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	sister_n	13,459	5	11.1008	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01202	An introduction to a deuoute life composed in Frenche by the R. Father in God Francis Sales, Bishop of Geneua. And translated into Englisg [sic], by I.Y.; Introduction à la vie dévote. English	Francis, de Sales, Saint, 1567-1622.; Yakesley, John.; Tauler, Johannes, ca. 1300-1361. Colloquium theologi et mendici. English.	1613 (1613)	STC 11316.5; ESTC S105599	212,387	622

iust condescendence doth lead vs therunto 2. I receaued great comfort in hart to read in the life of blessed Charles Boro maeus the holy bishop of millan that he cōdiscended vnto the Suissers in certain things in which otherwise he was very seuere and that the blessed Ignatius de Loyola being desired to play accepted of it S. Elizabeth of Hungarie was wonte to sporte her self and be presente at assemblies of passetime without hurte of her deuotion which was so deeply rooted in her soule that as the rockes about the lake of Rietta do increase by the washing and beating of the waues so her deuotion increased among the pōpes vanities of the court wher vnto her high estate exposed her These were great fires and of such propertie as to increase with the wind wher as litle flames be soone blowne out yf we carie them not couered To be faithful and constant in great and small occasions CHAPTER 34. 1. THE sacred spouse in the canticles sayth that his espouse had rauished his hart with one of her eyes and one haire of her head Among all the exteriour parts of mans bodie none is more noble for the artificiallnes of the making or the actiuitie then is the eye none more base then the haire The meaning then of the diuine spouse is to giue vs to vnderstād that he accepteth not onely the great works of deuout persons but euen the smallest and least and that to serue him well and according to his will is to take great care in greate and litle peeces of seruice in lowe and in loftie things and that equallie in both kinds we may as it were robbe him of his hart 2. Prepare thy self then my Philotheus to suffer manie great afflictions yea martyrdome it self for our Lord resolue thy self to giue vp vnto him all that which thou esteemest most pretious whensoeuer it pleaseth him to demaund it father mother husband wife brother sister childrē thine owne eyes and thy life too thy hart must be readie to yeld him vp all these things at a beck But as long as his diuine prouidēce sendeth thee no afflictions so sensible and heauie that they require not thine eyes at least giue him thy haire I meane suffer meekly and louinglie litle iniuries smal offences pettie domages which daylie happē vnto thee For by such litle occasions employed for his loue thou shalt winne his hart whollie and make it thine owne The headach the tooth-ache the rheume a check of thy husbād or wife the breaking of a glasse losse of a paire of gloues of a iewell of a handkerchief a frumpe or mock patiently borne a litle violence offered to thy self in goinge to bedde soone and risinge earlie to serue God and communicate a litle shame sustained for doinge some actions of deuotion in publique To be brieffe any such slight occasions of patiēce sufferāce taken embraced for the loue of God do infinitly please his diuine goodnesse who for one glasse of water hath promised prepared heauen to his seruants And because these occasions offer thē selues euery momēt they are great instruments to heape vp spirituall treasures yf they be well imploied 3. When I read in the life of S. Catherin of Siena so manie raptes and eleuations of her spirit so many wise sayings and godly sermons made by her I nothing doubt but that with this faire eye of contemplation she rauished the hart of her heauenly spouse And I receaue no lesse cōfort when I find her in her fathers kitchin making the fire turning the spitt dressing meat kneading bread doinge all the low baser offices of the house with a courage full of louing delight in her God And I esteeme no lesse the lowlie meditatiōs which she made in the midst of thesabiect offices thē the extasies and heauēlie visions which she had so oftē which peraduenture were giuen vnto her onely for recōpence of this humilitie abiection As for her meditatiōs they were such as folowe when she prepared meat for her father she imagined that she prepared it for our Lord like another martha and that her mother was in place of our blessed Ladie and her brethrē in steed of the holie Apostles in this sort encouraging her mind to serue all the court of heauen and imploying her self most delightfully in such humiliatiōs because she knew it was Gods will I haue set downe this example my Philotheus that thou mayst knowe of what importance it is to direct well all thy actions be they neuer so base to the seruice of his diuine maiestie 4. Therfore my counsell is that thou imitate that courageous womā whome the wise king Salomon so highlie commendeth she sett her hands as he sayth to great importāt magnificēt things and yet disdained not to lay hold on the spindle and rock Put thou thy hāds to great things exercising thy self in prayer meditatiō in frequenting