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MARRIAGE DVTIES. Coloss. 3.18, 19. Wiues, submit your selues vnto your Husbands; as it is c•mely in the Lord. Husbands, loue your Wiues;
MARRIAGE DVTIES. Coloss. 3.18, 19. Wives, submit your selves unto your Husbands; as it is c•mely in the Lord. Husbands, love your Wives;
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and bee not bitter to them. WIthout Faith, saith the Apostle Paul, it is impossible to please God.
and be not bitter to them. WIthout Faith, Says the Apostle Paul, it is impossible to please God.
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And, Faith, saith the Apostle Iames, Is but dead without workes.
And, Faith, Says the Apostle James, Is but dead without works.
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There bee two things therefore necessarily required of euery Christian, true Faith and good Life. A man cannot liue but by a liuely Faith ;
There be two things Therefore necessarily required of every Christian, true Faith and good Life. A man cannot live but by a lively Faith;
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and Faith is not liuely without ho•y Life.
and Faith is not lively without ho•y Life.
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The Apostle therefore accordingly spendeth this, as he doth other of his Epistles, partly in deliuering the grounds and doctrine of Faith, and partly in directing the faithfull for the manner of their Life.
The Apostle Therefore accordingly spendeth this, as he does other of his Epistles, partly in delivering the grounds and Doctrine of Faith, and partly in directing the faithful for the manner of their Life.
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Now because euery man ordinarily hath two seuerall Callings, a Generall and a Speciall : the Generall calling of a Christian;
Now Because every man ordinarily hath two several Callings, a General and a Special: the General calling of a Christian;
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and some Speciall calling in that particular estate that God hath assigned each one vnto:
and Some Special calling in that particular estate that God hath assigned each one unto:
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the Apostle giueth Rules here, as else-where, for our behauiour in either some generally concerning all men generally,
the Apostle gives Rules Here, as elsewhere, for our behaviour in either Some generally Concerning all men generally,
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as they are Christians, in the former part of this Chapiter :
as they Are Christians, in the former part of this Chapter:
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some speciall concerning seuerall persons in their seuerall estates, as they are inferiours or superiours, tyed by naturall or ciuill bands either to other; Some special Concerning several Persons in their several estates, as they Are inferiors or superiors, tied by natural or civil bans either to other;
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in the words of my text, and so forward.
in the words of my text, and so forward.
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And in this part the Apostle deliuereth the Duties. 1. Of Husband and Wife. 2. Of Parents and Children. 3. Of Masters and Seruants.
And in this part the Apostle Delivereth the Duties. 1. Of Husband and Wife. 2. Of Parents and Children. 3. Of Masters and Servants.
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The Duties of Husband and Wife are in the words of my Text. the Wiues dutie in the former verse, the Husbands in the latter.
The Duties of Husband and Wife Are in the words of my Text. the Wives duty in the former verse, the Husbands in the latter.
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In handling whereof we will, obserue, first the Order, then the Matter, For the Order, the Apostle is here, as euer vsually, exact.
In handling whereof we will, observe, First the Order, then the Matter, For the Order, the Apostle is Here, as ever usually, exact.
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Before, he began first with Faith, and then came to Life : because Faith is the Roote and good Life the Fruit : Before, he began First with Faith, and then Come to Life: Because Faith is the Root and good Life the Fruit:
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and without the Roote there can be no Fruit :
and without the Root there can be no Fruit:
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in reg•rd whereof it is well said, that The whole life of the Faithlesse is nothing but sinne,
in reg•rd whereof it is well said, that The Whole life of the Faithless is nothing but sin,
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and there can nothing be good without the chiefe good. and there can nothing be good without the chief good.
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For it is no lesse true of speciall Faith, which is spoken by the Apostle of the generall Faith, that whatsoeuer is not of Faith, is sinne.
For it is no less true of special Faith, which is spoken by the Apostle of the general Faith, that whatsoever is not of Faith, is sin.
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He began first with rules of Life generall, and then came to Rules speciall:
He began First with rules of Life general, and then Come to Rules special:
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because howsoeuer the Heathen man thought that A man might be a good Man and yet not a good citizen, or he might be a good Magistrate, or a good Master, and yet not a good Man :
Because howsoever the Heathen man Thought that A man might be a good Man and yet not a good citizen, or he might be a good Magistrate, or a good Master, and yet not a good Man:
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yet indeed a man can not be a good Husband, or Parent, or Master, vnlesse he first be a good Christian :
yet indeed a man can not be a good Husband, or Parent, or Master, unless he First be a good Christian:
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at least not so good as to reape comfort or benefit thereby himselfe, or to performe offices to others in that manner as he ought.
At least not so good as to reap Comfort or benefit thereby himself, or to perform Offices to Others in that manner as he ought.
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Here likewise he beginneth first with the duties of married persons ; and of them first with the wiues.
Here likewise he begins First with the duties of married Persons; and of them First with the wives.
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First, at the duties of married persons of man and wife the Apostle beginneth here, as else-where;
First, At the duties of married Persons of man and wife the Apostle begins Here, as elsewhere;
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and so proceedeth to the duties of Children and Parents in the second place, and of Seruants and Masters in the third place.
and so Proceedeth to the duties of Children and Parents in the second place, and of Servants and Masters in the third place.
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First, because this societie it is the first that euer was in the world:
First, Because this society it is the First that ever was in the world:
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and therefore as it was the first in nature, so it is the first here in order:
and Therefore as it was the First in nature, so it is the First Here in order:
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the Apostle beginneth first with that which in course of nature is first. Secondly, because this is the fountaine from whence the rest flow:
the Apostle begins First with that which in course of nature is First. Secondly, Because this is the fountain from whence the rest flow:
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and the streames can not flow pure and cleare vnlesse the fountaine be first clensed and kept cleane.
and the streams can not flow pure and clear unless the fountain be First cleansed and kept clean.
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The Apostle therefore wisely beginneth at the Head-spring, that a good course being setled in this principall societie, it may be the better kept and continued in others that issue and flow from it.
The Apostle Therefore wisely begins At the Headspring, that a good course being settled in this principal society, it may be the better kept and continued in Others that issue and flow from it.
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And this point thus obserued may first serue to shew what is one maine cause of much neglect of dutie in many families, in children towards parents, in seruants toward Master and Mistres;
And this point thus observed may First serve to show what is one main cause of much neglect of duty in many families, in children towards Parents, in Servants towards Master and Mistress;
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because the gouernours are not carefull of mutuall duties betwixt themselues, of concord and agreement the one with the other, of loue and fidelitie the one to the other, of respectfull and regardfull carriage the one towards the other.
Because the Governors Are not careful of mutual duties betwixt themselves, of concord and agreement the one with the other, of love and Fidis the one to the other, of respectful and regardful carriage the one towards the other.
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And so neglect of dutie and difference betweene them is a meanes to breed a contempt of one or both in those that should be guided by them:
And so neglect of duty and difference between them is a means to breed a contempt of one or both in those that should be guided by them:
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making seruants and children to take occasion of libertie and faile in their duty to them,
making Servants and children to take occasion of liberty and fail in their duty to them,
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as they faile in dutie either to other.
as they fail in duty either to other.
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Yea it is a iust iudgement oft with God to punish the one by the other:
Yea it is a just judgement oft with God to Punish the one by the other:
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as rebellion against the Creator by rebellion in the creature ;
as rebellion against the Creator by rebellion in the creature;
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so neglect in rulers of duties enioyn•d them of God, by neglect of dutie toward them in those that should be ruled by them.
so neglect in Rulers of duties enioyn•d them of God, by neglect of duty towards them in those that should be ruled by them.
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Secondly, it may admonish married folke, that are heads of houses, if they desire to haue things go wel ' in the family that they haue a speciall care of those duties that God hath enioyned them in regard either of other.
Secondly, it may admonish married folk, that Are Heads of houses, if they desire to have things go well ' in the family that they have a special care of those duties that God hath enjoined them in regard either of other.
