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
A68502	A sermon, called Gods new yeeres-guift sent vnto England. Conteined in these wordes. So God loued the worlde, that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him, should not perish but should haue life euerlasting. Ioh. 3. 16.	Nicholson, Samuel, fl. 1600-1602.	1602 (1602)	STC 18547; ESTC S114555	14,183	40

seeing ●● sonne forsake●●●● in my lyfe I will ●●●●tak●●●● in my death for nothing but So●●●● shall bring my gray-head to the ●rau● T●●s a good Father mourned for a gracio●s Sonne But will you heare a louing Parents mo●ne for a leawd Child In the 2 Sam. 18. when God purposed to chastise Dauid he made the Sonne to whippe the father for Abshalom that by name should haue bin his fathers ioy by nature proo●d a pa●ricide and sought to depose his owne syre but God hauing sufficiently humbled Dauid his child threw the rodde in the fire and brought a iudgment vpon Abshalom which cost him his life Notwithstanding Dauid being mooued with the good affection of a father more then the bad condition of his sonne was so farre from reioycing in Abshalom● death that it almost cost him his owne life O Abshalom my sonne quoth he would God I had dyed for thee o Abshalom my sonne my sonne But God heere is neither like Iacob lam●nting a good sonne nor Dauid beway●ing a wicked child he resembles good Abraham who willingly sacrificed his sonne ●●aake This was much to giue a Sonne yet as if this were not enough to expresse God loue the holy Ghost addeth his onely begotten Sonne he gaue not an adopted Sonne as Abraham offred a Ramme in stead of Isaac But his owne Sonne And herein appeares his perfect Iustice a blessed president to al Iusticiaries In all Gods actions this vertue swayes though his mercy be about all his workes yet Mercy and Iustice must kisse togither The dearest droppe of Christes blood must be shed before Gods Iustice be left vnsatisfied Nay this was not enough to satisfie Gods Mercie his Loue mountes a degree higher and further it cannot ascende He gaue his onely begotten Sonne When the world could not yeelde the price of our Redemption he searched his owne boosome for a Sauiour and gaue vs his onely Sonne If God had many Sonnes his mercy had been meaner and his Loue had seemed lesse but he gaue vs not one Sonne of manie but one and all his onely Sonne for whose sake he spared not his Angels his delight his boosome friend the Image of himselfe for the ransome of the world O loue beyond all loue how much thou art A holy Father in admiration of this Loue cryes out Quàm Diues ●s in mis●r●cordia quàm magnificus in iusticia quàm munificus in gratia Domine Deus noster Againe Passiotua Domine Iesu vltimum est refugium singulare remedium deficiente sapientia Iustitia non sufficiente sanct●tatis succumbentibus meruis illa succu●r●● cum enim defecerit Virtus mea non Conturbor scio quid faciam Poculum salutaris accipiam c. The instruction that we must learne from the consideration of this vnspeakable Guift Christ is two folde First we are taught to returne our Loue againe as Aug. sayes Sinon amare saltem redamare debemus As God hath giuen vs his onely Sonne so we must shew our reciprocall Loue to God and for his Sonne giue him our selues as he hath giuen vs wealth we must bestow our wealth on him againe as he hath giuen vs libertie honour children long life knowledge wisedome courage c. these must all waight on him and doe him honour and seruice Thus we must giue him Loue for Loue againe Second vse of Gods vnspeakabe Bountie is to teach vs to loue our Brethren Christ teacheth vs this lesson for his Loue saying I haue giuen you an example how to loue one an other Brethren must be vnited in the bonde of mutuall Loue like S●●us the 〈◊〉 Fagot for the vnitie of Brothers is ●●ce qua● 〈◊〉 exceeding ioy to all the Saints But alas let vs see what Louers and what Giuer our wicked age doth afford When I studie vpon this Dueue I finde foure sortes of Giuers the first and the worst sort haue the Hand to giue but not the Hart to graunt of whom I may say as Christ sayd better this Hand were cut off and they were as poore as Irus then with their rusting Riches to be cast into Hell These are the Mammonistes of our age whose Soule lyes creasured with their rusting Peuce who are more vnuiercitull then the Deuill for he would haue Christ turne Stones into Bread but these men ●urde Bread into Stones ●●en the Bread of the poore into Stone-walles or els spend it on their accursed Lustes forgetting Mercie therfore damnation attendes them The second sort haue the Hart but not the Hand whose Myte God acceptes aboue all the Mynes of the Wealthie and takes their Loue for their larges The third sort are such as haue neither Hart nor Hand in this duetie and these are poore men euery way for he that can bring foorth neither good Worke nor good Will is a dead member in Christes body and shall be cut off The fourth sort haue both Hand and Hart and these are they that walke in ●●oth●●ly Loue these walke worthy of th●s 〈…〉 Christ and shall haue their deeds of mercy 〈…〉 that sweete ●●●uest So●● 〈…〉 for I was hungry and you gaue me meate c. FINIS

