Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	father_n	life_n	5,155	5	4.4801	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20225	A platforme, made for the proofe of Gods prouidence that is, for examining of the truth of this doctrine, whether God by his prouidence rule all things generally, and euery creature and action particularly / by Arthur Dent.	Dent, Arthur, d. 1607.	1608 (1608)	STC 6646.7; ESTC S332	15,893	48

those things which it pearceth When one laid this in Diogenes his dish that he went into a stewes or brothels house why saith hee the Sun commeth thither also and yet is not defiled therewith therby shewing y t a wife godly man though he enter into vncleane and filthie places and come into the companie of filthie persons doth not forthwith toyne himselfe to their filthinesse neither is infected with their vices If therefore this Philosopher could enter into the stewes and come forth againe vnspotted with their vncleanesse so that their filthinesse could not fasten vpon him much losse is God whose nature is most pure and simple in gouerning of his creatures insected with their filthinesse There is a third obiection which they thus frame Euery wise and good gouernour vnlesse hee be greatly hindred bringeth his worke that hee frameth and that thing that he ruleth to a good perfect and wished ende this may bee proued by many examples as by the example of a skilfull Pilot who directeth and bringeth his ship to the purposed hauen and such like but nothing can let God from perfecting his workes and yet many of his creatures as many monsters mad men lame are imperfect Therefore God ruleth not euery generation and conception to vnlose this knot wee must remember this distinction of order there are two sorts of orders or courses that God taketh in gouerning all things the one of them wee may call ordinary which God doth often vse the other extraordinary with which order though we be not acquainted yet doth God himselfe know the cause why he so worketh yet of this may we not conclude that God in his workes is contrarie to himselfe for if to vs there appeare some dinersitie and difference in the gouernement of all things by God certainely that difference is not of Gods rule but of the vnstable iudgement of our troubled mindes for Gods workes are not to be balanced by our iudgements which are deceauable and for the most part vntrue Augustine proposed the example of two children one of which is dutifull and louing to his father the other is a wicked stubberne childe both their fathers are deadly sick the good childe prayeth earnestly vnto God to deliuer his father from his sicknes the graceles graft thinketh euery hour twenty vntil his father be breathlesse both their fathers died and that according to Gods appointement and direction But now that childe that prayed for the prolonging of his fathers life highly pleased God and yet it pleased not God that his father should liue any longer and againe that childe that longed for his fathers death as highly displeased God and yet it was Gods pleasure that his father too should dye how commeth it to passe that that which pleaseth God may displease him also and that which displeaseth him please him as he was pleased with the good childs kindnesse but not pleased that his father should liue and again displeased with y e vnnaturall part of the lewd childe and yet pleased with his fathers death Surely there is in God a certaine secret ordinaunce which yet is iust and a certaine ordinance open and manifested which also is righteous But certaine idle companions to draw both Augustine and vs into hatred for this doctrine obiect against vs that they cannot perceiue in God this double wil which we speake of to witte a secret and a reuealed will for they say we all know and you confesse that God is most plaine without all shew of doublenesse and therefore his will must be also as plaine and euen so is it though wee cannot comprehend it but let them first answere to that which Augustine and wee haue proposed and ●ill they nill they they must ack●owledge with vs that this difference ●f will of which I haue spoken is not ●roperly in God but in vs who ac●ording to our reach and capacity mea●ure diuine matters and therefore in ●espect of vs and of our capacity there se●●eth to be this difference in the will of God According to our censure and ●udgement we will iudge the birth of ●onsters mad men and crooked men ●o be an vnperfect worke of God but in ●he iudgement of God their creation is most perfect and absolute If Aristotle were asked what the ●ause were of their imperfections and ●e formities he would answere y t they ●roceeded of a defect and wāt in nature But Christ saith otherwise of the man that was borne blinde in the 9. of Iohn Neither hath this man sinned nor his parents but that the workes of God should be shewed on him that is that ●od might be glorified by him Now since the last end of al things is the glory of God and since all those things are to bee accounted perfect which attaine to their desired end and since the glorie of God more appeareth by the imperfections of some of his creatures then if hee had made them all in one forme and perfection surely we may not iudge any of his workes vnperfect I graunt that if they be considered in themselues there will appeare in them some imperfection but when they are referred to the glorie of God if they illustrate and set it forth they are euen therefore to be accounted perfect for if no man should be mad if none deformed none lame none blinde wee would ascribe the perfection of our birth which wee perceiued that all men haue necessarily either to nature or to our parents and we would easily slip into this opinion that wee had our solues also of our parents but since there appeareth such a diuersitie in the outward sormes of creatures the prouidence of God doth more clearely appeare by that their difference in shape In the iudgement of man many flies and wormes and all sort of serpents are reputed not onely vnprofitable but also hurtfull But the Lord as Moses sheweth in his song calleth them his treasures out of which hee draweth vengeance for his enemies as arrowes out of a quiuer These were the shafts hee shooke Pharao with with these Antiochus with these Herode was punished who therefore will account them vnprofitable or who superfluous since the Lord him selfe hath such vses to put them to There are also in thē many profitable things for man whereof some we know not other some the Phisitians know as Nicander others haue very learnedly written of them Ancient learned Chrisostome in his tenth Homily vpon Genesis vsed this similitude ●f saith hee in earthly matters when wee see these things that be done approued by graue and mightie men wee mislike not their censure nor gainsay it but preferre their iudgement before our own how much more should we carry the same minde of all visible creatures which we know that God the creator of all thinges made That since wee haue receaued his censure of them all that all that hee made was wery good let vs suspende our iudgements bury them in silence and let vs not dare to prefer