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	son_n	6,646	5	5.2190	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67626	The baptized Turk, or, A narrative of the happy conversion of Signior Rigep Dandulo, the onely son of a silk merchant in the Isle of Tzio, from the delusions of that great impostor Mahomet, unto the Christian religion and of his admission unto baptism by Mr. Gunning at Excester-house Chappel the 8th of Novemb., 1657 / drawn up by Tho. Warmstry.	Warmstry, Thomas, 1610-1665.	1658 (1658)	Wing W880; ESTC R38490	72,283	176

of divine and those very remarkable dispensations which the Lord was pleased to produce and put together in this subject we have in hand For this reason and yet moreover because it may perhaps give some light not unuseful for the discovery of the great difference there is between the beautiful truths of the Gospel and the deformed errors of the Alcoran and may afford some help and encouragement unto others for and in the undertaking of the like endeavors of conversion I shall therefore for the better clearing of the matter and that men may see by what advantages this was and other such like conversions may be attempted and know in some measure from what desperate errors and mischief this conversion hath brought the Soul of him that hath imbraced it to the enlargement of our comfort and advancement of the glory of Gods grace I shall endeavor to set down some principal matters or tenets wherein the Mahometans and we do agree and subjoyn some of those most remakable errors wherein they differ from Christianity that by this we may be enabled to discover the disease of those that are misled in that way of error and by that we may be the better instructed for their conversion for since every conviction doth proceed à concessis and must fetch its strength from some Truths that are granted and agreed upon if it be rightly managed it is of great concernment for us to know both wherein they agree with us wherein they differ from us that we may gain strength and advantage from the one for confutation and remedy of the other Take therefore these Observations out of Levinus Warnerus in his Compendium Historicum printed at Leyden 1643. and others First Quod illi Adam Eva cum essent origo hominum eorumque stirps reputati sint ac si homines ● universi essent They do acknowledge the fall of all Mankinde in Adam and Eve their first Parents in a greater degree I fear then some Christians in our daies for they declare concerning the casting out of Adam and Eve out of Paradise that it may also be fitly understood of their posterity for that seeing they were the orignal and root or stock of men they were reputed as if they had been all men in general In which words saith Warnerus the same seemeth to be intimated that the Apostle of the Gentiles saith Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By one man sin came into the world for that or in whom all have sinned So that they seem to embrace that of the same Apostle that by the disobedience of one man many were made sinners but then though they acknowledge the disease so far yet as evil and unkinde Physitians to themselves and others they reject the remedy and will not embrace that which the Apostle addeth so by the obedience of one shall many be made righteous but instead of this they believe that Adam without any satisfaction presently obtained pardon when being led by repentance he made this Prayer to God which the Alcoran reciteth Domine noster injurii fuimus animabus nostris si non condonaveris nobis ac misertus fueris damnum feremus O Lord we have been injurious to our souls and if thou pardon us not we must bear the damage or punishment And they say that this sin of our first Parents was but asmal sin that the punishment thereof might be the more exemplary that men might thereby know that great and careful caution is to be used that they let not loose the bridle unto sin Cum ille Adam ejectus sit de Paradiso ob unicum peccatum quomodo ingrediatur eam plurimis obnoxius peccatis Since Adam was cast out of Paradise for one sin how shall he enter thereinto that is guilty of many sins But they think that there is no need of a Mediator who should expiate this sin or that should suffer death that man under his conduct might triumph over death being subdued and chained up They allow Christ to be the Son of Mary and because Children are denominated from their Fathers not from their Mothers they say we may learn from that denomination of him from his Mother that he was born without a Father according to that expression of the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She brought forth her Son And to those eminent Prophesies Gen. 3.15 where he is called the Seed of the woman not of the man And Isa 7.14 where he is promised to be the Son of a Virgin And such a wonderful conception and birth they acknowledge this to be as never was granted unto any other Mother or Childe and therefore in their Exposition of the words which they say the Angel spake unto the Virgin O Maria Dius elegit te purificavit te elegit te supra mulieres omnis