Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	daughter_n	husband_n	sister_n	63,589	5	12.8150	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17936	Tentations their nature, danger, cure. By Richard Capel. Sometimes fellow of Magdalen Colledge in Oxford. To which is added a briefe dispute, as touching restitution in the case of usury.; Tentations. Part 1-2	Capel, Richard, 1586-1656.; Sibbes, Richard, 1577-1635.	1633 (1633)	STC 4595; ESTC S119212	168,622	502

themselves away not to bee within as it were when Satan comes to call in for all the helpe they can to put the matter into Gods hands to weaken the corruption to breake the blow of the tentation or else mightily to strengthen us as knowing that such walke in the midst of dangers and by care and feare and other meanes it is brought to passe that such as have most inclination to uncleannesse prove the chastest of all That is not properly chastity when a man hath no minde at all but frigidity If but a little by reason of his temper he may thanke his body but when a man feeles raging lusts and yet by resisting by chastising his body by praying fasting by following God in the use of his remedies by begging chastity from heaven gets power and strength that is the chast man There is no lust so hotte and violent but Gods medicines being rightly applied will coole and heale And now for such as are not very violent that way by reason of education being ever kept under the wing or of complexion or because as yet by the providence of God have not beene much tempted such are apt to fall because they doe not suspect themselves care not to goe armed because they dreame of little or no danger now here Satan hath great advantage for bee the inclination this way with the least yet if wee beare our selves bold and Satan bee let to have his way he will make a mountaine of a mole-hill and bring men to a miserable passe with scalding affections let him the Devill have leave to blow the fire and then in respect of this sin the most naturally chast men in the world shall have cause enough to crie out O wretched man that I am Such then as 〈◊〉 no great matter this way must yet be wise and keepe watch and ward not thrust themselves upon the Devils dangers least they smart for it 4 Both old and young single and married more or lesse addicted to these passions All I say all are to see that they take these caveats 1 Religious people must take heed one of another Many when they meet thinke no hurt when they come nigh one another but are the worse one for another ere they part it is no hard matter for Sathan to turne religious affections into carnall we see in the Elements that are Symbolicall and agree in one quality the transmutation is easie as of water into aire because both agree in moisture so here because some men and some women beare a deere affection and love one to another there lyes danger lest Satan cause it to degenerate into fleshly lust This caveat is in Paul Rebuke the younger women as Sisters with all purity 1 Tim. 5. 2. So that a mortified Timothy had need see to it that when hee is to rebuke young godly women he doe it not with some onely but with all purity and chastity for feare of the worst 2. Care must be had of such as are our kindred in the flesh the sin is incest and being great our Originall sin when once the vaile of modestie is downe and the wall that nature makes broken then I say our corrupt flesh growes even mad after this sin as in Amnon with Thamar The change is easie from naturall love to carnall Againe such as are neere in bloud thinke they may make bold one with another and many times feare nothing till they are caught ere they once dreame of it and then the world takes no notice to see men and women who are of alliance any thing neere to toy and sport one with another to bee together and alone too which proves but a cloake for most abhominable incest I could therefore desire such to see to themselvs and beware of the least motions and occasions of this foule vice The like for affinity I propose it to men not to come to neere the daughters of their wives by a former husband nor the sisters of their wives nor women to be too bold with the sons of their husbands by a former wife nor with the brothers of their husbands least too much of the affection hee beares to his wife fals on his wives sister Satan can turne hands here ere wee thinke of it and make carnall lust out of that love which we beare to our wives kindred Ad but this that the daughter or sister of the wife carries many times the proportion of the wife and out of that the divell can suck much poyson to draw the man to dote on the sister or daughter of his wife as on his wives picture till it goe so far that all is too little for the sister nothing but bitternesse left for the wife and what tentations of uxoricide and the like Satan can destill out of these base and monstrous births I leave it to others to judge 3. Great heed is to be taken of such as are under our power as of man-servants and maid-servants and the rather if they be comely they are in our way every day come neere our persons and Satan useth to tempt on both sides the hedge if hee can See this in Iosephs Mistris hee was a servant in the house gave her no occasion onely she let her eyes fix on his person he being a very proper young man and a little and a little she was overtaken and went so far that no bonds of modesty could hold her in and when Ioseph had got off from her the Text saith he came no more where shee was The occasion must be put a way in al these tentations what ever we doe Many think they must get the conquest and yet keepe the occasions by them still No Iosephs mistris was to put away Ioseph had he beene a better man a better servant than he was Satan coozens us out of all cry in this when he beares us in hand that it is no conquest except we do beat away the tentation and yet keep the occasion by us for he knowes that ordinarily we neither can nor shall get the victory except we do put away the occasions from us when it is such a thing or such a person as may lawfully be removed God will not remove the tentation except we doe remove the occasion to pray that it may away and yet keepe Ioseph with us is all one as though we should hold our finger in the fire and pray to God it should not burne It is not enough to say that the fault is not in Ioseph hee doth not entice for if Satan and corruption entice the mistris to Ioseph by the eye Ioseph must bee put out of sight and Ioseph if possibly and lawfully hee may must remove himselfe too else in ordinary course the cure will not be done and when we have another and the fire take there too that person must bee done away also and so on till at last the conflict will cease and the victory will come it is not enough when

