Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	forget_v	son_n	womb_n	1,433	5	10.0403	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

hee loves his Church with a more speciall and excellent love than he loves either all creatures or all mankind So here Amos 3.2 Exod. 19.5 Now therefore if yee will heare my voice indeed and keepe my Covenant then yee shall be my chiefe treasures above all people though all the earth be mine where the learned take the word to signifie a people of a precious treasure The Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people Tit. 2.14 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est thesaurus prae aliis electus and so it is more excellent and more deare and precious in Gods sight these were for themselves and the Type of others Hence is that 1 Pet. 2.9 Ye are a chosen generation a peculiar people Things elected are more specially loved hence are those comparisons to set forth this love that he is the Head of his Members the Father of his Children the Husband of his Wife The Members are better affected than excrements the Children than servants the Wife without comparison as himselfe is one flesh Reas 1 Because love precious and excellent love is discerned by the things which proceed from love that are given and bestowed upon the beloved for he loves Non tam à veris rebus somnia superantur quàm haec terrena ab aeternis illis absunt Chrysost da. virg who bestowes meate and drinke and apparell but he more that provides land inheritance and layes up treasure and gives knowledge and education The servant is provided for the Child much more so the things God gives being more excellent spirituall Salvation things belonging to it but to others earthly things onely 1 Cor. 9.11 There is a three-fold state of man as Divines speake of him Esse bene esse optimum esse First naturae secondly gratiae thirdly gloriae The first of generall love the two last of speciall love which being those God gives his and his onely then is it with a more speciall love he loves them Reas 2 Because it is more constant and perpetuall for the generall love of mankind is terminated not with the Sunne and Moone onely but with their breaths they part with their lives and his love together but theirs is for ever and then specially is manifested when life is ended That in life was but a pledge and earnest of the other a penny to one hundred pound or an Angell to a thousand pound a bargaine of it Reas 3 Because in generall love onely sua dat his blessings and outward benefits but in speciall se dat he gives himselfe Hosea 2.19 Now as that of Samuel is true 1 Sam. 15.22 Obedience is better than sacrifice because in obedience a man gives himselfe to God but in sacrifice he gives but of his as Cain of the fruit of the ground Abel of the first of his sheepe and of the fattest of them so in this Vse 1 This should provoke every one to labour for this love being so speciall and so excellent rare things are deare and desired the more rare the more deare and more desired but when they are rare and excellent very precious then most of all such is this love But how may we get this Labour to be his and his children and Church so we all are But he is not a Jew that is one outward But how may we know that we are his and have love How doe commonly men know they have the generall love and whence is their generall bragge of it If they have the fruits of his love peace prosperity riches c. So in this if they have spirituall graces as true saving knowledge faith sanctification love meeknesse zeale which are the fruits of his speciall love Eccles 9.1 No man knows either love or hatred by all that is before us They are things within us which must manifest that to us for these then must we labour that we may know we have it Vse 2 This must teach every one to be more thankfull for this than he or others would be for the generall the thankfulnesse is to answer his love with obedience to heare and obey Exod. 19.5 Now therefore if ye will heare my voice indeed and keepe my Covenant then ye shall be my chiefe treasures above all people though all the earth be mine The fruits of the generall love of God will require this and the more fruits the more obedience He that hath received something though with the least owes the most he can doe how much more he that hath more honour credit riches c. Ought to performe more obedience be more zealous religious holy as August Surgunt indocti coelum rapiunt c. If for these common blessings and love how much more for the fruits of speciall love and it If to whom much of them much in the former how much more in this and of such as have his speciall love he looks for obedience and honour wherein is their thankfulnesse The Courtier that is advanced above others ought to be more respective of the Prince and his will and with more care and cheerefulnesse performe all obedience and the duty of his place than others He that hath his life liberty and living given unto him when all was lost if he shall not if he should not respect him every tongue would be ready to condemne him But if he should be made heire to the Crowne if his issue faile or hee have no child then more So in this and this not being nothing wil more prove that they are not that they would seeme to be and that they have not that they bragge on Vse 3 This is matter of comfort to as many as are indeed his beloved of him they may be sure they shall lack nothing that is needfull and good for them for if he love them thus specially as his owne God is faithfull to provide for his owne for as Rom. 8.32 who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also how much more readily will he give us other things when he hath given us himselfe and hath married us to himselfe Will a father see his child to want will a husband let his wife want when he is rich and able if they should yet will not God Isaiah 49.15 Can a woman forget her child and not have compassion on the sonne of her wombe though they should forget yet will I not forget thee therefore they may best have their conversation without care or covetousnesse they need not weare or deceive for gaine oppresse or offer injury to provide for themselves they need not prophane the Lords day nor use unlawfull meanes to lay up for another time to come for hee that doth so specially love them and hath laid up so great things for them and given them the pledges of them already and the earnest of such infinite things how will not he take care of them to provide necessaries for them He