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That will be a meanes to make duties passe more orderly both from them to others,
That will be a means to make duties pass more orderly both from them to Others,
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and from others to them, as the contrarie prooueth ordinarily a great hindrance to either.
and from Others to them, as the contrary proveth ordinarily a great hindrance to either.
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For as in a clocke or a watch, if the spring be faultie, the wheeles can not goe,
For as in a clock or a watch, if the spring be faulty, the wheels can not go,
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or if they mooue not either other, the hammer can not strike:
or if they move not either other, the hammer can not strike:
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so here, where dutie faileth betweene man and w•fe it causeth a neglect of all other good duties in the family that dependeth vpon them, yea of dutie oft euen to God himselfe in them.
so Here, where duty Faileth between man and w•fe it Causes a neglect of all other good duties in the family that dependeth upon them, yea of duty oft even to God himself in them.
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And therefore married persons, if they desire to haue duties performed to them by others, they must first performe what is fit and conuenient either to other:
And Therefore married Persons, if they desire to have duties performed to them by Others, they must First perform what is fit and convenient either to other:
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remembring that the due performance of mutuall duties to either, shall both make them fitter for the performance of good offices to others,
remembering that the due performance of mutual duties to either, shall both make them fitter for the performance of good Offices to Others,
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and others readier in performance of theirs vnto them. Now in the next place as the Apostle beginneth with Married persons, Man and wise ;
and Others Readier in performance of theirs unto them. Now in the next place as the Apostle begins with Married Persons, Man and wise;
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so of the twaine here he placeth the wiues dutie in the first place.
so of the twaine Here he places the wives duty in the First place.
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A course constantly obserued both by Peter and Paul, as here lo else-where, that they begin first with the wiues dutie and so passe on to the husbands ; and that for two causes.
A course constantly observed both by Peter and Paul, as Here lo elsewhere, that they begin First with the wives duty and so pass on to the Husbands; and that for two Causes.
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First to shew the inferioritie of the wife in regard of the husband; for we may obserue that the Apostle beginneth euer with the dutie of the inferiour:
First to show the inferiority of the wife in regard of the husband; for we may observe that the Apostle begins ever with the duty of the inferior:
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first the childrens, then the Parents : first the Seruants, then the Masters : and so first the wiues then the Husbands: the womans first, then the Mans. First the Children's, then the Parents: First the Servants, then the Masters: and so First the wives then the Husbands: the woman's First, then the Mans
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Secondly, to shew where dutie is to begin, on the wiues part; it is to begin at the inferiour and so to ascend to the superiour.
Secondly, to show where duty is to begin, on the wives part; it is to begin At the inferior and so to ascend to the superior.
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For Loue goeth downeward: dutie commeth vpward. It beginneth with the inferiour and so goeth vp to the superiour.
For Love Goes downward: duty comes upward. It begins with the inferior and so Goes up to the superior.
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The wiues dutie is as the base or ground that the husband dutie is built vpon.
The wives duty is as the base or ground that the husband duty is built upon.
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It is that that must draw dutie and respect from the husband.
It is that that must draw duty and respect from the husband.
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Likewise, saith the Apostle Peter, Let the men liue with their wiues, &c. Hauing spoken of the wiues behauiour toward her husband before. Likewise, Says the Apostle Peter, Let the men live with their wives, etc. Having spoken of the wives behaviour towards her husband before.
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Not that it is lawfull for the superiour to omit his dutie, if the inferiour be slacke or faultie in the performance of hers,
Not that it is lawful for the superior to omit his duty, if the inferior be slack or faulty in the performance of hers,
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but to shew in course of nature whither should begin to shew dutie.
but to show in course of nature whither should begin to show duty.
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And this first serueth to admonish the wife to be forward in performance of such good duties as God requireth on her part;
And this First serveth to admonish the wife to be forward in performance of such good duties as God requires on her part;
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and not to straine courtesie and stand vpon tearmes, as to say, Let him doe what he should doe,
and not to strain courtesy and stand upon terms, as to say, Let him do what he should do,
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and then I will doe what is befitting me. and then I will do what is befitting me.
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Wouldest thou haue him to doe that that is his dutie? there is no way more agreeable to the word and will of God, more consonant to the course and order of nature, more likely to prooue successefull and effectuall to that purpose and to haue a blessing of God goe with it,
Wouldst thou have him to do that that is his duty? there is no Way more agreeable to the word and will of God, more consonant to the course and order of nature, more likely to prove successful and effectual to that purpose and to have a blessing of God go with it,
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then the carefull performance of thy dutie to him, then which nothing is more forcible to draw dutie from him.
then the careful performance of thy duty to him, then which nothing is more forcible to draw duty from him.
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In a word the wiues maine dutie here is subiection, the mans principally Loue;
In a word the wives main duty Here is subjection, the men principally Love;
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and there is nothing more auaileable with a good nature, to extract from it loue and all duties of loue, and there is nothing more available with a good nature, to extract from it love and all duties of love,
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then a willing subiection and yeelding issuing from loue in the partie to bee loued.
then a willing subjection and yielding issuing from love in the party to be loved.
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Againe this sheweth, if any breach or occasion of offence shall arise betweene man and wife, whither is to seeke to other:
Again this shows, if any breach or occasion of offence shall arise between man and wife, whither is to seek to other:
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Howsoeuer the husband in discretion; (being that he is or ought to be the wiser,
Howsoever the husband in discretion; (being that he is or ought to be the Wiser,
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and the woman held to be the weaker;
and the woman held to be the Weaker;
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as Abraham sought to Lot, though beeing euery way the better:) yet the wife is in duty rather to seeke reconcilement: (as the Apostle impl•eth when hee saith, Let her be reconciled to her husband, and as we see it held in all estates, that the inferiour doth euer seeke and sue to the superiour) and so to breake of first on her side that vacancie and intermission of duties that thereupon hath ensued.
as Abraham sought to Lot, though being every Way the better:) yet the wife is in duty rather to seek reconcilement: (as the Apostle impl•eth when he Says, Let her be reconciled to her husband, and as we see it held in all estates, that the inferior does ever seek and sue to the superior) and so to break of First on her side that vacancy and intermission of duties that thereupon hath ensued.
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And thus much for the Order :
And thus much for the Order:
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we come now to the Matter. Wherein concerning the wiues dutie first propounded obserue we two things:
we come now to the Matter. Wherein Concerning the wives duty First propounded observe we two things:
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the maine dutie, and the manner of it. The maine dutie, on the wiues part is Submission ;
the main duty, and the manner of it. The main duty, on the wives part is Submission;
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or Subiection. That the Apost•es of Christ both Paul and Peter exact euer, on her part.
or Subjection. That the Apost•es of christ both Paul and Peter exact ever, on her part.
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For the reason whereof in generall no other need be rendred, then that which the Apostle Paul propoundeth in this place, that it is a matter of Comelinesse and Decency.
For the reason whereof in general no other need be rendered, then that which the Apostle Paul propoundeth in this place, that it is a matter of Comeliness and Decency.
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God is the God as of order and peace, so of Comelinesse and Decencie : and therefore will haue All things done in decencie and in order : God is the God as of order and peace, so of Comeliness and Decency: and Therefore will have All things done in decency and in order:
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but that the wife should submit and subiect her selfe to her husband, it is a thing comely, and the contrary vncomely.
but that the wife should submit and Subject her self to her husband, it is a thing comely, and the contrary uncomely.
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Which point shall further the more plainely appeere, if we shall consider, that the Husband is the superiour, and the wife the inferiour ;
Which point shall further the more plainly appear, if we shall Consider, that the Husband is the superior, and the wife the inferior;
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that the Husband is as the head, the wife as the body or the rib.
that the Husband is as the head, the wife as the body or the rib.
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For the first, there can bee no ordinary entercourse and commerce or conuersing betweene person and person,
For the First, there can be no ordinary intercourse and commerce or conversing between person and person,
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but there must be a precedencie on the one part, and a yeelding of it on the other.
but there must be a precedency on the one part, and a yielding of it on the other.