a vow The Schooles teach us that two things are of the very Essence of a vow 1. A promise 2. An obligation and binding of a mans selfe and thus we see hee that breakes his vow violates two things 1. His duty 2. His fidelity hee deales undutifully and unfaithfully with God and from this it is that breach of a solemne vow doth so bite the conscience because we doe not onely faile but which goes nearer forfeit our fidelity A double bond is broken and a double blow is given to the conscience and the minde is made to be full of trouble and now because there breeds such a stirre in the conscience of a man when once hee hath broken his vow therefore I would wish that men would bee but sparing in making of vowes there is use and place for vowes and great good they doe but it is a duty ●●●●er for a strong Christian than for every young beginner It is strange to see how Satan doth push on every boy and girle on any occasion to runne into a corner and there to make vowes it showes that the duty is not so spiritual for a man to tye himselfe to do that he should doe without any such obligation in that we find our selves too too forward to run into vowes whereas to comfortable duties we are unwilling enough God loves a willing people and wee should serve him with a free spirit and vowes which are as shackles are not to bee used but in some cases of some necessity when otherwise we cannot hold our selves to some particulars in the worship of God or in our daily life and his opinion is not sound as I thinke who saith that a worke done with a vow is more laudable and acceptable than the same worke and duty done without a vow A vow broken doth punish the heart of a Godly man extreamly no man can say how much but they who have felt the smart of it and when rash vowes are made Satan was never so earnest to move us to make thē but he doth as much to make us breake them and then thou art a child of God and a breaker of vowes Aw●v man never once goe about to thinke that there is any favour for thee in heaven My advice is then First that wee bee sparing in vowing sith we breake many and keepe few Doctor Stanpicius saith Luther was wont to say I have vowed to GOD above a thousand times that I would become a better man but I never performed that which I vowed hereafter I wil make no such vow for I have now learned by experience that I am not able to performe it This is too much to say one will never vow again who can say what need one may have what good a vow may doe one I rather follow him who wils us to vow but for a time as a man who hath beene overtaken with drinke in such and such places company or so may doe well to tye himselfe by a vow not to come where they are for a Moneth or so and then see what he can doe whether he can forbeare without a vow and if hee can that is taken best at the hands of GOD but if we finde some relique of the humor still then vow for a Moneth more and so at length by times the conquest will be had to bind our selves by perpetuall vowes is not so convenient because our nature is even made to break those bonds that wee doe binde our selves with for continuance and our mouthes will water our flesh will itch the more to breake them wherefore I have held it an high point of wisdome first to vow no oftner than needs must and then to doe it but for a short period of time whether wee doe it oftner or seldomer for a longer or a shorter space to doe all by the grace of God and never once thinke to make or to keepe our vow so made but by and through the onely and the speciall hand of God his strength must doe it and therefore a vow made without prayer is never kept Secondly but to provide for the worst make the case that we have broken our vowes yet wee must not spend our spirits too much with hellish melancholy so we shall carry an hell in our consciences our tormenting our selves with extremities of legall sorrowes will doe us no good nor God no pleasure we may hurt our selves by it and that is all the good which comes of punishing our selves over and above The way is to returne to the Lord with all speed and to bring us to God wee must know that it is no such sinne as bad as it is but that we may be Gods servants for all that for hardly was there over a more godly man than Iacob and hee wee know vowed a vow and it was to make that stone to be GODS Chappell and hee being now but a poore man doth promise that in case God would give him but bread to eate and cloathes to put on that God should bee his God and have the tenth of all but wee finde that God did not onely give him necessaries but abundances hee came over with his staffe but he returned with two armies and now being made rich we finde no great remembrance of nor haste to performe his vow One would thinke if ever man were bound to bee as good as his vow it was Iacob yet we find he did nothing in it for a great time but lingred as though he had no care of his promise made to God for wee read Gen. 31. 13. some twenty yeeres after the making of that his vow God was faine by an Angell to pluck him by the eare to give him an Item in plaine words saying I am the God of Bethell where thou annointedst the pillar and where thou vowedst a vow now arise get thee out from this land and returne unto the land of thy kindred One would thinke here were plaine English and round dealing enough and yet for all this Iacob is slow and makes no speed to hie him up to Bethel View the particulars 1. I am the God of Bethel 2. Where thou annointedst the Pillar 3. Where thou vowedst a vow unto me all are as so many instances to put him in minde of his promise and vow made to God that he might now arise at last and be as good as his word to God yet for all this Iacob lies behinde delayes the performance of his vow which sloth and sin of his God did punish First by Esaus lying in waite for him Secondly by having his onely daughter deflowred Thirdly by the rage and murther committed by his sonnes upon which horrible and hypocriticall Massacre the good old man cried out that they had made him stinke and that now the next would be that the Nations would unite and destroy him and his house Now the Lord tooke him when his heart was downe