Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	cause_n	zeal_n	zealous_a	28	3	11.0427	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

things 558. Worldly honours and greatnesse their vanity to be considered 571. Men in the midst of their worldly contrivances prevented by death 646. Worldly-minded men little think of Heaven and why so 663. The vanity of Worldly greatnesse 667. The danger of trusting to Worldly greatnesse in time of distresse 6. Dulnesse and drowsinesse in the service or Worship of God reproved 173. The anger or Wrath of God best appeased when the Sinner appeareth with Christ in his arms 99. Y. THe folly of Youth discovered and reproved 187. The time of Youth to be given up to God 250. Youth to be catechized 422. Youth to be seasoned with grace not giving the least way to the Devil 507. Z. ZEal and Knowledg must go hand in hand together 15. Zeal in Gods service made the Worlds derision 51. Zeal Anabaptistical condemned 179. Preposterous Zeal reproved 197. Want of Zeal in the Cause of God reproved 251. Men to be Zealous in God's Cause 252. To be Zealous for the honour of Jesus Christ as he is the eternal Son of God 379. The danger of immoderate Zeal against those of another Judgment And how so 385. The Zeal of Heathens of their false gods condemning that of Christians to their true God 411. Virgil. Eclog. 3. In praefat Reg. Aluredi ad leges suas Sr. H. Spelman in concil Aul. Gellius in noct Attic. Psalm 119. Is. Bargrave Parliament-Serm 1624. Apoc. 1. 8. Pont. Diaconus in vita ejus ut est vid●re in ●p praefixâ operibus ex edit Sim. Goulartij House of mourning or Fun. Se●m●ns Quae sensu volvuntur vota diurno Tempore nocturno reddit amica quies Claud. Conr. Zvingeri Theat hum Vitae Paul De Wann Serm. de Tempt Speculum Exemplorum Peccati mortificatio Diaboli flagellum Sedul Hybern Mart. ab 〈◊〉 Norvarri Concilia in ●ap de oratione horis canonicis In Dialogo ad Luciferium Non vox sed votum c. Esay 6. 5. 5. Psalm 4. 1. 2. Aver Metaph. Thales Miles Foelix criminibus nullus erit diu Ausonius Plin. nat hist. lib. 8. cap. 11. Sir Rob. Dallington's Aphorisms Ingens mole sua c. Plin. nat hist. Lib. 8. Chap. 25. Experientia docet Militem privatum non solum debere esse volentem c. Zenoph Cyropaed Lib. 2. Iean Bodin de la Republique Justitia Remp. firmat Ant. Bonfinius Lib. 3. rerum Hungar. Jer 22. 15. Lib. 7. Chap. 28. I. White Serm. at St. Paul●s London 1612. Flectitur iratus voce rogante Deus Ovid. Psal. 50●●5 Rich. Holdsworth Serm. at St. Pauls Lon. 1624. Videmus D●um per Christum c. Fulgent D. Staughtons Sermon Haud ullas portabit opes Acherontis ad undas Propert. Matth. 4. Mark 8. 36. B. White Serm at St. Pauls London 1617 Exigu● percussus fulminis ictu Fortior ut possit cladibus esse suis. Ovid. ep Deu● 21. 7. Eph. ●●dal Ser. at Mercers Chappel London 1642. Pa●●m te poscimus omnes Tho. Fuller Holy State ubi virtus discretionis perditur c. Greg. lib. 3. moral Rich Stainihurst de rebus Hybern Rom. 6. 12. Jos. Shute Sermon at S. Mary Wolnoth L●mbards●●eet London 1619. Iohn 14. 2. R. Skinner Serm. at Court 1626. Via divine via 〈◊〉 R. Stock Serm. at Alhallowes Breads●● Lon. 1616. Rev. 6. 10. Psal. 125. 3 Tempus 〈◊〉 tempus opportunum Edw. Wilkison Serm. at St. Pauls Lond. 1639. D. Price Serm. at Christ-Church Lond. 1620. 1 Joh. 3. 20. 1 Cor. 2. 11. Plutarch in vitâ Alexandri Jos. Shure Serm. at St. Pauls Lond. 1619. Act. 20. Nihil in vitae durabile non opes non honores non potentia c. Const. Minos Annal. Com. in Matth. chap. 13. Boys Postills Terras Astr●● reliquit Luk. 18. ● Plutarch in Apophth●gm Ant in Melissa p. 2. Serm. 33. T. Westfield Serm. at St. 〈…〉 Lond. 1641. Psal. 120. Numb 13. Iohn Boys 〈◊〉 Mar. Luth. in loc com de Christo. Plus vident oculi qu●m oculus Joh. I. 1● Th. Gataker's Parley with Princes Nulla fides pi●tasque viris c. Th. Ga●aker's True Contentment in God's way a Sermon 1619. Job 1. 21. 〈◊〉 tellus domus c. Hora● c●● 2. 3. 〈…〉 Evang. Eccles. 8. 11. Th. Gataker's Appeal from Princes to God Carcer ejus est cor ejus Bernard Eustath in Homeri Iliad● Th Gataker's Gain of godlinesse Seneca de benefic Virtutibus a●rum vilius Horat. B. Hall occasionall Meditat. Vilius argentum est auro Horat. B. Hall ut antea In promptu causa est c. Ovid. Variam semper dant otia mentem Lucan Serm. in divites 〈◊〉 I. Boys Sermont 〈…〉 Bedae hist. lib. 3. cap. 6. Jam. 2. 