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	great_a	womb_n	2,712	5	9.4750	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00406	The right rule of a religious life: or, The glasse of godlinesse Wherein euery man may behold his imperfections, how farre hee is out of the way of true Godlinesse, and learne to reduce his wandring steppes into the pathes of true pietie. In certaine lectures vpon the first chapter of the Epistle of S. Iames. The first part. By William Est preacher of Gods Word.	Est, William, 1546 or 7-1625.	1616 (1616)	STC 10536; ESTC S118323	112,355	335

much more precious then gold that perisheth though it bee tried with fire might bee found vnto your praise and honour and glory at the appearing of Iesus Christ For as by the fire gold is tryed whether it bee pure or no so by the crosse faith whether it be without the drosse of hipocrisie Now the comforts that all the faithfull and chiefly Gods Ministers which for their calling sake are most subiect to all crosses and iniuries of the wicked may gather from hence in all their troubles are First that the cause is not theirs but the Lords Secondly that they come forth to battell being armed not with carnall but with spirituall weapons Thirdly that they haue present with them a King or Captaine vnder whom they fight euen Christ himselfe who hath vanquished the whole Kingdome of darknesse Fourthly that they haue regard to the incorruptible crowne of glory which Christ their chiefe Captaine hath reserued in heauen for them Lastly let them consider that as Saint Augustine saith Afflictions to the faithfull are but as files and hammers to the gold Milles to the wheate or the Ouen to the bread gold by the file and hammer wheat by the mill and loaues by the ouen are brought to their perfection So a true Christian is purified and perfected by crosses and afflictions Aug. de tempore ser 78. This is the high-way to our heauenly Country The last thing in the Epigrapha or Title is the salutation or greeting The third point A certaine forme of salutation hath euer bene vsuall among all Nations Three manner of salutations Plat. in Epist 3. Dionis as both holy and prophane Writers witnesse who haue set downe diuers formes thereof Plato expresseth three that were most in vse among the Grecians as to wish Prosperity to wish Health to wish Ioy. The first was common to the Phylosophers the second to the Physitions the third to the vulgar people The ancient Romanes vsed commonly but one forme of greeting as Salutem optare to wish Health as it is euident by Ciceroes Epistles The most vsuall among the Iewes was to wish Peace The Apostle Saint Paul in euery of his Epistles vseth this forme of greeting Rom. 1.7 1. Cor. 1.3 1. Cor. 1.2 Gal. 1.3 Ephe. 1.2 Phil. 1.2 c. Acts 15.23 Grace bee with you and Peace from God our Father and from the Lord Iesus Christ Saint Peter vseth the same forme Saint Iude wisheth Mercy peace and loue to be multiplied The first generall Councell held at Ierusalem vseth the same manner of salutation as this our Apostle Saint Iames doth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Reioyce laetari bono animo esse to bee of good cheere or comfort howsoeuer the externall affaires of this world fall out Hee wisheth them all health and happinesse which may happen to strangers and Pilgrimes in this life both of body and soule He wisheth them a true and constant faith wherby they may acknowledge God He wisheth them a stedfast hope whereby they may cleaue to Gods promises in Iesus Christ He wisheth them true charitie whereby they may loue God with all their heart with all their soule and with all their minde He wisheth them patience in aduersity moderation in prosperity eternall saluation with perfect glorification both of body and soule Obseru 1 Heere obserue that the Apostle wisheth not vnto them the honours of this world great riches or liberty which yet they might seeme to want but spirituall good things that they may lead their liues acceptable vnto God that they may be at last truely happy and blessed for cuermore Math. 6.33 Seeke first saith Christ the Kingdome of heauen For what shall it profite a man though he should winne the whole world Mat. 16.26 if hee loose his owne soule So the Apostle Iohn inspired with the same Spirit wisheth to the Elect Lady 2. John 3. and her children aboue all things Grace mercy and peace from God our Father and from the Lord Iesus Christ And Saint Iohn vnto the seuen Churches wisheth Grace and peace from him which is Apoc. 1.4 which was and which is to come He wisheth not vnto them these false fading and corruptible goods which