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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85498	The saints hony-comb, full of divine truths, touching both Christian belief, and a Christians life, in two centuries. By Richard Gove.	Gove, R. (Richard), 1587-1668.	1652 (1652)	Wing G1454; Thomason E1313_1; ESTC R202241	83,389	226

In the mean time he hears it cry run about and call upon him and yet he stirres not but forbears to appear and all this not for want of love and compassion to his child which the more it takes on the more abounds in him towards it but that it may the more dearly prize his presence when it again enjoyes it and they may the more merily meet and rejoice the more in one the others company And so deals our heavenly father with us he sometimes hides his face from us and withdraws his quickning and refreshing presence for a time not for want of love but to put more life and heat into our affections towards him and to cause us to relish i● more sweetly when we have it again to preserve it more carefully to enjoy it more thankfully and to shun more watchfully whatsoever might again bereave us of it Expression V. That seeing God is our father we need not to be disheartned if he in times of triall seem to leave us to our selves FOr we sometimes see a father setting down his little one upon its feet to try its strength and whether it be able to stand alone by its self or no but withall he holds his armes on both sides of it to uphold it if he see it incline either way and to preserve it from hurt And in like manner we may assure our selves that God our heavenly father takes care of us with infinitely more tenderness to uphold and preserve us in all trialls either by outward afflictions or inward temptations Expression VI That seeing God is our Father we need not to be disheartned in the sense of our unworthinesse IF any child might have despaired ever to have regained his fathers love upon the sight and sense of his own unworthinesse Absalom might have been that child For would any father love such a son as had defiled his bed such a son as sought his fathers Kingdome and life And yet one such father we meet with viz. good David who though his son did not submit did not crave pardon did still continue in arms against him yet commands that no harm be done him 2 Sam. 18. 5. Yea and when he heard of his death did ever father so take on for the death of a child as he did crying O Absalom my son my son Absalom would God I had died for thee And if there be so much affection to be found in a naturall father towards so ungracious and every way so underserving a child what then may we expect at the hands of God our heavenly father whose love as farre exceedeth ours as the heavens are above the earth though we are every way unworthy of any such love from him Expression VII That God being our father we need not to be disheartned when we cannot do what he commands as well as others of his children FOr suppose a father should call unto him in hast two of his children one of three years old another of thirteen they both make all the hast they can but the elder makes much more speed and yet the litle one comes wadling as fast as it can and if it had more strength it would have matched the other Now would not the father think you accept of the younghst utmost endeavour according to its strength as well as of the elders faster gate being stronger I am sure he would and that with more tenderness too and taking it in his armes to encourage it And so certainly will our heavenly father deal with us in the like case about our spirituall state being true hearted and heartily grieving praying and endeavouring to doe better Expression VIII That God being our Father we need not to be overmuch distracted with the carking care for the things of this life A Little Child dwelling at home under his Fathers wing taketh no thought for any thing not for meat not for apparell nor for any other necessaries but relieth wholly upon his fathers carefull providing for him so that when he wants any thing to him he presently resorts and never looks further And shall the Child of an earthly Father be so void of carking care for the things of this life because he hath a Father to provide all needfull things for him And shall the Child of God forget that he hath a Father in Heaven who is infinitely more able and willing to doe the like for him Expression IX That all that bear the name of Gods servants are not his servants indeed WE would all be thought to be Gods servants but when we are looked into we shall be found to fail in a principall part of service For why We will be said to be his servants but we will doe our own work and so are rather his retainers than his meniall servants For retainers we know are willing to belong to such a Nobleman or Gentleman but yet it is but for their own private advantage for their countenance or for the