the Sacramēts to engēder the loue of God in thy neighbours to stirre vp good inspirations in their soules and in a word to do great excellēt good works according to thy callinge forgette not for all that the rock and spindle that is the practize of lowlie actions and humble virtues which like small flowers growe at the foote of the crosse as to serue the poore visit the sick to haue care of thy family with the works belonging therunto to vse all profitable diligence to auoide idlenes and amidst all these actions enterlace such deuout considerations as S. Catherin of Siena did in her mortifications 5. Great occasions of seruing God present themselues but seldome lesser occasions offer them selues euerie daye and he that shal be trusty in small matters sayth our Saueour shal be established ouer great things Doe euerie thing then on the name of God and euery thing wil be well done whether thou eatest or drinckest sleepest or wakest be it in recreation or businesse so that thou handle thy matters well and hauing always an eye to Gods pleasure and will thou shalt profit much before God dooing all these thinges because that Gods will is that thou doe them That we must keep our soule iust and reasonable in all her actions CHAPTER 35. 1. VVE are not men but through the vse of reason and yet is it a rate thing to find men that are reasonnable indeed for commonlie self loue maketh vs swarue from reason conducting vs vnawares and almost without our knowledge or feeling to a thousand sort of smal yet dangerous vniust and vnreasonable actiōs which like the litle foxes in the Canticles roote vp the fruictfull vines for because they are litle mē take no great heed of them and because they are many in number they lett not to doe harme enough 2. These things which now I wil reken are they not vniust against true reason we accuse our neighbours vpon euerie light occasion and excuse our selues in all things wee would sell verie deer buy verie cheape we

applieth our goods substance to the loue seruice of almightie God These be the three branches of the spirituall crosse which euerie man must beare all three grounded vpō the fourth vnderbraunche which is humilitie I will not say anie thing of these three virtues as they are vowed solemnelie for so they appertaine onelie to religious persons nor as they are professed by a simple vowe for though alwayes a vowe giueth a peculiar valew and metit vnto all virtues yet for the purpose which heere we pretend it is not necessarie they should be vowed so that they be well obserued When they are vowed solemnelie they place a man in state of perfection but to come to perfection it self it sufficeth that they be well obserued for there is great difference betwixt the state of perfection perfectiō it self all bishops religious are in the state of perfection and yet all attaine not to perfection as we see but too too often Let vs endeuour then Philotheus to practise well these three virtues euerie one of vs according to our vocation for though they promote vs not to the state of perfection they will bring vs to perfection it self and we all haue obligation to practise these virtues though not all after one fashion 2. There are two sorts of obediēce the one necessarie the other voluntarie By necessarie obediēce thou must obey thy ecclesiasticall superiours as the Pope Archbishops Bishops Pastours and such as are their deputies thou must obey thy ciuil superiours to wit thy Prince and his magistrats which he hath established ouer thy countrie and finally thou must obey thy domesticall superiours father and mother maister and mistresse This obedience is called necessarie because no man can exempt him selfe from the debt and dutie of obeying the aforesayd superiours whome God hath placed in authoritie to command and gouerne eache one according to the charge appointed vnto him ouer vs. Doe then that which they commaund and that is necessarie obedience but to doe this more perfectly their counsailes also must be followed their inclinations and desires so farre as charitie and prudence will permitte thee Obey them when they command such things as are agreeable to thine owne will as to eat to recreate thy self for though it seeme no great virtue to obey in these occasions yet would it be a great vice to disobey in them Obey them when they command things that are indifferent in them selues or in thy iudgement as to weare this or that hab it to goe this way or that way to sing or to be silēt and it wil be verie commendable obedience Obey them when they command hard displeasaunt and vneasie things and it wil be perfect obedience 3. Obey I say sweetly without replie promptly without delaye cheerfullie without repining and aboue all obey louingly for loue of him who for our loue made him self obedient euen to the death of the crosse and who as S. Bernard sayth chose rather to lose his life then to lose obedience 4. To learne to obey easilie thy superiours accustome thy self to condescend and folow the will of thy equalls giuing place to their opinions when they are nor vicious or naughtie without all strife wrangling or contention accommodate thy self willingly to the desires of thy