Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	father_n	mother_n	sister_n	15,172	5	9.8017	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13263	The Athenian babler a sermon preached at St. Maries in Oxforde, the 9. of Iuly, 1626, being Act-Sunday / by Humphry Sydenham ...	Sydenham, Humphrey, 1591-1650?	1627 (1627)	STC 23561; ESTC S530	27,777	47

Alex lib. 3. Genalium Dierum Cap. 11. Surely the Almighty walketh in the height of Heauen and judgeth not Tush GOD careth not for those things Stoickes so deriued from Stoä where ZENO taught the Master of that Sect were of a more sowre and contracted brow their seuerity drew their name into a Prouerbe Stoicum supercilium grauitas Stoica their Precepts were for the most part but a Systeame of harsh and austeere paradoxes A wiseman is then blest Tull. 5. de Finibus 1. Academ when vnder the greatest torments Merellus liues not more happily then Regulus A wiseman is free from all passions Hee is a foole that doth commiserate his Friend in distresse Lypsius in manuduct ad St●●●am Phylesoph Mercy and Pitie are diseases of the minde and one with the species and perturbations of griefe Mentall sicknesses disturbe no wise mans health Hee can norther erre nor bee ignorant nor deceiue nor lye Hee is alone to bee reputed rich a Master of his owne libertie a King without sinne equall to GOD himselfe Hoc est summum bonum quod si occupas incipis Deorum socius esse non supplex it is SENECA'S Stoyicisme in his 31. Epistle In all Vertues they held a paritie Tull. 1. de not Deorum and so in Sinnes too Hee no more faultie that kills a Man then hee that cuts off a Dogs necke Touching GOD and the nature of him they strangely varyed Some thought him an immortall liuing Creature Tull. lib. 1. de nat Deorum a perfect rationall and a blessed others granted him a Beeing and Prouidence but this Prouidence they vassall to their Stoyicall fate Diogen Laert. in vita Zenō lib. 7 and make Gods gouernment not free and voluntary but necessitated and compelled Vt Deus ipse sati necessitate constrictus cum Coeli machina violenter ferretur so CALVIN In 17. cap. Act. Touching Man they taught that his chiefest Happinesse was placed in the Minds vertue which opinion though it shew faire and glorious In Locum tends but to this Quemvis mortalem faelicitatis suae artificem esse posse sayes BVLLINGER Euery man should bee the contriuer and squarer out of his owne Happinesse and thus weake man is hereby blowne vp with a proud confidence that being vertuous he should bee adorned with the spoyles of God Est aliquid quo sapiens antecedat Deum ille naturae beneficio non suo sapiens est I forbeare to translate the proud Blasphemy it is SENECA'S in his 53. Epistle But me thinkes this vaunting Stoicke might easily haue beene taken downe by his owne Principles for aske but any of them how long their soule shall enioy that supposed happinesse TVLLY makes answere for them 5. de Finibus Diù mansuros aiunt animos semper negant Like long-liued Crowes they last out some yeares after the bodies Death but by their owne confessions grow old continually and dye at last and then wherein may the Stoicke bragge more then the Epicure Laert. lib. de E. picue In this little They both held the Soule was of it selfe a body the Stoicke did extend it a little further and then obnoxious to corruption too And yet ANTIPATER and POSSIDONIVS chiefe members of that Sect sayd the Soule was a hot spirit for this made vs to moue and breath And all soules should endure till that heate were extinguisht CLEANTHES sayd Sextus Emper. Pyrron Hypol. cap 24. lib. 3. but CHRYSIPPVS onely wise-mens Thus some are as giddy in their opinions as sottish others as detestable as giddy one dotes on the world and would haue it to bee Animal rationale The vniuerse must haue a Soule that immortall and the parts thereof Animantium animae A second falls in loue with Vertues and would haue them to bee glorious liuing Creatures but this foole SENECA lashes with an O tristes ineptias ridiculae sunt in his 113. Epistle A third adores the Starres and would haue them nourisht the Sunne from the Sea the Moone from the lesser waters A fourth growes salacious and hot and would haue a communitie of Wiues to Wise men of Strumpets to the residue A fifth yet more diuelish will haue a libertie of Bed from the Father to the Daughter from the Mother to the Sonne from the Brother to the Sister and so backe againe and to make all compleatly heathenish and I tremble to breath it in a Pulpit A Sonne may