Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	child_n	conceive_v	womb_n	1,568	5	9.6606	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34666	A briefe exposition with practicall observations upon the whole book of Ecclesiastes by that late pious and worthy divine, Mr. John Cotton ... ; published by Anthony Tuckney ...	Cotton, John, 1584-1652.; Tuckney, Anthony, 1599-1670.	1654 (1654)	Wing C6413; ESTC R20578	202,192	290

there is also an haryest time of reaping even in this world Prov. 11.31 As if a man shall be loath to cast his bread upon the waters for feare of sicknesse old age store of children growing on the unsetledness of the times c. Such an one shall both lose his seed his good work and his harvest of reward from God As the Husbandman that keepeth his Corn in his Garner or Barn for fear of sowing in doubtfull weather shall both lose his crop and in time vermin and other casualty wil consume his grane in his barne Reason 1. From the uncertainty of the events of all endeavours in an ordinary course Text v. 6 Act. 20.22 God so providing that the godly should live by faith and the wicked should either first grow unprofitable in their Talents because God is an hard master Matth. 25.24 Secondly grow hardned either in pride if they prosper Amos 6.13 Habac. 1.16 Or in discontent if they be crossed Isai 8.21 Reason 2. From the sorrow and affliction that God hath annexed to all the labours of our calling Gen. 3.19 Reason 3. From Satans readinesse and watchfulnesse to stir up and aggravate dangers and discouragements to any goodness Rev. 12.4 Reason 4. From the trials which God puts upon us by causing many dangers and evils to hover over us though not to bring them upon us but to try our obedience So the people in the wildernesse feared thirst and famine and the Anakims but it was onely to try their obedience For God was ever ready with supply Deut. 8.2 Reason 5. From our own faithlesse and sluggish hearts which are ready to imagine feares of evil where none be Prov. 26.13 Lions are as much afraid of Streets as men of deserts Vse 1. To teach us wisely to consider what good duties God requireth of us in our Christian course and calling and set upon it without feare or forlorne discouragement Every man in his place The Magistrate Neh. 6.9 11. The Minister Acts 20.22 23 24. Luke 13.31 32. Yea the wife 1 Pet. 3.6 Yea children and servants feare not turning to God for feare of carnal parts Masters Fellowes c. Quest But may not a man for feare of danger hold off his hand from some duty in some cases Answ Yes in case two things concurre First The dangers be certaine not as windes and Cloudes which may as well blow over as bring foul weather Secondly The dangers be of greater dammage then the duty can be of use to my felfe and others Thus David spared Joab 2 Sam. 3.39 and the Jewes forbore the building of the Temple Ezra 4.23 24. Otherwise feare not their feares 1 Pet. 3.14 Prov. 29.25 Luke 12.4 5. Vse 2. To look at all good duties as sowing of seed Gal. 6.7 8. As therefore a man would make choyce of precious seed So doe every worke in the best manner let sacrifices be of the fattest Gen 4.3 4. Vse 3. To expect an harvest a reaping time according to our seed Gal. 6.7 to 10. Eccles 11.5.6 5 As thou knowest not what is the way of the Spirit nor how the bones doe grow in the womb of her that is with child even so thou knowest not the works of God who maketh all c. IN these words Solomon exhorteth to fruitfulnesse in good duties the duties of our calling especially those that are most behooveful in ill times by removing the impediments which are three First From the hazzard and danger yet uncertaine danger that may befal our selves of which was spoken in verse 4. Secondly From the difficulty which may be in sundry duties needful to be performed in ill times especially in case a mans calling require him to seek reformation of publick evils verse 5 Which he removeth by the unknowne helpe and successe that God will cast in afford such hard attempts which exceed the skill and strength of man This he setteth forth by the like helpe of God ordinarily put forth in producing two great works both of them farre exceeding the strength and skill of man First As thou knowest not the way of the spirit to wit of its conveyance into the childe bred in the wombe and its worke there Secondly As thou knowest not the way of the bones in the wombe of her that is with childe So thou knowest not the worke of God which worketh all verse 5. Thirdly From the uncertainty of prosperous or good successe from whence Solomon gathereth rather a motive to continual fruitfulnesse in good duties upon all opportunities verse 6. In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper c. The expression is an Allegory taken from Husbandry sow in all seasons Morning Evening in Winter in the Spring for thou knowest not whether seed time shall prosper c. Doctr. 1. As is the way of the spirit and of the bones of the woman with childe so is the way of God in working our workes for us secret and hidden from us yet when he pleaseth carry them on effectually The way of the spirit is the way of enterance of it into the infant conceived in the wombe To beget a soul is beyond the skill or strength of the Parents yea or to frame the body in the wombe yea we know not how God worketh it Whether First By Creation of nothing If so whether God maketh it pure then how commeth it to be defiled the body being without sin as a carcasse after death cannot defile the soul with sin If impure then how is not God the Author of sin Secondly By Propagation If so then it is made either of the whole soul of the Parents and then the Parents would dye or of part of the soul and then the soul were partible or divisible and the soul of the Parents would be maimed or of the seed of the soul but it hath no excrement as having no superfluity of nourishment Thirdly By transfusion as one candle transfuseth the like candle light into prepared matter If so then why doe not acts of generation often speed in couples most suitable and why are the souls of children so often unlike to Parents Fourthly By efformation as the Potter formeth a vessel out of Clay which of all the rest is most probable to wit that God formeth the soul though not of nothing which is properly Creation but of pre-existent matter whether of the spirituous part of the seed which is easie for God to doe or of the souls of the Parents as of Adams rib he made his wifes body which no man can doe but only God it being more then God hath given to nature to produce such a worke Hence God is said to be a Former of souls Zach. 12.1 as a Potter of a vessel of Clay Or the way of the spirit may be meant the manner of its fashioning the Organs of the body in case it be thought instrumental to God in being as they say it is