avoiding of some other charges but in the mean time they would have their own liberty to follow their own businesse to live at their own home to come and go at their own pleasure c. And such servants generally men would be to the Lord willing they be to shrowd themselves under that name because they think that in the end it will go well with such and it may be allso they think it a disgrace to be said to be of no religion yet for all that they are loth to be tied they desire to be free still and to be at their own disposing serving God now and then and that perhaps out of formality more than conscience when their own occasions will give leave Expression X. How Christs birth differs from the birth of others THe Scriptures tell us how that man comes four waies into the world 1. By the help of man and woman so all are usually born 2. Without any man or woman and so the first man was created 3. Of a man without a woman and so was Eve made 4. Of a woman without a man and so was Christ born Expression XI How many waies a man may forswear himself THere be three waies saith Lombard out of Augustine by which a man may forswear himself 1. When he swears that which is false and he knows it to be false 2. When he swears that which is true but he thought it to be false 3. When he doth swear that which is false but he held it to be true The two first kinds are abominable but the third in the Court of Conscience saith one is no sin because a man may swear that which is false and yet not swear falsely Expression XII How this word Amen is used in Scripture THis word Amen is taken in Scripture three waies 1. Nominaliter as a noun and so 't is as much as true or truth and so 't is taken in the end of every one of the four Gospels and in other

left his first love Which is not so to be understood a as if he had lost the habit or wholly the exercise of that Grace but only the vigour and heat thereof that once appeared in him Much like that Arch-Bishop of whom we read who was a most hot and servent Monk an hot Abbot a luke-warm Bishop and a remisse Arch-Bishop For so Pope Vrbane saluted him Vrbanus servus servorum Dei Monacho ferventissimo Abbati calido Episcopo tepido Archiepiscopo remisso Girald Cambrens Itinerar Cambr. lib. 2. cap. 14. Expression LX That God is not the Author of Sin THere are in every sin that is committed two things considerable the Act or Action done and the obliquity defect and sinfulnesse of the Action The Action it self as an Action is from God for in him we live move and have our being Acts 17. 28. but the obliquity the defect the sinfulnesse of the action that is from mans naturall corruption or the a Devils instigation or both For it is here as it is in a lame leg wherein are two qualities ability to go but unability to go upright The going and stirring it hath is from the vertue that moveth it as when a rider driveth or spurreth forward his lame horse but the lamenesse and debility belongeth to another cause as the distortion or crookednesse or some other impotency in the leg it self The like is in the striking of a jarring and untuned harp or other musicall instrument the fingering and making it to sound is from the Musician and him that playeth on it but the jarring and discord that it maketh in the sound is from the Instrument it self or from the untuneableness of the strings The Earth also we know giveth fatnesse and juice to all kind of plants and some of those plants yield pestilent and noysome fruits But where is the fault in the nourishment of the ground or in the nature of the plants which by their native corruption decoct the goodnesse of the ground into venome and poyson The goodnesse and moisture is from the earth but the venome from the plants the sounding from the hand the jarring from the Instrument the motion from the rider the lamenesse from the leg So the Action or motion is from God the evill in the Action from the impure fountain of thine own heart We may sum up all with that known School distinction Deus deficit gratiam detrahendo Diabolus afficit malitiam apponendo Homo seipsum inficit duritiem contrahendo God withdraweth his grace the Devill suggesteth the temptation and Man taketh the occasion So that though God be Actor in malo yet can he by no means be Author mali Expression LXI That our best Actions are tainted with sin THe Papists charge us that we say that the best actions of the Godly done in the state of grace are sin We say no such thing but that sin onely cleaves to them and in part blemisheth them As water running through a miri● chanell is mudded and wine put into a fusty vessell is changed thereby Neither is it any let hereunto that these our works are wrought in us by the Spirit of God from whom there cometh no defect nor imperfection For it is herein as with a Scrivener teaching a Child to write for though he hold the Childs hand in every letter and dash that he maketh yet the writing