blemished or Protogenes his H●aly●us broken surely the one would turne away his eyes and the other throw away his Pensill then shall we not alow Christ to be sorie seeing his owne Image so de●aced through ignorance and so spotted with errour Yet Christ in his correction is like a kinde Nurse that whippes her crying Babe on the coate not on the carkasse and though he knittes his brow he knittes in it a blessing as the father holdes an Apple in one hand and a Rodde in the other But let vs first heare how Christ shakes his Rodde at Nicodemus roundly rebuking him for his blindnesse in a chiefe poynt of Religion the mysterie of Regeneration O Nicodemus art thou a Doctor in Israel and knowest not these thinges Art thou a Teacher is Christ his schoole and hast not yet learned Christs-crosse How art thou accounted a wyse man in Israel being a foole in Religion There is no Wisedome but the Trueth in qua ●e●et●● et cernitur summum bonum Salomon my seruant in stead of Riches desired of God the Spirit of Rule If this was his prayer much more should it be thy wish since he was but King of their bodyes but thou art a Corrector of soules How canst thou teach men to shun the second death which art so ignorant of the seconde Birth A Teacher should be Organon veritatis the right hand of Trueth to minister to euery one their food in due season Thou art an ouerseer in Israel and art shamefully ouerseene thy selfe Now Age hath snowne downe Winter on thy head those haires which should be Heraulds of Wisedome shew thee to be twice a Childe I would haue thee as a new-borne Babe and thou art a Babe not knowing New-birth I woulde haue my Disciples to shine as lightes but thou art a counterfeite Diamond made pretious by y ● foyle of Moses Chaire where thou art falsely set O Nicodemus he must needes be the Diuels Doctor that was neuer yet Gods Disciple I appeale to thy selfe Is not a small blemish in the face more vgly then a great blot in the rest of the body He that com●●es himselfe where should he looke but in a Glasse And he that correctes himselfe on whom should he looke but on his Elders Though the Moone be darke it shewes no great danger but when the Sunne is Eclipsed it signifieth death If the blind lead the blind how can they but fall Where the Ship-maister sleepeth who feares not sinking And where the Shepheard watcheth not the Sheepe goe round to the shambles Thou being a Doctor in Israel thy lippes should preserue knowledge and thy life should be the Laymane Books If thy ●alt be vnsauory how wilt thou season the simple If thy Rule be crooked how canst thou either direct the weake or correct the wicked Finally if thy light be darknesse how great is that darknesse it selfe Thou resemblest the hear be Empetron which the nearer it growes to the Sea the lesse salt it is so thou being a teacher in Israel are a stranger in Israel But why do I reprooue thy folly and not rehearse thy fault Doest thou not know Ad veram sapientiam peru●nire non possunt qui falsae suae sapientiae fiducia desipiunt They shall neuer attaine heauenly Wisedome which hunt after it with humane witte The Hart bragges in vaine of his branched hornes because he wantes courage and in vaine dost thou vaunt of Templum Domini because thou wantst knowledge They which would see perfectly wincke on one eye so if thou wilt see the misteries of God thou must shut the eye of naturall Reason But no maru●ll thou art so dull for as Cyclops exoculatus manus quoque versum 〈◊〉 nullo certo scopo so thy eye of Fayth being out thy blinde Reason gropes in the darke being too shallow a Pylot to guyde thee into the mysterie of Regeneration I commende thee for thy skill in the Law but condemne thee for thy blindnesse in the Gospell The Seaman that escapes all ●yr●es and shelues yet in sight of the Hauen suffers Shipwrack is counted no lesse foolish then vnfortunate and thou passing all the