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
A08047	Of the eternall felicity of the saints fiue bookes. Writen in Latin by the most illustrious Cardinall Bellarmine, of the Society of Iesus. And translated into English by A.B. Permissu superiorum.; De æterna felicitate sanctorum. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Everard, Thomas, 1560-1633.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. De gemitu columbae English. Selections. aut	1638 (1638)	STC 1841; ESTC S113735	165,177	472

of Dauid Psal 111. He distributed and gaue to the poore his Iustice remayneth for euer and euer And those are he●r said to be weake feeble who do not confide and trust in their ovvne force nor glory in their owne strēgth The blind are those who truly belieue those things they see not especially touching the rewards of the Vertuous and punishmnents of the Wicked For vvho assuredly persuade themselues that the rewards of the Iust are most great and sempiternall and the punishments of the malignant wicked most rigorous and interminable these men do not lye groueling vpon the Earth neither do they much pryze any thing which ●s vnder the Moone but there their Harts are fixed where are true ioyes To conclude those men are happily lame and may most hopefully aspire to the Supper of our Lord vvhose right foote is much lōger then the least that is whose affections towards God and euerlasting Beatitude are far greater then their sinister affections and desires tovva●ds their ovvne flesh and temporall goods or Pleasures But let vs heare the Sentence of the great Maister of the Howse against those who inconsiderarly foolishly contemned his Supper Thus then he sayth I say vnto you that none of those men that were inuited shall tast of my Supper For our Lord vvell knoweth that it shall fall out vvithin a short tyme that those who were inuited and contemned and sleighted future goods as vayne their soules euen cleauing and fastened to present Benefits shall after the dissolution of their Body and after their departure from all vvorldly matters euen hunger after that Supper through an incredible desire For as the Prophet Dauid speaketh Psal 58. they will returne at Euening and they shall suffer f●mine euen as dogs and shall comp●sse the Citty Then at the Euening the day of this present life being ended they shall returne and acknovvledge their folly vvhen their repentance shal be vnprofitable and they shall suffer hunger like rauenous dogs and they shall incompasse the Citty of our Lord if perchance they may be suffered but to feed only vpon the Crums of that supper But that Sentence stands vnalterable and irreuocable None of th●se men shall tast of my Supper O Christian Soule that thou didest but know what it is to say Thou shalt not tast of my Supper Or that thou couldst possibly conceaue how great the hunger of reprobate sinners shal be and of how sweet a meate they shal be for euer depriued and what they would giue that they might but tast of that vvhich they shall couet most ardently But they shall gaine nothing though they had the vvhole world at their command and though they were ready to renounce and disclaime from it with all promptitude of mind Now then since these things are thus let vs returne from our sins whyle we haue tyme whyle the day lasteth and while our Pennance and Repentance is fruitfull and profitable Now let vs hunger after that most sweet Supper let vs suff●r famine for it not as vncleane and greedy doggs who in eating thinke nothing but of the pleasure of their tast and belly But as men indued with Reason let vs hunger after the meate of Eternall L●fe the Bread of Angells yea that hidden Manna which no man knoweth but he that receaueth and which God himselfe enioyeth from all and for all Eternity By this meanes we shall so liue in this our banishment as that we shall not loue the same but shall most earnestly couet and euen breath after our Heauenly Country to the which after we are once arriued we shall haue no need to compasse about the Citty but we may enter by the open Gate and being freely admitted to the Supper of our Lord we may feed and satiate our selfs vpon most pleasing meate and drinke that is vpon the Bread of lyfe and Water of Wisdome Of the Mariage and of the Wise and Foolish Virgins CHAP. VI. THe last Parable is that which resembles the felicity of the Saints to a Kingly mariage to the which are inuited ten Virgins of which number fiue were foolish and fiue prudent And first is to be explicated what the Bridgrome is what the Bride or Spouse Next is to be shewed how