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
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

theft John 8.4 whiles the child of a stranger carries away the goods or lands of the family Besides this sin strikes at the very sinew heart and life of the marriage-knot and dissolves it Clytemnestra Agamemnons wife was a notable Adulteresse But nothing like Messalina who said Se inter diem noctem viginti quinque passam concubitus Adulteri sunt ulcera reipublicae The wide womb of the earth can never find a grave to hide their shame Nebuchadnezzar rosted in the fire Zedekiah and Ahab two false Prophets of Judah because they committed Adultery with their neighbours wives Jer. 29.22 23. The Egyptians used to cut off the nose of the Adulteresse the Prophet allu●es to this Ezek 23.25 The Athenians Lacedemonians and Romans were very severe against this sin as Plutarch reporteth The old French and Saxons also as Tacitus tels us The Law of God was strict this way and where men have failed to punish God hath done it remarkably In Anno 1583. in London two Citizens committing Adultery on the Lords day were struck dead with fire from heaven in the very act of uncleannesse their bodies being left dead in the place half burnt up sending out a most loathsome savour for a spectacle of Gods controversie against Adultery and Sabbath-breaking God did it effectually on Charles 2. King of Navar who was much addicted to this sin which so wasted his spirits that in his old age he fell into a Lethargy To comfort his benumbed joynts he was bound and sewed up in a sheet sleeped in boiling Aquavitae The Surgeon having made an end of sewing him and wanting a knife to cut off his thread took a wax candle that stood lighted by him But the flame running down by the thread caught hold on the sheet which according to the nature of the Aquavitae burned with that vehemencie that the miserable King ended his dayes in the fire Master Cleaver reports of one that he knew who had committed the act of uncleannesse and in the horror of conscience he hang'd himself But before he wrote in a paper and left in a place to this effect Indeed I acknowledge it s●id he to be utterly unlawful for a man to kill himself But I am bound to act the Magistrates part because the punishment of this sin is death This act was not to be justified but it shews what a controversie God hath with Adulterers and what a deep gash that sin makes in the conscience Adultery is 1. Mental 2. Actual What need therefore with Job to make a Covenant with our eyes Lusting is oft the fruit of looking as in Joseph's Mistresse who set her eye upon Joseph and David who saw Bathsheba bathing Lust is quick sighted Sampsons eyes were the first offenders that betrayed him to lust therefore are they first pulled out For this is an heinous crime yea it is an iniquity to be punished by the Judges Job 31.11 Heb. 23.4 Adulterers God will judge 3. Incest In a strict acceptation it signifieth that kind of naughtinesse which is committed between two near of kin Take heed of intemperance Lot in a drunken pang forgets he is father and does that that heaven and earth are afterwards ashamed of Est Venus in venis ignis in igne furit The text saith he neither perceived when either of them lay down Gen. 19.33 nor when they arose Indeed drunkennesse drowns both the understanding sense and conscience for surely he would never have done that abominable act if he had not been overcome with wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might make him forget what was become of his wife and so cause him not to doubt but that she was in his bed Yet it is observed there is a tittle extraordinary in the Hebrew to note that it is a thing incredible Ne nos abeamus in securitatem Coire quempiam necientem Cajetan and Pererius conclude it possible and give reasons for it Calvin saith best that it was not so much his wine as a spirit of slumber sent upon him from God for a scourge of his intemperance Luther adds that we may watch against security It is well observed by our Divines Gen. 19.8 that Lot offended against the chastity of both his daughters in offering them up unto the Sodomites and they now conspire against his chastity so is he punished in the same kind wherein he offended which was just as from God though evil in them God permits him to fall most horribly in the solitary mountain whom the wickednesse of Sodom could not overcome It is ordinary with the Pope to dispence with incestuous marriage Instance in Philip 3. Sands in his Survey of Spain of whom it is said that he might call the Arch-Duke Albert both Brother Cousin Nephew and Son for all this was he unto him either by blood or affinity Being Uncle to himself Cousin-German to his Father Husband to his Sister and Father to his Wife And all by Papal dispensation God suffers such commixtions to take effect whiles he makes more