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
A61104	Chrysomeson, a golden meane, or, A middle way for Christians to walk by wherein all seekers of truth and shakers in the faith may find the true religion independing upon mans invention, and be established therein : intended as a key to Christianity, as a touchstone for a traveller, as a probe for a Protestant, as a sea-mark for a sailor : in a Christian dialogue between Philalethes and his friend Mathetes, seeking satisfaction / by Benjamin Spencer ...; Way to everlasting happinesse	Spencer, Benjamin, b. 1595?	1659 (1659)	Wing S4944; ESTC R13439	363,024	312

child placed neer the Liver for the better concoction of the milk and neer the heart to excite the mothers affection the more to the child and childs affection the more to the mother whom she may justly adjure upon just occasion by the paps which they have sucked when she so lovingly embraced them which no bruit can do Mathe. What contemplation yieldeth the inward parts Phila. The Lungs by which we breath and speak being placed neer the heart sheweth that speech is the interpreter of the heart and therefore we should not breath out one thing and think another but every man speak truth to his neighbour and not practise equivocations and mentall reservations So the ribs shew the care of God to defend the vitall parts comprized in the heart and the liver well expressed in Scripture by Abner his smiting Asahel under the fifth rib and Ioabs smiting him and also Amasa in the same place and by the souldiers piercing Christ there about that rib where hangs the Pericardia out of which issued water and blood to all which pectorals John 19.34 Vid. Syria-Paraphra if we add the breast-plate of righteousnesse the spirituall heart will be the safer So the bowels may mind us of the bowels of compassion which Christ had Mark 6.34 when his bowels did yearn at the peoples want of provision so the word signifieth for he was a merciful High-Priest Heb. 4.15 So the hungry gut should put us in mind of fasting till we feel that part complain and remember us what affliction of soule we should suffer for offending God But as one is called a blind gut so the belly is said to want ears to hear this doctrin such like the Cyclops know no God but their belly So our kidnies which are the most secretly enclosed should teach us to walk sincerely with God who searcheth the reins Psal 139. lest we like hypocrites have God neer in our mouths but put him far from our reins Ier. 12.1 For want of this we see what man is come to as appears in Psal 5.9 and Rom. ● 13 His throat is an open sepulchre seet swift to shed blood his right hand is a hand of falshood a womans beauty is like a jewell of gold in a swines snout We find the proverb too true the properest man at the gallowes and the fairest woman in the stewes So that we may cry out O most excellent soul what a vile lodging hast thou gotten The five senses that have their beginning from common sense which can judge of all objects absent as the five do of the object present are all worthy our consideration as to behold how every organ of sense hath his proper object the Eie colors the Ear sounds the Tongue meats pleasant or not pleasant the Nose odours or evill savours the Nerves are especially the seat of feeling as well as the means of motion and therefore they being in every part the sense of feeling is in every part and the other four are in the head only and though they be so neer in seat to each other yet one invadeth not another nor can do as the other These since mans fall are become brokers to set our hearts to sale to the devill and the world for the price of a few momentany delights and so the precious soul would be ravished out of Christs hands but the spirit of God interposeth and by the word of God insureth us of the interpellation of the Son of God by which he hath promised to marry our souls to himselfe in righteousness and everlasting glory So the heart of man is the seat of passions a choice vessell that is first formed in generation and first reformed in spirituall regeneration And as it first lives so it dieth last So the life of grace first begins there and is last left there This is that which God strives for against the devill the world and the flesh as Michael did with the devill for Moses body Iude 9. But when we answer Gods request who crieth to us Myson give me thy heart then the battell ceaseth This heart before the fall was like the holy land upon which God set his eies day and night or like the Ark from which God gave his Oracles for the answer of the heart is from the Lord or like a throne where God ruleth by his scepter of righteousnesse or like Moses Tables wherein God writes his Law But since the fal that man set up Idols in his heart God hath turned it as Iehu did the house of Baal into a draught house so that now as it is full of all uncleannesse so out of it proceeds by nature nothing else Mat. 15. It was once wise now a foolish