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Now where they be equals, there may be some question, some difficultie, whither shall haue the prioritie,
Now where they be equals, there may be Some question, Some difficulty, whither shall have the priority,
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and they take it commonly, as it falleth out, or by turnes.
and they take it commonly, as it falls out, or by turns.
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But where there is an apparent inequalitie, there it is without question that the inferiour is to yeeld to the superiour.
But where there is an apparent inequality, there it is without question that the inferior is to yield to the superior.
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Now here the Husband is the Superiour, and the wife the Inferiour, as the Apostle else-where prooueth, both from the Creation, and since the transgression.
Now Here the Husband is the Superior, and the wife the Inferior, as the Apostle elsewhere proveth, both from the Creation, and since the Transgression.
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From the Creation, as appeareth by the Order. Maner, End, of it. By the order of it;
From the Creation, as appears by the Order. Manner, End, of it. By the order of it;
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in that The man was first created, and not the woman, and therefore the man hath the Birth-right, as the first borne in the family;
in that The man was First created, and not the woman, and Therefore the man hath the Birthright, as the First born in the family;
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in regard whereof God speaketh of Eue to Adam, as of Abel to Cain, Thy desire shall be subiect to his;
in regard whereof God speaks of Eue to Adam, as of Abel to Cain, Thy desire shall be Subject to his;
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and he shall rule ouer thee. By the manner of it;and he shall Rule over thee. By the manner of it;
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in that The woman was made of the man, and not the man of the woman:
in that The woman was made of the man, and not the man of the woman:
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she had her being at first from him, as their children now haue from them: she had her being At First from him, as their children now have from them:
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and in that regard is the woman said to be the image and glory of the man,
and in that regard is the woman said to be the image and glory of the man,
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as man is the image and glory of God: By the end of it;as man is the image and glory of God: By the end of it;
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in that The woman was made for the man, and not the man for the woman:
in that The woman was made for the man, and not the man for the woman:
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Shee was made to be as an helpe vnto him: She was made to be as an help unto him:
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and it is a rule generall, that The end is more excellent then that which tendeth thereunto.
and it is a Rule general, that The end is more excellent then that which tendeth thereunto.
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Neither was this Order reuersed but confirmed by the Fall : in regard that the woman was as the latter in creation, so the former intransgression ;
Neither was this Order reversed but confirmed by the Fallen: in regard that the woman was as the latter in creation, so the former intransgression;
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as the Apostles words are to be expounded where hee speaketh of that point; and so was an instrument to draw the man on vnto euill.
as the Apostles words Are to be expounded where he speaks of that point; and so was an Instrument to draw the man on unto evil.
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Againe, the Man is as the Head, and the woman as the body. The Man is the womans head; and Christ the mans head; and God Christs head.
Again, the Man is as the Head, and the woman as the body. The Man is the woman's head; and christ the men head; and God Christ head.
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As Christ therefore is subiect to God, and the man vnto Christ, so the woman to the man. The Man is the womans head,
As christ Therefore is Subject to God, and the man unto christ, so the woman to the man. The Man is the woman's head,
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as Christ is the Churches head. as christ is the Churches head.
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And therefore the wife is to be subiect to her husband, as the Church is to Christ :
And Therefore the wife is to be Subject to her husband, as the Church is to christ:
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And the husband to rule the wife as the head or soule doth the body.
And the husband to Rule the wife as the head or soul does the body.
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And as it is against the order of nature that the body should rule the head:
And as it is against the order of nature that the body should Rule the head:
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so is it no lesse against the course of all good order, that the woman should vsurpe authoritie to her selfe ouer her husband, her head.
so is it no less against the course of all good order, that the woman should usurp Authority to her self over her husband, her head.
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Yea the place, whence shee was taken, may teach as much. Shee was taken from the side;
Yea the place, whence she was taken, may teach as much. She was taken from the side;
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she was framed of the ribbe. In regard whereof it is said of Lamech, who first brought in Polygamie, that he diuided one rib into twaine :
she was framed of the rib. In regard whereof it is said of Lamech, who First brought in Polygamy, that he divided one rib into twaine:
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and of the deuill tempting Iob by his wife, that he sought to make passage through the Rib to the Heart.
and of the Devil tempting Job by his wife, that he sought to make passage through the Rib to the Heart.
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As it were therefore a thing prodigious and monstrous in nature for the rib in the body to stand either equall with or aboue the head: As it were Therefore a thing prodigious and monstrous in nature for the rib in the body to stand either equal with or above the head:
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so wee may well say here, that a mankinde woman or a masterly wi•e is euen a monster in nature.
so we may well say Here, that a mankind woman or a masterly wi•e is even a monster in nature.
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The vse of this point may bee partly for Reprehension, and partly for Admonition. For reprehension, to reprooue and taxe those women that affect mastership;
The use of this point may be partly for Reprehension, and partly for Admonition. For reprehension, to reprove and Tax those women that affect mastership;
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seeke to rule and ouerrule those, whom God hath not committed onely, but submitted and subiected them vnto;
seek to Rule and overrule those, whom God hath not committed only, but submitted and subjected them unto;
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and so violate that order, which God himselfe hath established in nature:
and so violate that order, which God himself hath established in nature:
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a course that bringeth commonly, through the iust iudgement of God, disgrace and contempt vpon both parties,
a course that brings commonly, through the just judgement of God, disgrace and contempt upon both parties,
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yea vtter ruine o•t of the family and of their whole estate.
yea utter ruin o•t of the family and of their Whole estate.
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For howsoeuer women may thinke it an honour to them, yet it is indeede rather a dishonour.
For howsoever women may think it an honour to them, yet it is indeed rather a dishonour.
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A masterly wife is as much despised and derided for taking rule ouer her husband, as he for yeelding it to her;
A masterly wife is as much despised and derided for taking Rule over her husband, as he for yielding it to her;
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and that not onely among those that be godly and religious, but euen among those that be but meere naturall men and women.
and that not only among those that be godly and religious, but even among those that be but mere natural men and women.
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Yea it is the next way to bring all to wrack. For where the wi•e maketh head against the husband;
Yea it is the next Way to bring all to wrack. For where the wi•e makes head against the husband;
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there is nothing but doing and vndoing, and so all things goe backward, and th e whole house runneth to ruine,
there is nothing but doing and undoing, and so all things go backward, and that e Whole house Runneth to ruin,
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as by lamentable experience too often appeareth.
as by lamentable experience too often appears.
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Which may serue therefore, for Admonition, to admonish euery Christian woman in holy wisedome and godly discretion to learne to know her place and her part;
Which may serve Therefore, for Admonition, to admonish every Christian woman in holy Wisdom and godly discretion to Learn to know her place and her part;
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and to fashion her minde and her will, her disposition and her practise accordingly thereunto:
and to fashion her mind and her will, her disposition and her practice accordingly thereunto:
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yea though she be her selfe of a greater spirit, and in some respect of better parts,
yea though she be her self of a greater Spirit, and in Some respect of better parts,
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though she bring much with her, though the maine estate come by her, yet to acknowledge her husband,
though she bring much with her, though the main estate come by her, yet to acknowledge her husband,
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as God hath appointed him, to be her superiour as he is her husband and her head: (which acknowledgement is the ground of the dutie here vrged;
as God hath appointed him, to be her superior as he is her husband and her head: (which acknowledgement is the ground of the duty Here urged;
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as the contrarie conceite cutteth of all conscionable carriage in this kinde) that she be willing to weare the yoake and beare the burden that God in his ordinance hath imposed on her:
as the contrary conceit cutteth of all conscionable carriage in this kind) that she be willing to wear the yoke and bear the burden that God in his Ordinance hath imposed on her:
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and not onely auoide and forbeare, but euen hate and abhorre the contrary, as a course abominable in Gods sight, odious in mans eyes, and preiudiciall to them both.
and not only avoid and forbear, but even hate and abhor the contrary, as a course abominable in God's sighed, odious in men eyes, and prejudicial to them both.
