Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	milk_n	mother_n	suck_v	1,826	4	10.3986	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08242	Certaine sermons vpon diuers texts of Scripture. Preached by Gervase Nid Doctor of Diuinitie	Nid, Gervase, d. 1629.	1616 (1616)	STC 18579; ESTC S113333	39,489	118

the 104 Psalme The sunne riseth and man goeth forth vnto his labour vntill the euening Likewisese Ecclesiastes the King speaking of toyle and labour hee vsually stiles it Labour vnder the sun What profito hath a man of all his labour wherein hee labours vnder the sinne So that as the eye of the maister vrgeth the seruants worke so the eye of heauen exacts labour and vpbraids rest vnto miserable and mortall men And yet when the sunne is downe still light continues labour by artificiall lampes and candles holding them to their taske Whereupon from the name of light this labour is called Lucubration Therefore Iob lamenting the affliction of mankinde doth fitly vse this speech Wherefore is light giuen to them that labour the sweete sight whereof they cannot enioy Which haue no leasure to feed their eyes with pleafant colours or with sights and theaters Wherefore doe they see light light the measure of paines the renewer of wearinesse the enemy of rest the opener of the eyes which want sleepe Wherefore is light giuen to augment labour and pursue the poore seruants in the night The painfull housewise rises in the night and holds her maides to their taske Prou. 31. Noctem addens operi famulasque ad lumina longo exercet penso castum vt seruare cubile coniugis possit paruos educere natos So euery Carpenter and Workemaister that labours day and night and watches to finish a worke operi perficiendo inuigilat The Smith also by the Anuill early and late are not his eyes put out with too much light whiles the vapour of the fire wastes his flesh and the noyse of the hammer is euer beating in his earer ad poliendum opus aduigilat and he watcheth to polish his worke To conclude then seeing as light was first ordained for delight and pleasure and to direct and illustrate our actions So now since wee were condemned to labour and trauell it is become tedious and cruell let vs with Iob bewaile our finnes which haue so altered our condition and sigh to be deliuered from the house of bondage into that libertie where the wearied be at rest where the seruant is free from his maister and the voyce of the oppressour is not heard Now besides this sensible light there is also the light of knowledge and vnderstanding which in stead of ioy and delight how it addes affliction vnto those that labour doth more easily appeare For as it is Eccles 1. vlt. in multa sapientia multa indignatio qui addit sapientiam addit laborem The eye of the vnderstanding is so owlish that the light of knowledge doth offend it So that most men do either decline wisedome experience or else complaint of the labour wherewith it is accompanied It is true which Salomon saith Ecles 2. That wisedome excelles folly as much as light excelles darknesse and that the eyes of a a wise man are in his head but the foole walkes in darknesse Yet when the light that is within vs is darknesse saith our Sauiour how greatis that darkenesse For which cause wee may complaine with Iob Wherefore is knowledge giuen to them that labour Wherby they know this one thing that they know nothing whereby they know God but better what he is not then what he is Whereby they know themselues to be most misescrable and wretched Wherefore is knowledge giuen to those that labour whereby their labour is more increased by knowledge then their knowledge by labour Whereby they know what it is to labour For as children and fooles are most indefatigable in paines because they do not prize nor esteeme labour so wise men the more wisedome they haue the more sensible they are of pains and the cogitation and weighing of their labour makes it appeare more grieuous and more weightie vnto them Pueris continuus lusus totius dici discursus non nocet quia pondus illis abest nec se ipsi grauant Children saith Quintilian are not weary because they haue not weight of vnderstanding but in men consideration and iudgement makes their mindes more ponderous and so labour becomes more difficult and burdensome vnto them Lastly this modell of knowledge which this world affords vs is so small that as the Oratour sayes of the poore pittance of a paisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it neither can strenthen the body nor will suffer it to die So this knowledge neither can make a man happy nor will suffer some men to seeke for that knowledge which would make them happy But this is true of intellectuall light it is not so of spirituall Yet surely euen this light also hath his spots of darkenesse For the beames of spirituall graces which are extraordinarily infused by the holy Ghost being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications they are mixed with the imperfections and frailties of these corrupt soules and bodies of ours We here see in part and we know in part and the beautie of our puritie consisteth more in the loue of God then in the louelinesse of man Now followes the last part of Iobs complaint And life to them that are bitter of soule Where he laments two things The misery of life and the life of miserie Bitternesse of soule there is the miserie of life And life to them that are bitter in soule that is the life of miserie When the childe is borne into the world he weepes prophesying saith S. Austen of his miserie to come His cradle is his graue hee suckes errour with his milke and when his vnderstanding first appeares the weedes of bad affections spring vp with it Before hee knowes what vice is hee becomes vicious Further how many cruelties do they suffer whilst some are snatcht from their mothers breasts and either exposed with Moses or dasht against the stones as the children of Babylon Whilst some are the death of those that beare them and loose their mothers before they can smile vpon them Whilst some doe but once by breath take in the aire and then breathe out their soules into the aire Whom God onely shewes vnto the world and takes them away as soone as he hath giuen them And if they liue till youth what saith the wise man of youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Youth is vanitie it selfe ruled by fancie and affection adoring pleasure and treasuring vp matter of repentance for age full of hopes and crednlity ouer-growne with vice by waste and prodigalitie making warre against himselfe as disobedient to reason as to his parents Lastly what is youth but the boyling of outragious bloud which when it is decocted and somthing more moderate by age although it bee lesse boasting yet is it more pernicious and hurtfull For most men when they grow to experience and yeares they striue to put off simplicitie and to put on craft And then they haue well profited when they can deceiue and not bee deceiued Their knowledge is now to vnlearne that they learned