aevi c. O Mary God hath chosen thee and purified thee he hath chosen thee above the women of all Ages They interpret it thus He hath purified thee from impure works and from that of which the Jews accused thee he hath chosen thee above women of all ages in that he gave thee Jesus without a Father which happened not unto any other amongst women contrary to that wicked lie of the Jews in their Sepher Juchafin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they say that in the reign of the Grecians and the time of the Tribes there was a famous wise man at Rome called Prometheuss who decreed that the Ring should be worn upon the fourth finger because the vain of the heart was in it and that he had a Son called Antaros who also was a man of excellent wisdom and that he had seven daughters whereof one was named Eschtoniphos who as the Gentiles report brought forth two sons Ephun and Schaltsebin and that she was a Virgin before and after her delivery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that was heard saith the Author Whereunto was added by the hand-writing of a certain Jew in the copy that was in Warnerus his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he relateth it is hard to the Christians being against their Religion who say this was a miracle in Mary the Mother of Jesus The Turks also say some of them that Mary conceived at the thirteenth year of her age others at the tenth and some say that she was delivered in the sixth moneth others in the seventh moneth others in the eighth moneth nec supervixit partus octavo mense editus praeterquam beatus Jesus and that never any birth brought forth in the eighth month lived but only the blessed Jesus They say also that he was brought forth under a Palm-tree and they further say That God created one without Father or Mother as Adam and brought forth one of a Mother without a Father as Jesus that Joseph having a suspition of her thought to have killed her that the Angel Gabriel interposed saying That she was with childe by the Holy Ghost and

Family and care and upon the search having found that character upon him she and her Husband too as we may well imagin received him with great joy into their mutual bosoms and embraces as we use to do those comforts that come beyond our expectations even as if they had had him new born unto them or had received him from the very grave of death which must needs stir up great endearments in their hearts and raise up great joy and solace in their souls whilst they might say in the litteral sence as the Prodigals Father did in the spiritual It is meet that we should rejoyce for this our Son was lost and is found he was dead as to our enjoyment or knowledge of him and is alive again And this was the first remarkable return of our Convert from his Moorish pilgrimage unto his Fathers house But in this he was but his own Parable as it were This was but the dark type and figure of that more blessed return that he hath now lately made unto his heavenly Father and to his Mother the Church I conceive I may well call this a return too because though he sprang immediately from a Turkish Father yet he was not onely derived from Christian Ancestors as is before declared and God hath mercy for thousands but he received his conception and birth in and from the Womb of a Christian Mother and so according to the Apostles decision who allotteth the Title not unto the stronger in respect of Nature but unto the better principle in respect of Grace or the Christian profession he was born into the world an holy Childe and in the bosom of the Catholick Church of Christ from whence though he was ravished for a time by those evil principles which his bad Education infused into him yet the Lord hath now in mercy restored him thereunto Yet he did not presently attain unto this blessing but was carried through divers other Providences unto that happy time and place to which God had reserved him for the receiving of so great a mercy Being received again into his Fathers Family about the age as he relates of 15 years he there continued for some certain time But after some years having both person and gifts to encourage him and render him acceptable for the service of the Wars He was engaged in several Expeditions against the Christians and was himself employed in that late Battel between the Turk and Venetian and was a witness and partner in that defeat which fell on the Mahumetans side and by swiming through part of the Sea unto the Land escaped that destruction which so many others of the Mahumetans recieved in that defeat that befel the Turkish Army And God made his deliverance a happy means of the escape of a poor Christian Slave whom he met withal delivered from his hard Master by that storm This poor Christian he met with when he was gotten to Land and although he might have made good advantage unto himself by returning him again to his Master Yet having received a command from his Mother to be kind and merciful unto Christians and that loving and ingenuous disposition that appears to be in him inclining him to compassionate one that had been