Labyrinthes of humane Learning yet comming short of the knowledge of New-birth art to be pitt●ed for thy for●une and derided for thy folly Thou knowest I neuer alowed him that had all manner of knowledge yet had not the meane of knowing He that seekes knowledge must note three thinges Quo ordine quo studio quo fine quaequ● n●sse opor●eat The Order of knowledge is to know that first which bringes soonest to the way of saluation the Desire in knowledge must be to loue that knowledge chiefly which most inforceth vs to loue and the Ende of our knowledge is not to winne the prayse of thy selfe but to worke the profit of others But alas that which should be the first in thy Conscience is the farthest from thy Care that which should haue possessed thy Loue is diuorst from thy Lyking and that which should haue been the ende of thy knowledge is the beginning of thy shame Qui Epi●cop●tū desiderat bonū opus desiderat It seemes thou desirest bonū not opus the worship not the worke the goods of the fleece not the good of the flocke els wouldst thou not be ignorant in the very rudiments of Religion and foolishly build without a foundation Thy comming to me shewes in part thy loue yet thy comming in the night sayes thy loue is but little but I know the flame when it kindleth is mixed with smoake and so is thy little knowledge with the smoake of ignoraunce yet I will not quench this smoaking Flake nor breake this brused Reede Though thou camest to me without businesse thou shalt not depart without a blessing As Abraham sent his seruant with Guiftes in his hand so I will sende thee hence with Grace in thy hart and for thy three idle prayses I will repay thee three endles profi●es heare therfore the nature of Fayth the deapth of Gods Loue and the mysterie of Regeneration Thus did our Sauiour shake vp this foolish shadow of a Prophet this idle eccho of his prayses this emptie v●ssell contayning nothing but y ● bare name of a Doctor in I●●ael whose example if we moralize it teacheth vs That in Gods matters the greatest Clarkes are not the wisest men Philosophers haue great wittes but they are enemies to Grace and the world hath her Wisdome but it is enmitie with God Learning is a Loadstarre and the knowledge of ●ongues is the key of Crueth but if prophane Learning turne Lucife● and thinke to vsurpe Moses Chaire she must be thrust with the Parret out of ●upiters Parliament If Ismael mocke Isaac though he be the sonne of Abraham he must be vanished And if Learning ma●re Religion though it be the guift of God it must be abandoned The Stars giue some light but the Moone must be Mistris of the night As the poore Israelites ●orrowed of the Egyptians all their Iewels but

saue you now you are worse then nothing Let the Papistes cloath themselues in the rags of their owne Righteousnes and the lewes trust to the●● Templum Domini and the Heathen dragge of their painted Uertues which Augustine calles splendida peccata but let vs onely triumph in this Loue of God and esteeme it the strength of our saluation Thus hauing discouered the rech treasure of Gods Loue let vs know our duty that we may be accounted worthy to winne and to weare it S. Aug. Lib. de Anima et Spiritu seemes to studie for this dutie saying Miser ego quantum deberem diligere Deum meum qui me fecit cúm non er●m redemit cum per●eram c. O sinfull wretch how shall I requite the rare loue of God who created me of nothing and redeemed me being worse then nothing c. And after hauing found this duetie out he teacheth it to the World Si non impendere at rependere deb●mus If we will bestow no Loue vpon God yet let vs repay his Loue which he hath shewed first The World cryes shame vpon an vngratfull person If thou shouldest trauayle into a strange Countrey and there fall into the handes of the ●heeues and in meere compassion of thy miserie the King of that Countrey should set th●e free againe giuing thee life and libertie what would the World thinke yea what then wouldst thou esteeme of thy selfe if thou shouldst prooue vnthankfull to so good a Prince We are all Strangers in the world and Passengers from earth to heauen now in our Iourney we meete with the Worlde and the Diuell and these robbe vs of all grace these wound vs leaue vs for dead now God of his exceeding mercie findes vs out and sendes his Sonne that good Sama●itane to powre the oyle of Grace into our Woundes and to mount vs on the backe of his Merit and so carry vs to the Inne of our rest the ioyes of Heauen O Loue beyonde all loue how much thou art O