Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	parent_n	precept_n	1,086	5	9.3339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20524	Bathshebaes instructions to her sonne Lemuel containing a fruitfull and plaine exposition of the last chapter of the Prouerbs. Describing the duties of a great-man, and the vertures of a gracious woman. Penned by a godly and learned man, now with God. Perused, and published for the use of Gods church, by Iohn Dod, and William Hinde.	Dod, John, 1549?-1645.; Hinde, William, 1569?-1629.; Cleaver, Robert, 1561 or 2-ca. 1625, attributed name.	1614 (1614)	STC 6935; ESTC S109713	33,460	85

Bathshebaes INSTRVCTIONS to her Sonne LEMVEL Containing a fruitfull and plaine Exposition of the last Chapter of the PROVERBS Describing the duties of a Great-man AND The vertues of a Gracious Woman Penned by a godly and learned man now with God Perused and published for the vse of Gods Church By Iohn Dod AND William Hinde Printed at London by Iohn Beale for Roger Iackson and are to be sold at his shop neere the great Cunduit in Fleet-streete 1614. TO THE RIGHT Honorable VVILLIAM Lord SAYE and SEALE together with the religious Lady ELIZABETH his wife Grace and peace in Christ Iesus MY GOOD LORD I Present you here with a diuine Iewell which as it was found by a rich Merchant in his field so was it polished by the cunning skill of his owne most curious hand Jf you behold the quantitie it may seeme but as a Mite but if you consider the quality and vertue thereof it is farre to bee preferred aboue much refined gold For among others it hath this hidden vertue that whosoeuer contemplates the lustre thereof with a chaste eye it will reflect a sanctified illumination into his very heart And seeing that by Gods prouidence it came to my hands when as by the death of the Author it was like to haue been lost I thought my selfe bound in conscience to communicate it with the Church of God for the publike good rather then to keepe it still in my closet for my owne priuate benefit And howsoeuer the splendor of this Iewell will glad the heart of euery eye that seeth it yet being well considered you shall finde it belongeth by a more peculier right to such among the sonnes and daughters of men who are eminent for their birth and honourable for their place and condition And because the worth of the Iewel required a Patron of no meaner ranke then one of the sonnes of Nobles Eccles 10 17 I thought good to recommend this Iewell vnto your Lordships Patronage and protection and the rather that it might bee some testimonie of the fauours which I haue receiued from and of that duty wherein I acknowledge my selfe to be indebted vnto your Lordship It is now your owne oh let the light and lustre of euery beame therein shine in your Person and appeare in your practise that to the glorie of God the ioy of your friends and solace of your owne conscience Grace and Honour Godlinesse and greatnesse knowledge and sanctification may be seene in you amiably to embrace and beuatifully to adorne one another For when after a long account you shall at the last come to cast vp your Summa totalis you shall finde that Godlinesse will proue the greatest gaine Grace the richest treasure and Gods fauour the highest honour The Lord with his fauorable countenance blesse you and your vertuous Lady and euery branch of your vine Psal 92.13 14 that as the Lords planting you may so flourish in Gods courts that branches be neuer wanting to your stocke nor fruit vnto your braunches that men may see that verified of your honourable vine which the heathen man said of his golden tree Primo avulso non deficit alter Aureus simili frondescit virga metallo Bunbury in Cheshire Iuly 13. 1614. Your Honours in all christian duty to be commanded WILLIAM HINDE AN EXPOSITION vpon the last Chapter of the PROVERBS * ⁎ * PROVERBS Chap. 31. Verse 1. The words of King Lemuel the collection wherein his mother instructed him Verse 2. What my sonne and vvhat a sonne of my wombe and a sonne of my vowes THE scope and drift of the first verse is set forth vnto vs that it is the duety of Parents to teach and instruct their children and that it is the Childrens duty firmely to retaine in memory the instruction and precepts of their Parents The drift and scope of the second verse is to shew that children ought to be perswaded of the loue of their Parents to the end that they bee the better confirmed and strengthened in the doctrine vvhich they teach them IN this Chapter two things are to be obserued First the Title Secondly An Exhortation and admonition of * Called also Bathshua 1. Chron. 