great a Good is intimated by the name of the Mariage Lastly what is required that we may be able to come to so infinite and inestimable a Good And first it is not be doubted but that the Bridegrome here is Christ. For this S. ●ohn Baptist in expresse words affirmeth when he sayth He that hath the Bride is the Bridegrome But the friend of the Bridegrome that standeth and heareth him reioyceth with ioy for the voyce of the Bridegrome Ioan. 3. The same doth our Lord himselfe insinuate in the Parable of the King who made a Mariage for his Sonne And the same a●so the Apostle most euidently confirmeth when he said to the Corinthians 2. Cor. 11. I haue despous●d you to one Man to present you a chast Virgin to Christ. To be short S. Iohn in his Apocalyps signifieth the same thus saying cap. 19 Let vs be glad and reioyce and giue Glory vnto him because the Mariage of the Lambe is come and the Bride hath prepared herselfe And againe Blessed are they who are called to the supper of the Mariage of the Lambe Now concerning the Bride or Spouse it is certaine that by her is meant the Church For the Apostle in the Epist e to the Ephesians cap. 5. euidently sayth As the Church is subiect to Christ so also Women to their Husbands in all things Husbands loue your wyues as Christ also loued he Church and deliuered himselfe for it And after againe For this cause shall man leaue Father and Mother and shall cleaue vnto his Wyfe and they shal be two in one flesh This is a great Sacrament but I speake in Christ and in the Church But a●though the Church be the Spouse of Christ and the faithfull are said to be Sonnes of the Church because the Church after a certaine miner by the Sacramēt of Baptisme doth beget them to Christ neuerthelesse because the Church is nothing els but the company of the fa●thfull therefore all faithfull Soules are so many particular Spouses as the Church it selfe is the Vniuersall Spouse For she doth not vntruly thus celebrate the dignity of Virgins Veni Sponsa Christi c. Come thou spouse of Christ receaue the Crowne which our Lord hath prepared for thee for all Eternity And although the Holy Virgins after a peculiar manner are called the Spouses of Christ beca●se they refused Carnall Wedlocke that they might spiritually espouse themselues on y vnto Christ Neuerthelesse other Christian soules are the spouses of Christ since they being as it were betrothed to him by Fayth and vnited by Charity do earnestly thirst after a spirituall Consummation in the Kingdome of Heauen Now if one could comprehend or but worthi●y imagine hovv great a good it is for a

they should euen anker their hope and confidence vpon Gods good Prouidence becau e sayth he our Heauenly Father doth nourish the litle B●rds which do neither sow nor gather and cloatheth the lyllyes of the fie d which neither labour nor spinne Therefore much more will he prouide for his owne Sonnes for whom he hath reserued the kingdome of Heauen And yet notwithstanding all this there is so sma●l or els no confidence in God found in many Christians as that in their necessities they rather flie for their sanctuary to the fraudes and impostures of men or to diabolicall Arts then to God Therefore we may bouldly conclude that if such men do not hope for these things from God which God affordeth euen to the Birds of the field and which himselfe promiseth to giue to those who place their trust and Hope in him that then all these men haue not that Hope which is peculiar to the sonnes of God and which all such ought to haue who hope from God to be partakers of the kingdome of Heauen And hence it commeth that seeing no man without an inexpugnable and liuely Hope which is a part of the gate of this supernall House can obtayne his saluation that therefore they are not many who are saued But there are yet remayning some greater straytes in the Vertue of Hope For Christian Hope commandeth to sl●ight or rather contemne things present which are seene to Hope for things future which are not seene For example it commandeth to distribute a mans substance to the Poore to the end that it being mu●tiplied may be restored to the giuer in Heauen where no man hath beene who could see or thincke what are those goods which shal be restored to vs in Heauen if so we sow and di●perse our goods here vpon earth We see that a Countrey Plowman is easely persuaded that in sowing of wheate it multiplieth vpon the earth And of this the vse and obseruation of many yeares hath warranted the truth to wit that what is sowed with labour is reaped with comfort But that riches distributed among the