16. R. Holdsworth Serm. at S. Peter po●r Lond. 1630. Verbis non solvendum est quidquam Terence I● lib. de 〈◊〉 I●d D. Featly Clavis mystica Divide impara Machiav Mark 3. 24. Plinius 〈…〉 Sueton hist. Xyphilinus house of mourning Discite in hoc mundo supra mundum esse c. Ambros. lib. de Virg. Lib. 1. epist. 15. ad Atticum Preface to the B. of Winchest Serm. Res tua tunc agitur c. In lib. Antiquit. 1 King 3. 26. Cuspinianus Christ. ●onse cae Quadrag●s●ma Delirant Reges plectuntur Achivi Plutarch in Convi Diogen Laert in Vita Psal. 55. Sine caede sanguine pauci Descendunt Reges sicca morte Tyranni Juvenal Ammian Marcellin D. Featly Sermons Et quae non fecimus ipsi vix ea nostra voco Xenoph. cyro 〈◊〉 lib. 3. D. Featly ut antea Si Christum discis satis est 〈◊〉 ●aetera n●scis Plinii nat hist. lib 8. cap. 17. Rob. Dallington's Aphorisms Nec ●nim lex justior ulla est c. Ovid. Lud. ● Granada meditat Superanda omnis fortuna ferendo est Virg. Macrob. Sat. lib. 2. cap. 4. D. King lect on Jonah Th. Mouffe●'s Insector Fuller's Holy State Clem Alexan. Paedog lib. 2. cap. 12. Mich. Jemin Com. on Prov. Deipnosoph lib. 13. Mich. Jermin ut ante● Ingratus vir ●●lium est perforatum Lucianus Mich. Jermin ut antea Quae vera sunt loqui virum ingenuum decet Ephes. 4. 25. Pag. 1874. edit ult Th. Plummer a Serm. at St. Paul's Lond. 1616. Natura pauci● contenta Iovis omnia plena Virgil. Prov. 13. 25. Numb 23. Joh. Downham 's Warfare Solum non Coelum amatur Rhemig Rhe● Plutarch de cohibenda ir● Je●●m Burrough 's Heart divisions 〈…〉 R. Prior. A Serm. at the Funer of B● Smith 1632. Vive memor lethi hoc quod loquor inde est Persius Plin. nat hist. lib. 10. cap. 20. Play●er's Serm. Mat. 12. 43. Ovid. Metam Gabr. Inchinus de quat novissimis Si nunquam moreretur c. Bern. 〈◊〉 ●52 Aristot. 〈…〉 Gal. 5. 15. Sueton in vita Cl. Nero. Wal● Soul's ornament a Serm. 1616. Magna tamen spes est in bonitate Dei Ovid. epist. Theodoret. hist. lib. 6. cap. 22. Joh. Williams B. Lincoln Serm. at a Fast Westm. 162● Gen. 22. 12. Numb

spiritual Crosses and been prepared for the worst of times that could be Mans Extremity Gods Opportunity PHilo the Iew being employed as an Ambassador or Messenger to Caius Caligula then Emperor of the Romans his entertainment was but sleight for he had no sooner spoke on the behalf of his Country but was commanded to depart the Court Whereupon he told his People That he was verily perswaded that God would now do something for them because the Emperor was so earnestly bent against them And certainly Gods help is then nearest when Man 's is furthest off the one's extremity made the ot●er's opportunity Ubi desin●t P●ilosophus incipit Medicus c. Where the Philosopher ends there the Physitian begins and where the Physitian endeth there the Minister beginneth and where Mans ayd endeth there Gods beginneth Deliverance is oft nearest when destruction seemeth surest Parents not to be too much dejected for the death of an onely Sonne or Child ABraham was ready to have sacrificed his onely son Isaac And God gave his onely Sonne Christ Iesus to death for our salvation It is most true that the death of an onely Sonne must nee●s be grievous and the cause of great heavinesse and lamentation But let all disconsolate Parents take notice what Elkanah said to Anna Am not I better to you then ten Sons So doth God say What though I have taken away your onely Sonne the child of your delight there is no just cause of complaint I have taken but my own I will be better then ten hundred sons to you and you shall one day find that he is but gone before as your Feo●●ee in trust to take possession and keep a place for you in Heaven How it is that Men may be said to learn of little Children dumb shews c. SExtus Tarquinius the sonne of Lucius being suborned by his Father pretending to be banished fled fraudulently to the Gabii where having screwed himself so much into their bosomes as he thought was sufficient for his design sent secretly to know his Fathers pleasure who leading the Messenger into the Garden walked a while and not speaking one word with his staffe strake off the heads of the Dazies which grew there the Messenger reports this to his Son who thereupon