will bear witnesse of the Childs imperfection and not be as when the Scrivener writeth it alone by himself So God by his Spirit writing his Law in our hearts yet hath not given us so great perfection but that the best works he teacheth us bear witnesse of our naturall infirmity so far that we may confesse and say with Saint Augustine That all our righteousnesse standeth rather in the remission of our sins than in any perfection of justice Expression LXII That a regenerate Christian must not be dis-heartned though for the present the unregenerate part doe prevail over the regenerate and the flesh over the Spirit FOr the Spirit and the regenerate part is like a child which though it be little and weak in respect of his stature and strength yet is still growing and waxing stronger and stronger till he cometh to be a man of ripe and perfect age Whereas the flesh and the unregenerate part is like an old man worn out with age and decrepit Now though the old man be for the present of greater stature and much stronger than the child yet here is the childs comfort he knoweth that he increaseth daily and waxeth stronger and stronger but the old man decreaseth and decayeth waxing every day more feeble than other till at length all his strength be by death wholly abolished so as now the child that was before but little and weak being come to mans estate may triumph over him and trample on his grave Just so it is with the flesh and the spirit the unregenerate and the regenerate part of a Christian that like the old man may for the present be more vigorous and strong than the infant-like regenerate part that is in a Christian and with his strength may be able to wrong it and wound it and give it many a foyl and fall but here is his comfort he knoweth that the old man like the house of Saul waxeth weaker and weaker and the new man that is in him like the house of David waxeth stronger and stronger and shall continue so till it have gotten a full and finall victory over it Expression LXIII That one sin continued in without repentance may damn a man in the end as well as many FOr it is herein as in a Ship at Sea wherein if there be but one leak unespied through which the water may come in and that being not stopped or the water pumped out in season even that will in time so fill the Ship with water that it will cause it to sink though not so suddenly or speedily as where there be many and great inlets and holes made into the sides of it So 't is with the soul of man living here on the Sea of this world He that hath many and great sins may sink sooner into the bottomlesse pit of Hell than he that hath but few or lesser But yet he that hath but these or any one of these if he continue in them or suffer them to continue in him and doth neither ply the Pump of Repentance to cast them forth of his soul nor doth use the means to stop those inlets that may let in more shall sink thither too in the end as well as the other Expression LXIV That there will come a time when the words of Gods Ministers which we now forget or regard not will be remembred I have read of words uttered in a great frost which so freezed in the venting and as they were spoken that they were never heard till a thaw came a long time after So

will not hear our prayers GOd saith one will not hear the prayers even of his own children when they ask either mal● or malè that is either things in their own nature bad or not good for them or good things for bad ends See Mat. 7. 11 c. Jam. 4. 2 ● Expression XXVI How Gods Word must be kept by us WE must labour saith one when Gods Word hath been heard or read of us to keep it three waies 1. In our memory 2. In our affection 3. In our practice In our memory by remembring it Prov. 4. 21. Deut. 4. 9. In our affection by loving and esteeming of it Psal. 119. 97. 72. And in our practice by endeavouring to lead our lives thereafter Psal. 119. 11. Expression XXVII How we must first seek the Kingdome of God and his righteousnesse Mat. 6. 33. GOds Kingdome and his righteousnesse must be sought first in each mans life first in each day of mans life and first in each businesse of each day Eccles. 12. 1. Psal. 119. 147. 1 Cor. 10. 