For as the sunne beames lighten vpon the earth do not only heate the earth it selfe but also by their reflexion do heate the next region of the ayre so the beames of the Lords mercie lighting on the hart of any christian do not only heate him with inward comfort but also reflect backward and cause him to yeeld some comfort vnto his brethren Yet here we must vnderstand such as shew mercie vnto others as they were mercifull to their brethren so God was mercifull to them would not punish them with the wicked but tooke them away that he might free them from future calamities There be two kinds of mercifulnes the one shewed toward the soule the other toward the body an example of both we may behold in Christ when he saw the multitude scattered abroad as sheepe hauing no shepheard he had compassion on them and bad his disciples pray vnto the Lord of the haruest that he would thrust forth labourers into his haruest and presently after sent his disciples abroad to preach the Gospell among them There was mercie shewed to their soules Againe when a great multitude had bin with him three dayes in the wildernes he had compassion on them and would not send them away fasting least they should faint in the way And therefore wrought a miracle in feeding foure thousand mē besides women and children with seuen loaues and a few little fishes There was mercie shewed to their bodies There be sixe works of mercy appertaining to the soule set forth in this verse Consule castiga solare remitte fer ora Instruct them which be ignorant correct them which sinne comfort them which be heauie-hearted forgiue them that offend thee beare with the weake and pray for all men There be seuen workes of mercy appertaining to the body comprehended in this verse Visito poto cibo redimo tego colligo condo To visit them which be sicke to giue drinke to them which be thirstie to feede them which be hungry to redeeme the captiues to cloath the naked to lodge the harbourlesse and to bury the dead Many doe separate these works of mercy some will be merciful to the bodies of them which are in distresse they keepe great hospitality relieue the bodies of them which want but do nothing for their soules these are mercifull but in part they omit the chiefest works of mercy yea they are no more mercifull to men redeemed by Christs blood then they are to bruite beasts If their Oxe or Horse want meate they will feede him if diseased they will seeke help for him if he be fallen into a pit or ditch they will draw him out and wil they do no more for man hauing an immortall soule redeemed by Christ As the miseries of the soule are more dangerous so should they be more carefully regarded and pitied Others seeme to pitie mens soules but not their bodies they will instruct others admonish them forgiue them and pray for them but will not giue them one penny to help them withall being like vnto a popish prelate who being asked a penny by a poore man refused to giue it but offered to blesse him which the poore man refused because he thought that if it had been worth a penny he would not haue giuen it to him As man consisteth both of body and soule and is subiect to miseries in them both so must we be mercifull to him in relieuing of both The second circumstance obserued in the text sheweth the manner of their death They perish and are taken away There were many vnrighteous and vnmercifull men in those dayes and in that countrey yet they remained aliue when the righteous and mercifull were taken away by death It is appoynted for all men once to dye at one time or other and now the righteous did leade the way Death is the way of all the world as Ioshua calleth it and the way of all the earth as Dauid tearmeth it and the end of all men as Salomon nameth it therefore the righteous must walke this way as well as others Their flesh is grasse that withereth and their glorie is a floure that fadeth death spareth them no more then others The wise dyeth as well as the foole Yea in this respect the condition of the children of men and the condition of beasts are alike as the one dieth so dieth the other all was of the dust and shall returne to the dust No maruaile then if the condition of all men be alike As well died Abel whose sacrifice God accepted as Caine whose sacrifice God reiected as well Abraham the father of the faithfull as any children of vnbeliefe as

well Isaac sonne of the free woman as Ishmael sonne of the bond woman as well Iacob whom God loued as Esau whom God hated as well chast Ioseph as incestuous Ammon as well meeke Moses as rayling Rabshekah as well zealous Phineas as the luke-warme angell of Laodicea as well Dauid a man according to Gods owne heart as Saul from whom God tooke his spirit and mercy as well Salomon the wise as Nabal the foole as well tender hearted Iosiah as hard harted Pharaoh as well the humble Publican as the proude Pharisie as well poore Lazarus to bee caried into Abrahams bosome as the rich glutton to be caried into hell as well Iohn the beloued disciple as Iudas the traytour as well Simon Peter the Apostle as Simon Magus the sorcerer Mercilesse death doth exercise her crueltie vpon all alike Why should this be so Hath not Christ dyed for the righteous why then should they dye Death is the reward of sinne Christ hath satisfied for all their sinnes wherefore should they beare this penaltie of sinne The righteous must dye the first death though Christ haue died for them and suffered for their sinnes His death shall free them from the second death but not from the first death which is the separation of soule and body He hath onely altered the nature and vse of the first death but not quite taken it away Whereas at first it was ordained for a punishment of sinne he hath made it a passage into heauen it was