Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	breast_n	mother_n	suck_v	2,417	5	10.4894	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26458	Brief notes upon the whole book of Psalms put forth for the help of such who desire to exercise themselves in them and cannot understand without a guide : being a pithie and clear opening of the scope and meaning of the text to the capacitie of the weakest / by George Abbot.	Abbot, George, 1604-1649.	1651 (1651)	Wing A65; ESTC R10477	627,977	776

joyfull fruitfulness making her dry breasts give suck and she to be mother and nurse of many children Take ye notice of these his greatness goodness and wonderfull dispensations to praise him for them and the excellencies that shine forth in them The cxiv PSALM The Psalmist records a narrative of the rev●rend apprehension which the senseless elements of earth and water had at the Majesty and presence of the Lord when he went along with his people Israel from Egypt to Canaan to instruct them much more to do so and wisheth the earth it self would still convince them of their duty when they neglect it and are mindless of his fore-past wondrous providences 1 WHen by the wonderfull working of God the children of Israel went out of Egypt entirely the whole twelve Tribes according to the families of Jacobs sonns when they I say were so marvellously rescued out of their long and grievous captivity under the Egyptians a people that ruled over them as men rule over beasts rather by blowes than words being of strange language and estranged affections pitiless towards them 2 The posterity of Israel were then the people of all the world he made choice of declaratively by signs and wonders to be their God and King and that his presence was as really and eminently amongst them as ever after it was in the most glorious times of the Church when his sanctuary the token of his residence was situate in Jerusalem Judahs lot and the thrones of David and Salomon were there erected 3 The red sea above its nature was made sensible of the power and presence of the Lord with his people insomuch as it reverently and submittingly withdrew it self out of its place to make way for him and them to pass through so likewise did Jordan at their enterance into Canaan stop his course and divide his waves for the Ark the pledge of God and his people to pass through his Chanell 4 The famous mountain Sinai in the wilderness when God to give his Law to his people descended down upon it the whole mount as great and ponderous as it was quaked greatly and all those contiguous hills bordering upon it did the like so that by their motion they seemed rather to be sensible and living creatures than clods of earth 5 6 O ye elements of earth and water that by nature are without sence and motion saving to your center what therefore was the cause that at those times the sea and Jordan of themselves against nature and no Art of man concurring did so withdraw And that mount Sinai with the adjacent hills so strangely moved and stirred like living creatures was it naturall or supernaturall Why the God of nature appeared and inspired them above their natures to teach his people the reverence and fear they should conceive when they draw nigh to him as he then did to them 7 O the Majesty and terrour of the Lord our God whose sanctuary and presence is among us how ought it to affect us that thus affected the senceless elements still O earth do thou instruct us shew us that holy fear and reverence we that are Israels off-spring ought to perform to Jacobs God when we forget it by trembling now as then at the representation and manifestation of himself 8 Mind us of those miracles he wrought for our forefathers in the wilderness the faith and usefulness whereof ought not to be let slip with what Almighty power he provided for them in their need causing the dry and hard rocks miraculously to supply so many hundred thousand men and cattell with plenty of water The cxv PSALM In some extremity or captivity by or under the heathen as that of Babylon or Antiochus c. This Psalm was made wherein the Psalmist by an argument of concession taking their deliverance for granted first makes his onset upon God and then by interrogation enforced from the heathen blasphemy and his peoples fidelity in him and scorn of all Gods besides him and God-makers Then comes to exhort Israel though low brought to trust firmly in God for better which be enforceth by an argument of Gods unchangeableness to his Church and the absolute necessity thereof for if his Church perish his praise perisheth and then all things come to nothing 1 O Lord when thou shalt as we know thou wilt have delivered us out of this miserable condition we promise before hand we will not rob thee of thy glory it shall be no merit nor motive out of thy self that shall cause it thy power and goodness thy mercy and faithfulness must be it must do it and when it is done they alone shall wear it we will acknowledge and ascribe it to nothing else but thee our great and gracious redeemer 2 What ever our demerits are yet be more mindfull of thine own honour than by our destruction and captivation that declaratively are thy people above all the world and so taken notice of by the heathen to expose thy self to their scorn and obloquy and to give them thereby occasion to insult blasphemously over thy power and faithfulness our trust and confidence as if our profession and thy promises were mere delusions and that thou canst not help us or hast quite rejected us 3 This Lord as to them will be the issue though neither their Blasphemy nor our misery shall abate of our faith and acknowledgement of thee both to be our God in covenant and adoption and the sole God that in heaven art glorious and from thence rulest all things and orderest all dispensations here on earth so that nothing befalls us thy people by any humane power that thou couldst not have hindered if thou wouldest it is thou that hast set them on work thus to do by us in justice for our sinns else a hair of our heads could not have perished by them 4 It is not their Gods but our own God that is able to do us harm for they are but Idols at the best made of Gold and Silver nor are they so much as their own makers but have their being from men that have their being from thee they make them that made not themselves and therefore must they needs be goodly Gods 5 That are utterly liveless bare Statues and resemblances for mans workmanship can go no further he cannot give life and consequently neither sence nor motion and therefore though they have the fashion of a mouth yet are they speechless having neither Soul nor Organs to animate and inable them and so they have the fashion of eyes as well as man can imitate but are as blind as Beetles 6 Likewise they have the similitude of ears but are as deafe as doore-nails and of noses but smell neither sweet nor sour 7 They have very artificiall hands but can do nothing with them and fashionable feet but can neither go nor stand but as they are otherwayes upheld and