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Now that this may be the better performed:
Now that this may be the better performed:
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it shall not bee amisse more distinctly to entreate of such particular duties as spring from the Subiection or Submission vrged by the Apostle on this part.
it shall not be amiss more distinctly to entreat of such particular duties as spring from the Subjection or Submission urged by the Apostle on this part.
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We must not therefore conceiue it, that this Submission consisteth in a complementall crowching and courtesing,
We must not Therefore conceive it, that this Submission Consisteth in a complemental crouching and courtesing,
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or the like, as hypocrites place religion onely in ceremoniall obseruances:
or the like, as Hypocrites place Religion only in ceremonial observances:
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but rather in a faithfull and carefull, in a constant and conscionable performance of such duties as issue and flow from the inward acknowledgement of that superioritie of power and place, that God hath giuen to the husband in regard of the wife.
but rather in a faithful and careful, in a constant and conscionable performance of such duties as issue and flow from the inward acknowledgement of that superiority of power and place, that God hath given to the husband in regard of the wife.
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And these duties may bee referred, or reduced to three heads Reuerence, Obedience, Assistance. The first dutie is Reuerence ;
And these duties may be referred, or reduced to three Heads reverence, obedience, Assistance. The First duty is reverence;
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which comprehendeth two things, Honour, Fea•e.
which comprehendeth two things, Honour, Fea•e.
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First Honour, the generall dutie of all inferiours required in the fift precept; (wherein as all inferiours are comprised vnder one kinde,
First Honour, the general duty of all inferiors required in the fift precept; (wherein as all inferiors Are comprised under one kind,
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so all their dutie vnder this one tearme) more specially applied to this particular, in that edict of Assuerus, that all women, high or low, doe giue honou• to their husbands :
so all their duty under this one term) more specially applied to this particular, in that edict of Assuerus, that all women, high or low, do give honou• to their Husbands:
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and it consisteth in a reuerent and respectfull carriage towards them: (commended in Sara her behauiour towards Abraham, that thought reuerently of him as her head, spake reuerently of him as her Lord, ) that neither when they are kinde and familiar together, they grow into grosse tearms;
and it Consisteth in a reverent and respectful carriage towards them: (commended in Sarah her behaviour towards Abraham, that Thought reverently of him as her head, spoke reverently of him as her Lord,) that neither when they Are kind and familiar together, they grow into gross terms;
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nor if any iarre or offence fall out, they rush into tart and soure words;
nor if any jar or offence fallen out, they rush into tart and sour words;
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but take heede of all vnreuerent and vnsauoury language of them, of all vnseemely and vncomely carriage toward them;
but take heed of all unreverent and unsavoury language of them, of all unseemly and uncomely carriage towards them;
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like that of Iesabel to Ahab, Doest thou iudge Israel? or of Mical to Dauid telling him, that he plaid the foole in dauncing before Gods Arke:
like that of Jezebel to Ahab, Dost thou judge Israel? or of Michal to David telling him, that he played the fool in dancing before God's Ark:
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which speech of hers as it argued a contempt of him in her heart ;
which speech of hers as it argued a contempt of him in her heart;
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so it was iustly plagued in her by God with barrennesse as a breach of his ordinance, she had no childe for it to her dying day.
so it was justly plagued in her by God with Barrenness as a breach of his Ordinance, she had no child for it to her dying day.
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Secondly, Feare, not a seruile or slauish dread, but a liberall, free and ingenuous feare; (like that feare that the godly beare vnto God:) as the Apostle Peter implieth when excluding the one, he yet exacteth the other:
Secondly, fear, not a servile or slavish dread, but a liberal, free and ingenuous Fear; (like that Fear that the godly bear unto God:) as the Apostle Peter Implies when excluding the one, he yet exacteth the other:
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a feare springing from loue, and ioyned with loue; a Fear springing from love, and joined with love;
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consisting in a desire to doe euery thing so as may please their husband and giue him contentment,
consisting in a desire to do every thing so as may please their husband and give him contentment,
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and a care to shun and auoid whatsoeuer may d•splease him, or minister discontentment vnto him.
and a care to shun and avoid whatsoever may d•splease him, or minister discontentment unto him.
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Where those w•ues come to be taxed and not vniustly condemned, that regard not at all their husbands pleasure,
Where those w•ues come to be taxed and not unjustly condemned, that regard not At all their Husbands pleasure,
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but their owne selfe will onely: If he will be pleased, let him: if he will not, choose him;
but their own self will only: If he will be pleased, let him: if he will not, choose him;
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it is a • o•e to them, he hath his mends in his hands.
it is a • o•e to them, he hath his mends in his hands.
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This is not to cut out the worke by the role, but the rule by the worke:
This is not to Cut out the work by the role, but the Rule by the work:
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to make the wiues will the rule of the husbands will:
to make the wives will the Rule of the Husbands will:
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whereas God hath appointed the husbands will to be the rule & square of the wiues will, not the wiues of his.
whereas God hath appointed the Husbands will to be the Rule & square of the wives will, not the wives of his.
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And as Peter saith of seruants that they are to apply themselues euen to their crooked masters: so here though the hu•band• will shall be crooked,
And as Peter Says of Servants that they Are to apply themselves even to their crooked Masters: so Here though the hu•band• will shall be crooked,
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so it be not wicked, the wiues will is not straight in Gods sight, if it be not pliable to his.
so it be not wicked, the wives will is not straight in God's sighed, if it be not pliable to his.
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What shall we say of them that loue to swim, as we say, with the trout, against the streame, that will doe things of purpose to crosse their husbands;
What shall we say of them that love to swim, as we say, with the trout, against the stream, that will do things of purpose to cross their Husbands;
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what they know that they can not, or will not like of? This is not to cut out the worke according to the rule,
what they know that they can not, or will not like of? This is not to Cut out the work according to the Rule,
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but to cut out the worke directly against the rule. Nothing more likely to breede heart-burning betweene them;
but to Cut out the work directly against the Rule. Nothing more likely to breed heartburning between them;
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and to make a man carry a stiffer & streighter hand ouer them:
and to make a man carry a stiffer & straighter hand over them:
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as we see that a man letteth his garments hang loose about him in a calme, which he girdeth closer to him when the winde is boistrous and high.
as we see that a man lets his garments hang lose about him in a Cam, which he Girdeth closer to him when the wind is boisterous and high.
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Such women should remember that f a meeke and a quiet spirit is a thing pretious in Gods sight: and on the otherside a froward and vnquiet spirit in a wife is a thing odious and detestable both with God and man. The second dutie is Obedience ;
Such women should Remember that f a meek and a quiet Spirit is a thing precious in God's sighed: and on the otherside a froward and unquiet Spirit in a wife is a thing odious and detestable both with God and man. The second duty is obedience;
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propounded by Peter in the example of Sara; as S•ra obeied Abr•ham: propounded by Peter in the Exampl of Sarah; as S•ra obeyed Abr•ham:
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and it hath reference to two things Admonition, Aduice. and so consequently consisteth in being content to be admonished of him, to be aduised by him.
and it hath Referente to two things Admonition, advice. and so consequently Consisteth in being content to be admonished of him, to be advised by him.
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First for Admonition, in being content to be admonished by him: and taking his admonitions in good parts;
First for Admonition, in being content to be admonished by him: and taking his admonitions in good parts;
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and being willing to reforme and amend what he admonisheth her of as amisse.
and being willing to reform and amend what he Admonisheth her of as amiss.
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Not ready to returne a snappish answer againe, and to giue one angry word againe for another;
Not ready to return a snappish answer again, and to give one angry word again for Another;
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nor to be pouting and lowring vpon it, (as the manner is of many,
nor to be pouting and lowering upon it, (as the manner is of many,
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when they are told of ought,) for a long time togither, as if they would make him weary of admonishing ought any more;
when they Are told of ought,) for a long time together, as if they would make him weary of admonishing ought any more;
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but hearing it with mildnesse, and hearkening to it with meekenesse: remembring that when the husband admonisheth, God admonisheth in him;
but hearing it with mildness, and Harkening to it with meekness: remembering that when the husband Admonisheth, God Admonisheth in him;
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and hearkning to him, she hearkeneth to God in him: as on the other side contemning him, shee contemneth God and Gods ordinance in him.
and Harkening to him, she harkeneth to God in him: as on the other side contemning him, she contemneth God and God's Ordinance in him.