31. Expression XXVIII How we must not unjustly deprave nor unjustly deprive those of their dignities and offices that have not deserved it I have read of a reverend and religious Archbishop who being a long time depraved and in the end deprived of his dignities and offices by two corrupt Cardinals his Judges and a false-hearted Advocate his familiar friend out of the bitternesse of his spirit made this appeal from them unto the Lord of Heaven God knoweth saith he to whom all things are naked that I am unjustly condemned yet I will not appeal here from your sentence for that I know yee shall sooner be believed in your lying than I shall be in speaking the truth and therefore I receive this heavy censure for the rebellions of my youth and other sins Neverthelesse I appeal from your judgement to the Judge eternall and only wise which is Christ Jesus before whom I summon you The Cardinals fell into a laughing and said That if he would go before they would follow It happened that the poor Bishop having withdrawn himself into a Monastery died within a year and half after and the Cardinals hearing thereof in a scoffing manner said one to another that they must go seek the Archbishop Now within a few daies after one of them was bloudily slain and the other grinding his teeth ate up his own hands and died mad And lastly the Judas that betrayed him I mean his false friend was so mortally hated of all men for his sedition and cruelty that being assaulted in a Monastery he was there butchered and his carcasse cast into the Town ditch where lying three daies all sorts of people both men and women used all manner of despite upon it An example very remarkable teaching us to take heed of the like sin left the like judgement betide us Expression XXIX What sins are to be reputed sins of Infirmity SIns of Infirmity 1. Are usually sins of incogitancy besides the purpose of a regenerate Christian generall or particular Such was Peters deniall Mat. 26. 35. which we there find was purposed against 2. In sins of Infirmity as the temptation is sudden so the consent is not without some reluctation wrested from us and ever there is more or lesse resistance before consent 3. Sins of Infirmity in Gods Children have commonly for their ground if they be in themselves notorious and grosse sins some strong passion in nature something that is with nature very prevalent as fear of death worldly shame disgrace and the like 4. Sins of Infirmity as in their temptation they are sudden and some way resisted so in their loose they give farewell in bitternesse they end in mourning witnesse Peter Mat. 26. 27. and David Psal. 6. 6. 5. and lastly Sins of Infirmity are never sins of Custome yea seldome or never iterated I speak still of grosse sins notoriously known to be enormous but fortification is ever there planted where the breach hath once been made Thus a Noah though he were once drunk yet was no drunkard and Judah never came near Thamar more Gen. 38. 26. Expression XXX How far Saints practice may be our pattern THeir actions admit of this distinction 1. Some are noted as sinfull wherein they bewrayed humane infirmity these are spectacles of naturall frailty not examples for like practice 2. Some were done by speciall dispensation so Abraham attempts to slay his son Gen. 22. 9. so Israelites rob Egyptians Exod. 12. 35. Now dispensations stretch not beyond the particulars to whom they were given 3. Some they did by speciall and extraordinary calling as Abraham leaves his Country for pilgrimage in Canaan Gen. 12. 1 4. and John Baptist profest a kind of Eremitage and yet neither the one a pattern of Popish pilgrimage nor the other of their Eremiticall life 4. Some are occasioned by speciall necessity of times or apparence of scandall so Primitive Christians had all things common Acts 4. 32. and Paul makes his hands to minister to his necessities Acts 20. 34. And yet here is neither footing for Anabaptisticall Community nor for Ministers using manuall labour except where cases and times are alike Lastly Some were according with the generall Law morall as those of patience humility obedience c. and herein indeed is our bond of imitation Expression XXXI That all are not alike carnall nor alike spirituall THere be saith Saint Austin three sorts of men some are onely spirit without flesh such are the Saints in Heaven some are onely flesh without spirit such are men unregenerate and some again are partly flesh and partly spirit and such are all the regenerate Expression XXXII That men are apter to take notice of other mens mortality than of their own FOr here it is as when two boats meet upon the water they which are in the one seem to themselves as if their boat stood still that the other goeth swiftly whereas in truth they make alike speed both of them So men are ready to think that though others run towards death with posting hast yet they in the mean time stand at a stay Expression XXXIII That it is a sure sign we love God when we love our brethren FOr as lines in a circle drawn from the center to the circumference the nearer they come to the center from whence they proceeded the nearer needs must they come one to another and the farther off they go from it the more are they distant one from another So Christians the nearer they come to God that indivisible Center of whom and to whom are all things Rom. 11. 36. in their love the nearer must they needs come in affection one to another and the farther they go from him in that the farther off they are from one another in the same affection Expression XXXIV How much God loves Unity WE read in Gen. 1. that when God had created every daies work