Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	brother_n	father_n	sister_n	23,792	5	10.2345	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

preferres the Woman before Simon In these words read to vers 47. Secondly an Inference Wherefore I say unto thee c. vers 47. In the Preference there is First a Reprehension of Simon for his Defects and they were three-fold First ex defectu Civilitatis of the want of Civility in that he gave him No water for his Feet which was the use and custome of the Countrey Secondly Ex defectu charitatis of the want of Love and Charity Thou gavest me no kisse ver 45. this was wont to be given as a pledge of the guests welcome Thirdly Ex defectu Hilaritatis of the want of Hilarity and Chearefullnesse Mine head with oyle thou didst not annoynt vers 46. As was the use of those times to doe thereby to cheare up the spirits of their guests all these were failings against a good hospitable entertainment Secondly We have a Commendation of the Woman for her Respects and Performances which are laid downe Antithetically and by way of Opposition to the other Simon failed in not bringing water to wash Christs Feet this Defect she supplies with her Teares She hath washed my Feet with Teares and wiped them with the haires of her head vers 44. Simon failed in giving him no kisse this Defect she aboundantly supplies Since the time I came in she hath not ceased to kisse my Feet verse 45. Simon failed in that he annoynted not Christs head with oyle this Defect was supplied by this Penitent creature She hath annoynted my Feet with oyntment ver 46. And thus as they are laid downe by way of Opposition one to the other I shall crave leave to handle them First something in Generall would be noted from Simons failing in his entertainment viz. Doct. Circumstantiall omissions in the entertainment of our friends may forfeit much of our thanks Hence it is that true Hospitall Friends have bin carefull alwaies of a full supply I will content my selfe with two instances amongst many which might be brought One is that 2 King 4 8. 2 King 4.8 Where we find the Prophet Elisha to be invited by that noble Shunamite to her house to eat bread who after his first entertainment perceiving his occasions to call him to a frequent passage that way mooves her husband to build him a Chamber on the Wall apart least the tumult of her large Family might disturbe the quiet Meditations of the Prophet which accordingly is done Nor will she bring him to bare walls Verse 10. she furnisheth his lodging and sets ready for him a Bed a Table a Stoole and a Candlestick and other necessary Utensills fit for his entertainment This lodging Vers 11 This lodging the next time the Prophet comes by he gladly takes up and is so well pleased that he sends his servant Gehezi with a treatie of Retribution by way of thankfullnesse Behold thou hast bin carefull for us with all this care What is to be done for thee Wouldst thou be spoken for to the King or to the Captaine of the Host Vers 13 An ingenuous Disposition cannot receive Favours without thoughts of Retribution Probabile est aliquem suisse exconsanguineis Christi qui uxorem duxerit Iesus enim matri tanquam comes additur Cal. in Iob. 2.2 Non est nobis hoc loco quaerendum fueritne tanta sponsi tenuitas ut vini copiam convivis exhibere nequiverit vel usque adeo intemperanter initio biberint convivae c. Mascul in loc especially where is such a fullnesse The other instance I bring for the Confirmation of this truth delivered is that we read Iohn 2. At a marriage in Cana of Galilee whereunto Christ and his Disciples were invited whereat also was Mary the mother of Iesus and as it is very likely the Feast was made by some of her consanguinity It so happened that there was a Defect of Wine whither occasioned through the poverty of the couple married or the Intemperancie of the guests invited or by reason of the multitude who came uncalled is needlesse at this time for us to discusse Mary perceiving this want was much troubled thereat being moved saith Calvin as is likely with the disgrace or offence that might be taken by the Guests though it were but for the lacke of superfluity She tells Christ of this want who to manifest his glory especially and also to remoove offence turnes as much water into wine as would suffice one hundred and fifty folke had they bin but newly sat Largam vini copiam suppeditavit Christus nempe quae plus centum quinquaginta hominibus sufficeret ad hilare convivium c. Cal. in loc and that at a Feast Had Omissions of this nature and at such a time bin of small Consequence I cannot see why Mary needed so much to have perplexed her selfe All having well drunke before Nor our Saviour needed to have converted so much for had hee turned but one of those Vessells of Water into Wine it had beene a sufficient Proofe of his Power Vse 1 This should teach us not to sleight Ceremonies of Courtesie Though in themselves they be sleight and arbitrary yet the neglect of them may in some cases undergoe a dangerous construction That Passage we find in 1 of King 1.9 would not be forgotten Adonijah laying claime of Succession to the not yet vacant seat of his Father David and intending to under-worke Solomon He made a Feast for all the Kings sonnes and all the men of Iudah 1 King 19.10 the Kings Servants that were of his party But Nathan the Prophet and Benajah and the mighty men and Salomon his Brother saith the Text he called not We doe not read that he sent any threatning message to any of them only he invited them not to his Feast saith the Text with the rest of the Kings sonnes and servants that very omission was a menace and threatning and so apprehended by them Therefore Nathan takes speciall notice of it and acquaints King David with it He is gone this day Vers 25 26. and hath slaine Oxen and fat cattle and sheepe in aboundance and hath called all the Kings sonnes and Captaines of the Host and Abiathar the Priest and behold they eat and drink before him there is nothing vvanting for so royall an entertainment But me even me thy Servant and Zadock the Priest and Benajah the son of Iehojada and thy son Salomon hath he not called They could not but conclude that since they were not called as Guests they were counted as enemies Vers 24 And yet Absoloms perfidious dealing was worse then Adonijahs Omission that Story you have 2 Sam. 13.23 2 Sam. 13. A great Feast he makes for his Sheepe-shearers to which he invites the King his Father out of no other intent thinke some but that his Eyes should beare witnesse of that bloody execution which he intended upon his brother Ammon for that he had defiled his Sister Thamar as we read before in the Story David being