heart and ful of darkness Rom. 1. It was once more inclinable to the right but now the left hand Eccles 10.2 which makes us do all things sinisterly Mathe. Whether was mans body immortall before the fall Phila. Not essentially for so only God is immortall nor by the gift of creation as the Angels and the souls of men are but potentially only and upon condition if he had continued in obedience which he not doing his body cannot be made immortall now but by the gift of a new creation which will be at the resurrection So that his body was immortall naturally so long as he kept the condition of immortality It is true his body might have died before the fall for it was as possible to die as he was possible to fall But this possibility would never have been reduced into act if he had not fallen For as the Angels could not die neither was it necessary they should die so Adam might have died but it was not necessary that without sin he should have died so being corrupted by sin it was necessary he should die but not before he fell For we see by the reliques of immortality left in Adam that the Fathers before the flood lived a mighty great age as Adam to 930 years and Methuselah lived 969. which was not so many moons as some think for then they had hardly reached the age of man and so the world would have been a long time peopling and though Adam might well beget Sheth about twelve years after his creation because he was made at first a perfect man yet if Adam begat not his third son till he was 130. moons old surely then Sheth began too young who at 105. years from his birth begate Enos which by the moons account was but eight years and five months But sure their age was measured by the years of the Sun i. twelve months to a year And it is no more wonderfull then that Israels cloths should last forty years in the wildernesse Deut. 29.5 And the manna in the golden pot many hundreds of years Joseph's bones 215. years Joshua 24.32 And the mummies of Egypt are kept by art so many 1000. years in full proportions as when alive What could not God have done to the body of

And Aristotle saith there is a certain infinite thing which is the beginning of all things and containeth all things One called it a mind the other nature i. such a Nature as doth naturate all things else and limits all things in nature therefore he cals God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. in Hym. Dion Halic Antiq. Rom. lib. 2. circumspection And I conceive upon the same grounds the Greeks worshipped a god called Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter the limiter And so did the Romans worship Jovem terminalem the bound-setting god all which sheweth that God is the bounder of nature and that which boundeth nature is God And indeed if there were not such a limiter as God is mans appetite naturall sensitive and intellective nature could never be satisfied for all the labour of man is for his mouth Eccl. 6.7 and yet the soule is not satisfied with good why because such a man looks not in using the creature upon the chiefe good which is God For the righteous eateth to the satisfying of his soule because he makes Gods glory the end of his eating but the belly of the wicked wanteth true content Nor could mans sensitive appetite be ever satiated Pro. 13.25 not the eie with seeing nor the ear with hearing nor the heart by having what it desireth Alexander hearing Democritus pretend more worlds grieved that he had not conquered one Nor can our intellectuall appetite or our desire of knowledge be satisfied in the search of things since the place of wisedome is not found either in height or depth and that the son of Syrach saith Job 28.14 Eccles 24.21 that he that eateth of wisedome shall have the more hunger for the more we know the more we see something we know not so that to read much is a wearinesse to the flesh and that increaseth knowledge increaseth sorrow therefore there must be something above all naturall science to satisfie this desire or such desires are given in vain Again there must be a God because there must be a cause of things for nothing can make or beget it selfe without something that was in actuall being before which must be a selfe essence or being and that is God or nothing and of nothing comes nothing Mathe. The being of a Godhead being so evident and plain how came Atheisme or the denying of a God into the world Phila. By neglect of naturall principles which manifests a godhead to resist which is not only foolish but impious So Rom. 1.21 when they knew God they did glorifie as God 2. By setting wit above wisedome and disputing against principles which may not be denied though being prime truths they cannot so easily be proved no more then we can give reason why fire should burn rather then water though we know it doth so and he that will not beleeve it because one cannot prove it should even be burnt to convince him 3. By mistakes of men who writing against the heathen gods have been thought to deny all Godhead So Diagoras rather denied the Athenian gods than denied the true God So Theodorus said that he was misunderstood because he delivered his words with the right hand but his auditors took them with the left Morn c. 1. de Relig. And Protagoras rather voided the disputing of the question then denied a God to be I beleeve there have been as bad if not worse Atheists then they As those that fall into Antatheisme making their belly their god Phil. 3.19 or their pleasures Eurip. 