under so great a misery he was willing to venture his own safety in assisting him to make his escape away Another Christian as it is averred he redeemed at another time at the rate of fourty and six Dollars of which he wanting the odd six in money to make up the ransom of the poor Captive he pawned his Garment to make it up and surely as this compassion of his whilst yet a Turk towards those that were then so adverse to him in their profession may shame here and will condemn hereafter that uncompassionate bowelless cruelty that Christians now exercise one towards another amongst whom every difference in judgement or practice is not onely taken for a discharge of love but an engagement unto hatred and cruelty which may well make our and other Christian Nations as red with blushing as they are with the blood of one another So we may well conceive that God that loves all goodness and every thing in every creature that beareth any resemblance of himself hath graciously rewarded the pitty and mercy of this then Mahumetan unto poor Christians by pouring out that flood of mercy and compassion upon him in the illumination of his soul with his heavenly truth and his ingrafting into the mystical Body of Christ Jesus yet not of any merit but of his free goodness I think not fit to forget though perhaps I have not remembred it in its due place that whilst he was conversant with his Parents at home it being one of the Mahumetan Laws that all shall take upon them the state of Marriage at the age of Twenty five years old at the furthest one or both of his Parents proposed a Wife unto him The treaty whereof was even yet on foot when he came lately out of those parts and good endearment of affection was entertained on both sides which yet he is now content to sacrifice in the fire of that holy love which hath been since kindled in his brest toward the Lord Jesus and his holy Gospel CHAP. III. Of the Age Stature and Qualities of the Convert HIS Age is now about Twenty four years his Stature tall his Body very slender his colour something swarthy and of the die of those Climates wherein he hath lived his feature comely and his deportment very loving and courteous he is very temperate in his diet sober and orderly in his conversation of a chearful and ingenous disposition of extraordinary understanding and knowledge for one that hath been bred up in those parts and amongst those people where Arts and Learning are under restraints and prohibitions he is of a pregnant wit and of good and elegant expression adorned with handsom rhetorical flowers and illustrations he is one that dislikes debauchery of life and hath complained before his conversion of miscarriages of that kinde which he observed in some that walk under the name of Christians particularly of some whom he met with at Wapping which should admonish both them and others that live in an irregular course of life and conversation to consider seriously of the great dishonor that they thereby do unto Christ and the profession of the Gospel and the great danger that is upon them to become answerable unto the dreadful judgement of God not only for their own souls whom they ruine by their wickedness but of the souls of many others whom they may ruine by their scandals whilst they draw some into the like wickedness by their evil and contagious examples and hinder others from embracing that truth the profession whereof they finde accompanied with such vile debauchery of life and conversation and so confirm them in their errors to the ruine of their souls which are like to be laid to their charge at the last

in the Dream for the prevention thereof The other Dream was one that befel Sir Thomas Wotton himself who as it is related had many that did usually prove true both in fore-telling things to come and discovering things past That which we now desire to mention was this Sir Thomas Wotton a little before his death dreamed That the Treasury of the Vniversity of Oxford was robbed by Townsmen and poor Schollars and that the number of them was Five And being the day following to write unto his Son Henry being then at Oxford he gave him a slight notice thereof in a Postscript of his Letter which came to his Sons hands the very morning after the night in which the Robbery was committed being sent to him out of Kent and when the City and Vniversity were both in a perplexed inquest of the Theeves Sir Henry Wotton produced his Fathers Letter and by it such light was given that the Five Guilty persons were discovered and apprehended Take one more Vita Cl. Salmasii per Anto. Clement with which we will conclude our examples of remarkable Dreams it is that of the learned and famous Salmasius related in his Life set forth by Antonius Clementius before the volume of the Epistles of the said Salmasius Salmasius having a desire to see Rome and the Monuments that were there and having provided himself for the journey and entered himself into the company of some Merchants for that Voyage the very night before he was to have taken it was troubled with a terrible Dream and thought he heard a voice most earnestly