inferiours so farre as reason may permitte and neuer exercise any imperious commands ouer them so long as they be good and virtuous 5. It is a great deceit and errour in vs to imagin that we would obey more easilie if we were religious when we find our selues rebellious to such as God hath placed ouer vs. 6. We call that obedience voluntarie wher vnto we bind and oblige our selues by our owne choice and electiō and which is not imposed vpon vs by anie other Men choose not ordinarilie their prince their bishop their father or mother nor manie times men their wiues nor woemen their husbands but they choose their ghostlie father and spirituall directour Yf then thou choose by vow to obey as we sayd aboue that the holie mother Theresa besides her obedience solemnelie vowed to the superiour of her order bound her self by a simple vowe to obey father Gratian or if without a vowe thou dedicate thy self to the obedience of some guide and gouernour yet allways is this obedience termed voluntarie because it is grounded vpon our free will and depends vpon our owne election 7. We must obey all our superiours but euerie one in that in which he hath charge ouer vs as in that which belongeth to ciuil policie and publique affaires we must obey our prince our prelats in that which belongeth to ecclesiasticall matters our father our husband our maister in domestical businesse and our ghostlie father or spirituall directour in the peculiar guidance of our conscience and soule 8. Cause thy ghostlie father to order dispose and impose all the actions of pietie which thou shouldest exercise for so they wil be more excellent clothed with a double beautie and merit the one taken from them selues because they are good of their owne nature and substance the other taken frō thy obedience to thy directour in virtue wherof thou doest performe them Happie are the obedient for God will neuer suffer them to goe astraye Of the necessity of Chastitie CHAPTER 12. 1. CHastitie is the lillie of virtues it maketh mē equall to Angels Nothing is beautifull but by puritie and the puritie of men is chastitie Chastitie is called honestie and the profession therof honour it is named integritie and the contrarie therof corruption In few words chastitie hath this excellencie a part to be iointly the beautifull and louely virtue of soule and bodie 2. It is neuer lawfull to receaue any vnchast delight from our bodies in any sort whatsoeuer but onely in lawfull marriage for the sanctitie of that sacrement by iust recompence repaireth the losse we receaue in that kind of pleasure And yet euen in marriage the honestie of the intention must allways be kept that though there be some indecencie in the delight taken yet there be always puritie and cleannes in the intention and will that receaueth it The chast hart is like the mother-pearle which receaueth no drop of brackish water but onely the deaw that falleth from heauen and a chast hart admitteth no pleasure but onelie in marriage which is ordained from heauen Excepting onelie the lawfull delight of marriage it is not lawfull so much as in thought to entertaine voluntarilie and deliberatlie any voluptuous or carnall delight 3. The first degree of this virtue may be my Philotheus to take heed of intertaining any kind of pleasure that is prohibited or forbidden as all those are which are receaued out of marriage and those likewise which are taken in marriage but not according to the rule of marriage For the second degree refraine as much as is possible from all vnprofitable and superfluous delights although lawfull and permitted For the third degree fix not thy affection vpon

simple wishes if they be not too frequent doe no harme or hinderaunce 4. Desire not further crosses and afflictions but accordinge as thou haste founde thy selfe disposed and able to beare those which God allmightie hath allreadye sente thee If a lesse iniurie we can not endure without repininge were it not vayne and foolishe to desyre martyrdome About obiects imaginarye and such thinges as shal neuer come to passe our enemye moueth to greate and magnanimious desyres and all to the ende of euertinge vs from the consideration of thinges presente wherein how meane soeuer we mighte exercise our selues with greate profitte we imagine combatts with the terrible monsters of Afrique and in the meane tyme for wante of care and heede suffer our selues in effecte to be vanquishte and slayne by the poore snailes that lye in our waye 5. Seeke not after temptations for that were temeritye and rashnes but prepare thy harte to expecte thē courageously and to receaue them when God permittes them to come 6. Varietye of meates especiallie if the quantitie be greate doe allwayes ouercharge the stomacke yea if it be weakeouerthroweth it Ouercharge not thou thy soule with multitude of thoughts not worldly for these will be thy vtter ouerthrowe nor yet spirituall for they will molest thee 7. When the soule is purged discharged of her ill humours she feeleth in her self an earnest appetite of spirituall delights and like a hunger starned person setteth her desire vpon a thousand sorts of exercises of pietie of mortificatiō of penaunce of humilitie