are common to the good and bad to the iust and vniust indifferently and which doe perish with vs but the gifts of the Spirit which can neither bee giuen nor taken away of men Obseru 2 Here againe let vs consider with what care and dilligence the first Pastors of the Church performed their office of Preaching and teaching the people when they not onely fed the present with their wholesome word of exhortation examples and doctrine but also laboured to draw the absent dispersed and future age to all piety with their holy Writings They watched ouer the Flock of Christ as they that were to giue account for their soules They knew well the word of the Lord to bee stable and sure Their bloud will I require at thine hands Ezech. 3.18 This care also had all Gods seruants in the succeeding ages as Clemens Alex. Iustinianus Tertullianus Cyprianus c. a president for all true Pastors to haue before their eyes Obseru 3 Againe heere is laid before our eyes the sweete mercy and goodnesse of God towards the exiles and dispersed Christians when he raised vp godly and faithfull Pastors to comfort them and further their saluation The Apostles after His Passion being scattered abroad by sundry apparitions hee comforted them Can a woman forget her child Esa 49.15 and not haue compassion on the sonne of her wombe though she should forget yet will I not forget thee saith the Lord. So Dauid in his exiles in the wildernesse and warres and in his greatest temptations this louing Lord neuer forsooke him but with his comforts alwaies accompanied him The Vse Let not the godly therefore in their sorrow and aduersities despaire let none distrust Gods fatherly care towards them Blessed is the man that maketh the Lord his trust Psal 40.4 and regardeth not the proud nor such as turne after lies Obseru 4 Lastly here wee learne that the duty of kind greetings and salutations is Apostolicall and a worke of charitie whereby as members of one body we wish well one to another This duty of euery true Christian is not to be reiected or proudly to be disdained as all holy and Apostolicall men the Saints of God by their owne examples haue taught vs Yea Christ himselfe most louingly saluted his Disciples Math. 28.9 Luk. 24.36 Ioh. 20.26 The Vse and the women being in distresse God saue you Peace be vnto you Here are reproued the proud Stoicall sullen Sectaries of our time who being puffed vp with selfe-conceite of their owne worthinesse disdaine to afford so much as salutations to any they meete which dissent from them in some opinions concerning their humorous fancies rightly resembling the old Donatists or Anabaptists of this age plainely shewing heereby how far

and saith Hi sunt qui detractione alienae vitae pascuntur Greg. in moral sup Iob 19. aliorum procul dubio carnibus saturantur Those are they which are fed by back-biting the life of an other and doubtlesse satisfie themselues with their flesh This vice maketh a man a brute beast yea worse then any wilde beasts as this Apostle saith The whole nature of beasts and of birds and of creeping things I am 3.7.8 and of things of the sea is tamed and hath beene tamed of the nature of man but the tongue can no man tame it is an vnruly euill full of deadly poyson Whereby it is concluded that back-biting is a damnable cruell and a generall sinne and contrary to our good name The very Heathen themselues by the light of Nature seeing how excellent a thing it is and of how great perfection wisely to gouerne the tongue haue commended silence as a crowne of glory and condemned an vnruly tongue as a great mischiefe in the world Zeno. Zeno being asked by certaine Legates what commendations they should relate of him vnto their King answered tell your King that I am a man that can keepe silence Lycurgus Licurgus instituted this custome among the Lacedomonians that when they went to any banquet or feast the oldest in the company should shew the dore vnto the rest saying Per has nullus egrediatur sermo Let not a word go out of these dores because meates and drinkes did then inuite men to intemperancy of speech Valerius lib. 2. de instituend is antiq Valerius saith that the ancient Romanes would admit none to the administration of the Common-wealthes affaires before good tryall being first had of his silence and moderation of his tongue And Antonius Florentinus hath a History of the strange silence of a certain yong mā of Rome called Papirius Anto. Florē Papirius who being but yet a youth went with his father into the Senate house and heard there many secret things debated about the managing of the publique state returning home his mother