2 Tim. 3.4 and some pretend there is neither God nor Devill heaven nor hell like the Poets Cyclops Arnob. lib. 8. cont genti who wil not leave their impudence til they be thunder-struck or be transfixed by the darts of the divine wisedome and vengeance Yet there are some closer Atheists who say that policy first brought in Religion And this too many children have by rote by reading Poeticall Tragedies and some other books and so suck in that while they are children which they ruminate on too much when they be older As Euripides brings in one Siphysus relating that men being full of vices the wiser sort were fain to make Lawes to bridle their exorbitancies but yet could not suppresse their secret evils at last a crafty man told them the way was to put into the peoples head that there was one called God Lue. in Treg who heard saw and understood all things This man was a close and cunning Atheist like Lucian who brings in a carping Cynick and an Epicure disputing against Jupiter as if he had no hand in it himselfe And I beleeve there be many who will not denie God in publick Tull. de Nat. deor l. 1. Sen. lib. 2. nat Q. c. 24. who yet are content among weak and witty men to consent to it Some learned Romans thought Religion but a witty invention to keep men in awe and it may well be said so of their Religion and such as their Numa set up by the help of the Nymph Aegeria But these men understood nothing of the Jewish or Christian Religion set forth of God and his Son Jesus Christ Euseb Eccl. Hist l. 2. c. 2. And therefore as the Romans refused to receive Christ as God in open Senate in the time of Tyberius so God gave them up to worship Simon Magus a conjurer for a god in the time of Claudius Let no man therefore think Religion a fiction lest he think God also a figment Mathe. As there is a God so I pray tell me is there no more but one Phila. If there be any God at all he can be but one for these reasons 1. Because whatsoever is God must be the chiefest good from which word good the word God is derived Now there cannot possibly be two chiefs or superlatives nor more then one superiour from whence the Great Turk takes his Axiom one God in heaven and one Sultan upon earth yea the Pope would have but one Catholick Bishop and one Catholick King which is but a tyrannicall usurpation For God that is one above all in heaven and earth never gave any such dignity to any either in heaven or earth but only to the Son who is one with the Father 2. Whatsoever is God must be the first of all things Now there can be but one first and so but one god for what is first is but one Now nothing cannot be first for then nothing must be second and so consequently no world no creatures But such seconds there are and therefore there must be a first thing sprung of it selfe making all but made of none no not himselfe i. not the subject matter of himselfe and so framed of some other being but this one ariseth from himselfe and can be resolved no farther then into himselfe 3. If there were more gods then one then one must differ from the other in some essentiall property and so one God must have that

body was so because it had in it potentially all the rare qualities which are dispersed now among many as the beauty of Absalom the swiftnesse of Asahel the proportion of Eliab the son of Jesse So that his body exceeded others no doubt as much as Gods tables exceeded Moses workmanship and as Christs miraculous wine exceeded the naturall at the wedding But yet mens are exceeding the creatures in posture shape and compact and in being an epitome of the whole world Also because many of the better sort of creatures and parts of the Fabrick are set forth by the parts of man as the finest gold likened to his head cant 5.11 the purest wheat to his kidnies Deut. 32.14 and the center of the world in which all the lines of the circumference meets is called by the name of his heart Mat. 12.40 Again all manner of measures are taken from the dimensions of his body as the inch foot palm cubit Beside God hath expressed his attributes by the parts of mans body as head hand heart ear eie mouth foot Lastly because it pleaseth God to make it his Temple and also Christ to take it into the divine Nature an honour not vouchsafed to Angels This was Gods love to him that he made last as if when he had made man he had left nothing more to do but to make himselfe man O Lord what is man that thou shouldst so honour him Mathe. What are the most considerable