loth to be chargeable to that Sonne as one saith Divinely who yet cared not to overcharge his Fathers Stomack with a Feast of blood excuseth himselfe Ver. 25 26 27. Request is made in speciall for Ammon that he might goe unto the Feast which through Importunity it is obtained And now whilst Ammon is feasting in that house where Thamar is mourning for that folly which before she had committed and when his heart was merry with Wine Verse 28 29. he is suddainly upon a watch word given by Absolom to his servants strucke dead as if this execution had bin no lesse intended to his Soule than to his Bodie which though it were just with God yet by Absolom treacherously and bloodily committed and not out of any Care of Iustice but in a desire of Revenge If bare Omissions in entertainment of our Friends looseth much of our thanks what think you do such treacherous plots against those whom we invite to our Tables Vse 2 And to Reason from the Lesse to the greater If rituall Observances are requisite for the full welcome of Friends D. Hall B. of Exceter Cont. on this passage of Scripture thinke it not enough in entertaining your Saviour that you give him the Substance of good usage neglecting the Complements Simon you see here gave him both Meate and Wellcome yet the neglect of Washing Kissing and Annoynting is not well taken When we come to his House and to his Ordinances as to the Word Sacraments Prayer we make him good cheare he esteems himselfe then feasted but if we perform not these things vvith the decency of outward carriages we give him neither Water Kisse nor Oyle Believe it our best actions receive either life or bane from their Circumstances the Substance or matter of a vvorke may be good and yet the vvorke cannot be so called unlesse it be done modo forma Volvet is good Matter to make a Garment Timber good matter to build a House and yet the one may be so marred in the cutting and the other in the framing as that neither the one nor the other shall attaine the name of Good What is good in the Substance may be sin in the circumstance and for want of care about the Manner the best worke may be done thanklesly Now to the Particulars Thou gavest me no water for my Feet Text. Aquam pedibus Christi non dedit quod tamen suadebat publicus mos uti hodie convivis aquam dare manibus abluendis non habet superstitionem sed consuetudinem civilitatem laudabilem imo necessariam Aret. in loc Mirum ergo hominem al●as superstitiosum hanc civilit atē neglexisse Aret This is the first Defect in Simons entertainment he is twice twitted for it and it was against Civility The common use and custome of the Country required it from him as a common courtesie it was as ordinary to bring water for the Feet as it is with us to bring water for to wash the hands And how ever washing was superstitiously abused by the Pharisees wherein they were abundant as we find Math. 15.2 Mark 7.3 4. washing their Cups Basons Vessels and their dining beds which they used in stead of Tables as Drusius shews l. 2. c. 14 in which respect Simons Omission of this Ceremony is the more to be wondered at yet this Ceremony was so farre from Superstition as that it was both honest and necessary Gen. 18. 1 Tim. 5.10 First observe we Christianity is no enemy to courtesie The Scripture is a Schoole of good manners it checketh such as be rude and uncivill in their carriage Psal 129.8 2 Sam. 13.22 And requireth civill courtesie a● a Grace to our Profession Eph. 4.32 And hence are those many Precepts which we find of greeting and saluting one another Math. 10.12 Luk 10 1● 1 Thes 5.26 1 Pet. 5.14.2 Cor. 13.12 And such hath bin the Saints Practice Ruth 2.4 Rom. 16. 1 Cor. 16. c. And this is necessary for the maintaining of the bond of Christian Peace and Amity yea it availeth much for the nourishing and encreasing of the Communion of Saints and Society with Gods people whence it is that the Apostle takes such care that salutations and greetings be not forgotte● Rom. 16. Vse Such then as professe Religion should take heed how they shew themselves inhumane or hoggish unkind or churlish It is a blemish to your Professions As good Workes so good manners would doe well to attend your Faith for except Charity and Liberality Courtesie is most regarded of men it paies a great deale of debt and is never the poorer it satisfies every man and yet lessons not the stocke Small Ceremonious matters win great commendations for that they are in continuall use and note wheras other virtues are put to use but seldome in comparison If you observe it you shall find that few have risen to great and high preferments in this world who have not beene Courteous We use to stroake a Dogge upon the head that fawnes on us Absolom did steale away the hearts of his Fathers subjects by his courteous carriage 2 Sam. 15.5 though his courtesie was but a cover for his treachery like a Bullet spit out of the mouth of a Cannon he grazed low to mount the higher I know not why any one should say that Religion makes men rude or rusticall unlesse it be for this that some out of a fiery Zeale against Ceremonies in Religion hate likewise all Ceremony in civill conversation and will not endure so much by way of Salutation as God be with you or God blesse you Object 2 Joh. 10. Saint Iohn will not allow us to vouchsafe so much as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto some you 'l say But I must tell you Resp Saint Iohn forbiddeth not Courtesie and Civility which is due to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not unto their manners as Aristotle answered one who reprooved him for giving an almes to a lewd and wicked man but salute them not so familiarly as you do the Saints of God and Bretheren of Christ 2. We must consider what those were who Saint Iohn speakes namely Open and notorious adversaries of Christ If we know any to be such bid him not God speed Mareion asked S. Iohn if he did not know him in that he did not speake to him S. Iohn replied Euseb l 4 c. 14. l. 7. c. 3. Agnosco te primogenitum Satanae I know thee to be the first borne of Satan Nor would Dyonisius Bishop of Alexandria vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Samosatenus the Heretique Such as these are Salute not Secondly in that our Saviour blames him for not bringing water to wash withall though that Ceremony had beene and still was superstitiously abused by the Pharisees in their Lotions We may observe thus much Doct. Things in themselves lawfull superstitiously abused are not through such abuse made unlawfull to bee used Christ did utterly