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	sister_n	wife_n	57,154	5	9.8443	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04629	The court of conscience: or, Iosephs brethrens iudgement barre. By Thomas Barnes	Barnes, Thomas, Minister of St. Margaret's, New Fish Street, London.	1623 (1623)	STC 1475; ESTC S114798	47,631	166

That by how much the stronger the bondes be By offering wrong to breake the bonds of vnion is an aggrauation of the hearts horrour whereby men are tyed to one another by so much the sorer the torment is like to be in the conscience for the wrongs they offer to one another It was the breach of the bond of brother-hood that no doubt encreased the horror of these brethren in this their distresse doth not their speech bewray as much We are verily guilty concerning OVR BROTHER this same BROTHER stucke much in their stomacke It was the wronging of his Father his louing Father who had giuen him his patrimonie affected him deerely showne kindnesse to him continually which made the inward gripes the stronger and the outward cries the louder of the yong prodigall e Luke 15.18.21 It was the betraying of his Master his kinde Master who had called him to an Apostleship betrusted him with the Stewardship whom he was so bound vnto that if neede had required he should rather haue beene prodigall of his owne blood for his sake then haue betrayed his innocent blood that encreased the horrour the heart-smart of Iudas f Math. 27.3 It was no doubt the spoiling of the life the defiling of the wife of his Seruant his trusty and faithfull seruant Vriah who lay watching and warring in the open fields for Dauids sake whom Dauid was beholding vnto for his loue and seruice that did augment the trouble of Dauids conscience when the Lord in mercy awaked him g 2. Sam. 12.13 Psal 51. Did you neuer reade nor heare of Nero how that the murther of his mother whom nature bound him to and the slaughter of his kindred whom the same bond tyed him to did so vexe and torment him that neither day nor night could hee be quiet but still he thought his mothers ghost did appeare vnto him and the furies of hell were ready at hand to torment him h Sueton. in vit Neronis c. 34. 35. The like is storied of Alexander who hauing slaine a deere friend of his named Clytus who had in loue showne his readinesse to haue died for Alexander i Curt. lib. 8. p. 119. si moriendum est pro te Clytus est primus was so terrified in his minde that hee would haue killed himselfe with that weapon wherewith hee slew Clytus if his guard had not preuented him he lay groueling vpon the earth filled the whole court with miserable howling and out-cries asked those that stood by him whither they could suffer such a wretch as himselfe was to liue cloistered vp himselfe in his tent and would haue pined himselfe to death if his seruants had not by strong hand compelled him to take meate still this being his pittifull song k Et ego seruatorum meorum latro reuertar in patriam Curt. lib. citat pag. 120. 121. 122. I shall returne into my owne countrey a murtherer of my SAVERS my Sauers this aggrauated his horror this questionlesse added to his terrour that hee should so wrong one that had rather beene his sauer then his enemie whose loue hee was bound as the light of nature taught him to haue rewarded in a better kinde Thus we see the truth of the point how that the strength of bonds to tie vs to one another doth encrease the perplexitie of the conscience for those iniuries we doe or shall offer to one another Vse Heare this all you whom no bonds no not of nature of blood it selfe can keepe within the compasse of loue of equitie whose hearts are malignant whose tongues are virulent whose courses are violent against your owne kinred the father rising vp against the sonne the sonne against the father the mother against the daughter the daughter against the mother husband against wife wife against husband brother against brother sister against sister a mans enemies being not onely of his owne house but also of his owne blood Heare you I say this word of the Lord take it in by the eare and apply it to the heart Poore wretches what wrong doe you offer your owne consciences you pile vp horror for them you treasure vp terror against them The stronger the knots be to binde you to vnity the sorer shall your anguish be for your fruits of enmitie Achitophel stood but in a ciuill relation to Dauid as a subiect to his Prince yet hee was terrified for giuing euill counsell against him l 2. Sam. 