enquired of him what matters were consulted vpon in the Councel-house who answered that it was not lawfull to reueale the counsell of the Senatours which consulted for the good of the State Publique When she persisted such is the importunity of that sexe and threatned him with correction vnlesse he would confesse all vnto her hee after the manner of children fearing correction choose rather to forge this officious lie then to reueale the secrets of the Senatours and said it was there proponed whether it were expedient for a man to haue two wiues or a woman to haue two husbands when she had heard this shee ranne presently to other women of her familiars and told them what she had heard of her sonne A day after this mother with many other women came into the Senate-house and in the behalfe of all the rest made this petition that the decree might passe on the womens side that it might bee enacted that one woman might haue two men At which words the whole Senate being amased enquired the state of this strange request and when it was found that it proceeded of the forged answere of Papirius that he might not reueale the counsell of these graue fathers they had him in great estimation loued him exceedingly and euer after Anthonius Frorent for honours sake gaue him a place in the Senate-house Now for the comparisons of this vice which was the third thing I promised to handle I finde so many vile things to which it may bee compared that I know not with which to begin first or with which to end Delectus florum quippe moratur opus Samb Variety is a hinderance to what I would say And therefor I say with our Sauiour Whereunto shall I liken this generation Luke 7. c. The Back-biter is like vnto an hogge for euen as the filthy swine spareth not his mouth from any filthy similia or vncleane thing so doth not the back-biter his tongue but polluteth it with the filthinesse of others vices The Backbiter like an hog The hog if he enter inter into a pleasant garden and seeth on the one side sweet flowers and on the other side a filthy dunghill or puddle leaueth the flowers as taking no pleasure in them runneth to the dunghill and thrusteth his nose therein and walloweth therein So the back-biter seeing on the one side many good giftes and vertues which are as flowers in his neighbour and on the other side some infirmities worthy to be reprehended he leaueth his vertues vntouched as things wherein he hath no pleasure but hath alwaies his insirmities in his mouth The famous Augustine so hated a back-biter that hee forbad him his Table ouer which hee wrote these verses Quisquis amat dictis absentum rodore vitam Augustine Hanc mensam vetitam nouerit esse sibi Who takes delight with carping taunts the absent wight to touch Let him well know this Table heere forbidden is to such But whereunto shall I liken this generation They are compared vnto a serpent Eccles 10. The Backbiter like a serpent If the Serpent bite if he bee not charmed some hath occultè secretly no better is a Babbler As a Serpent secretly casteth his poyson so the back-biter priuily vngorgeth the poyson of his heart that is of enuy hatred and infamy Iam. 3. the tongue is full of deadly poyson The Serpent is a prodigious creature which creepeth winding it selfe and biting secretly so the back-biter is a traitor for he biteth them secretly whom in presence he faineth to loue and as the Serpent is terrified at the sight of a man so the back-biter feareth when he seeth him whom he back-biteth He also goeth winding like a Serpent when he beginneth with the praise of his neighbour and endeth with his dispraise adding tamen yet which is coniunctio aduersatiua He also eateth the earth like the Serpent that is hath euer in his mouth that which is earthly as the infirmities and vices of others But whereunto shall I liken this generation The Backbiter like vnto an Owle He is like vnto an Owle whose eyes the night maketh bright and the light maketh blind So the back-biter is sharpe-sighted to see the infirmities of others which are as the darkenesse and obscurity of a mans life but in the vertues which are as light as the day he is purblind he can neither see nor heare them But whereunto shall I liken this generation He is like vnto a theife The Backbiter like vnto a Thiefe yea worse then any thiefe that stealeth garments or any temporall goods Tolerabiliores sunt fures qui vestes ac alia bona diripiunt Ambrose quam qui famam nostram lacerant Thieues which steale from vs our cloathes or any other good are more tollerable then those which doe spoyle vs of our good name according to this of Salomon A good name is