of charitie and prayer my Philotheus it is a good signe to haue so good an appetite but cōsider discreetly whether thou canst well disgest all that which thou desirest to eate Then take aduise of thy ghostly father which of all these many holy desires may presently be put in execution and make thy vttermost profit of them And that donne God wil giue thee other good desires which thou maist exequute in their time and season and so thou shalt not loose thy time in nourishing vnpossible and vn profitable desires 8. Yet my meaning is not that one should reiect all good desires whatsoeuer but that one should endeuour discreetly to produce and prosequute them euery one in their due order so that these good purposes which cannot presently haue their effect be as it were locked vp in a corner of our hart vntill the time come in which they may be brought to yssue and practize In the meane season while those desires expect their time procure to effectuat those which be alreadie ripe and in their season And this aduise is not onely true in spirituall desires but euen in wordly purposes in which likewise yf order be not kept they them selues can neuer liue in quiet and contentment Aduertisments for those which are maried CHAP. 37. 1. MARIAGE is a great Sacrament I say in Iesus-Christ and in his churche it is honourable to all amongst all and in all that is in all the partes and circumstances therof to all because euen the virgins them selues ought to reuerence it with humilitie amongst all because it is equallie holy in rich and in poore in all because the beginning the end and intention the commodities and profits the forme and matter of it all are holie Marriage is the nurserie of Christianitie which peopleth the earth with faithfull soules to accomplish the number of the elect in heauen so that the conuersation of all the rights and lawes of the holy estate of wedlock is most necessarie in the common wealth as the spring and fountaine of all these riuers 2. Would to God that his most deer Sonne were inuited to all marriages as he was to the marriage in Cana for then the pretious wine of blessing and consolation should neuer want and yf in ordinarie weddings we find but a litle of that sweet wine it is because Adonis is inuited to the wedding feast in steed of our Saueour and Venus in steed of our Ladie He that would haue his lambes faire and parti-coloured as Iacobs were must imitate his industrie and present parti-coloured roddes to the ewes when they assemble to conceiue and he that would enioy a happie successe of his marriage should always place before his eyes the sanctitie and excellence of this Sacrament But alas insteed of these ordinarilie we see arriue a thousand disorders in pastimes feastinge and vnseemly talking and therfore no meruaile yf the successe of their mariages be disordered 3. Therefore I exhort all those which are in the holie estate of wedlock that they loue one another with that mutual loue which the holy Ghost commendeth so much in the scripture It is not enough to say to married folk that they should loue one another with a naturall loue for so do the Turtle doues not with a humane loue for the verie painims haue wel practised that sort of loue but I say with the great Apostle You that are married loue your wiues as Iesus Christ loued his church and you wiues loue your housbands as the church loueth her Sauiour It was God that brought Eue to our first father Adam and gaue him her for his wife it is also the self same God who with his inuisible hand hath tied the knot of the holie band of your marriage and hath giuen you power one ouer the other why then should you not one cherish the other with a holy supernaturall and diuine loue 4. The first effect of this loue is the inseparable vnion of your harts Two peeces of firre tree glewed togeather cleaue so fast one to the other that you may sooner break the whole peece in any other place then in that part in which they were glued But God ioined man to woman in his owne bloud for which cause this vnion is so strong that rather the soule should forsake the bodie then the husband be separated from his wife and vnderstand this inseparable vnion which I speak of not onely of the bodie but principallie of the soule and sincere affection of the hart 5. The second effect of this loue is inuiolable loyaltie of the one partie to the other In old time men vsed to engraue their seales vpon the rings which they wore continuallie as the holie scripture it self doth testifie and from this custom of antiquitie may we drawe a fitt interpretation of the ceremonie which holie Church vseth in the Sacrament of marriage For the priest halowinge the wedding ringe and giuing it first to the man protesteth that this holy Sacrament so sealeth and closeth his hart that neuer after the name or loue of anie other woman may lawfullie enter into it so long as she liueth whome God hath giuen vnto him And the husband presently putteth the ring vpon his wiues finger that shee likewise may vnderstand that her hart is now sealed and shutt vp from loue or though of any other man so long as he liueth whome there our Saueour giueth vnto her 6. The third fruit of