lawful conjunctions fruitless for the greater shame of the fact Abhorr'd filthiness 1 Cor. 5.1 not so much as to be named without detestation 4. Sodomy This soul sin is so called from the men of Sodom It is an abuse of either sex against nature Such may be men in shape but are worse than beasts in their lusts Two ways a thing may be said to be against the nature of man 1. In regard of the constitutive difference of man which is Reason and so all sin is against nature 2. In regard of the Genus of man which is Animal a living creature Now the sin here spoken of is also against mans nature in this last respect For such filthiness is not sound amongst the beasts for God hath ordained that the male and female should couple together and not the female and female nor male and male But in this horrible manner did the Sodomites Romans and other of the Gentiles It is a sin saith Aristotle that is repugnant not only to nature in her greatest depravation but which fighteth with the nature of beasts But it is cleer that when God for sakes men they are ready to do things which the very beasts abhor At this day in the Levant Blunts Voyage Sodomy is held no sin The Turkish Basha's have many wives but which is far more abominable more Catamites This is a sin so against nature that Children natures end and Posterity are utterly lost by it God gave them up to vile affections Rom. 1.26 27. For even their women did change the natural use into that which is against nature And likewise also the men leaving the natural use of the woman burned in their lust one towards another men with men working that which is unseemly Adde unto these that of Moses Whosoever lieth with a beast shall surely be put to death Exod. 22.19 Father Latimer B. of Worcester gave Henry the 8. a

must affect and love her And if at any time she prove hard and unkind to her husband or crooked and perverse he must remember whereof she was made of a bone therefore hard of a rib and therefore crooked Os quod in sorte tuâ cecidit rodas Drus But howsoever she prove whether kind or unkind there 's no putting of her away but as the Rabines Proverb is The bone that is fallen to our lot we must gnaw Let every one of you in particular so love his wife even as himself Eph. 5.33 and the wife see that she reverence her husband Poligamy It is when a man or woman couples himself or her self in marriage to more than one Qui primus unam costam in duas divisit Hierom. The first author of Polygamy we read of was Lamech noted for a prophane and wicked person As was also Esau another Polygamist Some of the fathers were herein faulty as Abraham Jacob David c. And this was not their priviledge as some would have it But whether it were their ignorance or incogitancy or mistake of some text of Scripture or the commonnesse or long custome of the sin it having so long continued was perhaps grown so fashionable it seemed to be no sin or however sure they could not as to this though otherwise good men wash their hands in innocency It is a sin against the light of nature and against the first institution of marriage He that made them at the beginning Mat. 19.4 5. made them male and female Therefore they twain shall be one flesh Jealousie It concerneth our own proper good whereof we feare another doth partake It is the gall that corrupteth all the honey of our life It is a mixt affection of zeal or fervent love Non amat qui non zelat Aug. and carries wrath and rage with it also anger and grief More properly it is a fear or doubt Cum metuimus nè amatae rei exturbemur possessione lest any forraigner should participate or share with the lover in the thing possessed or beloved It hath these properties 1. It is exceeding watchful and quick sighted a wanton glance is soon noted 2. It is violent it puts a man into a feaver-fit of outrage he is ready to take any revenge 3. It is irreconcilable implacable It will not regard any ransome c. Jealousie saith Vives begets unquietnesse in the minde night and day Nature not more able of an acorn to make an oke than some men of a surmise to make a certainty he hunts after every word he hears every whisper and amplifies it to himself with a most unjust calumny of others he mis-interprets every thing is said or done most apt to mistake or misconstrue he pries into every corner follows close observes to an hair Turks Spaniards Italians Mulierum conditio misera nullam honestam credunt nisi domo conclusa vivat The truth is Mala mens malus animus ill dispositions cause ill suspitions It may be they have been formerly too blame themseves Burt. Melanch pag. 602. and they think they may be so served by others He that turned up the trump before the cards were shuffled expects therefore Legem talionis like for like Jealousie is the rage of a man Prov. 6.34 35. Cant. 8.6 c. Jealousie is cruel as the grave Divorce Amongst the Romans if after the marriage any