Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	husband_n	mother_n	wife_n	20,403	5	8.3061	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03753	A sermon, preached at the funerall of the right vvorshipfull Sir Robert Boteler Knight of Wood-hall: In the parish of Watton in Hert-ford-shire, the ninth of Ianuary, 1622.	Howell, Thomas, fl. 1623.	1623 (1623)	STC 13873; ESTC S118143	14,895	34

a Mother dyes and sometimes it is cut off an inch belowe when a Sonne or a Daughter is taken away and sometimes it is cut off quite in the middle when a wife is parted from her husbaud or a husband from his wife death is still nibling at it euery day euery houre till at length it hath eaten it so low so neere the ground that there is nothing left Thirdly grasse is brittle apt to be bruised with the least touch so is man likewise So thinne and so slight and so weake of constitution such brittle ware that it falles to peeces many times euen by the least mischance The light of the knowledge of Gods glory in the face of Christ Iesus is the greatest the richest treasure that we can enioy heere and yet when we haue it Habemus thesaurum hunc in vasis fictilibus saith St. Paul we haue this treasure but in earthen vessels and such vessels you know are quickly broken A pinne or a fish-bone or a crumme or a haire these are but poore and weake and despicable things and yet historie tels vs that men haue lost their liues euen by these It is strange you will thinke they should doe so and yet I shall tell you that which is more strange then this too Chilon the Spartan when his sonne returned home a conquerour from the Olympian games dyed prae gaudio meerely for ioy When Clidemus the Athenian had a crowne of gold set vpon his head he died prae gloria only with the conceite of that glory Plato died in a dreame and Crassus died in a laughter and Tertullian reports all this too So tender a piece is the body of man so fraile and so feeble and so brittle is his constitution Fourthly grasse is subiect to beasts they may eat it vp and tread it downe so are men too for whilst they are as tenacious of wrongs as a Cammell as lustfull as goates as deceitfull and craftie as Foxes whilst they licke vp the dust of the earth by couetousnesse with the Serpent foame with anger like a Boare and are readie to deuour one another by oppression like Wolues they make themselues a prey to these beasts that is to these base and beastiall affections which trample vpon and tread down their soules to the nethermost hell Fiftly grasse is subiect to Mowers they may cut it downe when they please so are men too if you consider them in respect of a ciuill and temporall estate so the Potentates the great ones of this world they are mowers inferiour people are as grasse if there bee any that stand in their way and ouershadow their steps neuer so little that thriue and grow vp faster then they would haue them they haue their sithes readie oppression and policie and supplantation to cut them downe If otherwise you consider them in respect of a vitall subsistence a naturall being which is the consideration that wee are to stop vpon here so there is one that hath beene a mowing euer since the beginning of the world to this present that is Death and yet there is a repullulation of grasse a succession of men euery day and where he is the mower there great men and meane men and all men Omnis caro All flesh is as grasse Hee that comes to mowe downe a field doth not spare and passe by the flowers that are in it but cuts downe all perchance a Cowslip or a Primerose or a hony-suckle as soone as other ordinarie grasse Though we ascribe so much to the nobles and great ones of this world as to account them the flowers of the field the glory of a people yet when death comes with his sithe he doth not passe by them and suffer them to stand and to flourish still whilst others are cut downe and fade away but hee takes all before him flowers and grasse Prince and people rich and poore without any difference or distinction at all A mower doth not passe by an herbe though happily it bee very wholesome and medicinable but cuts downe that too as well as the weed that is good for nothing Though men in the generall are said to be as grasse yet some men are as wholsome and soueraigne and medicinable herbes there is much vertue in them There is vertue in a good States-man to cure the maladies and to ease the grieuances of a Common-wealth There is vertue in an honest Lawyer to support and to strengthen a weake and a feeble and a crazie estate There is vertue in a good physitian to recouer and restore to health an indispos'd and a languishing body There is vertue in a learned Diuine to binde vp a broken heart and to heale the woundes of a distressed conscience these are wholsome herbes indeed happy is that land wherein they grow yet notwithstanding Death will not spare these neither but cuts them downe too as well as the weedes as well as debosh'd and idle and ignorant people that are not only not vsefull but very hurtfull and combersome to a Common-wealth Thus haue you a Catalogue and an Inuentory of mans infirmities so light is he and so vnsettled in his course so short in continuance so brittle of constitution so subiect to vile and bestiall affections and so apt to bee mowen downe by the hand of death that St. Peter did rightly cast it vp when hee made the summe of all to be but grasse Omnis caro vt foenum All flesh is as grasse Now if the weaknesse the frailtie of humane nature be such that flesh is but as grasse if this weakenes this frailtie be so vniuersall so vnlimitable that there is no exemption no immunitie from it quia omnis caro for all flesh is as grasse Surely then amor corporis ebrietas animae as St. Chrysostome calls it the loue of the body is the drunkennesse of the soule nay St. Bernard giues it a higher terme and saies that it is Spiritualis phrenesis A spirituall kinde of Lunacie they are drunke and madde indeed Qui sic intendunt tabernaculo suo ac si nunquam esset casurum as he speakes that are so curious so busie about the tabernacle of the body as if they thought it should neuer fall so fond and so tender and so carefull ouer their flesh as if it should neuer see corruption But it is a lamentable complaint that St. Austin makes here Quid meruit anima whilst the flesh is thus magnified and so much made of that all the store-houses of nature are ransackt and exhausted to serue those two vnthrifts the backe and the belly quid meruit anima What hath the poore soule deseru'd all this while that men should be so carelesse of her as that she is all naked and readie to starue whilst they prouide not for her any one drop of the comfort of the Spirit any little ragge of righteousnesse to hang vpon her Quid meruit anima How hath the soule deseru'd so ill that shee should be thus