threatned and inflicted as a curse but he hath turned it into a blessing It did at first depriue men of good but now it putteth them in possession of good Christ hath taken away the sting of it and therefore Paul saith O death where is thy sting So as it can no more hurt vs then a Bee which hath lost his sting It doth not hurt vs but help vs not hinder vs but further vs in obtaining of glory Iacob not long before his death pronounced this as a curse from the Lord vpon the tribe of Simeon and Leui for their crueltie I will diuide them in Iaakob and scatter them in Israel Yet when the children of Leui shewed their zeale and obedience in killing the idolaters at Moses commandement the Lord turned this curse into a blessing Their scattering was a furtherance vnto them to make them more fit to teach the people in euery citie and receiue the tythes of euery tribe So at the first the Lord threatned death at the punishment of sin but by faith in Christ it is made the end of sinne and beginning of glorie He who could at the beginning bring light out of darkenes could afterward bring a blessing out of a curse If Phisicians by their arte can extract an antidote or preseruatiue against poyson out of poysonfull things why may not God by his infinit power and wisdome drawe good out of euill a mercy out of iudgement and a blessing out of curse Yea and as Augustine teacheth death remaineth still for the righteous to exercise their faith withall If immediatly vpon remission of sin there should follow immortality of the body faith should be abolished which waiteth in hope for that which is not yet enioyed Yea the Martyrs could not testifie their faith their patience their courage their constancie and loue vnto Christ in suffering death for his sake But now let vs more particularly consider the titles giuen to the death of the righteous First it is said that he perisheth which must not so be vnderstood as if he were quite destroyed brought to nothing and had no more being as it befalleth bruite beasts at their death whose soules being traduced with their bodies are mortall and perish with their bodies the righteous hath a being euen after death yet may be said to perish in regard of outward appearance in the iudgement of flesh and blood he seemeth to perish Yet we must know that the righteous consists of soule and bodie his soule being immortall cannot perish by any meanes it can liue out of the bodie as well as in the bodie When it leaues the bodie it goes vnto the Lord. This Salomon taught Dust returnes to the earth as it was and the spirit returnes to God that gaue it This Paul wished desiring to bee loosed and to be with Christ. This Lazarus enioyed at his death being carried by the Angels into Abrahams bosome And this Iohn in a vision saw performed to the Martvrs vnder the Altar hee sawe the soules of them which were killed for the word of God But the bodie of a righteous man may bee saide to perish because it loseth the forme the nature and propertie of an humane body It is within a short space eaten vp of wormes and turned into dust and ashes so as there can appeare no signes of a body Though wee make neuer so much of our bodies yet can wee not keepe them from perishing though we feed them most daintilie clothe them most costly and cherish them most carefullie yet at last they will become a thing of naught the beautie of them will fade they shall be deformed and most ougly to behold The strength of them will be taken away so as they shall not stirre an hand or a foote the agilitie of them will be lost they shall remaine stiffe and be nummed the parts and members of them shall perish and fall away one after another The flesh blood and bones shall be so strangely turned to dust and earth that there shall not remaine any propertie or qualitie of them and a man if he knew it not before would neuer iudge that dust and earth to haue been flesh and blood and bones of a liuing man yea so greatly shall our bodies be altered that men shall not be able to discerne which dust came of them and which came of the earth Yet one thing I must needs adde for the comfort of the righteous that although his body seeme thus to perish in the iudgement of men yet it still hath a being in the sight of God and doth euen at that time and in that case remaine a member of Christs mysticall body For the vnion betwixt Christ and the faithfull is not of soules only but also of bodies the body of euery faithfull man and woman is truely vnited to Christs bodie And this vnion cannot be broken death cannot dissolue it though death doth breake the vnion betwixt man and wife yet it cannot breake the vnion betwixt Christ and the faithfull As death did not make a separation betwixt the two natures of Christ at the time of his suffering but his soule and bodie being farre distant the one in heauen the other in the graue were at that time and in that case personally vnited to his godhead no more can death make a separation betwixt Christ and the faithfull though their bodies doe putrifie and lie rotting in their graues yet stil they remaine