incorrigiblenesse Psal 58.8 Secondly Harsh and unreverent insurrection against well deserving Magistrates Num. 12.1 2 12. Vse 4. To exhort to furnish the soul with goodnesse which will make a blessing of life long or short children many or few burial or no burial Isai 65.20 Psal 79.2 A woman fearing God is better then a woman bearing the best childe Luke 11.27 28. Eccles 6.7 8. 7. All the labour of man is for his mouth and yet the appetite is not filled 8. For what hath the wise more then the fool what hath the poor that knoweth to walke before the living 9. Better is the sight of the eyes then the wandring of the desire this is also vanity and vexation of spirit IN these verses Solomon discovereth to us the vanity of labour which he setteth forth by foure arguments First From the wearysomenesse of it implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is labour cum defatigatione molestia Secondly From the end of it for the mouth Thirdly From the emptinesse or defect of it in that the soul is not satisfied by it verse 7. which is amplified by a distribution of the subject person so labouring whether he be wise or foolish the one hath no more by his labour then the other Yea the poore who is more laborious and industrious then other men yea the discreet and prudent poore who knoweth how to converse and carry himselfe amongst men he hath no more by his labour but to fill his mouth yet not to fill his desire or soul verse 8. Fourthly from the wandring of the desire which springeth from the soules not being filled This is amplified by an argument à majori that it is better to enjoy the sight of the eyes that is to enjoy and to be content with the present estate then to be carried on with such a walking soul or wandring desire In regard of all which evils he counteth Labour it self with these Concomitants to be vanity and vexation of spirit v. 9. Doctr. All the labour that the sons of men take in the estate of corrupt Nature is a grievous or vexatious vanity Gen. 3.17 19. And though by Christ and his grace the bitterness and sting of that vanity is removed the Cure being taken away Gal. 3.13 yet the Cross still remaineth Hence Jacobs description of his life in all the years of it and in all the days of those years Gen. 47.9 10. Paul 2 Cor. 11.27 Reas 1. From the wearisomness of the labour amplifyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated wearisomness Job 7.3 to wit 1 Fainting the Body 2. Afflicting the minde with care and grief Reas 2. From the End of it it is for the mouth The Husbandman labours in the Earth the Mariner in the Sea the Shepherd in the Field the Carpenter in the Wood the Tradesman in his shop the Scholler in his book as they are natural men they all labour for the mouth Prov. 16.26 Object How can this stand seeing much labour is for the back for apparrell or for lodging Matth. 6.25 Ans First the mouth may be put for the whole body as sometimes bread is put for all maintenance as well of back as belly Gen. 3.19 Matth. 6.11 Secondly It is true in proper Speech taking the mouth for the chief and supreme End of Labour to which all the rest must give place in case of necessity A man will sell his lodging and cloathing and all he hath for his mouth Gen. 47.15 to 19. And it is a great vanity that the divine spirit of a man should labour only for sensual things and transitory Reas 3. From the empriness of the Soul or Appetite after all this labour The mouth is a narrow Portal not above two or three Inches square and the Stomach not above a hand bredth square the whole man not above five Foot long and yet when a man hath laboured to fill all these and provided him of store for many years yet his minde is not satisfyed but his inordinate desire after the means of his maintenance like a Dropsy thirst is never filled And thus fareth it with the Learned Scholler the rich Churle the Industrious and prudent poor man These Vanities fall alike to them all how much less is the immortal soul silled Reas 4. From the wandringness of the unsatisfyed desire which like the Bee runneth from flower to flower and sucketh honey and waxe till it be laden and yet still laboureth for more till sometimes it be stockned in its Hive through abundance of honey Better is the sight of the eyes that is better is what you see before you be it less or more then the wandring of the desire as the good Housholder saith to his Guests Much good may it do you what you see before you Vse 1. To Remind us of the greatness of our Fall in Adam whence so much bitterness in labour and sin for a little sweetness of the fruit of a Tree and that upon us and on all our Posterity Vse 2. To beware of such sinfull labours as increase these wearisome vanities If honest labour be so grievous and vain how much more sinfull labours Take heed of labour to undermine and supplant wel-deserving men Pro. 4.16 Psal 7.14 Darius was better employed Dan. 6.14 1 Thess 4.11 Vse 3. To Teach us to labour for that bread which perisheth not but feedeth and satisfyeth the soul to Aeterniy Joh. 6.26 27. Rev. 2.3 Rom. 16.12 Phil. 4.3 1 Cor. 15.10 58. Vse To Teach the poor that discretion in him is observed by God and wisest Princes when he knoweth how to walk before the living Vse 5. To wean us from wandring desires and to learn us satisfaction and contentment in our present estate that is with what we see before us Phil. 4.11 1 Tim. 6.6 Vse 6. To Raise up the Countrey unto thankfullness to God that supplyeth us comfortably with that which men most labour for we need not sell our Cloaths for Bread Eccles 6.10 11 12. 10. That which hath been is named already and it is known that it is man neither may he contend with him that is mightier then he 11. Seeing there be many things that increase vanity what is man the better 12. For who knoweth what is good for man in this life all the days of his vain life which he spendeth as a shadow for who can tell a man what shall be after him under the Sun That which It is Quicquid fuerit as Junius or as Broughton quisquis fuerit or as the words and sense fitly run whatsoever he that is any one is quicquid quis fuerit it was named already or formerly of old and it is known to be Adam c. Solomon summeth up the vanity of man whosoever or whatsoever he be He sheweth what his estate is First by Creation 1 He is Adam a peice of red Earth base and of the Earth argued by his Notation 2 Impotent to his Maker He cannot