parts of his body Phila. Every part is considerable but Gods wisdome is admirable in all as in making some members radicall and some officiall in great variety and yet in sympathy one with another The radicall is the Liver for the naturall spirits the Heart for the vitall and the Brain for the animall The officiall members are inward or outward the inward as the Veins to convey the naturall spirits the Arteries to convey the vitall and the Sinews to convey the animall spirits The outward are the eie ear hand and foot all which work for the body as well as the mouth eats and stomack digests for the good of the body And for all they be divers yet are they sympatheticall and helpers one of another For as one feels the other grievs or joies so do they one assist and supply in the defect of another as the blind mans eies are in his fingers and the deafe mans eares are in his eies yet none can say to the other I have no need of thee This teacheth both sympathy and unity in the body politick and mysticall and order too not to intrude one upon anothers office but to supply and help as need requireth Mathe. What usefull contemplation may one make of the other particular members that I may the more glorifie God and esteem more preciously of every part Phila. When I consider the head I look upon it as a most excellent part because God hath placed all the sences there and but one sence all the body over beside and that is feeling 2. That it is super-eminent in office as place and directeth the whole body and is the most honourable part and therefore we uncover it when we give honour and worship to any as our reason doth lead us and therefore the name Head is given to that which is eminent and chiefe as Deut. 28.24 thou shalt be the head and Psal I will make thee that is Christ the head of the heathen Eph. 5.23 1 Cor. 11.23 So Christ is the head of the Church the man is the head of the wife and the head of Christ is God So the eies though two for ornament and for the help of each other in case one should be deficient yet they look both but upon one object at once because both the optick nerves meet in one to teach us when we lift up our eies to God to be intentive upon him only and not give him a squint-eied devotion It hath a guard of five tunicles beside the brow and so sets forth the care of God to his children whom he keepeth as carefully as one would the apple of his eie Before the fall it let in no evill but now it is sins broker an evill eie by envy an adulterous eie by lust a covetous eie by desiring yet it is not the cause of sin but the occasion and so contracts to the inward eie many diseases as the murderer may be said to have a bloodshot eie and the lustfull a pearl in his The ear is the sense of discipline and the gate of faith which comes by hearing Before the fall it was the gate of life 1 Cor. 15. now the portall of death by letting in evill words to corrupt good manners The tongue is called mans glory Psa 16.9 because by the good use of it we bring honour to our selves and glory to God It is made single to teach us that we should not be double-tongu'd It was once like the pen of a ready scribe Jam. 3.6 to set forth the praise of God but now a world of iniquity James 3.6 It is like a dung-fork casts abroad mire and dirt It is forked in a tripple manner like serpents tongues when they be angry and kils three at once the slanderer the hearer and the reporter So the hand is a most rare instrument that guideth all others The tongue of the dumb who speaks by signs It is the counting table of the ancients and is yet in use in many Countries Of old they used to account on the left till they were 100. years old and then on the right because they were in the years of wisdome in whose right hand are length of daies Prov. 3. It hath been the instrument of divine worship in oaths or vowes Gen. 14.22 I have lift up my hand to the high God So the heathens worship of the stars was when they kissed their hand which Job renounceth Ose 13.2 Job 31.27 Lastly it is the instrument that feedeth the mouth or else we should feed like beasts yet the sloathfull man will not bring his hand to his mouth i. not use this excellent instrument to get his living So the foot is an instrument of supportation to uphold and carry the body and answereth to the affections which are as feet to the soul my foot standeth right saith David Psal And Solomon bids us to look to the foot when we enter into Gods house that is to the mind and affections It also puts us in mind of our morall and spirituall going in the conversing with God and man So Solomon saith the wise man considereth his steps Pro. for the way of the wise is above to keep him from hell beneath because as Psal 116. he walketh before God in the light of the living that every part of a man may be a document as well as an usefull ornament if it be well considered of But the breasts of a woman are more considerable then mans because it is the vessel of nourishment to a