put the chief Noble-men of the Ga●ii to death and so by force and Injustice usurped a power over that Common-weal Such was the tacite Counsell that Periander the Corinthian gave unto Thrasibulus the Tyrant of Athens when pulling the upper ears he made all the standing corn equall intimating thereby what a Tyrant must do that would live safe and quiet Thus it was but in a better way and a far better sense that when the Disciples were building Castles in the ayr quaerentes non quaerenda seeking who should be highest in Heaven when they should rather have been enquiring how to get thither Christ sets a little Child before them who neither thinks great things of himself nor seeks great things for himself con●uting hereby their preposterous ambition and affectation of Primacy And thus it is that dumb shews may be said to speak out much to the purpose and speechlesse Children read many a significant Lecture to the Sons of Men as of simplicity humility innocency ignoscency c. not of childishnesse peevishnesse open-heartednesse c. Non praecipitur ut habeant aetatem sed innocentiam parvulorum not of their age but innocency Whereupon some mis-understanding the Text in a Nichodemicall way as one Goldsmith an Anabaptist and Masseus a Franciscan Fryer to abundance of more then childish folly Gods Judgments the causes of them to be considered LAy a book open before a Child or one that cannot read he may stare and gaze upon it but he can make no use of it at all because he understandeth nothing in it yet bring it to one that can read and understandeth the language that is written in it hee 'l read you many stories and instructions out of it It is dumb and silent to the one but speaketh to and talketh with the other In like manner it is with Gods Iudgments as S. Augustine well applyes it All sorts of Men see them but few are able aright to read them or to understand them what they say Every Iudgment of God is a reall Sermon of Reformation and Repentance every Iudgment hath a voice but every one understands not this voice as Paul's companions when Christ spake to him they heard a voyce and no more But it is the duty of every good Christian to listen to the Rod and him that sent it to spell out the meaning of Gods a●ger to enquire and find out the cause of the Crosse and the ground of Gods hiding his face Why it is that he dealeth so harshly with them and carrieth himself so austerely towards the● The Love of God the onely true Love EVery beam of Light proceeding from the body of the Sun is either direct broken or reflex direct when it shineth out upon the Center in a lineary motion without any obliquity broken when it meets with some grosser body so that it cannot shine out-right but is enforced to incline to one part or other and therefore called a collaterall or broken light reflex when lighting upon some more grosse body it is beaten back and so reflects upon its first principle Thus let the Sons of Men pretend never so much to the Love of God their Love is either a broken or reflecting Love seldome direct broken when it is fixed upon the things of this World reflex when it ayms at self-Interest Whereas the Love of God is the onely true Love a direct Love without obliquity a sincere Love without reflexion such a Love as breaks through all impediments and hath nothing in Heaven but God and desireth nothing on Earth in comparison of him such a Love as looketh upon the World by way of subordination but upon God by way of eminency The Active Christian object of the Devil and Wicked Mens malice LUther was offered to be made a Cardinal if he would be quiet He answered No not if I might be Pope and defends himself thus against those that thought him haply a proud Fool for his pains Inveniar sane superbus c. Let me be counted Fool or any thing said he so I be not found guilty of cowardly silence The Papists when they could not rule him rayl'd at him and called him an Apostate He confesseth the action and saith I am indeed an Apostate but a blessed and holy Apostate one that hath fallen off from the Devil Then they called him Devil But what said he Prorsus Sathan est Lutherus c. Luther is a Devill be it so but Christ liveth and reigneth that 's enough for Luther So be it Nay such was the activity of Luther's spirit that when Erasmus was asked by the Elector of Saxony Why