participate of the body of his liue Mother and eate the flesh of his dead Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestabile Cryes SEXTVS EMPERICVS Zeno approbat quod apud nos Sodomitae in his 3. Booke Pyrroniarum Hypotyp●si●● Cap. 24. Thus with as much breuitie as I could I haue traced out the principall positions of these diuided Sects Worthy ones no doubt to bandy against the sacred Fundamentals of an Apostle yet if it now please you to follow them E stoä hortis in Synagogam From their Gallery and Garden where they taught into their Synagogue you shall ouertake them there all flocked together about S. PAVL Act. 17. v. 17. and as the Text describes it encountring him Heere is just matter for obseruation if not for wonder Epicures Stoickes men which jarre asmuch as any that beare the name of Philosophers can doe amongst themselues are ready neuerthelesse to meet in a tumult and joyne forces against an Apostle strange did wee not know that the wisedome of this world were enmitie against GOD and that CHRIST vnto the Jewes a stumbling Blocke 1. Cor. 1.23 vnto the Grecians foolishnesse What the ground was which should occasion this assault SAVGVSTINE coniectures to bee and it is not repugnant to the drift of the Text Quid faciat beatam vitam What might make a man most happie The Epicure hee answers Caluin in Locū Voluptas corporis the pleasure but with this limitation the honest pleasure of the body The Stoicke hee sayth Virtus The vertue of the mind August Tract de Epicur Stoicis cap 7. the Apostle replies Donum Dei it is the guift of GOD LYRA addes that from thence the sequele led them to the Resurrection Lyra in cap 17. Act. For the Epicures joy could last no longer then his subiect his blisse must dye with his body and the Stoickes foresaw not the Soules immortalitie and therefore could not promise euerlasting Happinesse But the Apostle hee preacheth a Resurection of body and soule and by that Eternall life Act 17.18 and so by consequence euerlasting Happinesse through CHRIST both of Soule and Body This seemes to haue been the subiect of their Dispute but their Arguments I can by no meanes collect Be like they were so silly that they were not thought worthy to bee enrolled amongst those more noble Acts of the Apostles onely their impudence that is so notorious that it may not bee omitted For on what side soeuer the victorie goes theirs is the tryumph the cry runnes

strict sentinell vpon it and as well direct as guard it Nature hath proportioned vs a double Eare and Eye to a single Tongue and Reason interprets instantly Wee should heare and see twice ere wee speake once And indeed our Tongues would follow our sence sayes Augustine and not our will Ad Fratres in Erem serm 2. and the Father puts the Foole handsomely vpon him Qui non priùs verbum ducit ad linguam rationis quàm educat ad linguam oris Let Reason saith the Sonne of Syrach goe before euery enterprize and counsaile to euery Action Ecclus 37.16 to euery vertuous action besides the latter of these the Philosopher allowes a double Aduerbe Scientèr Aristoil● Elluc lib. 3. Constantèr So that euery discreet designe must haue besides Reason Knowledge Counsaile Constancy Reason and Knowledge the pole and card to direct it Counsaile Constancie to steere and ballace it Hence it is that the tongue of a Wise man is in his heart Ecclus 21. and where the heart of a Foole is no ignorance so womanish but tels you So that the obseruation of S. Bernard comes seasonably heere Bernard vt sup Non personam tibi velim suspectam esse sed linguam praesertim in s●rn ocinatione communi In common talke wee are not to heed the person so much as the tongue for by the babling of that wee may roue at the weight or weaknesse of the Master for commonly hee that nothing but talkes talkes nothing nothing of bulke or substance shells onely and barkes of things without their pith or kernell To auoyd then this disease of Babling and profuse emptying of vaine words Marke 9. the Disciples were prescribed their Habete Sal in vobis Leuit 12.13 Colos 4.6 and Salt you know was commanded of old not only to Men but to Sacrifices and Words Ad Fratres in Erem serm 2. That to words not sauoured aright S. Augustine calls Sal infatuatum ad nullum condimentum it seasons nothing as it should doe euery thing relishes amisse it toucheth For the Babler doth not measure words by their weight but by their number neyther regards hee what he speakes but how much Thus whiles he labours to perswade the eare hee wounds it