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	put_v	5,228	5	5.8876	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07952	Christs suite to his church a sermon preached at Paules-crosse the third of October 1613 / by Thomas Myriell ...	Myriell, Thomas, d. 1629.	1613 (1613)	STC 18322; ESTC S100664	42,412	119

dye for him yes i Rom. 5.7 peraduenture saith Paul for a good man one would dye It may be Damon would haue done it for Pythias Pylades for Orestes And this is as much as euer any man did or can doe For k Ioh. 15.15 greater loue then this hath no man that one should giue his life for his friend But CHIRST saith Paul setteth forth his loue vnto vs that l Rom. 5.8 cum inimici essemus when wee were his enimies hee was content to dye for vs. Rom. 5.8 Hee loued vs m Bern. sup cant serm 20. non existentes imo resistentes saith Bernard when wee were nothing and when wee were worse then nothing when wee were his very foes and mortall enemies If it bee said they are all Christs friends for whom he dyed we must answere vvith a father hee dyed indeed n Bern. in Psal Qui habitat Pio iam amicis nondum quidem amantibus sed tamen iam amatis for his friends indeede as being heartily loued of CHRIST though like vnkinde friends they loued him not againe o Tho. Aqui. in Iohannem vti Barrad to 4 lib. 4. cap. 15. Non amici quasi amantes saith Thomas tantum amici vt amati Not his friends as louing him any thing onely his friends as loued by him alone Againe it exceedes the loue that is betweene the parent and the childe For what father in the world hauing but one onely son would be content to put him to death he not deseruing it to pleasure others p Esa 49.14 Can a woman forget her child not think vpon the fruit of her wombe You will say Abraham would haue done it for loue to God Indeede he is singular in this case and such an example as the vvorld neuer afforded the like q Origen in Genes hom 8. Origen sets it our thus r Genes 22.2 Take saith God thine onely son Isaac whom thou louest c. Gense 22.2 Esto domine saith he quia de filio commemor as paetrem Be it so Lord that thou puttest the father in minde of his son s Fulmen non minus terribile Abrahamo quam si iubetur cor sibi cruere imo se cum vniuerso mundo in infernum praecipitare Pareus in Gen. 22. This is one torture to thinke that the father must now become his childes butcher t Origen vt supra Sed addis charissimum c. Thou addest thy dearest or onely sonne and not content with that but sayest also u Id. ibid. quem diligis whom thou louest It is likely that Abraham hauing beene so long without a sonne was well affected towards him now he had him but was this a fit time to put him in minde of his loue v Id. ibid. Sint et in hoc parenti triplicata supplicia Let vs obserue here three tortures to the fathers minde as so many daggers at his heart But vvhat neede was there after all this to name Isaac did not the father know that this his sonne his deare sonne whom hee loued was called Isaac yes and he remembred the promise to x Gen. 17.21 in Isaac shall thy seed be called Gen. 17.21 yet God forbeares not to name him that so y Origen in Genes ho. 8. Commemoratio nominis might be desperatio promissionis the remembrance of his name might be desperation of the promise by which he should not loose his childe onely but his owne soule also and not that alone but the soules of all men in the world beside such a triall neuer lay on any man before nor neuer shall againe and yet Abraham would haue done it But if you marke it there is no comparison betweene the loue of Abraham to God and the loue of GOD to man For what equality betweene Isaac a young lad and Christ the eternall sonne of God Againe Isaac must haue dyed once for he ought God a death z Omnia quae de Christo legeris non necessitate sed sponte facta reperies Origen in Gen. hom 8. Christ had no such necessitie being debter to no man Isaac sitting bare a little wood on his necke Christ walking carryed an heauy crosse on his shoulders and bare that which bare him fainting vnder it and dying vpon it Isaac had a Ramme sacrificed for him held by the hornes in a bush Christ was the Ramme himselfe held by the hornes a Quid est enim haerere cornibus nisi crucifigi Aug. in Psal 30. whilst hee was nayled to the Crosse and his head in the bush whilst the bushes were on his head whilst hee was crowned with thornes Lastly Isaac should haue suffred in a mountaine where none should haue seene him it stood b Gen. 22.4 three dayes iourney off Christ suffred afterward in the c Hieronimus presbyter scripsit ab antiquis et senioribus Iudae is se certissime cognouisse quod ibi immolatus sit Isaac vbi postea Christus crucifixus sit Aug. de temper ser 71. same mountaine as some thinke or not farre from it as is most certaine and was held in his suffrings three dayes and three nights together Thirdly the loue of God to his Church exceedes the loue that is betweene the husband and the wife For d Quis enim potest sic ducere vt moriatur pro ea quam vult ducere Si enim mori pro ea quā vult ducere volucrit non crit qui ducat Securus autem ille pro sponsa mortuus est quam resurgens erat ducturus Aug. in Ps 122. what man being to marry would chuse a deformed blacke and adulterous wife Or hauing chosen such a one in marriage would loue her so much as to dye for her Yet Christ hath done so for his Church his Church so adulterous so deformed Therefore hee is said when she was e Ezek. 16.16 polluted in her bloud to f Ib. vers 9. wash her with water and annoint her with oyle When she was naked and bare to g Ezek. 16.13 decke her with broyded worke of gold siluer and fine linnen When shee was h Ezek. 16.8 cast out to take her vp and to enter into a couenant with her and make her his owne Ezek. 16.8 Therefore this his marriage with his Church saith i Per nuptias Moysi nuptiae verbi ostendebantur et per Aethyopissam coniugem Ecclesiam Irenae lib. 4. cap 37. Irenaeus was like the marriage of Moyses with the Ethiopian blackmore The one bride was as defectiue in grace as the other deformed in nature But Christ did more for his spouse then euer Moyses could doe for his Bride as Bernard notes k Bernard dom 1. post Octa. Epiph. serm 2. Moyses Aethyopissam quandam duxit vxorem sed eius non potuit mutare colorem c. Moyses married a certaine blacke Ethyopian but was not able to change her skinne from blacke to white But Christ tooke to