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Yea though the husband should chance to blame and finde fault without cause, (as euen the best and the wisest sometime may doe,) it shall be a wise and discreete womans part rather to take it quietly and patiently,
Yea though the husband should chance to blame and find fault without cause, (as even the best and the Wisest sometime may do,) it shall be a wise and discreet woman's part rather to take it quietly and patiently,
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as if there were iust cause of it, thē to giue any vnkind or vncomely language againe:
as if there were just cause of it, them to give any unkind or uncomely language again:
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remembring that It is, as one saith we•l, the propertie of an ingenuous disposition; to acknowledge a fault sometime, euen where there is none:
remembering that It is, as one Says we•l, the property of an ingenuous disposition; to acknowledge a fault sometime, even where there is none:
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not by lying or dissemb•ing, (for that is altogether vnlawfull :) but by patient bearing and forbearing, being as ready to alter what is done, not by lying or dissemb•ing, (for that is altogether unlawful:) but by patient bearing and forbearing, being as ready to altar what is done,
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as if it had beene done otherwise then it ought. Secondly, For Adut•e, in suffering her selfe to be aduised of him;
as if it had been done otherwise then it ought. Secondly, For Adut•e, in suffering her self to be advised of him;
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in taking aduice of him, and following aduice giuen by him:
in taking Advice of him, and following Advice given by him:
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in being willing to be directed and aduised by him for her selfe, her attire, her behauiour, her carriage, her company, the marshalling and managing of domesticall affaires.
in being willing to be directed and advised by him for her self, her attire, her behaviour, her carriage, her company, the marshalling and managing of domestical affairs.
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As Sara would not put away her maide Hagar without Abrahams consent; nor Rebekkah send away her sonne Iacob without Isaaks aduice.
As Sarah would not put away her maid Hagar without Abrahams consent; nor Rebekkah send away her son Iacob without Isaaks Advice.
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In regard whereof the husband is called the wiues guide : as the person by whom she is mainely to be directed and guided.
In regard whereof the husband is called the wives guide: as the person by whom she is mainly to be directed and guided.
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Which yet we are not so to vnderstand as if the wife might not either admonish the husband on some occasions,
Which yet we Are not so to understand as if the wife might not either admonish the husband on Some occasions,
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or adu•se him in some cases. For what a seruant may sometime doe; a wife may much more.
or adu•se him in Some cases. For what a servant may sometime do; a wife may much more.
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But there must be an holy wisedome and discretion vsed herein.
But there must be an holy Wisdom and discretion used herein.
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That admonition be giuen seasonably, (not as physicke in a fit,) as by Abigail to Nabal ;
That admonition be given seasonably, (not as physic in a fit,) as by Abigail to Nabal;
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and with due respect and regard of the husbands person and place. That in aduice giuing the wife, euer remember what is properly her part;
and with due respect and regard of the Husbands person and place. That in Advice giving the wife, ever Remember what is properly her part;
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and therefore mooue the matter rather by way of question, or as cre••• ••uice, as Rebekka seemeth to mooue the master a farre of vnto Isaak, submit her adu•ce and op•nion to his iudgement and discr•tion, as •ster to Assuerus his.
and Therefore move the matter rather by Way of question, or as cre••• ••uice, as Rebecca seems to move the master a Far of unto Isaac, submit her adu•ce and op•nion to his judgement and discr•tion, as •ster to Assuerus his.
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Shew her selfe willing to obey, if he shall thinke good otherwise:
Show her self willing to obey, if he shall think good otherwise:
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and withall so carry the matter that euen in those things that are done by her aduice to good purpose, her husband be honoured and not contemned either by others or her:
and withal so carry the matter that even in those things that Are done by her Advice to good purpose, her husband be honoured and not contemned either by Others or her:
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that whatsoeuer is done by their mutuall consent, may seeme rather to come from him; as Iesabel sealed all with Ahabs seale, and Ester wrote all in Assuerus his name.
that whatsoever is done by their mutual consent, may seem rather to come from him; as Jezebel sealed all with Ahabs seal, and Ester wrote all in Assuerus his name.
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For that as the trumpeters owne voice is nothing so loud or so strong, as the sound that it yeeldeth when it passeth through the trumpet:
For that as the trumpeters own voice is nothing so loud or so strong, as the found that it yields when it passes through the trumpet:
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so euery action in the family shall gaine it selfe more weight and procure more them both more credit,
so every actium in the family shall gain it self more weight and procure more them both more credit,
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and carry more authoritie with it, when it passeth through the husbands hands and is ratified and sealed as it were with his seale.
and carry more Authority with it, when it passes through the Husbands hands and is ratified and sealed as it were with his seal.
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And here commeth to bee condemned the custome of those women that will do all of their owne head, that will haue things as they list themselues, and after their owne minde:
And Here comes to be condemned the custom of those women that will do all of their own head, that will have things as they list themselves, and After their own mind:
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that refuse and thinke scorne either to aske of their husbands aduice what to doe, or to follow it in such things as they are aduised vnto.
that refuse and think scorn either to ask of their Husbands Advice what to do, or to follow it in such things as they Are advised unto.
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And so disobedience breedeth a contempt of the husband in them, and contempt in them causeth wrath in him, which openeth a gap to many grieuous euils.
And so disobedience breeds a contempt of the husband in them, and contempt in them Causes wrath in him, which Openeth a gap to many grievous evils.
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Such must know that in disobeying them they disobey God in them and prouoke him against themselues:
Such must know that in disobeying them they disobey God in them and provoke him against themselves:
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besides that they procure nothing vnto themselues but an euill report abroad, and an vnquiet life at home.
beside that they procure nothing unto themselves but an evil report abroad, and an unquiet life At home.
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And therefore a wise and discreete woman ought to choose rather;
And Therefore a wise and discreet woman ought to choose rather;
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when the thing enioyned or aduised shall import some difficultie, or carry with it some inconueniencie;
when the thing enjoined or advised shall import Some difficulty, or carry with it Some inconveniency;
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howsoeuer she may in good tearmes propound it by way of excuse, yet if the husband shall persist in his minde that he will haue it so;
howsoever she may in good terms propound it by Way of excuse, yet if the husband shall persist in his mind that he will have it so;
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she ought, I say, to choose rather, and account it better (so long as it import no euill) to buy her owne peace and the peace of a good conscience, to purchase peace with God and man by meeke and quiet obseruance,
she ought, I say, to choose rather, and account it better (so long as it import no evil) to buy her own peace and the peace of a good conscience, to purchase peace with God and man by meek and quiet observance,
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then to breake or hazard the breach of either by her peeuish resistance.
then to break or hazard the breach of either by her peevish resistance.
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But of all others the course of those is most vaine that will take to themselues the whole commendation of things done by mutuall consent and aduice:
But of all Others the course of those is most vain that will take to themselves the Whole commendation of things done by mutual consent and Advice:
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and so seeke to honour themselues by discrediting their husbands whom God hath commanded them to honour,
and so seek to honour themselves by discrediting their Husbands whom God hath commanded them to honour,
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and whose honour they should account as their owne. For when God saith, that The woman is the glory of the man :
and whose honour they should account as their own. For when God Says, that The woman is the glory of the man:
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and that A vertuous or industrious wife is the crowne of h•r husband ;
and that A virtuous or Industria wife is the crown of h•r husband;
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he implieth that the wife should vse all the gifts and graces of God bestowed on her for the honour of him.
he Implies that the wife should use all the Gifts and graces of God bestowed on her for the honour of him.
