Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	bear_v	child_n	world_n	1,449	5	4.5310	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79887	An antidote against immoderate mourning for the dead. Being a funeral sermon preached at the burial of Mr. Thomas Bewley junior, December 17th. 1658. By Sa. Clarke, pastor in Bennet Fink, London.	Clarke, Samuel, 1599-1682.	1660 (1660)	Wing C4501; Thomason E1015_5; ESTC R208174	34,512	62

Vision Here indeed they see God in a measure as they are able but there they shall see him in all fulnesse and perfection Here as in a Glasse obscurely or as an old man through spectacles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But in Heaven they see him face to face now they know him in part but there they know even as they are known 1 Cor. 13. 12. Happier herein than Solomons servants for a greater than Solomon is there God looks upon them with singula complacency and they look upon him with infinite comfort I cannot better expresse the happinesse which the Saints enjoy in this beatifical Vision than in the words of a reverend and learned Doctor The Saints in heaven saith he that delight in the sight of Gods glory do still desire for ever to be so delighted their desire is without anxiety and trouble because they are satiated with the thing that they do desire and their satiety is without loathing because they still desire the thing with which they are satiated They desire without grief because they are replenished and they are replenished without wearinesse because they desire still they see God and still they desire to see him they enjoy God and still they desire for ever to enjoy him they love and praise God and still they make it their immortal business to love and praise him Et quem semper habent sempere haber volunt Whom they for ever have with love yet higher To have for ever they do still desire Sixthly lastly our friends departed in the Lord enjoy all these and more than can be spoken yea such things as neither eye hath seen nor ear hath heard nor can enter into the heart of man to conceive of unto all eternity hence the Prophet David tells us Psal. 16. 11. In thy presence is fulnesse of joy and at thy right hand there are pleasures for evermore where is as much said in a few words as can be spoken of it For quality there is in heaven joy and pleasure for quantity a fulnesse a torrent whereat the Saints drink without let or loathing For constancy it is at Gods right hand who is stronger then all neither can any take us out of his hand It 's a constant happinesse without intermission and for perpetuity it is for evermore Heavens joyes are without measure mixture or end And the Apostle Paul tells us 1 Thess. 4. 17. we shall ever be with the Lord It is granted by all that one of the greatest aggravations of the torments of the damned in hell is the thought of the eternity of their torment and therefore it follows by the rule of contraries that it shall much heighthen the felicity and joy of the Saints in heaven to think that they shall continue to all eternity But why should these considerations moderate our mourning for them First because if our friends died in the Lord they have lost nothing by death but what may well be spared viz. sin and sorrow we use not to mourn for such losses of our friends which are but small and inconsiderable especially if it be of such things as are better lost than found but such are the losses of our Christian friends departed Is it not better to lose sin and sorrow than to retain them and upon this account it is that the wisest of men Solomon tells us Eccles. 7. 1. that the day of death is better than the day of ones birth The Greeks call the beginning of mans nativity the begetting of his misery Man that is born of a woman is born to trouble Job 14. 1. If he lives to see the light he comes crying into the world A fletu vitam auspicatur saith Seneca and Saint Augustine speaking hereof saith Nondum loquitur tamen prophetat Ere ever a child speaks he prophesies by his tears of his insuing sorrows Nec prius natus quam damnatus No sooner is he born but he is condemned to the Gallies as it were of sin and suffering and therefore in this Text Solomon prefers his Coffin before his Cradle whereupon one infers One would wonder saith he that our life here being so grievously afflicted should yet be so inordinately affected and yet so it is that God is even forced to smoke us out of our clayie cottages and to make our life to be unto us no better then a lingring death that we may grow weary of it and breath after a better Secondly Because they are not only not losers but they are great gainers by death they are immediately put into a far better condition than they were capable of in this life The day of death is to them the day-break of eternal righteousnesse It gives them malorum ademptionem bonorum adeptionem freedome from all evil and the fruition of all good And as it 's not a losse but a preferment and honour for a married woman to forsake her own kindred and fathers house to go to her husband so it 's not a losse but a preferment for the souls of our friends for a time to relinquish their bodies that they may go to Christ who hath married them to himself for ever Hence our Saviour Christ comforts the dying thief upon the Cross with this This day shalt thou be with me in Paradise Luke 23. 43. why then should we so mourn for them seeing our loss is their gain they are indeed absent from us but it is that they may be present with the Lord they have put off the old rags of mortality that they may be cloathed with immortality they have parted with flesh and blood that so they may be in a capacity of inheriting the Kingdome of Heaven 1 Cor. 15. 50. Justi vivunt saith Saint Augustine etiam quando corpore moriuntur Godly men live even when their bodies die They are not lost but laid up our grief therefore should not exceed either for measure or continuance I would not have you sorrow even as others that have no hope We mourn not for them but for our own losse for the loss of their sweet society and of all the comfort that we expected in and by them Truly for this we may mourn weep not for me saith Christ to those good women that followed him to his Cross but weep for your selves Yet alwayes remember that though there be reason for weeping and sorrow yet there is no reason for excessive and immoderate mourning For that is a sin and there is no reason because God hath taken away our friends and relations that therefore we should further provoke him by sinning against him Immoderate mourning is a cha●ging of God foolishly so did not Job though he rent his mantle and shaved his head and fell down upon the ground yet it was not through impatience but to worship God For the text saith In all this Job sinned not nor cha●ged God foolishly Job 1. 20. with 22. It was Jacob fault that he refused