3.5 Bathsheba the mother vnto Salomon her sonne The title is described by a double efficient cause First by Bathsheba the author which is noted by her relatiue to wit the mother of Salomon And Secondly by Salomon the reporter who also is declared by another relatiue to wit the title of King It is further also described by the finall cause which is that the mother should instruct her sonne Salomon Afterwards is declared the duty of children which is faithfully to retain the wholsome precepts and admonitions of their parents and rather then they should be forgotten to commit them to writing to the end that they may in their practice of life by their deedes expresse them for the obedience of children dooth not so much consist in bowing the knees to their Parents in giuing them outvvarde honour and reuerence and in asking their blessing c. as in obseruing the lessons and instructions vvhich are deliuered to them by their Parents And as Salomon kept and preserued those precepts not for his owne vse onely but also for the profit of the posteritie of the Church So it behooueth children after they haue applied them first to their owne vse to haue care to teach them to their children begotten by them In Bathsheba the other efficient cause is to bee noted the duety of Parents in generall and in speciall of mothers which is Eph. 6 4 to bring vp and instruct their Children euen their sonnes in the feare of God 1. Chron 28.9 Exo. 12 26 27 and to endewe them vvith lessons and precepts which may bee of vse vnto them not onely whilest they are vnder their nurturing gouernment and ouersight but also may bee necessary and profitable vnto them for the framing and gouerning the vvhole course of their life 2. Tim. 1 5 and that euen from their * Tim. 3.15 Pro. 4.3 cradles which appeareth by her louing manner of speech toward him calling him Lemuel a thing obserued by mothers to their children whilest they are in their tender yeeres Then it is also to be noted in what things chiefly is seene the loue of parents which is lawfull to wit that by how much the more they loue their children by so much the more plentifully and abundantly they should enforme them in the feare of God For whereas Bethsheba held her sonne Salomon most deere vnto her as doth very manifestly appeare by the fourth chapter of the Prouerbs verse 31 and by the second verse of this chapter shee did witnesse and testifie this her loue by a most diligent and religious education of him contrary to that which parents and mothers especially in these dayes doe which doe expresse their loue to their children in cloathing them in gay apparell feeding them with delicate meates allowing them

spie or a scout lieth in wait to looke forth whether the enemy approacheth vnto the City and tents The conclusion of all which is that she eateth not the bread of idlenesse For when shee getteth wooll and flax when as rising in the morning before day and sitting vp a great part of the night she appointeth her family their portion and her maides their taske when as she setteth her owne hands to the wheele and spindle when as shee prouideth for her houshold cloathing for her house furniture for her selfe costly apparel and for her husband ornaments when shee instructeth her family And finally inquireth into the waies of her whole houshold it easily appeareth that shee eateth not the bread of idlenesse But those are said to eate the bread of idlenesse which do receiue their meate when as no honest labor hath gone before and which is not gotten by labour Wherby is confirmed that which is commaunded of the Apostle 2. Thes 3.10 that those that will not labour should not eate But if it be therefore concluded that she eateth not the bread of idlenesse because shee is so busied as wee haue sayd it is euident that those are vtterly to be condemned of sloathfulnesse not onely which labour not at all but euen those also which in doing their worke are more slacke and negligent Verse 28. Her children shall rise and pronounce her blessed and her husband which shall prayse her Verse 29. Many daughters haue done vertuously but thou hast excelled aboue all Verse 30. Fauor is deceit and beautie is vanity but a woman fearing the Lord she getteh to her praise Verse 31. Giue vnto her the fruite of her hands and let her workes praise her in the gates THe scope and drift hereof is hauing propounded a reward to stirre vp women to higher vertues it is a true speech that Honour nourisheth arts and that all men are kindled with a desire of praise and that those things are despised and cōtemned which are misliked of euery one Which may be applied vnto the desire of vertue and godlinesse for although to iust and vncorrupted Iudges the fruite of their duty