blessed God teach vs the depth of thy Loue that we may know the debt of our thankfulnesse Thine endlesse Blessing hath made vs bankruptes for we are not able to repay the interest of thy Loue. If we proffer our goodes alas we receiued them of thee if we offer our lyues they are redeemed by thee Surely this shal be our thankes the Remembraunce of thy Mercie And since thy blessed Sonne hath taught vs That the louing of thee is the keeping of thy Commandements we will labour to be all keepers as we haue spent our time in the seruice of the Worlde the Flesh and the Diuell so will we spende the remnaunt of our dayes in the rebuke of sinne and the recording of thy Loue. And since the Loue of so worthy a creature as man is too costly a climent to ioyne earth to earth we abandon all earthly desires and freely giue the● our hartes and be●roth our Loue to thine Deare GOD by the fire of thy spirit draw vp our affections to thee diuorce vs from the lyking of the World and marry vs to the loue of thy Sonne Let vs light our Candle at thy Loue and learne by thy endlesse mercy neuer to ende our thankfulnesse till death translate vs from this ●ale of teares to mount-Sion where our loue shall ioyne vs to thee eternally CAPVT 3. Of the Guift CHRIST NOw are we come to the Guift it selfe the greatest that euer was whether we respect the bountie of God or the blessing of Man for what could God giue greater then himsefe or what could Man receiue better then his saluation He ●●●● giuen his onely begotten Sonne This blesse● Guift is it that made Abraham reioyce and the Angels sing and Iohn Baptist daunce in his mothers bellie this is able to make the World waxe young againe if Grace would open her eyes and Wisedome teach her to see her owne nakednes and the riches of this Garment sent vnto her As the Saincts in heauen follow the Lambe where so euer he goeth so all the Blessings of the Earth follow Christ th●● Guift where so euer he goeth for Habenti dabitur He that hath this guift shall haue all other guiftes yea he shall haue the giu●r to for Christ sayth He that receiueth mee receiueth him that sent mee And Ambrose saith Omnia habemu● in Christo sia volu●r●●urari desider as Medicu● est si f●bribus aestuas sons est si grauaris Iniquita●e Iustitia est si indiges a●xilio virtus est si mortem times vita est si tenebra● sugis lux est si Caelum desideras via est si Cibum quaeris alimentum est c. He hath giuen God did not lende his Sonne nor sell him but he gaue him to vs Herein appeares the riches of his Mercie and the greatnes of our pouertie he did not sell him we were not able to buy him but he gaue him which shewes vs to be Beggers Bankrupts and that God must for pittie giue vs a Sauiour franke and free when we had neither meanes to deserue him nor grace to desire him His onely begotten Sonne He gaue vs not an Angel nor a Seruant nor a Creature but his Sonne The name of a Sonne is musicke in the eare of a Father and the life of a Child is more precious in y t Parents eye then their owne safetie Many Parents to saue their Sonnes life haue willingly spilt their owne examples hereof we haue in prophane sacred Scriptures we will take a handful from a heape In Gene. 37. whē good father Iacob heard of the supposed death of his sonne his wicked childrē giuing a false fire to his feare he was smitten with sorrow riuers of teares gushed out and his hart bled at his eyes for the supposed slaughter of Ioseph his affection to his sonne was too hot to admit the cold comfort of his other children he that had wrestled with an Angell could not wrestle with this affection and therefore in the griefe of a father he sets downe this resolution Ioseph my sonne is surely to●●e in pe●●es and in my sonne my selfe was torne the claw of that Beast hath r●ut my bleeding hart and his crueltie hath killed two in one O my sonne my lyfe was shut in thy lookes which now is shaken in thy losse I made thee a Ceate of many coloures to shew that thou wast y ● Rainebow pledge of my peace but loe the beautie of my Rainebow is rent and in stead thereof this bloody Meteor appeares shewing the death of my ioy the deuowring of my sonne The earth is made to coue● the roote not to containe the branch I am the wither●d roote my Sonne and thou the branch whom vntimely death ●ath ●ropt Why should the ●r●ue b● d●●k● with gr●●ne boughes that was made for gray hayres Yf Children prede●case their Parentes we are their ●f●pring and t●●r none of ou●s Well since Comfort ●ill not be my guest ●ri●f● shall ●●● C●●p●nion and