followes part of it The sinne is that which is against the ordinance and institution of God that ought not to be done such is this Now it is against his institution because it is against that covenant whereof hee is both Author and witnesse The way of setting down this is by way of question and answer from the people to them from God depending upon the former The Lord had told them it made their prayers to be rejected They aske why it should be so yet ye say wherin or wherfore for what cause or what reason there was why their offerings should be rejected and why he would not receive their prayers As men that would not acknowledge that there was any sin or fault in them but put him to his proofe how he would make it good and shew them wherein they had offended not willing to confesse unlesse he can wrest it from them Because the Lord hath beene witnesse The Lords answer shewing directly that there was cause because they had beene injurious not onely against their wives but against God who was witnesse of the Covenant they made betwixt themselves which Covenant as it was Gods ordained by him that they should be one flesh so was it made he being present called upon by him as witnesse when he bound himselfe to take her for his onely wife So that witnesse betweene thee and thy wife is witnesse of that Covenant that is passed betwixt thee and thy wife and which he ordained Who is the wife of thy youth One whom thou hast had from thy youth who hath beene long delightfull comfortable and amiable unto thee by her beauty helpes and chearefulnesse and other fruits of her youth and of marriage when thou being in thy youth married her a young Virgine And so it is no new reason nor yet any strange and obscure name of your duty mutually to be performed that it may be accounted either a small thing or is to be denyed and lightly regarded but it is most ancient and of long continuance even from your youth neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her for so that against whom thou hast transgressed Is to be read with whom thou hast dealt unfaithfully breaking thy covenant Those words hath beene witnesse Some understand as if it were meant that he were witnesse of the injuries and indignities done against them And that howsoever some would lessen things yet the Lord tooke notice of them as great injuries yet this meaning the very tenor of the words will not carry it for it is not he is witnesse of you have been unfaithfull to them but between thee her with whom thou hast dealt unfaithfully Others would have it he is witnesse That is he hath contested betwixt thee and her that is hath commanded how thou shouldst carry thy selfe towards thy wife when he said Gen. 2.24 Therefore shall man leave his father and his mother and shall cleave to his wife and they shall be one flesh But though some of the learned as Hierom and Cyril incline to this it seemeth to me somewhat violent Yet is she thy companion This is added to amplifie the crime of unfaithfulnesse because she was united to him in nighnesse of blood being flesh of his flesh and bone of his bone and in society of life admitted to a partaking of his government and goods or companion of his bed and government and that by a covenant made betwixt them whereunto he had bound himselfe Yet is she saith the Prophet that is for all that she is thus thou hast dealt thus and so with her Some for all thou hast dealt thus with her yet is she thy companion c. and not that other thou hast taken and put her away or forsaken her company Because the Lord hath been witnesse between thee Gods answer shewing their sinne in a more heynous degree not against their wives and selves but against him Doctrine They who breake covenant and deale unfaithfully with their wives are not onely injurious to their wives but also sinne against God Let the injurie be the maine one here spoken of or let it be lesse wherein the covenant of marriage is broken And now that which is of the husband to her must be understood of the wives to him So the Prophet here condemnes the mans perfidiousnesse as a sin to God And as much Solomon insinuates for the woman Prov. 2.17 Which forsaketh the guide of her youth and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband sinned against God in breaking the Covenant whereof he was Authour This is further proved because their naturall duties are commanded of God as Ephes 5.22.25 Collo 3.18.19 and other places Reason 1 Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Nay indeed it is onely a hurt to man and the sinne against God seeing he is onely the law giver James 4. Now as the tenor of indictments run you did such a thing against the Crown and dignity of the Kings Majesty The hurt is to the private person but the transgression is against the Prince so in this Reason 2 Because God gave him to her and her to him and joyned them together therefore to transgresse one against another is to transgresse against God which I gather by proportion from that of Deut. 22.15 ad 20. where recompence is to bee made to the father for the injury that is done to the daughter for if there be an injury against him that is but in Gods stead and his vicegerent what to himselfe Vse 1 To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another For besides that it is uncomely and most unnaturall to see that a man should hurt his owne flesh and so a woman That the body should annoy the head and the head the body it is against God therefore as Ioseph disswaded his Mistresse restrained himselfe Gen. 39.9 so should they one with another when occasion and opportunity is given or infirmity is ready to over-sway they should say one to another How can I doe this great wickednesse and sinne against God The duties of the husband conditioned at the Covenant were to love his wife to be faithfull to her in his body and goods to dwell with her to governe her to instruct her be an example to her give her due benevolence of maintenance and imployment and such like And of the wife to love and be faithfull to him to feare and obey him In any one of these to faile is to transgresse against the Lord. And though sometimes in their corruption they could consent to transgresse one against the other as the husband that his wife should be a harlot and prostrate her for gaine to another or that he might without her reproofe be an adulterer