is the dutie it selfe and it belongeth vnto the godly to seeke after vertue for vertues sake and a conscience towards God yet God pittying our infirmity and slownesse to good workes doth set before vs a reward as it were a crowne to bee enioyed both in this life and in the life to come to the end he may correct our sluggishnesse and drowsinesse in well doing Which being a thing necessary for men to whet them on to the desire of vertue it is manifest that it is more expedient for women as those which are weaker Whereof it is that the holy Ghost doth make this garland of praise which he may set vpon the head of such a industrious woman as he hath described that as by her vertue and pietie so also by the reward of condigne praise she may be discerned from other women Verse 28. The chiefe good of all is that she thinking and feeling her selfe happy standeth not in feare of any danger which may befall her But it is to be accounted in some degree of happines if in regard of her good works she be worthely cōmēded of good men especially when as by this cōmendation of her excellēt facts is sealed vp the aprobatiō of her good works by God himselfe But that her own children are here brought in by the H. ghost for spreaders of her praises it may seem somewhat strange For whereas according to the testemony of the Prophet as wee haue heard before A mans ovvne praise in his ovvne mouth hath no grace It must needs be that the commendation of those of her owne family especially such as are more neerely ioined vnto her is but of small force to set her forth as that which may seeme to proceed either of selfe-loue or flattery that they may gaine somewhat of her I answer that besides the proper sence here is a figuratiue speech wherein by children is vnderstood the dyet and apparell of her children the honestie of the childrens manners but chiefely their pietie and feare of God wherewith by her carefull education shee hath endued them which are as it were so many mouthes and tongues whereby the praises of a woman of strength are published Not vnlike vnto this is that which is saide in the 127. Psalme Where he is pronounced blessed which hath a quiuer furnished with children who shall not bee ashamed when he contendeth with his enemies in the gates Hereof also proceeded that exclamation of the woman Luke 11.27 although shee were therein deceiued if shee thought that Christ tooke any part of his wisedome or goodnes of his mother when as he was taught of himselfe He mentioneth this prayse of the children towards their mother because her children through her godly and wise education doe liue in that light and honour which redoundeth vnto the commendation of their mother whereas he saith that they shall rise that they may praise her he seemeth to set forth their ripe age when as by marriage or publique charge they come abroad whereas those which were of vnripe yeares seemed to lie at home in silence For being come to yeeres they are then either an honour or dishonour to their Parents as in the 127 Psalme children are then like arrowes wherwith their parents enimies are either slaine or woūded when they are of age Hence doe Parents learne which doe neglect the godly and honest bringing vp of their children that they nourish in their bosome which may afterwards bite them when they grow to ripenesse of age who whereas if they haue vsed diligence and indeuour in well bringing vp their children they haue wherewith to comfort themselues against their excesse and wickednesse whatsoeuer As on the contrary in the godlinesse and honesty of the children they haue a ioyfull rest and comfort wherewith to strengthen themselues and the manifold griefes and inconueniences of old age being as it were their winter To omit that there haue beene some who going to the gallowes for their lewdnesse haue cursed their mothers because of their foolish cockering they haue beene left vnto themselues and their owne lusts as on the contrary children being well nurtured will blesse their mother because shee hath instructed them chastened them and kept them within the bounds of their duty Which testimony of children like as also that of the husband which followeth although it be lessened in regard that in blood they are very neerely knit vnto her yet is it of the greater credite because they are eye-witnesses of her actions and whole conuersation But children ought so much the rather to stirre vp themselues vnto a desire of vertue and piety as that by their praise or dispraise credit or discredit their Parents are either honoured or dishonored as those which haue part with their children as well in the one as in the other The honor therefore