discontent had fallen out between the man and his wife Godw. Antiq. then did they both repair unto a certain Chappel built in the honour of a certain Goddesse called Dea viri placa à viris placandis whence after they had been a while there they returned friends But upon just causes divorcements were permitted There were two manner of divorcements the one between parties onely contracted the second between parties married The first was properly called Repudium in which the party suing for divorcement used this form of words Conditione tua non utar The second was called Divortium wherein the party suing for it used these words Res tuas tibi habeto or Res tuas tibi agito Both these kindes were termed Matrimoniis renunciationes a renouncing or refusal of marriage This Moses permitted amongst the Jewes meerly for the hardnesse of the mens hearts and for the relief of the women who else might have been misused by their cruel husbands The Athenians were wont to put away their wives upon discontent or hope of greater portions Solon their Law-giver who permitted it being asked whether he had given the best Laws to the Athenians Answered the best that they could suffer Picus est imago ingrati mariti the Pyanit is an emblem of an unkind husband for in autumn he casts off his mate lest he should be forced to keep her in winter afterwards in the spring he allures her to him again and makes much of her The Lord the God of Israel saith that he hateth putting away Whosoever shall put away his wife Mal. 2.16 Mat. 5 32. saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Parents Beneficia naturâ aentur primò domesticis deinde extraneis Agentia naturalia agunt semper in propinquiora deinde in remotiora si calefacit ignis si frigefacit aqua si scindit gladius si dividit serra in partes propinquiores deinde in remotiores agunt 1 Tim. 5.4 Hence the Apostle let children learn first to shew piety at home and to requite their parents for that is good and acceptable before God The Storks feed their ancient parents Kites expel them Boughs bend toward their root Obed was to Naomi a restorer of her life and a nourisher of her old age Cornelius was the staffe of his fathers age and thereby merited the honourable name of Scipio among the Romans Epaminondus rejoyced in nothing more than that he had lived to chear up the hearts of his aged parents by the report of his victories The blessing of Parents is highly to be regarded Praerogativa parentum Ambr. disciplina filiorum Though there be a difference between our blessing of our children and of the Patriarchs Our benedictio is but bona dictio or bona praecatio their 's was an actual and real bestowing of things on them yet the curse or blessing of Parents is in all ages to be respected Whom they curse justly God curseth and whom they blesse God blesseth Therefore let children so behave themselves that they may have their parents blessing especially at their departure out of the world Children obey your parents in the Lord for this is right Eph. 6.1 Father The fifth Commandment requires honour to Fathers 1. Oeconomical viz. 1. Parents 2. Husbands 3. Masters 2. Political viz. 1. Betters in office 2. Elders in yeares 3. Ecclesiastical viz. 1. Tutors 2. Pastours Ambrose reports a tragical accident how there was a poor man in extream necessity

constrained to fell one of his sons into perpetual bondage that he might thereby save the rest from a present famine who calling all his dear children unto him and beholding them as Olive-branches round about his table could not resolve which he might best spare His eldest son was the strength of his youth even he that called him his father and therefore not willing to part with him his youngest boy was his nest-chick whom he dearly beloved A third resembled his progenitors having his fathers bill and his mothers eye and for the rest one was more loving and another more diligent a third more manly c. Therefore he could not afford to part with any Like as a Father pitieth his children Psal 103.13 Mother The Greeks commonly called their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Chari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darlings and so they are especially to mothers which usually are most tender of them There is an Ocean of love in a parents heart a fathomlesse depth of desire after the childs welfare in the mothers especially I was my fathers son Prov. 4.3 tender and onely beloved in the sight of my mother Widow It is a calamitous name The word by which a widow is expressed in the Hebrew as well as her condition calls for help and pity It comes from a root that signifies either 1. To bind indeed the widow may be so called both because she is as it were bound about with afflictions and sorrows As also by the rule of contrary speaking bound that is she is not at all bound but free and loosed from her husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.1 2 3. 