disswading him from his purpose therein and withal threatning him that if he went on he should never return alive Whereupon he desisted from his intended Travel and so prevented that great danger that might very probably have befallen him amongst those people from whom his great fame and learning would not likely have suffered him to have been concealed and whom he had so much provoked by his learned Labors in the maintenance of that truth which lies so opposite unto their evil interest and especially by the care that he had taken for the publishing and polishing of Nilus and Barlaam those most eager Enemies of the Papal Monarchy He that desires to see more of this kind may have recourse for his further satisfaction to Sarozzio de spiritibus incantationibus Wierus de praestigiis daemonum Percerus de divinatione Cicero de divinatione and others as likewise to the several Histories of the World amongst the rest there is an History that I have seen of Henry the Fourth of France that makes mention of divers remarkable Dreams that ushered in the violent death of that Great Prince and amongst the rest one of them as I remember was this That his Queen a little before his death dreamed that all her Jewels were turned into Pearls which are the usual Emblems of Tears All these Examples with many other that the Records of the times will afford us may lead us safely unto this Conclusion That God may and doth sometimes admonish not onely his own people but others also as Laban Abimelech and Balaam by Dreams and then it will easily follow That all Dreams are not to be despised but that some are seriously to be weighed and made use of as admonitions from God CHAP. VIII Of the Nature of Dreams their Causes and Kinds and how far we may proceed in taking Observations and Admonitions from them and what Rules are to be observed therein HAving gained thus much That there is some weight in some Dreams and that as the Poet hath it Somnia pondus habent it will be of concernment for us not to leave this matter until we have given some Directions concerning the Use that is to be made of them the rather because they are things very subject to be made the instruments of Delusion by Satan and of Superstition by foolish and weak and wicked men We need not go far I think from our own Age and Nation to be instructed That there is great mischeif that proceeds from miscarriages concerning Dreams whereby too many it may be feared have been and are at this day ensnared both in errors of Judgment and evill and vile Practises in Affection and Conversation contrary to the Truth and Holiness of God whereby our times are become the parallel of that evill Character that St. Jude gave of some wicked people in his own times Jude 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise saith he these Dreamers defile the flesh despise Dominion and speak evil of Dignities A glass wherein we may very visibly behold the evill Features of the Dreamers and Enthusiasts of our days They are called Dreamers as Deodate conjectureth upon the place because they vented their own Dreams and Fancies instead of Gods Truth Jer. 23.25 to 28. Be a in Epist Jud. Isa 56.10 See Jer. 23.25 to 28. Beza renders the word there Sopiti● and Grotius observeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Isa 56.10 is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and it signifies saith he stulta imaginantes it a ut ii qui somniant Those that imagine vain and foolish things like them that dream Indeed as Dreamers may be said in some sence to be awake in their sleep so our Enthusiasts are sleeping Wakers and their pretended Enthusiasms but waking dreams the mad and wilde fancies of souls that are in the dead sleep and slumber of sin and though both Inspirations and Dreams may be good where they proceed from a right principle and are entertained and used as they ought to be as I have already shewed in that of Dreams yet they are very apt to be mistaken because they come very often in the dark and not less apt to be abused to evill purposes Insomuch that as a Learned Author hath already observed of one of them so I may be the bolder to say of both of them together Causab of Enthusiasm that they have been made the colours and countenances of the most eminent mischiefs that have been in the world And therefore as I shall be bold to say that it is the part of a wise man to consider his Dreams so withall I shall say that it is a point of good and of great Wisdom to distinguish well of them and to know how to use them aright It is therefore a matter of concernment that we should be rightly guided in that strange conversation which we have with our selves and spiritual natures in Dreams And at it is of concernment in it self so of the more because it is a matter wherein I think I may say we are most accountable to God for almost the third part of our lives I mean all that time which is spent in sleeping And this concernment is attended with some difficulty not onely because it may seem to require some more then ordinary light to discover these matters of darkness which usually move in the