and to inuite his hearer he torments him In the Leuiticall Law the man that had Fluxum semims was vncleane And Gregorie turnes the Allegorie on the dispencers of holy Mysteries GODS Word is the Seed the Preacher the Sower of it August in Parab seminat or as The Father hath it on the Parable Cophinus seminantis the Seedesmans basket If hee bee then Jncaeutè loquax vnpremeditately babling Non ad vsum generis sed ad immunditiam semen effundit and such a one in Primitiue times was called Semini verbius Greg lib. 2. Past cap. 4. the Father tels vs in the 2. part of his Pastorals 4. Chapter And no doubt hee that sowes ouermuch by the Tongue shall seldome fructifie except the seed bee choice and orderly disposed Charron lib. 3. Speech being the more exquisite communication of Discourse and Reason which as it should not bee too coursely open so not inuolued Themis●ocles Hence the Athenian compared it to a rich piece of Arras drawne out in varietie of Stories which displayed opened both delight and wonder but folded vp neyther For it is with Speech as with some Aromaticks and perfumes which in the masse and role smell little but beaten abroad fill the roome with fragancy Matter wound vp in obscuritie of language growes to the nature of a Riddle and is not so properly Speech as Mysterie Things that hammer onely on our eares not our interlectuals are no more words but sounds meere babling ayre onely beaten with distinctlesse and confused noyse nothing of substance in it for matter or for forme And the man that affects such marticulatenesse heare how Gregory playes vpon Nazian in Praefat A●ol Ego solertiae nomine admiror ne dicam stultitiae A Wise man sayes the Philosopher of old when hee openeth his lippes Socrates as in a Temple wee Behold the goodly similitudes and images of the Soule And indeed that Eloquence that is made the obiect of our sence and intellectuals carries with it both maiestie and imitation when that which runnes in a myst or vayle Censure for the most part sometimes Pitie Let the Babler then that thus speakes in a Cloud Pray that hee may interpret 1. Cor. 14.13 1. Cor. 14.13 it will require a Comment from his owne industry others are too dull to vndertake a taske of such an endlesse trauaile It is a preposterous way of interpretation when the glosse growes obscurer then the Text Sermons which were first intended for the illumination of the vnderstanding are at length growne like those answeres of the Oracles both intricate and doubtfull They will require the heate of a sublimated braine eyther to apprehend their raptures or to reconcile them But why at Athens such prodigies of Learning Such monsters of affectation Why this elaborate vanitie This industrious Babling Let it no more touch the grauitie of the Typpet or the Scarlet as fitter for a Deske then a Pulpit and a lash then a reproofe But soft Stoicke Let me not bee censured heere too hastily a Babler I am not so much a friend to the slouenly discourse as to loath that which hath a decent and modest dresse wordes apt and choyse I hate not onely those tortured and affected ones I preferre S. Augustines golden Key before his wooden though this may vnlocke Mysteries as well as that yet would I not giue way to the kick-shawed discourse where there is commonly more sauce then meate or as Quintillian spake of Seneca Chalke without Sand more of lustre then of weight It is the well wouen and substantiall piece taskes mee yet that too not without the flourishings and intermixtures of discreet language For it is heere as it is in Needle-workes where wee allow light colours so the ground bee sadde The Brestplate of Iudgement which Aaron wore was made with embroydered workes Exod. 28.15 and in the Ephod there were as well diuersities of colours as of riches Blew silke and Purple and Scarlet and fine Linnen That then of Epiphamus is worthy thy both of your memory and imitation whose workes were read of the simple for the wordes of the Learned for the matter So hee that will not runne the censure of a Babler must haue as well his deepes for the Elephant as his shallowes for the Lambe Knowing that some are transported with heate of fancy and others with strength of judgement and it is in the choyce of eyther as in that of Stuffes which some buy for the roundnesse and substance of the threed others for the lightnesse of the colour Matter not cloathed in handsomenesse of wordes is but dusted treasure and like some Gardens where there is fatnesse of earth no Flower Your embellisht phrase