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And on the coutrary she is the contempt and dishonour of him, when shee striueth and contendeth to seeme wiser then he.
And on the contrary she is the contempt and dishonour of him, when she strives and contendeth to seem Wiser then he.
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And here by the way let the Husband learne his dutie in part, ere we come directly vnto it.
And Here by the Way let the Husband Learn his duty in part, ere we come directly unto it.
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For if the wife be to submit and to subiect her selfe vnto him; it to be admonished by him and to take aduice of him:
For if the wife be to submit and to Subject her self unto him; it to be admonished by him and to take Advice of him:
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then is he to gouerne and admonish, to giue counsell and aduice.
then is he to govern and admonish, to give counsel and Advice.
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And therefore considering that he is called to be a guide to his wife) he must labour for holy wisedome and spirituall discretion, that hee may be fit and able to guide and gouerne in good manner and to good purpose.
And Therefore considering that he is called to be a guide to his wife) he must labour for holy Wisdom and spiritual discretion, that he may be fit and able to guide and govern in good manner and to good purpose.
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And hee had neede be wise and discreete himselfe, that is to be guide to another.
And he had need be wise and discreet himself, that is to be guide to Another.
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Otherwise as the Apostle, How is he fit to gouerne Gods house that can not gouerne well his owne house,
Otherwise as the Apostle, How is he fit to govern God's house that can not govern well his own house,
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so how shal he be fit to guide another, that is not able to guide himselfe?
so how shall he be fit to guide Another, that is not able to guide himself?
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In regard whereof parents also, as they must not be ouerhasty to ioyne their children in that estate, ere they be come to some staiednesse:
In regard whereof Parents also, as they must not be overhasty to join their children in that estate, ere they be come to Some staidness:
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So they must be carefull, (especially where they perceiue some want that way,) to further them with all conuenient helps in that kinde:
So they must be careful, (especially where they perceive Some want that Way,) to further them with all convenient helps in that kind:
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that so by their diligent care and furtherance that may be supplyed that is defectiue on their parts.
that so by their diligent care and furtherance that may be supplied that is defective on their parts.
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Now this then condemneth the preposterous practise of some men, that in a kinde either of foolish statelinesse or fond remissenesse will seeme to referre all to the wife the weaker, without informing or acquainting them with their minde, in what manner they wish or thinke fit to haue things ordered in the family;
Now this then Condemneth the preposterous practice of Some men, that in a kind either of foolish stateliness or found remissness will seem to refer all to the wife the Weaker, without informing or acquainting them with their mind, in what manner they wish or think fit to have things ordered in the family;
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and yet will storme and take on, or grow pettish and impatient, if euerything bee not done to their owne minde.
and yet will storm and take on, or grow pettish and impatient, if everything be not done to their own mind.
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Which as it breedeth much disquiet & distraction in the wiues minde, when shee knoweth not what wil• please,
Which as it breeds much disquiet & distraction in the wives mind, when she Knoweth not what wil• please,
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but must goe all by guesse so it taketh away that alacritie and cheere•uln•sse that should be in performance of such duties,
but must go all by guess so it Takes away that alacrity and cheere•uln•sse that should be in performance of such duties,
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and maketh her to goe about her businesse with hanging of the wings;
and makes her to go about her business with hanging of the wings;
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since it is vncertaine, when shee hath taken all possible paines, and done her best endeauour,
since it is uncertain, when she hath taken all possible pains, and done her best endeavour,
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how in the end it will be accepted.
how in the end it will be accepted.
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As also it condemneth such peeuish and froward persons, as if anything be demanded of them,
As also it Condemneth such peevish and froward Persons, as if anything be demanded of them,
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or their aduice asked in ought, are ready by and by to grow into heate and rage, to complaine of and cry out on the folly and vnwisenesse of their wiues, that know not how such and such things should be ordered.
or their Advice asked in ought, Are ready by and by to grow into heat and rage, to complain of and cry out on the folly and unwiseness of their wives, that know not how such and such things should be ordered.
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For to what end hath God giuen her thee for a Guide, but because the woman ordinarily needs the mans aduice? As therefore the priests lips should preserue knowledge for the people,
For to what end hath God given her thee for a Guide, but Because the woman ordinarily needs the men Advice? As Therefore the Priests lips should preserve knowledge for the people,
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and they are to aske the law of him:
and they Are to ask the law of him:
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so the husbands head should preserue wisedome and counsell for his wife, and she is to take aduice of him.
so the Husbands head should preserve Wisdom and counsel for his wife, and she is to take Advice of him.
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Besides, that things in the family many times are to bee done, not for the best or the wisest simply,
Beside, that things in the family many times Are to be done, not for the best or the Wisest simply,
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but after the husbands best liking and to his best contentment.
but After the Husbands best liking and to his best contentment.
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And therefore a wise and discreete husband should rather reioyce that his wife is so carefull to know his minde,
And Therefore a wise and discreet husband should rather rejoice that his wife is so careful to know his mind,
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and to doe euery thing to his minde, then contemne her or miscall her for her carefulnesse in that kinde.
and to do every thing to his mind, then contemn her or miscall her for her carefulness in that kind.
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The third and last dutie on the wines part is Assistance. For she was made to be an Helper or an assistant to her husband:
The third and last duty on the wines part is Assistance. For she was made to be an Helper or an assistant to her husband:
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and that especially in two kinds, in his Trauels, and in his Troubles. First in his labour and in his businesse;
and that especially in two Kinds, in his Travels, and in his Troubles. First in his labour and in his business;
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in domesticall affaires, things especially within the house. In regard whereof the Apostle Paul willeth that women be house-keepers, or keepers at home, as we call them hous-wiues : in domestical affairs, things especially within the house. In regard whereof the Apostle Paul wills that women be housekeepers, or keepers At home, as we call them housewives:
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and the heathen for that one respect among others made the Snaile or the Torteis an embleme of womanhood.
and the heathen for that one respect among Others made the Snail or the Tortoises an emblem of womanhood.
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And the Apostle Peter seemeth to imply no lesse, when he willeth rather, that the husbands dwell with their, wines, then their wiues with them.
And the Apostle Peter seems to imply no less, when he wills rather, that the Husbands dwell with their, wines, then their wives with them.
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Of this kinde of affaires that the wife is to bee imployed in are:
Of this kind of affairs that the wife is to be employed in Are:
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First, the diligent and carefull education of such children as it may please God to blesse them with all.
First, the diligent and careful education of such children as it may please God to bless them with all.
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Secondly, the vigilant and watchfull ouersight of the whole family instructing and admonishing them, as occasion requireth;
Secondly, the vigilant and watchful oversight of the Whole family instructing and admonishing them, as occasion requires;
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assigning them their worke and allotting them their allowance.
assigning them their work and allotting them their allowance.
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Thirdly, the prouident and faithfull keeping and preseruing of prouisions made and brought in by the man, that they bee not imbecilled or made away, that no waste be made of them, that they be not spoiled and misspent.
Thirdly, the provident and faithful keeping and preserving of provisions made and brought in by the man, that they be not imbecilled or made away, that no waste be made of them, that they be not spoiled and misspent.