sola carne circundati carerent anima As if they were nothing else but a masse a lumpe of flesh that had no soule to quicken it no reason to guide it at all But yet we must take heede that we stretch not this reason of St. Chrysostome too farre For though it be true in most men yet it is not true in all God forbid that all men should be so fleshly Greg. And therefore St. Gregorie thought fit to correct and to limit it by a distinction In sacro eloquio aliter dicitur caro iuxta naturam aliter iuxta culpam vel corruptionem saith he The sinne the corruption of flesh is one thing and the nature the constitution of flesh is another thing these are two different considerations and the Scripture takes them so And therefore where it is taken in the first sense there St. Chrysostomes reason is good but not otherwise for it holds not heere since it is only the nature the constitution of flesh that is aym'd at in this place in that sense it growes to an vniuersality which is the second thing we obserue Omnis caro All flesh is as grasse All flesh That flesh which is but coursely fed with any thing that comes next hand and that flesh which eates nothing but what is farre fetcht and deerely bought That flesh which is clothed in ragges or perchance not so well and that flesh which weares only what is rak't out of the intrails of beasts and out of the bowels of the earth and out of the bottome of the Sea That flesh which is so macerated with fasting that the skinne is ready to cleaue to the bones much like a walking Anatomy and that flesh which is so pampered and blowne vp by riot and excesse that the skinne can scarce hold it That flesh wherein is lodged and cloystered vp as much learning as much wisedome as makes a man a walking Library and that flesh which entertaines nothing but ignorance and folly That flesh which is painted and trimmed vp as Iezabells was and that flesh which is squallida fletibus siccata neglected and squallid and dried vp with teares as St. Hierome writes of that vertuous Lady Paula That flesh which is smoothly playsterd on and that flesh which is but rough-cast The face that is so amorous and so angelicall that it rauisheth a beholder and the face that is so ill-fauoured so Ther sites-like that it may well serue for a skarre-crowe in a garden of Cucumbers The body that is so eleganly contriu'd so methodically layd together with such an eutaxy of proportion such a concinnity such a harmony of limbes and members as if nature meant to make it her master-piece and the body that is so mishapen so discomposed as if nature had shuffled it vp in hast or made it in the darke The man that is so transported with the conceit of his riches or his honour that he is ready vpon euery occasion to swagger in St. Bernards termes Quis ille vel ille aut quae domus patris eorum What is this fellow or that base fellow and what is the house of their father that they should affront me And the man that glories only in his infirmities and accounts all but drosse and dung in respect of Christ crucified as St. Paul did Omnis caro all faces all bodyes all men all flesh is but as grasse Yea but Omnis caro non eadem caro sayth St. Paul all flesh is not the same flesh there is one manner of flesh of Men and another of Beasts and another of Byrdes and another of Fishes It is true but yet marke the distinction that Tertullian giues here All flesh is not the same flesh in equality of prerogatiue but all flesh is the same flesh in community of nature It is differentia honoris not differentia generis as he sayes there a difference of honour not of kind that St. Paul puts betweene them Now then make an Allegory of it vnderstand by men those that are the best of men those that liue as men should doe that is religious and exemplar Christians Vnderstand by beastes men of a carnall and a bestiall conuersation by byrdes contemplatiue men that soare vp aloft to hidden and heauenly things by fishes men that are satisfied only with a baptismall aspersion non-proficients in Christianity that stand at the Font still and are gone no further then their God-fathers first brought them and then though in regard of personall and particular qualities it may be true in this figuratiue this Allegoricall sense too Omnis caro non eadem all flesh is not the same flesh though there be a great difference betweene the humors and affections and inclinations of men yet notwithstanding whatsoeuer their beginning or their progresse be they will meete still in the Center of nature they are all but flesh Omnis caro foenum and all flesh is as grasse It is obseruable that the first thing which euer sprong out of the earth was grasse and the last creature that was made of the earth was man And surely besides that infinite difference in nature when God at first did put such a difference betweene the manner of their creation Germinet terra let the earth bring forth grasse but faciamus hominem let vs make man our selues let that be our owne immediate handy-worke when he put such a distance betweene the time of their making for grasse was brought forth the third day and man was made the sixt day and he was the last creature that was made as being Gods master-piece here on earth and the vp-shot and the Epilogue and the complement of all when hee did thus separate these two at the beginning it was not likely that there should be neither did he intend any such degeneration any such declination in nature that they should euer meete togeither in termes of comparison Yet see the confusion that sinne hath brought in Man that was so glorious a creature at the first is now falne so farre and growne so meane so vile that grasse and he are growne to a resemblance to an affinity they are both weighed heere one against another in the ballance this text Omnis caro vt foenum All flesh is as grasse As grasse in diuers respects 1. grasse is light and so is man Sometimes a winde of doctrine some new-fangled opinion blowes him out of the faith Sometimes a winde of preferment an ambition of honour blowes him out of the society of his friends Sometimes a winde of persecution blowes him out of the Church Euery little blast of distemper makes him droope and hang towards the earth but the impetuous gust of a violent disease blowes him quite out of the world Secondly grasse is short and so is the life of man too The Scripture at longest makes it but a spanne and yet this spanne is continually cut off by inch-meales too Sometimes it is cut off an inch aboue when a Father or