Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	husband_n	sister_n	wife_n	31,415	5	10.2119	5	false

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

unnaturall killings selfe murthers pollutions against nature passions of dishonour and the like Satan hath no naturall affection in him nor lust as lust hath none neither Satan hath no naturality in him for he lost all in his fall the law of nature was not given to him hee was not to hold order and termes of civillity and humanity amongst men and therefore there was not use of any such law to bee given to him All wee can say of him is that Satan is kept under held in awe by God restrained by feare within and ordered by Gods providence without it is awe not naturall law that keepes Satan within bounds Man hath indeed in him naturalnesse but lust which is our Originall sin hath no naturall affection in it some sins then are called unnaturall because they are against the law of nature in us which law of nature is no part of Originall sin for in it selfe it is good and the very unwritten law of God which law of nature as it is now in us doth neither see nor greeve at all sinnes but only at some greater sins which sins are therefore called unnaturall In every man there are two things the law of nature is one Originall sin the other for the law of nature some say it is a relique of the old Image left in Adam I thinke not for then man in Adam lost not all the Image of God then in man by nature there is some peece of goodnesse but the frame of mans heart is onely evill There is none that doth good no not one wee are all together become filthy Then it would follow that man brings w th him of his own into the world the seeds of vertue some roots of goodnesse which is Pelagianisme and condemned by the Church of God The seeds of vertue are not saith Prosper in the soule of man because they are utterly lost in the first sin of Adam neither can wee come by them except GOD who first gave them restore them againe I thinke rather to say that in things usefull to hold in the wild lusts that be in man GOD presently after all was lost by the fall all and every peece of the Image of God I say to maintaine discipline amongst men GOD planted in the heart of all mankinde an inward law checking many sins against God but more against men and accordingly GOD hath made a fuller and greater revelatiō to nature in the things of the second Table than in the first and what else is meant by the phrase where speaking of the power of nature to see into the booke of the creature it is said God shewed it unto them viz. by the law and light of nature which God hath given to all men as men they shewed it not to themselves God is said to shew it unto them Now then to come home to ou● point Sins against nature are such as are against the law of nature lust hath in it all sins and when it is so great and breaketh out so grossely that nature cries shame of it why then wee call that sin an unnaturall lust a sinne against nature which sinnes have their roote in Original sin and would shew themselves and appeare were there no divell albeit herhaps not in that manner and measure as wee see some men who cannot bee said to bee haled to it by the divell but onely by their owne wicked lusts who when their lusts are in care no more for wife children friends brother father than they doe for a dog are moved no more with the teares of their owne bowels than with the whinening of a pigge Let lust alone and without any help from Satan it will make a man give over to bee a man shake off all humanity go beyond all shame all sense put off all naturall affection deliver a man up to obdurate heart not discerning betwixt good and evill either in morall or naturall respects as Paul shewes how some men put off all manhood become dogs yea worse than dogges for dogge with dogge useth not to commit filthinesse and some women shaketh off all woman-hood also for there is no who with lust for were it not for the watching providence of God over us and the restraining power of God with us and the law of nature in us men would fling out into all kind of wickednesse there would bee no being no living amongst men we would all bee such fooles as to thinke with our hearts and say with our mouthes there is no God Originall sin hath all Atheisme in it there will bee nothing but murther amongst us Husband would kill the wife and wife the husband father son sonne the father brother brother Caine Abel our houses and townes would bee full of parracides and fratricides and men would doe execution on themselves as common as might be oh the bottomlesse depth of Originall sin Our own lust is a fearefull murtherer it comes immediately from Satan at the first and he is a murtherer from the beginning Men would bee Wolues Beares Tygers Divels one to another neither would any shame keepe men and women from monstrous adulteries most infamous uncleanenesse Incests Rapes Beastiality what not Looke wee what is in any man that is by nature in the heart and lust of every man were it not for God restraining and natures law curbing should our Originall sinne be drawne forth and let out we should all doe as Caine did as Absalom did as Ammon did as the Sodomites did for what sin soever is forbidden in the Word and hath bin ever practised in the world that sin every man carries in his bosome there is no man but is of himselfe a dead dogge for why should God forbid that in the word to all if the nature of all were not subject to it Bestiality the foulest sin is forbidden to thee as well as to any other therefore it is in thy corrupt nature as well as in the nature of any other Besides wee are cut all out of the same cloth we are al alike in the guilt of Adams sinne one man hath not sinned more in Adam than another and therefore our Originall sin being the penalty of Adams sin must needs bee one and the same in all where the cause is just the same there the effect must needs bee the same Originall sin then by nature is no more no worse in one than in another it differs not so much as Magis minus In some what by reason of the tempter of the body education occasion tentations influences of Gods providence and chiefly by reason of the liberty of mans will man having his will at some command to sin I say by reason of that and other things lust is drawne forth more in one than in another and more to one sinne than another and that breakes out in the life of one which doth not in another but