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Fourthly, a constant and painefull endeauour of doing something, as abilitie, leisure and opportunitie shall giue leaue, toward the supporting and vpholding,
Fourthly, a constant and painful endeavour of doing something, as ability, leisure and opportunity shall give leave, towards the supporting and upholding,
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or the raising and aduancing of their estate, and the further enlarging of their meanes. For a wise woman, saith Salomon, helpeth to build vp the house :
or the raising and advancing of their estate, and the further enlarging of their means. For a wise woman, Says Solomon, Helpeth to built up the house:
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and the good hous-wife, as his mother describeth her to him, riseth before day, and sitteth vp late at night :
and the good housewife, as his mother Describeth her to him, Riseth before day, and Sitteth up late At night:
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As she suffereth none to be idle in the house, so shee is not idle her selfe:
As she suffers none to be idle in the house, so she is not idle her self:
c-acp pns31 vvz pix pc-acp vbi j p-acp dt n1, av pns31 vbz xx j po31 n1:
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Shee thinketh not scorne to soile her hands; but girdeth vp her loines, and setteth her selfe to some profitable worke:
She Thinketh not scorn to soil her hands; but Girdeth up her loins, and sets her self to Some profitable work:
pns31 vvz xx vvi p-acp n1 po31 n2; cc-acp vvz a-acp po31 n2, cc vvz po31 n1 p-acp d j n1:
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getteth her wooll and flax about her, and putteth her hand to the wheele, and her fingers to the spindle, maketh such things as may serue for the apparelling of her husband her selfe and her houshold, gets her wool and flax about her, and putteth her hand to the wheel, and her fingers to the spindle, makes such things as may serve for the appareling of her husband her self and her household,
vvz po31 n1 cc n1 p-acp pno31, cc vvz po31 n1 p-acp dt n1, cc po31 n2 p-acp dt n1, vvz d n2 c-acp vmb vvi p-acp dt vvg pp-f po31 n1 po31 n1 cc po31 n1,
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or may be of vse otherwise about the house: or if no neede of it in the house, to sell and make merchandise of;
or may be of use otherwise about the house: or if no need of it in the house, to fell and make merchandise of;
cc vmb vbi pp-f n1 av p-acp dt n1: cc cs dx n1 pp-f pn31 p-acp dt n1, pc-acp vvi cc vvi n1 pp-f;
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and that no discredit or discommendation at all to her neither:
and that no discredit or discommendation At all to her neither:
cc cst dx n1 cc n1 p-acp d p-acp po31 d:
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or if neither of both bee needfull, to helpe to releeue, as good Dorcas did, the poore seruants of God with.
or if neither of both be needful, to help to relieve, as good Dorcas did, the poor Servants of God with.
cc cs dx pp-f d vbb j, pc-acp vvi pc-acp vvi, c-acp j np1 vdd, dt j n2 pp-f np1 p-acp.
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Where commeth to bee condemned, first the sondnesse of such parents as ioyne their daughters to heads before they are able thus to bee helpers,
Where comes to be condemned, First the sondnesse of such Parents as join their daughters to Heads before they Are able thus to be helpers,
c-crq vvz pc-acp vbi vvn, ord dt n1 pp-f d n2 c-acp vvb po32 n2 p-acp n2 c-acp pns32 vbr j av pc-acp vbi n2,
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yea ost match them to an head, ere they are able to dresse their owne head, much lesse to affoord any good helpe to their married head.
yea ost match them to an head, ere they Are able to dress their own head, much less to afford any good help to their married head.
uh av vvi pno32 p-acp dt n1, c-acp pns32 vbr j pc-acp vvi po32 d n1, av-d av-dc pc-acp vvi d j n1 p-acp po32 j-vvn n1.
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As also of those that bring them vp so in idlenes and dissolutenesse, that they are good for nothing when they are married,
As also of those that bring them up so in idleness and dissoluteness, that they Are good for nothing when they Are married,
c-acp av pp-f d cst vvb pno32 a-acp av p-acp n1 cc n1, cst pns32 vbr j p-acp pix q-crq pns32 vbr vvn,
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but to sit in the shop as a babe on a stall, to see and be seene,
but to fit in the shop as a babe on a stall, to see and be seen,
cc-acp pc-acp vvi p-acp dt n1 p-acp dt n1 p-acp dt n1, pc-acp vvi cc vbi vvn,
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or as an image in the house, that hath lims without vse;
or as an image in the house, that hath limbs without use;
cc p-acp dt n1 p-acp dt n1, cst vhz n2 p-acp n1;
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being altogether vnfit to doe ought about the house, or to manage any thing that appertaineth thereunto.
being altogether unfit to do ought about the house, or to manage any thing that appertaineth thereunto.
vbg av j pc-acp vdi pi p-acp dt n1, cc pc-acp vvi d n1 cst vvz av.
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Againe, here commeth to bee condemned the practise of such wiues as are gadders abroad; least acquainted with, or delighting in ought at their owne home:
Again, Here comes to be condemned the practice of such wives as Are gadders abroad; least acquainted with, or delighting in ought At their own home:
av, av vvz pc-acp vbi vvn dt n1 pp-f d n2 c-acp vbr n2 av; ds vvn p-acp, cc vvg p-acp pi p-acp po32 d av-an:
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rather in that regard the daughters of Dinah then Sarah ; whom we know what befell vpon her wandring abroad.
rather in that regard the daughters of Dinah then Sarah; whom we know what befell upon her wandering abroad.
av p-acp cst vvb dt n2 pp-f np1 av np1; ro-crq pns12 vvb r-crq vvd p-acp pno31 vvg av.
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And surely as the Apostle ioyneth chastitie and home keeping together, as the one a meanes of preseruing the other:
And surely as the Apostle Joineth chastity and home keeping together, as the one a means of preserving the other:
cc av-j c-acp dt n1 vvz n1 cc av-an n-vvg av, c-acp dt pi dt n2 pp-f vvg dt n-jn:
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so the wise man maketh such gadding abroad a note of a light and a lewd houswise.
so the wise man makes such gadding abroad a note of a Light and a lewd houswise.
av dt j n1 vvz d vvg av dt n1 pp-f dt n1 cc dt j n1.
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Or such as though they keepe within, yet sit idle at home:
Or such as though they keep within, yet fit idle At home:
cc d c-acp cs pns32 vvb a-acp, av vvb j p-acp n1-an:
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must haue their gossips come and sit with them to tell tales and newes, that they may not be idle without company:
must have their gossips come and fit with them to tell tales and news, that they may not be idle without company:
vmb vhi po32 n2 vvn cc vvi p-acp pno32 pc-acp vvi n2 cc n1, cst pns32 vmb xx vbi j p-acp n1:
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little weighing with themselues, that time the meane while runneth on, and worke about the house goeth but vntowardly forward,
little weighing with themselves, that time the mean while Runneth on, and work about the house Goes but untowardly forward,
av-j vvg p-acp px32, cst n1 dt j n1 vvz a-acp, cc vvi p-acp dt n1 vvz p-acp av-j av-j,
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while there is none to ouersee, or looke after it.
while there is none to oversee, or look After it.
cs pc-acp vbz pix pc-acp vvi, cc vvi p-acp pn31.
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As also the practise of such as are wasters, spenders and spoilers of their husbands wealth,
As also the practice of such as Are wasters, spenders and spoilers of their Husbands wealth,
c-acp av dt n1 pp-f d c-acp vbr n2, n2 cc n2 pp-f po32 ng1 n1,
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and of that they bring in;
and of that they bring in;
cc pp-f cst pns32 vvb p-acp;
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that therein indeed like the Torteis, carrie their whole house on their backe, which though they feele not the weight of, that therein indeed like the Tortoises, carry their Whole house on their back, which though they feel not the weight of,
cst av av av-j dt j, vvb po32 j-jn n1 p-acp po32 n1, r-crq cs pns32 vvb xx dt n1 pp-f,
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yet maketh the husbands backe ake, yea and cracke too, breaketh the backe of their estate: (as in that sexe commonly there is no ho,
yet makes the Husbands back ache, yea and Crac too, breaks the back of their estate: (as in that sex commonly there is no ho,
av vvz dt n2 av vvi, uh cc vvi av, vvz dt n1 pp-f po32 n1: (c-acp p-acp d n1 av-j a-acp vbz dx zz,
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when a wastfull humour is once in:) so farre are they from helping to further or aduance their estate.
when a wasteful humour is once in:) so Far Are they from helping to further or advance their estate.
c-crq dt j n1 vbz a-acp p-acp:) av av-j vbr pns32 p-acp vvg p-acp jc cc vvi po32 n1.
