Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	blood_n	child_n	womb_n	2,043	5	9.7787	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04194	A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part; Commentaries upon the Apostles Creed. Book 6	Jackson, Thomas, 1579-1640.	1629 (1629)	STC 14318; ESTC S107492	378,415	670

any branch of goodnesse or perfection This is the first foundation of our Faith layd by his onely Sonne Aske and it shall be given unto you seeke and ye shall finde knocke and it shall be opened unto you For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Or what man is there of you whom if his sonne aske bread will he give him a stone Or if he aske a fish will hee give him a serpent Math. 7● vers 7 8 9 10. Every Father that heard Him would have beene ready to have answered no yet none so ready or carefull as they should be to give or provide best things for their children because all besides him are evill Fathers If ye then being evill know how to give good gifts to your children how much more shall your Father which is in Heaven give good things to them that aske him ver 11. Hee is then so much more willing to give good things to his children as he is better or greater than other Parents His love to all men seeing all are his sonnes by a more peculiar reference than Abraham was Adams or Isaac Abrahams is infinitely greater than any Parents beare to the fruits of their bodies Mortall fathers love children when they have them but love to themselves or want of means to immortalize their owne persons makes them desire to have children The onely wise immortall God who is all-sufficient to all most to himselfe unacquainted with want of whatsoever can bee desired out of the abundance of his free bounty and meere loving kindnesse did first desire our being and having given it us doth much more love us after we are instamped with his Image For he sowes not wheate to reape tares nor did he inspire man with the breath of life that he might bring forth death 3 The Heathens conceived this title of Father as too narrow for fully comprehending all references of loving kindnesse betwixt their great Iupiter and other Demigods or men Iupiter omnipotens regum rex ipse Deusque Progenitor genitrixque Deum Deus unus omnis And another Poet Iupiter mas est nescia faemina mortis And because the affection of mothers especially to their young and tender Ones is most tender the true Almighty hath deigned to exemplifie his tender mercy and compassion towards Israel as David did Ionathans love towards him far surpassing the love of women yea of mothers to their children Sion had said the Lord hath forsaken me and my God hath forgotten mee But her Lord replyes Can a woman forget her sucking child that she should not have compassion on the sonne of her wombe yea they may forget yet will I not forget thee Esay 49. ver 15. And if his love could sufficiently bee expressed by these dearest references amongst men whose naturall affection towards their tender brood in respect of meaner creatures is much abated by wrong use of reason as many mothers by greatnesse of place or curiosity of education are lesse compassionate towards their children then other silly women are he hath chosen the most affectionate female amongst reasonlesse creatures to blazon his tender care and loving protection over ill-deserving children How often would I have gathered thy children together even as a Hen gathereth her chickens under her wings Math. 23. ver 37. Finally as he gives much more to our being than our earthly Parents whom we suppose to give us being so all the sweet fruits or comforts of love whether of fathers and mothers towards their children of husbands towards their wives or of brethren to brethren sisters to sisters or one friend to another their sinfulnesse onely excepted are but distillations or infusions of his infinite love to our nature To witnesse this truth unto us the son of God was made both father and brother and husband to our nature c. Every reference or kinde office whereof reasonable creatures are mutually capable every other creature though voyd of reason so not voyd of love and naturall affection may expresse some part of our heavenly Fathers loving kindnesse but the love of all though infinitely increased in every particular and afterwards made up in one could no way equalize his love towards every particular soule created by him Feare of death or other danger hath such joynt interest with love as well in the heart of man as in other creatures that albeit they would doe more for their yong ones than they doe if they could yet they doe not usually so much as they might not so much for their model of wit or strength as God for his part though infinite in wisedome power doth for the sonnes of men He that feareth none but is feared of al he that needs no Counsellor but hath the heart of Prince and Counsellor in his hand makes protestation in his serious griefe that he hath done all for his unfruitfull vineyard that he could as much as possibly could be done for it Or if his serious protestations cannot deserve credit with deceitfull man his solemne oath is witnesse of greater love than hath beene mentioned of greater than the heart of man is able to conceive even towards such as all their life time have hated Him As I live saith the Lord I will not the death of him that dyes If besides the authority of these and infinite more sacred texts most perspicuous in themselves the interpretation of the Church be required for establishing of the doctrine delivered the whole ancient Church some peeces of Saint Austine onely excepted which may bee counterpoyzed with other parts of the same Fathers writings is ready to give joynt verdict for us And whether the restrictions which some reformed Churches have endeavoured to lay upon Gods promises be compatible with the doctrine of the English Church comes in the next place to be examined CHAP. 15. What the Church of England doth teach concerning the extent of Gods love of the distinction of singula generum and genera singulorum of the distinction of voluntas signi and voluntas beneplaciti 1_WHat middle course soever the Church of England doth hold or may take for compromising contentions betweene some other reformed Churches in points of Election and Reprobation of free wil or mans ability before the state of regeneratiō She doth not in her publike and authorized doctrine come short of any Church this day extant in the extent of Gods unspeakable love to mankind No nationall Councell though assembled for that purpose could fit their doctrine more expresly to meet with all the late restrictions of Gods love than the Church our mother even from the beginning of reformation hath done as if she had then foreseene a necessity of declaring her judgement in this point for preventing schismes or distraction in opinions amongst her sonnes First she injoynes us to beseech God to have mercy upon all men This was the practice of the Ancient Church which in