his meanes the gift let them keepe themselves so if they be wise if not then marry and so marry that they attaine a principall end of marriage Paul gives wise councell to Parents that they suffer not their Virgins to passe the flower of their youth his meaning is when they have need of and a minde unto that estate else hee tels us what is best and here many of our Gentry are too blame who keepe not their younger sonnes so much from marriage but they doe post and thrust their daughters on this estate albeit they have no minde or need which is a misery as to bee made to eat when one is not an hungred avoid all extreames and when God and Nature call goe on in any hand and that in time and not stay till the Lusts of youth which mariage is to cure be past have the house first all on a light fire and then goe about to quench it whereas mariage is ordained to prevent kill the lusts of youth and know that if wee bee about to provide for our children then in hope that ere long it will be had children will containe and hold in the better as Chrysostome observes but in case that they see that we make no hast take no care they will marry themselves or else ease themselves by some such ungodly courses The counsell then is to make all good hast to enter them into this estate in fit time and in the Interim to maintaine their naturall modesty and spirituall chastity all wee can speake not an immodest word looke not an immodest looke use not any light action in their presence A Roman was degraded for that he did but kisse his own wife before his children the ancient Christian was very curious and dainty this way their order was that men and maides sate so at Church that one did not nor could not see one another the women-kind had their vailes And in the East Churches I am sure Virgins and Maids were not used to come at mariages we cannot doe too much this way and many take such liberty before that after mariage they do rue it all dayes of their lives Many stay to provide a rich match till it be too late for all the while the streame is dammed up with untempered morter it doth and will rage the more and a vent one way or other it will and must have and hence wee see that such as are kept from that estate by a kinde of force are the worst that way that bee this day in the world as your Iesuits Fryers Nuns It is our corrupt humor to bee strongest in our passions where wee are denied and a wound bound up not healed ranckles worse than if it were open which made the Apostle to call that Doctrine which forbids mairage and gave not the gift the Doctrine of devils sith it puts a man upon a necessity of sinning a sin and so foule a sin as uncleannesse and for want of a naturall streame to run over into unnaturall practises which doe carry a man and woman much beyond the line and put him far and far from God And this makes way for some complaint against widdowes states which in some chiefly of the younger sort must needs prove a practise of devils in the Apostles sense because it doth thrust some women into a necessity of sinning The Apostle doth counsel the younger widdowes to marry to beare children else saith he they will not onely they may but they will marry and wax wanton against Christ All that is said is that these widdowes may mend it marry if they will but it is hard for women to turne themselves out of house and all rather than sin and if they have nothing who will have them as things goe now Indeed amongst the Iewes where they gave money for their wives this exception would bee of some force but now amongst us where mony makes the match they may sit and fry long enough ere any will make suite unto them to marry them when they must on their mariage bee outed of all What ever they thinke they may bee able to doe while the husband is alive yet when the man is dead the widdow is in danger to sing another song we care not much for that wee may and must have but when it is denied us and wee are tied from it then as in the Gospell they told it abroad the rather because Christ bid them tell no body so the passions of women will rage the more because now they must not marry and a young widdow will bee lesse able to containe and bee chast then when shee was a Virgin They urge that it is covenient they so remaine to bring up their children but a curse is like to follow that condition wherein is a needs-must sin and all to breed up children that estate of life is fittest for a woman to live in to breed up children wherein she is most free to serve God and is most of all preserved from sin And we see widdowes that have children and stand free will tell you that they marry to have one to helpe them to bring up their children and the sons will stand in more awe of their father-inlaw than of a woman their mother and we doe see that men doe use to take as great care for their wives former children as tho they were their owne and when two have a joint care it is better than if one only and a womans care and power is never the lesse when she hath one in commission with her to help her A little matter in the taker wold help al to turn a widdows estate into a life and it were nothing in the setter to suffer such as they see have or are like to have need to marry Please God and please all I know now and then a booty comes in to suffer such to marry but of all inconveniencies sinne is the worst there lies the mischiefe Many do sin for want of the medicine and he doth best who frees his manner most from sin neither will they live ever the longer because they doe marry the times of men and women are defined by the Lord longer they cannot live sooner they shall not dye I will not deny but want this way may and doth in some bodies breed diseases as both Physitians and Philosophers teaco but I hope no man hath this in his head to bar widdowes from their necessary liberty to marry when they will in the Lord a purpose to kill them up with discontent or to cast them into any diseases I would I could perswade men to consider the matter and make their case their owne and then say whether setting aside all opinion of merit and supererogation the case of a Nun bee not easier who is cloistered up from having to be amongst men than of a widdow in a widdowes estate whose life is to