not for Cateline but for thy Country And indeed too too often it falls out that Parents may be said to get Children for the Devill rather then God for the ruine rather then the raising of their Countrey they must therefore look to it that they be well educated religiously trained up that they may appear to be Gods Children as well as theirs How the Devil is said to know our thoughts AN Angler having baited his hook the Fish having espyed the bayt after two or three vagaries about it nibbles at it and after a while swallows down the bayt hook and all The Fisher sees none of all this but by the sinking of the cork he knowes that the Fish is taken Thus the Devil though a most cunning Angler knowes not the thoughts of Men such as are meer pure thoughts that 's Gods peculiar it is he that se●rcheth the heart and tryeth the reins but if we write or sp●ak if the cork do but stirre if our Countenance do but change he is of such perspicuity and so well experienced withall that he will soon know what out thoughts are and suit his temptations accordingly Faithful and seeming Servants of God diffeferenced by way of Reward GReat Men have usually two kinds of Servants some that they hire by the day or the moneth or the year and they shall have so much or so much wages paid unto them every night or it may be every week Other Servants there are that are not paid off presently but that which they se●ve for is the expectation of some great Office or some reversion of La●ds that should fall unto them after a certain time expired and thereupon they go on in doing faithfull service though there come nothing of it at present This is the difference of Faithful and seeming servants of God in reference to the matter of Reward They who live the best lives such as Morall civill honest Men who cannot yet be called truly gracious though in some measure they may be said to do God some service it is but such as poor labouring Men do that are paid for their dayes labour and so they have their daily pay of meat and drink and cloaths such comforts as the Creature can afford But God hath other manner of Servants better qualified such as are Godly and true Christians indeed who though they have not so much present pay as the other yet there are Reversions and some glorious things that they expect hereafter Hence is it that they go o● not envying them that have their daily pay in outward things but wait patiently for better Wicked persons may be in a godly Family ST Augustine writing to the Clergy and Townesmen of Hippo saith Although the discipline and government of my house be strict and vigilant yet as I am a Man and live amongst Men I dare not arrogate to my self that my house should be better then the Ark of Noah the house of Abraham Isaac Jacob and of Christ Thus may it be also with many a good Man yea there have been no worse Men in the World then they that have had the best means of Grace in Christian Families As in Adam's there was a murthering Cain In Abraham's a persecuting Ishmael In Noah's a scoffing Cham In Isaac's a prophane Esau In David's an undutiful Absolon In Mephibosheth's a Faithlesse Ziba In Elisha's a lying Gehezi And in the Colledg of Christ a treacherous Iudas And no wonder For Religion is not hereditary yea Religion is the Work of God and he hath other en●s in means of Reformation then conversion as may be ●●en in Phara●h and in Eli's sons The Soul of Man pretious in the sight of God A Skilfull Ieweller having taken a great deal of pains to make up some exquisite piece of Art cannot choose but be much troubled when he sees his Workmanship fallen into the hands of children and fools that have no understanding such as cannot value what work is and therefore sleight it Such a rare piece is the Soul of Man framed by God after his own divine Image so pretious and transcendent in the estimate that the Spirit of God is as it were at a stand to find any thing to equal it What shall a Man give in exchange for his Soul Now to speak after the manner of Men How is the holy Spirit of God grieved when that which he hath made a Temple for himself to dwell in shall by sin be made a den of dragons a cage of unclean birds a harbour for impure thoughts to see that