1 Cor. 7.39 Or 2. To be silent death having cut off her head she hath lost her tongue and hath none to speak for her When the Apostle saith of the widow indeed that she is desolate he seemeth to allude to the Greek word for a widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolor destituo which comes of a verb that signifies to be desolate and deprived So the Latine Vidua à viduando God therefore pleads for such as his Clients and takes special care for them The Pharisees are doomed to a deeper damnation for devouring their houses Mat. 23.14 And Magistrates charged to plead for them Isa 1.17 And all sorts to make much of them and communicate to them Deut. 24.19 20 21. Plead for the widow Isa 1.17 Fatherless These two desolate names are often found alone but oftener as one in Scripture the widow who is dis-joyned from her husband and the fatherlesse who are bereaved of their parents Per viduam Pupillum omne genus miserorum hominum significatur Pined are commonly joyned together And in a large sense these two names signifie any that are in distresse and need out charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrae orphans are as it were darkling We are orphans and fatherlesse saith the Church Lam. 5.3 And we are all Orphans said Queen Elizabeth in her speech to the children of Christs Hospital let me have your prayers and you shall have my protection Judge the fatherlesse Isa 1.17 Infant As a tree by the roots is fastned to the earth and by the fibrae the little strings upon them draws nourishment from the earth so is it with an infant in the womb the Navel fastens it to the mother and by the veine and arteries in the Navel it fetcheth in nourishment and spirits Hence Plutarch likens the Navel to the roap and Anchor which stayes the Infant in that harbour of the mothers womb and when it is cut the Infant goes from harbour to the sea and stormes of the world Hence some make the Infants tears a presage of sorrows as if he wept to think upon what a shore of trouble he is landed or rather into what a sea of stormes he is lanching when he comes into the world such storms as he shall never be fully quit of till he is harboured in his grave Infants are not innocents Infantes non sunt insontes but estranged from the womb they go astray as soon as they be born Psal 58.3 The first sheet wherein they are covered is woven of sin and shame Vt u●tlea statim urit cancri retrecedunt ●●hiuus asper ell Ezek. 16. Infants have sin though unable to act it● as Pauls viper stiffe with cold might be handled without harm yet was no lesse venemous But no sooner can they do any thing but they are evil-doing as young nettles will sting young crab-fish go backward and as the young urching is rough Therefore an Infant as soon as he liveth hath in him the seeds of death Not onely is man acting sin but nature infected with sin the subject of and subjected to the power of death Rom. 5.14 Sin is the ●eed of death and the principle of corruption God doth Infants no wrong when they die their death is of themselves for they have the seed of death in them The Macedonians being to conflict with the Grecians took their young King in his cradle and brought him into the field thinking either they could not be beaten their Soveraign being present or that none would be so inhumane as to hurt an helplesse infant Suffer little children to come unto me and forbid them not Luke 18.16 for of such is the kingdome of God Birth The first woman was in a sense born of a man Mulier dicitur virago quia de viro sumpta from which she receives her name but since all men are born of a woman That is the formation and production of man is from the woman in her the body of man is framed by the mighty power of God and all the pieces of it put together and in her man receives his life and quickning Hence it was that Adam who at first called his wife woman because she was taken out of man calls her afterwards Eve because she was the mother of all living And upon this ground some Nations have made a Law that all descents should be reckoned by the mother because the mother gives the greatest contribution towards the bir●h and bringing forth of man Plut. de clar Mul●er cap. 9. Apud Lycios siquis percontetur quà familiâ ortus c. A matribus genus suum repetere solebant quod plurima substantia quâ constamus materna sit The birth of man speaks two things his 1. Frailty 2. Faultinesse For he is born of a woman the weaker vessel who both breedeth beareth and bringeth forth in sorrow a weak sorry man And is ante partum onerosa in partu dolorosa post partum laboriosa every way calamitous neither is the child in a better condition And as that which is weak cannot produce that which is strong so neither can that which impure send forth that which is clean An Heathen could say cum primum nascimur in omni continuo