17.23 They Iaylor but in a domesticall relation to Paul and Silas as a Iaylor to his prisoners yet hee was affrighted for laying bolts vpon them m Act. 16.24.30 And doe you thinke that you may offer vnnaturall violence to those betwixt whom and you there is naturall reference and your consciences will neuer accuse you as sure as can be you are deceiued Let but brethren in the same Ecclesiasticall function fellow Magistrates in the same temporall vocation fellow seruants in the same family fellow neighbours in the same countrey offer wrong to one another I cannot warrant THEM securitie from stings of conscience But to deale cruelly with thine owne yoake-fellow to hate to reuile to abuse thy parents whom thou oughtest to loue honour and obey to be with out naturall affection to thine owne children who are thine owne bowels to deale doggedly with thy neere kinred and vnkindly with those of whose kindnesse thou hast so bountifully tasted is a thing so horrible so iniurious that I dare warrant thee will cost stings intollerable yea without repentance wounds of conscience incurable For if it be n Illa est vera innocentia quae nec inimiconocet August in Psal true innocencie not to hurt a deadly foe then it must needs be iniurie in graine to wrong a deere friend and the greatest sinnes must haue the greatest punishments of which punishments torture of conscience is one yea the greatest in this life if it produceth despaire as it many times doth If therefore it bee thy hap to heare or reade this who art at enmity with those to whom thou art tyed by the bonds of nature or kindnesse let mee entreate this at thy hands that thou wouldest labour with the serious meditation of this vpon thine inordinate and violent affections that it may cause thee to relent for thy former enmitie and breake in sunder those barres of contention whereby thy heart hath beene bolted vp against thy brother so long a time Doct. 6 That Retaliation is Gods Law The fourth point followeth That the Lord requites like for like to the wrong doer Iust as these brethren had dealt with Ioseph so so in their owne apprehension at least are they dealt withall themselues Therefore is this distresse come vpon vs. As we sowed so we reape as we measured so is it measured to vs againe We looked vpon Iosephs distresse this man lookes vpon our wee would not heare our brother speaking for himselfe this man now will not heare vs we carryed home

these brethren to bring in this accusation against themselues in these termes Come brethren come The paraphrase why stand we pausing with our selues what this hard-ship meaneth whence it commeth Wee euen wee are most certainly without any dissembling or flattery guiltie of offering great wrong to our owne brother the sonne of our aged father wee cast him into the pit we sold him into the hands of Barbarous Merchants wee looked vpon him and laughed at him when wee saw the dreamer in perplexitie he entreated vs by the bond of fraternitie with teares to spare him not to deale so hardly with him and we stopt our eares against his cry we regarded not his request would show no kindnesse to him haue no compassion on him therefore are we brought into this misery Now loe we we are paide home to the full we are recompenced like for like This gouernour of the land lookes vpon the anguish of our soule we entreate him he will not vouchsafe to heare vs nor beleeue vs. This is the summe heere is the sence The conclusions follow and are fiue 1. Confession of sinne must bee ingenuous 2. Conscience keepes a true register 3. By how much neerer bonds we are tyed to one another by so much sorer torment are we like to feele in our consciences for the wrongs we doe them 4. God requites like for like to the wrong doer 5. They that are pittilesse to their brethren in the time of their distresse shall finde others pittilesse to themselues in their distresse Doct. 3 To begin with the first In the confessing of faults we must be ingenuous Confession of sinnes must be ingenuous that is we must deale truly without hypocrisie throughly without secrecy or hiding any of our euils so dealt these brethren of Ioseph heere charging themselues to be verily guiltie without fayning or doubting or laying the fault vpon one another and euery particular in the wrong doe they without hiding confesse and acknowledge as first how they had looked vpon and laughed at his distresse secondly how they had stopped their eares against his cry This ingenuity wee finde in Dauid who when he was found guilty by Nathans sermon he confessed his whole sinne I haue sinned against the Lord. 2. Sam. 12.13 Marke hee doth not say I haue committed adultery alone or I am guiltie of murther onely but he saith I haue sinned I am truly guiltie of all that thou hast charged mee withall Neither saith he I haue sinned against Bathsheba against Vriah onely but against the Lord as well as they Iust so deales he in confession after hee had sinned in numbring the people where he confesseth that he had not simply sinned but sinned greatly in that which hee had done b 2. Sam. 24.10 This is euident in Nehemiahs prayer c Nehem. 