sleighted which himself holdeth so near and dearly beloved unto him Christians having an eye upon the Heavenly Rewards not to be daunted at any outward troubles JUlius Caesar that great Roman Emperor when he was at any time sad upon the thoughts of some disaster that besell him in the way of his dominion was w●nt to say Cogitate esse Caesarem Think that thou art Caesar and that was it that put him into a more joyous temper And memorable is that place of holy Writ When Ionadab said to Amnon Why art thou lean from day to day being the King's Son Intimating that he could have no just cause to pine and fret away himself being the King's son and heir apparent to the Crown whose present condition and future hopes might make him easily dispence with such matters as would be grievous to others besides he was of that power and authority that he might easily remove any obstacle that lay in his way Thus it may very well be said of every true-hearted Christian that having an eye upon the Reward they should not be daunted at any outward thing whatsoever but to think upon their Crown and glory not to have their hearts troubled and to walk dumpishly and heavily in the wayes of God For they are the King of Heaven's Sons Heirs of God Co-heirs with Christ the Children of the Bride-Chamber and therefore to rejoyce and go on with an holy and heavenly chearfulnesse and courage in all the wayes of God The mystery of the blessed Trinity shadowed out in familiar resemblances IN a fiered Coal there is the substance of the Coal the light of the Coal the heat of the Coal and yet but one fiered Coal So soon as the Coal is fiered there are these three substance light and heat So in the divine Essence though in a more transcendent way is there the Father Son and Holy Ghost Again it may be shadowed out in a Man's self Assoon as ever he is born into this World he is a Creature to God a Child to his Parents a Subject to his Prince and yet he it but one So so soon as ever that God is that is from all Eternity he is Father Sonne and Holy Ghost yet but one God How to be truly Rich and truly Honourable THere is mention made of a Painter that having drawn the picture of a

derived to the Rod and thence to the hand of him that holds it whereupon the Party is so benummed and stupified on a suddain that he loseth the use of his limbs Even so when inchanting lusts insinuate themselves into or indeed but barely touch upon voluptuous minds they grow with the Companions of Ulysses not onely bruitish but withall so senselesse that they have not the power to think a good thought or to do any good action The grand impostory of pretended Revelations MAhomet that grand Hellish Impostor often pretended Visions from Heaven And the Story assures us that he cunningly made use of the disease of his body to perswade his Disciples of the soundnesse of his doctrine For being afflicted with the Falling-sicknesse when at any time a fit was upon him he made the People believe that he was in an ex●asie or ravishment of the Spirit at the appearance of the Angel Gabriel who revealed many mysteries unto him And having by long use and familiarity taught a Pidgeon to feed at his ear he by art prevailed with the People to feed at his poysonous mouth as if his words had been the inspirations of the Holy Ghost who as she affirmed came then to him in the form of a Dove and taught him those secrets Thus it is that when vain Men such as the Apostle calls filthy dreamers would put a new-nothing upon the World as an infallible Truth and have it swallowed down without chewing received without disputing then usually they pretend that it is quid Divinum a Doctrine or Message come down immediately from God and so shaping their own dark conceptions by the light of Divine Revelation do with the more estimation put off either such points of doctrine or such rules of Policy as themselves have onely invented To be favourable in the Censure of our brother IN Freesland there was a false Prophet one George David who called himself Gods Nephew and said That Heaven was empty and that he was to choose some to fill it and none forsooth must come there but whom he liked And we have some amongst us such mad Prophets that will elect and damn whom they please But as themselves say The Pope hath no power to make Saints so we may very well say They have no Authority to make Devils Every Man is to be reputed honest till he be disproved Charity thinks no evil 1 Cor. 13. 