Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	appear_v	love_v	son_n	2,609	5	5.7862	4	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

greater liberty and licence of life and by ouer much cockering of them Which care as it is to bee vsed towards all children 1. Chro. 28.9.10.20 so more especially towards those of whom there is greater hope and expectation that they shall one day liue in the publike sight of men Gen. 49.1.2 and as it were in the face of the common wealth and of the Church For that it was knowne to Bathsheba that Salomon her sonne should succeed in the Kingdome it appeares 1. Kings 1.13.17 and that Dauid had three other sonnes borne to him by Bathsheba it is manifest 1. Chron. 3.5 And hitherto of the former part of this Chapter There followeth the speech or admonition of Bathsheba the Mother Verse 2. to her sonne Salomon which consisteth in two things First in an insinuating into fauour or a foregarding of that which shee hath to speake verse 2. Secondly in the preceps shee giueth to him verse 3. And in the whole chapter following In the former Bathsheba doth it that Salomon might vnderstand that he was only and most deerely loued of her and therefore that this her charge vnto him poceeded from a most entire and feruent loue towards him Hitherto belongeth her affectionate speech whereby shee giueth him to vnderstand that her loue towards him was the greater and that by the feruent and louing affection of her minde shee would teach him more things then by her words he could attaine vnto From whence it is to be vnderstood that in euery instruction or admonition publike or priuate from equals or vnequals diligent heede is to bee taken not onely that it doe proceede from loue but also that it may bee made knowne vnto those to whom such admonition is giuen that they are beloued of them who in regard of their office and calling doe take vpon them to admonish and instruct them As also by how much the greater and harder things are giuen in charge it is meete that there bee so much the more plentifull and more abundant testimony declared of their loue towards them that are admonished But aboue all things it is most commendable to leaue testimony of this loue Iosh 7.19 whereas more sharpe medicines both of words and punishments are applied Which thing to any man that will apply his minde vnto it may easily appeare to haue beene obserued of the Apostle both in the Epistle to the Galathians Gal. 4.14.19 as also in the second of the Corinthians 2. Cor. 11.11 2. Cor. 12.15 for as the Chyrurgions before they minister more sharpe and biting remedies doe vse certaine lenitiues and molitiues so in sharpe correction a more plentifull testimony of loue as it were a mollitiue ought to be set before Whereas shee calleth him the sonne of her vowes it appeareth that shee not onely delt with Salomon for his godly education but also commended this matter to God without whom all her paines taken to enforme and instruct him would be but lost and in vaine But whereas shee vsed not prayers onely but vowes and that not one but many shee did therein declare both her singular loue towards Salomon and her pietie towards God Furthermore it ought to giue comfort and courage vnto parents that there is such plentifull fruit of the mothers instruction prayers and vowes as they by that meanes may through Gods blessing haue a sonne excelling both in piety wisdome and glory And hitherto of the first part of her speech It followeth that we speake of the instructions which are of two sorts First of things to be eschewed and auoided and secondly of things to be pursued and followed Verse 3. Giue not thy strength to women nor thy waies to those that destroy Kings THe scope and drift of this Prouerbe is by propounding a grieuous losse and punishment to terrifie Salomon from filthinesse a disswasion or dehortation from filthy lusts and the reason of this disswasion Although I cannot according to my vow endow thee with lessons and instructions yet will I endeuour to doe what I can therein Besides the aptnesse and pronenes of youth to fall into this sinne a Kingly state and condition doth many times kindle flames of lust Ezek. 16. ●8 49 and doth minister helpes vnto them as first a bountifull table furnished with variety of delicates then his seruants and those which are conuersant with him who because of their number being of sundry dispositions there will not want among them such as will be very forward and ready to stirre vp and satisfie the lusts of Kings as appeareth Gen. 12.15 20.2 and 2. Sam. 11.3 2. Sam. 13.4.5 But aboue all things the greatest spurre and entisement to this sinne is the hope of impunity that there will be none that will punish them according to their desert nor that will so much as dare to mutter against them or to say Sir why haue you done this which if it were worthily weighed and considered ought to be a bridle vnto Kings to keepe them backe and restraine them from that vice Forasmuch as in neglecting this duty of admonishing them their estate should bee very dangerous considering that euen Dauid himselfe after the adultery he had committed did not by repentance turne vnto God before he was by the reprehension of the Prophet Nathan drawen out of that sinke of filthinesse whereinto hee was fallen The reason of this exhortation is drawen from the inconuenience ensuing to wit that by this vice Kings and Kingdomes are destroyed Iob 31.3.9.10.11.12 And as in priuate men by this vice their strength is infeebled and made weake Pro. 7.22.23 Hos 4.11 Pro. 7. the powers and faculties of the minde are taken away and their whole estate is consumed so especially in Kings who doe more grieuously offend to the vtter ouerthrow of their Kingdomes and the truth of this as in a most cleere glasse is to be seene Iudg. 20.46 Iud 21.3 First in the Beniamites who for the rauishing of one woman were almost rooted out then in Dauid who lacked little 2. Sam. 12.10.11 but that he had lost the Kingdome both from himselfe his posterity Lastly in Salomon 1. King 11.11 who notwithstanding he was the richest man that euer was or will be yet by his monstrous and beastly lusts was brought to that state Neh. 13.26 it requiring and exacting great tributes 1. King 4.7 7 4 and subsidies of his subiects he gaue occasion that ten tribes fell from his sonne True it is indeed that these men did all of them escape vtter destruction because they repented But if God so seuerely and sharply punished two whole tribes and two Kings so notable and famous for their piety Where shal that man be found whose sinnes he will spare Verse 4. Be it farre from Kings ô Lemuel be it farre from Kings to drink wine or Rulers the desire of strong drinke Verse 5. Least hee drinke and forget the ordinance and so change the