poore should be gathered and reaped with great multip●ication therof in Heauen no experience hath yet taught vs. Therefore it seemeth a difficult and harsh course to relinquish things present which are seene and to hope for things future which are not seene To conclude it is a great Argument that a firme and vnshaken Confidence in God is a most narrow and strai●e Gate in that we find in euery plac● almost such a multitude of miserable lamenting exclayming blaspheming and despayring Men. For God doth either take away the Miseries from those who do trust in him or at least giueth patience conioyned with so great consolation as that they may well say with the Apostle 2. Cor. 7. I am filled full with consolation I do exceedingly abound in ioy in all my tribulation Therefore that confused Multitude of disconsolate and bewayling Men in their Miseries is an euident argument and demonstration that as S. Basill writeth in Psal 45. there are many who haue in their mouth Deus refugium nostrum Virtus but most few who in their secret hart and mind do truly hope and trust in God Of Charity which is the third part of the Gate CHAP. VIII LEt vs come to Charity which is the Transome or highest stone of the Heauenly Gate Charity is the Queene of Vertues which on the one syde seemeth to be of a greater breadth and Latitude in that it extendeth it selfe to God to Angels to Men yea such as be vnknowne to vs or our Enemyes On the other syde it is made more narrow in regard of the incredible difficulty which doth accompany it in our passing through by it since not only in word and tongue but in worke and truth the Precepts therof are to be fulfilled For what doth this Queene impose by Command vpon her Seruants First she commandeth that we loue God with all our Hart with all our soule with all our strength Matth. 20. Luc. ●0 Certainly Man is brought into great straits when he prepares himselfe to the accomplishment hereof For what other thing is it to loue God withall our strength then to loue him with a true and supreme Loue That with our Harte and soule signifyeth that the Loue towards God shou●d be sincere not counterfayted not in word and Tongue but as S Iames sayth in worke and Verity That other with all our strength with all our forces as another Euangelist hath sheweth that our Loue of God ought to be most intense and great Therefore the force of this Precept is that we loue God with a true and chiefe loue and that by no ballancing therof we either prefer or equall any thing before or with him but that all things be cast backe and set in a lower degree in respect of our Loue to him So as a Christian man o●ght to be prepared with he Patriarch Abraham if so it conduceth to the glory of God not to spare the life of his ow●e and only b●gotten and most louing Child Neyther is this onely exacted but man is obliged to hate as our Lord commaundeth Luc. 14. Father Mother VVife Children Brothers Sisters yea also his owne Soule and to renoūce disclayme from all things which he possesseth that is he ought to be ready with that promptitude of mind to be depriued of all his kinred his owne life all his wealth and dignity with the which promptitude he should be depriued of them if so he truly and from his hart did ●ate all these things Doubtlesly these are great straits and who is prepared and ready to penetrate and passe through them And how more easely can we fynd Men and those not few who are pressed and as it vvere ready charged to abandon and renounce euen God himselfe and all his Promises rather then riches and temporall Honours much lesse their owne life and the life of their Children Witnes hereof is S. Cyprian in Tract de lapsis who writeth that euen in the primitiue Church at what tyme the heate of Charity was more boyling in Mens breasts then in these dayes it is for a small number of Martyrs very many were forsakers of the Christian sayth who preferred their temporall states much more their liues before their Charity and Loue of God The same Point is in like sort testified by Eusebius in hist. Eccl. l. 8 c. 2. Now what shall we speake of Charity towards a Mans neighbour What doth Charity prescribe to performe to our Neighbour It teacheth that we must loue him as well as we loue our selues And what proceeding in matters we do expect from him the same we should practise towards him Who is he if he much labour vvith pouerty but that he vvisheth part of the superfluities of rich men might be giuen to him And yet it is no sufficient excuse for the rich-man to say that he taketh money vp at rent or that he hath lately bought a