1.6 7. where making confession he doth not onely cōfesse his own sinnes but the sinnes of the people wherein hee acknowledged himselfe to haue a share neither doth he onely confesse their sinnes of commission in saying we haue dealt very corruptly against thee but also of omission saying we haue not kept the commandements nor the statutes nor the iudgements which thou commandest thy seruant Moses The very like we haue in Daniels prayer and confession We haue sinned and haue committed iniquitie and haue done wickedly and haue rebelled c. Neither haue we hearkened to thy seruants the Prophets which spake in thy name d Dan. 9.5 6. c. And the rather must wee deale thus ingenuously in the confession of sinne because we must forsake all sinne and sorrow for all sinne in good earnest now if all sinne must bee sorrowed for and that without all hypocrisie if all sinne must be abandoned and in good earnest abandoned then it must as generally as seriously bee confessed and acknowledged Vse 1 Doe not they then much transgresse this rule Reproofe who are so farre from confessing all their sinnes that they will confesse none of them like the proud Pharisee iustifying themselues when as Publicanes and harlots who amongst the Iewes were accounted commonly the worst of the people are like to enter into the kingdome of heauen as soone as they Doe not they also offend this rule who wil confesse some of their sinnes but not all of them if they be noted for swearing drunkennesse or some other profane acts they haue committed happily they will confesse them vnto God vnto men but for their more secret euils which man cannot directly charge them withall these they confesse not these they acknowledge not neither to God who is able to pardon them nor to men who are fit to pray for them to giue direction vnto them how to be freed from the same Against both these sorts I may vrge not onely the present example in my text for their reproofe but also the words of an holy father of the Church Aug. in lib. 50. hom 12. circa finem Tu fecisti tu reus es si autem dicas non ego fec● vbicunque verba excusa re volueris peccatum tuum manet in te c. Thou hast sinned thou art guiltie If therefore thou shalt say I HAVE NOT SINNED excuse those words how thou wilt thy sinne remaineth in thee of sinne thou art guiltie and not onely of that sinne which thou diddest lately commit wilt not confesse but also of pride because thou wilt not confesse And doth it indeede appeare by that father that not to confesse sinne is an addition to sinne an argument of pride and want of humilitie then thinke thou what little wrong I doe thee to reprooue thee who either scornest to confesse thy sinnes at all or refusest so ingenuously to open them all to the Lord as thou oughtest which tell mee thou wouldest obtaine pardon for all wouldest thou not thou wouldest not be condemned for any wouldest thou I tell thee except thou doest * A speech often vsed by S Augustine agnoscere God will not ignoscere without confession no remission For the acknowledging of our faults is the abolishing of our faults e Confessio enim peccatorum abolitio delictorum Chrysost in Gen. Hom. 19. Oh folly then that it is for thee whosoeuer thou beest to make thy soule lyable to confusion heereafter for want of a sincere and ingenuous confession of thy sinnes in this life I would I could perswade thee to the contrary oh that the Lord would be pleased to make me an instrument of teaching thee better wisedome Exhortation Vse 2 Get thee I pray thee get thee into some secret place sift the corners of thy soule deale ingenuously and plainly with the Lord thinke it not enough to confesse some of thy sinnes but all of them not onely the lesse but also the greater and the lesse as well as the greater bring before him all the circumstances the manner how the time when the occasions whereon the meanes by which the mercies against which thou