which by the commandement is due to Parents by their children is not shut vp within their fathers house but continueth throughout the whole course of their life euen then truely when being departed forth of their Parents house they are spread abroad in the common wealth neither is the obedience due to their parents then only violated when they doe trangresse their commandements but also when they doe defile themselues with any lewdnesse and wickednesse in any kinde whatsoeuer whereof also it is that Salomon said before that the foolish sonne bringeth sorrow to his father Her husband shall praise her This commendation also of her Husband seemeth to be of small force to set forth her praise by reason of that neere coniunction which is betweene them which will diminish the authority and force of the praise besides the danger of being sollicited to breake her fidelity by his praising of her to others The commendation therefore which her husband giueth her is first of all in priuate and at home which bringeth no inconuenience and whereby the vertue and industry of the wife is increased Furthermore as before in the children so here there is a figuratiue speech for the vigorous and good bearing of his age his good disposition of body and the ornaments of his apparell whereof we haue spoken before but especially for that shee whetteth him on to piety euen then when he holdeth his peace doth aboundanly speak of the praise of his wife For as the holinesse of the wife commendeth the piety of her husband 1. Cor. 11. because shee is as it were the image of the man so the excellent piety and godlinesse of the man doth set forth a religious woman which godlinesse it is no doubt but his vertuous wife hath in some measure wrought in him Thus did Priscilla helpe Aquila in godlines in which regard shee is by the holy Ghost set before her husband although a faithfull man as in the 14. of Iudges Sampsons mother is set before her husband Manoath After the commendation of the children and of the husband there followeth also the praise of the holy Ghost speaking by the pen of Salomon who doth by a comparison of the lesser amplifie her praise But shee is compared not with a carelesse and sloathfull woman but with a woman of strength and not with one alone but with many to whom shee is not equalled but farre preferred and placed as it were in a higher estate but if it be asked what women of strength these are to whom this woman is preferred I answere they are those which being void of faith towards God doe notwithstanding imbrace chastity loue their husbands deerely prouide plentifully for the diet and clothing of their family seeke woll and flax set their hands to the wheele and spindle rise before day goe to bed late are carefull for furniture for their house of all sorts doe decke both themselues and their husbands doe thinke of a field which they buy and plant it with vines but in the meane time being void of faith are fearefully terrified with the euils to come yea euen with shaddowes of euils as before hath been declared out of the 25. 26 and 27. verses And truly in this kinde there are found not onely Popish women Iewes and Turkes but also some professors of the Gospell but in shew onely before all which though in number infinite one of these is farre to be preferred not onely in these vertues which are proper and perculiar to her but in those also which doe fall into both kindes of women For although the same things be performed of them both notwithstanding seeing the one doth them of conscience towards God the other of a certaine instinct of nature or to get praise and commendation amongst men it appeareth that there is as much difference betweene them as is betweene heauen and earth Hereby appeareth how precious a thing faith is wherewith all our workes are as it were perfumed to be acceptable vnto God and without which the most glorious workes stinck and in their greatest glittering are not withstanding sinnes In this verse hee doth by another argument from a comparison set forth her praise where he preferreth her before a woman that is exceeding faire and well fauored where also there seemeth to be a meeting with a secret and priuie obiection the obiection is drawne from an apparant charge of the Prophet as if hee were not wise and skilfull enough in describing and setting forth this woman neuer sufficiently praised as he which in the reckoning vp of her vertues had forgotten two ornaments her beauty and comelinesse vnto which the Prophet answereth by an adiunct of the deceit of fauour and vanity of beauty But vanity and deceit are not of one sort For first of all they are deceitfull and vaine because the beauty and good fauour is vanished and painted whereby the fowlest women haue appearance and goe for faire which vpon the feeling of the fire or any other heate melt away Furthermore because that beauty and fauour which pleaseth to day displeaseth to morrow and that which is now esteemed to be a trace of beauty in the eies of the louers is by and by accompted a wart or a wenne As appeareth by the example of Amon who being inflamed with the loue of his sister Thamar because of her beauty was as it were in a turning of a hand in a deadly hatred of her Moreouer it is very truly called desceitfull and vaine because as it were a flower it perisheth with the least blast of the winde of the iudgement of God indeed fauour and beauty is the gift of God wherefore it is before compared by Salomō vnto a ring of gold yet hath the holy ghost thought it vnworthy to be reckoned among the former vertues But by this former Iudgement of the holy Ghost God would note the folly of men who in choosing their wiues doe principally inquire after that whether shee bee faire and well fauoured so as if shee haue those although shee bee endued with none of the former vertues yet shee is accounted fit for them And contrariwise shee which is indued with the former vertues vnlesse shee haue also fauour and beauty is scorned and dispised of all men wherein the madnesse of men doe notably bewray it selfe that they doe carry themselues soe carelesly and dissolutely in a matter of great weight and wherin consisteth the quietnesse of this whole life and no small helpe to the life to come If a man buy a horse is he so mad that hee will rest onely in the colour and shape of his body neuer looking whether he be lame or broken winded Or if a man buy a golde ringe doth he thinke himselfe satisfied that in shew onely it glistereth like gold or doth he not rather bring it to the touchstone to try whether it be pure gold or gilt onely The estimation of fauour beauty is yet diminished by the vnfit praise which is not