very gracious and tenderly affected towards such and just to fulfill his goodness promised them in one kind or other but especially in spirit 5 The worldly minded man thinks he is happy and rich in laying up but the good and godly differ from him for they think themselves happy and enriched by laying out knowing that as God favours them with blessings of this life so they ought to shew favour unto others that want them as stewards not owners of that they have And therefore he that out of the love he bears to God loves his brother also will not stick upon occasion to shew his love by his lending yea his care shall be so to walk as to credit his profession more than to benefit himself to get and spend neither sinfully nor profusely but with a good conscience and in an orderly sort so that thereby what he hath may be blessed and he made able to lend and not to borrow and to his power to supply others that by providence are enforced to borrow and cannot lend like himself 6 Surely how ever the world think their liberality and charity is the next way to beggary because Mammon is their God yet it shall be otherwise with him that in the faith of God with godly wisdom expends what he hath in pious uses he shall never be ashamed for so doing though the world count it folly he shall find it both wisdom and providence so to do he and his estate shall be upheld when many of those miserly diffidents shall fall and come to lack for God will never forget to reward and be favourable to those that in conscience and love to him have laid out their store upon his that wanted 7 Such an one shall have such provision laid up in God and be so secure in him as that he shall not fear the changes of times nor hazards and losses approaching as they shall that have much wealth and are little conversant in faith and charity who are ready to make away themselves upon the very report of such things having an evil conscience 8 Though because he is good therefore he may have many enemies as commonly it falls out yet shall he not care nor fear the worst they can do unto him having God and a good conscience to take his part and side with him he shall be as well satisfied and firmly perswaded of mercy to him and judgements upon them as if he saw them already executed 9 He hath not hoarded up his pelf but hath scattered it here and there by lending and giving it amongst the poore as he saw them to want like as seed is cast into the ground of which he shall reap the blessing The righteous man shall gather the fruit of his charity and beneficence it shall follow him into heaven to be rewarded there yea and here also God shall manifest his good acceptance of his pious liberality by blessing and prospering him both in his estate and estimation 10 So that the wicked covetous wretch shall to his grief behold himself out-stript his wisdom befooled by that which he counted foolishness and the high-way to beggery he shall be ready to eat his own flesh for envy at the prosperity and increase of the righteous the whilest his substance melts away and wasts insensibly like snow before the sunne notwithstanding his pains and care to get and keep his hopes and desires shall fail him he shall attain neither riches nor honour The cxiii PSALM The Psalmist invites to the praises of God specially his servants and that in all ages and places both for his transcendent greatness and for his no less goodness which his dispensations make to appear very remarkably for which again he excites them unto praises 1 LEt not the manifestations of God his power and goodness in his works of creation and salvation be buried in ignorance and silence but take faithfull notice of them and give him gratefull praises for them it may be the blind world neither will nor can but you his sanctified and redeemed ones that profess to serve him and not to be of the world though in it specially ye Levites chosen by himself to that office do you make it your imployment Let him in his greatness and goodness be magnified by all that serve him either by office or calling whether Levites in letter or spirit praise ye the Lord. 2 3 As largely as the power wisdom and goodness of God is declared for time and place so let the praisefull acknowledgements of him and them be extended in like sort let none in no ages nor regions of the world that have eyes in their heads and tongues in their mouths be silent but bless and praise him alwayes in all places as he well deserves 4 The Empire of the whole world is the Lords he is King of Kings and Lord of Lords his dominion is over all the earth but his throne in the glorious splendour of it is more especially in the heaven of heavens where in brightness he exceeds the sunne which as it is under him though above us so t is short of him who from the highest top of Majesty and Honour commands and orders all things the heavens and the earth which are as far beneath him in glory as in scituation 5 6 Who is like unto the Lord for greatness that hath his throne higher than not onely we can see but conceive heaven that is so far above us is under him and the great men of the earth who in comparison of the vulgar are called Gods are as far below him as above them Yet this God of greatness out of no less goodness daineth himself to be ours and his Churches God though but a parcel of people compared to the world whom yet he owns for his subjects and favourites even he to whom it is an abasing considering the superlativeness of glory that he the Creatour hath above all creatures whatsoever to condescend by way of rule and governance to take notice of the things that are and are done on earth nay and in heaven also so far are all below him that are made by him so absolute and perfect is he in and of himself from whom all things are and to whom nothing adds neither Angels nor men 7 8 Yet doth he agitate affairs here below and dispose of his creatures as best pleaseth him and is most for his glory many times raising men from an abject low estate and great poverty to honour and opulency yea from the very lowest stair to the highest step of fortune as David from the sheepfolds to be King over his people Israel instead of Saul 9 And in like sort by his Almighty power and good will he opens the womb that was shut and causeth her that was in despair of having children by being long without to conceive turns the grief of her barrenness into a