5. The Worlds Deceitfulnesse and Treachery IT is said of the City of Athens that it was a goodly place for a Philosopher to passe through for there he should see and hear many things that might better his understanding it being as it were the Nurse and Mother of all Learning but it was not good for him to stay there because he could hardly live in safety So may it well be said of this World that if a Man do but onely passe through it he may behold many admirable works of God to better his knowledg but if he take up his abode here then he is in jeopardy of his life For the World salutes Passengers after a friendly manner and bids them welcome but with that Proviso to his Servants which Iudas gave to his Complices Whomsoever I shall kisse that is he hold him fast treacherously kissing and killing them entertaining them with a Smile but sending them home not by Chearing but by weeping-crosse It gives them for a while the liberty of the house to call for what they list they may have all the deadly sins at their service but they shall have a cutting reckoning in the end Conscience keeps the barre and will make them pay with a Witnesse For in the very height of their Contentments they shall be arrested upon an action of Riot and if Gods great mercy prevent not be cost into Hell without bayl or mainprize for ever Commonnesse of the Death of others taking away the sense of Death IT is said of Birds that build and roost in Steeples being used to the continual ringing of Bells the sound disquiets them not at all or as those that dwell near the fall of the River Nilus the noise of the Water deafens them so that they mind it not Thus it is that the commonnesse of the death of others is made but as it were a formall thing Many have been so often at the grave that now the grave is worn out of their hearts they have gone so often to the house of Mourning that they are grown familiar with Death they look upon it as a matter of custome for Men to die and be buried And when the solemnity is over the thoughts of Death are over also as soon as the grave is out of their sight preparation for the grave is out of their mind then they go to their Worldly businesse to trading and dealing yea to coveting and sinning as if the last Man that ever should be were buried Silence in the cause of Gods honour condemned HErodotus writes of a dumb Son that Croesus had who when his Father was endangered in a battel on a suddain his tongue was loosed and he cryed out Parce Rex est O spare him hee 's the King So when Gods glory is in question what a numbnesse what a dumbnesse is it not to say O spare him hee 's the Lord Luther will be accounted proud passionate Enemy to the Pope or any thing rather then to be found guilty of sinfull silence when the cause of God suffereth To hear Blasphemers wound and tear the sweet and sacred Name of Christ in pieces would make a dumb Man speak though there be a time yet an evill time when a Prudent Man is to hold his peace Amos 4. The deepest Dissembler at one time or other discovering himself XEnophon writes of the Persians that they taught their Children to lye to their Enemies and to speak truth to their Friends but they soon forgot their distinction and so discovered themselves As it is in the Fable A Woolf being crept into a Sheeps-skin went so long to School till he came to the spelling of his Pater-noster And being asked What spells P and a he answered Pa Then what spells t e r. he answered ter Put them together said the Master The Wolf cryed Agnus Ore protulit quod in corde fuit saith the Morall intimating that the deepest dissembler will at one time or other discover himself No Man can personate another long neither can any so transform himself but now and then you shall see his heart at his tongues end The Devill may transform himself into an Angel of light and Men may seem to be zealous in a good Matter when their hearts are ranging after their lusts yet mark them well and at one time or other you shall find that true which the Damsel said unto Peter Thou art a Galilean thy speech bewrayeth thee c. Mark 14. 70.