miscariage must be referred for breuities sake to other Treatises Onely to shut vp this exemplification of the Prophets assertion verified in peculiar sort in Hungary what example of Divine Iustice either more pregnant or more durable was ever manifested in Iudea than was to bee seene every morning for more then twenty yeares together in the fields of Moacz where the horse and his royall rider King Lewis found a miserable grave before they were quite dead but where the bones of such as were slaine in that unfortunate battaile lay unburyed in such abundance as did exhibit a wofull spectacle to every Christian passengers eye from the yeare 1526. untill the time of Busbequius his embassage to Constantinople how long after I know not which was upon the mariage betweene King Philip and Queene Mary about the yeare 1555. The Christian Hungars of those times after the losse of their late mentioned King had as just cause to insert that lamentation into their Liturgie as Ieremie had to take it up The annointed of the Lord was taken in their nets of whom we said under his shaddow we shall be preserved alive among the Heathen Lamentations 4. 20. As full an interest in that complaint of the Psalmist as the ancient Iewes had during the time of Nebuchadnezzar or Antiochus his rage The dead bodies of thy servants have they given to be meate unto the fowles of the heaven the flesh of thy Saints unto the beasts of the earth their blood have they shed like water there was none to burie them Ps 79. 2 3. The pittifull women of Iudea did eate their Children when Titus besieged Ierusalem The women of Hungarie no lesse mercifull as may be presumed than other Christian women are buried their Children alive lest their timorous outcryes might bewray the place of their abode or latitation when Soliman and his furious helhounds did so greedily hunt after their lives The people of Hungary would not take example from the miseries which had befallen Iudea nor breake off those sinnes which brought this miserie upon them GOD grant the Prophets and Seers of this kingdome eyes to discerne and this whole people one and other patient hearts to heare those sinnes whether of practise or opinion discovered which threaten the like judgements unto this Land as have befallen the Kingdome of Hungarie one of the most flourishing Kingdomes in the Christian world within a few yeares before its ruine FINIS * Nec dictis erit ullus bonos si cum actus ab urbe Daunius hostili Teucris urgentibus heros Vix pugna absistit simili● dicetur Asello Qu●m pueri laeto pascentem pinguia in agro Ordea stipitibus duris detrudere tendunt Instantes quatiuntque sudes per terga per armos Ille autem campo vix cedere inter eundum Saepe hic atque illic avidis insistere malis Omnia conveniunt rerumque simillima imago est Credo equidem sed turpe pecus nec Turnus Asellum Turnus avia atavisque pote●s dignabitur heros Aptius hanc speciem referat Leo quem neque tergae Ira dare aut virtus patitur neque sufficit unus Tendere tot contra telisque obstare sequentum Hieron Vida Poet. lib. 2. * Et hic quidem omnium morbus est trium generum quae proposui eorum scilicet qui secundum corpus de Deo sapiunt eorum qui secundum spiritualem creaturam sicuti est anima eorum qui neque secundum corpus neque secundū spiritualē creaturā et tamen de Deo falsa existimant eo remotiores à vero quo id quod sapiunt nec in corpore reperitur nec in facto condito spiritu nec in ipso creatore Qui enim opinatur Deum verbi gratia candidum vel rutilum fallitur sed tamen haec inventantur in corpore Rursum qui opinatur Deum nunc obliviscentem nunc recordantē vel si quid hujusmodi est nihilominus in errore est sed tamen haec inveniuntur in animo Qui autem putant ejus esse potentiae Deum ut seipsum ipse genuerit eo plus errant quòd non solum Deus ita non est sed nec spiritualis nec corporalis creatura Nulla enim res omnino est quae seipsum gignat ut sit Aug. de Trinit lib. 1. cap. 1. * In the 5. Book Section 3. 1 * Mittamus animum ad illa quae aeterna sunt Miremur in sublimi volitantes rerum on niū formas Deumque inter illa versantem providentem quemadmodum quae immortalia facere non potuit quia materia prohibebat defendat à morte ac ratione vitium corporis vincat Senec. ib. Whether for thus saying hee fall under the censure of Muretus in his annotations upon this place I refer it to the judicious Reader Impie stulta veterum opinio Deum voluisse quidem à primo omnia immortalia facere sed non potuisse propter materiae vitium Quasi non ut caetera omnia ita materiam condiderit ac procrearit Deus Recte Lacta●●tius Idem materiae fictor est q●i rerum materia constantium * Qui scholas regūt ia id nobis exploratū reliquerūt tale esse conditionalis propositionis naturam sive conditionem ut existente falso quod antecedit etiam quod subsequitur possit remanere vera conditionalis Pasq c. 1. ad Rō fol. 65 Though it were impossible for an Angell from heaven to preach any other Gospell than Paul had preached and impossible likewise for any Angell of heaven to be accursed yet S. Pauls conditionall proposition was true If an Angell from heaven should preach any other Gospell he should be accursed In like manner this supposition or conditionall If any thing could take beginning from it selfe it should be infinite is true although both these positions be false First that any thing can take beginning from it self Secondly that any thing which hath beginning can be infinite And this only is absolutely true That which truly is without all beginning is absolutely infinite * Idem absolutum quod et Deum dicimꝰ non cadit in numero cum omni alio ut quod Deus coelum sint plura aut duo aut alia diversa sicut nec coelum est idem absolutum ut coelum quod est aliud à terra Et quia idem absolutum est actu omnis formae formabilis forma non potest forma esse extra idem Quo enim res est eadem sibiipsi forma agit quòd autem est allerialias est quia non est idem absolutum hoc est omnis formae forma Est igitur idem absolutum principium medium finis omnis formae actus absolutus omnis potentiae Cusan de Genes dialog pag. 128. * Lib. de ente uno * Ex. 3. 14. * Cum primum ingressus Academiam sueris occurret tibi Parmenides qui unicum