way he hath trode the wine-presse alone and there was none is helpe The cup of bitter affliction whereof he tasted agonizing in the garden for no intreatie with his Father could passe from him to any other Oye Papists at last in the name of God be wise and warned leaue off your mixtures away with your medleys and if you desire either peace to your soules or rest to your bodies only walke before him Meddle with no merit of man pardon of Pope meede of Martyrs or pride of your owne workes vnwisely wrought Make no mixtures of the sacred water and bloud which flowed frō the side of Christ with the bloud of Hales and Becket or with the inchanted holy water of an vnhallowed Priest Neuer match your triple crowne of gold and diamonds glittering with the single crowne of thorne piercing And neuer thinke the puri●ie of the word will abide the mixtures of your traditions the text your glosses the Church your Idols the arke of God your Dagon nor the poore priesthood of Christ your papall pride and Popedome Looke for none other but that the bodie and soule of your religion like the image Nebuchadnezzar saw p●tcht together of gold siluer brasse iron and clay will and shall ●inner when the stone cut out without hands shall smite the same Your coate is of ●i●●ie wool●ie not for our wearing Your familie like Micha of mount Ephraim and not for our dwelling for as he had so haue you an house of gods an Ephod and a Teraphim he would serue both God and Idols and so doe you And as for vs who beleeue and looke after better things we say with the poore Paralyticke in disclaime of all others helpe it is Iesus that made vs whole And we say with Abraham when we go to sacrifice thou seruant stay here I and the childe will walke alone And now for conclusion by the Lords commaund that wee are for Bethel we haue with Iacobs familie put away the strange gods that were among vs we haue clensed our selues and chaunged our garmēts pluckt off our earings and put all into the hand of our Iacob our Elizabeth who faithfully for her God and graciously for her people hath buryed Pop●rie with it execrable things vnder an oke at Shechem neuer to be reuiued neuer to be found out Amen Amen Lastly for an end sith the time is past and I feare much I haue wearied your patience ouer-long From the proper obiect of our faith walking come we to the progresse and increase of both contayned in this word walketh Where you may see as in a glasse chrystaline that a christian life is not a standing still but a walking on and growth in the doctrine of faith and practice of godlines The first blessing that euer God gaue after the creation was increase and multiplie which tooke it effect not only in the creatures by propagation of kinde but also in his gifts graces by renouation of minds new birth growth in knowledge true faith and godlines All the trees in Paradise did grow and all the floods in Paradise did flow to teach vs that we must not stād still at a stay lest either wee be fruitles and so accursed or become puddle water and so vnprofitable The finest cloath will weare if it be not vsed the purest gold will rust if it be not handled the sweetest balme will corrupt if it be not broken and the cleerest fountaine will stincke if it runne not So are the graces of God and doctrines of the beginnings of Christ though of themselues pure as gold sweete as balme cleere as a fountaine yet in respect of vs vnprofitable if we proceed not further but there stand still Foundations they are I graunt for the scripture hath said it Hebr. 6. 1. But what of that and what is the foundation be it of Beryll Topaze or Chrisolite if you build not vpon it proceed no further in the work In the first of Ezechiel where the vision of gifts and graces are described it is said that the beasts winds and wheeles went as the spirit lead them and they returned not when they went foorth and if at any time they stood they let downe their wings as vnprofitable then vntill the Lord had put power in them of further proceeding And in the same Prophet againe where the like gifts are described by another vision you may finde that from vnder the threshold of Gods sanctuary the waters issue out and they runne East West North and South The●mā with the line measured a thousand ●ubi●s and the waters were to the anckles Againe he measured a thousand and they were to the kn●os he measured againe and they were to the loynes after he measured againe and it was a riuer impossible signifying that the graces of God should neuer decrease but euer abound in his Church The fishers should spread out their nets frō En-gedi to En-egl●um The trees shuld grow vpon the brinke of the riuer on this side and on that side with leaues not fading fruit not failing leaues for medicine fruite for meate and fruite euer new according to his moueths As for the miry places thereof saith the Prophet and the maris●ies which stand still they shall not be holesome but they shall be made ●alt pits You may remember when Aarons Priesthood should be confirmed all the tribes with their names cast their rods into the mercie-●eate and none blossomed but Aarons You are a kingly people and a royall Priesthood ò bud bloome blossome and bring foorth fruit worthy amendment and newnes of life Dauid said of his Saints Ibant de virtute in virtutem they went from strength to strength and from faith to faith as it is written from the faith of the promise to the faith of the performance from the faith of the letter that killeth to the faith of the spirit that giueth life from the faith of Christ his humiliation in misery to the faith of his exaltation in glorie from the faith of the first resurrection from sinne to the faith of the second resurrectiō from death from the faith of the law wounding to the faith of the Gospell curing from the faith of the Prophets ●owing to that faith of the Apostles reaping from the faith of the old sacrifice giuing to God to the faith of the new sacraments receiuing from God in a word from the faith of the old couenant wherein God speaketh to the faith of the new restament wherein Christ bleedeth Of al which I may conclude with Haymo Ex side qua cōcipitur corde profertur ore exhibetur opere iustus viuit By faith conceiued in the hart professed with the mouth practised with the hand the righteous man liueth Paul is plentifull in this doctrine and hauing once laid the ground of faith hee vrgeth nothing more then the increase of faith He tels the Romanes That by the Gospell