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Such should remember the saying of Salomon, that as the wise woman helpeth to build vp the house :
Such should Remember the saying of Solomon, that as the wise woman Helpeth to built up the house:
d vmd vvi dt n-vvg pp-f np1, cst p-acp dt j n1 vvz p-acp vvb a-acp dt n1:
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so shee is a foole that thus pulleth the house downe with her owne hands. Secondly, the wife is to be an assistant and a yoke fellow to her husband,
so she is a fool that thus pulls the house down with her own hands. Secondly, the wife is to be an assistant and a yoke fellow to her husband,
av pns31 vbz dt n1 cst av vvz dt n1 a-acp p-acp po31 d n2. ord, dt n1 vbz pc-acp vbi dt n1 cc dt n1 n1 p-acp po31 n1,
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as in his trauels and labours, so in troubles and crosses, if any befall 〈 ◊ 〉; (as no mans life lightly is free from them:
as in his travels and labours, so in Troubles and Crosses, if any befall 〈 ◊ 〉; (as no men life lightly is free from them:
c-acp p-acp po31 n2 cc n2, av p-acp n2 cc n2, cs d vvb 〈 sy 〉; (c-acp dx ng1 n1 av-j vbz j p-acp pno32:
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No larke without an he•le, nor course of life without some crosse or other :) and that two waies. By bearing part with him. No lark without an he•le, nor course of life without Some cross or other:) and that two ways. By bearing part with him.
dx n1 p-acp dt n1, ccx n1 pp-f n1 p-acp d n1 cc j-jn:) cc d crd n2. p-acp vvg n1 p-acp pno31.
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And by being a comfort vnto him. First, by bearing part with him.
And by being a Comfort unto him. First, by bearing part with him.
cc p-acp vbg dt n1 p-acp pno31. ord, p-acp vvg n1 p-acp pno31.
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For whereas married persons are subiect to many more crosses and casualties then those that leade a single life, in regard their charge is the greater:
For whereas married Persons Are Subject to many more Crosses and casualties then those that lead a single life, in regard their charge is the greater:
p-acp cs vvn n2 vbr j-jn p-acp d dc n2 cc n2 av d cst vvb dt j n1, p-acp n1 po32 n1 vbz dt jc:
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howsoeuer the women themselues are not exposed to so many personall encumbrances as men, because their life is more priuate:
howsoever the women themselves Are not exposed to so many personal encumbrances as men, Because their life is more private:
c-acp dt n2 px32 vbr xx vvn p-acp av d j n2 c-acp n2, c-acp po32 n1 vbz av-dc j:
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Yet, as the Apostle saith of the faithfull Christiās, that they were fellow-partners with him in his afflictions, so ought the wife to bee with the husband in those afflictions that befall him.
Yet, as the Apostle Says of the faithful Christiās, that they were fellow-partners with him in his afflictions, so ought the wife to be with the husband in those afflictions that befall him.
av, c-acp dt n1 vvz pp-f dt j np1, cst pns32 vbdr n2 p-acp pno31 p-acp po31 n2, av vmd dt n1 pc-acp vbi p-acp dt n1 p-acp d n2 cst vvb pno31.
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And surely if all Christians in generall, much more married folkes in speciall ought to beare either others burdens ;
And surely if all Christians in general, much more married folks in special ought to bear either Others burdens;
cc av-j cs d np1 p-acp n1, av-d av-dc j-vvn n2 p-acp j pi p-acp vvb d n2-jn n2;
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If all Christians must haue a fellow-feeling of one anothers suffrings, because they are all members of one bodie ;
If all Christians must have a fellow-feeling of one another's sufferings, Because they Are all members of one body;
cs d np1 vmb vhi dt n1 pp-f crd j-jn n2, c-acp pns32 vbr d n2 pp-f crd n1;
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much more man and wife that are both but one flesh.
much more man and wife that Are both but one Flesh.
av-d dc n1 cc n1 cst vbr d p-acp crd n1.
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Contrary whereunto is the practise of those wiues that leaue and forsake their husbands when they are fallen into troubles:
Contrary whereunto is the practice of those wives that leave and forsake their Husbands when they Are fallen into Troubles:
j-jn c-crq vbz dt n1 pp-f d n2 cst vvb cc vvi po32 n2 c-crq pns32 vbr vvn p-acp n2:
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are like swallowes and other sommer-birds, content to reape and enioy with them, the pleasant fruits of prosperitie,
Are like Swallows and other summer-birds, content to reap and enjoy with them, the pleasant fruits of Prosperity,
vbr j n2 cc j-jn n2, j pc-acp vvi cc vvi p-acp pno32, dt j n2 pp-f n1,
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but vnwilling to beare and endure with them the bitter brunt and blasts of aduersitie;
but unwilling to bear and endure with them the bitter brunt and blasts of adversity;
cc-acp j pc-acp vvi cc vvi p-acp pno32 dt j n1 cc n2 pp-f n1;
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care not, nor regard what their husbands do, or what becomes of them, what hardnesse they endure, what miserie they abide,
care not, nor regard what their Husbands do, or what becomes of them, what hardness they endure, what misery they abide,
vvb xx, ccx vvi r-crq po32 n2 vdb, cc r-crq vvz pp-f pno32, r-crq n1 pns32 vvb, q-crq n1 pns32 vvb,
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so long as by helpe of friends or other prouisions they are able themselues, to shift for themselues.
so long as by help of Friends or other provisions they Are able themselves, to shift for themselves.
av av-j c-acp p-acp n1 pp-f n2 cc j-jn n2 pns32 vbr j px32, pc-acp vvi p-acp px32.
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Very vnnaturall are they that haue no fellow-feeling of what their owne flesh suffereth: vnlike our Sauiour Christ, who retaineth still compassion, though free from personall passion ;
Very unnatural Are they that have no fellow-feeling of what their own Flesh suffers: unlike our Saviour christ, who retaineth still compassion, though free from personal passion;
j j vbr pns32 cst vhb dx n1 pp-f r-crq po32 d n1 vvz: av-j po12 n1 np1, r-crq vvz av n1, c-acp j p-acp j n1;
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and though freed now from feeling, hath still yet a fellow-feeling of those euils that befall his here.
and though freed now from feeling, hath still yet a fellow-feeling of those evils that befall his Here.
cc cs vvn av p-acp n1, vhz av av dt n1 pp-f d n2-jn cst vvb po31 av.
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Yea worse then many heathen women, that haue shewed worthy precedents on this part and in this kinde;
Yea Worse then many heathen women, that have showed worthy precedents on this part and in this kind;
uh av-jc cs d j-jn n2, cst vhb vvn j n2 p-acp d n1 cc p-acp d n1;
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and shall therefore rise in iudgement at the last day against all such Christian women as be faultie this way.
and shall Therefore rise in judgement At the last day against all such Christian women as be faulty this Way.
cc vmb av vvb p-acp n1 p-acp dt ord n1 p-acp d d njp n2 c-acp vbb j d n1.
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The like is to be said of the practise of such as are a meanes themselues to bring their husbands into decay and distresse,
The like is to be said of the practice of such as Are a means themselves to bring their Husbands into decay and distress,
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and so procure trouble to them, by their inordinate courses and excessiue expences;
and so procure trouble to them, by their inordinate courses and excessive expenses;
cc av vvi n1 p-acp pno32, p-acp po32 j n2 cc j n2;
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whereby they cast them behind hand, and that to their vtter ouerthrow and vndoing oft times:
whereby they cast them behind hand, and that to their utter overthrow and undoing oft times:
c-crq pns32 vvd pno32 p-acp n1, cc cst p-acp po32 j n1 cc n-vvg av n2:
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and so in stead of helping to beare his burden with him, are a meanes to bring such a burden vpon him,
and so in stead of helping to bear his burden with him, Are a means to bring such a burden upon him,
cc av p-acp n1 pp-f vvg pc-acp vvi po31 n1 p-acp pno31, vbr dt n2 pc-acp vvi d dt n1 p-acp pno31,
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as neither of them both is well able to beare. Secondly, by being a cheerer and a comforter;
as neither of them both is well able to bear. Secondly, by being a cheerer and a comforter;
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a meanes of comfort and cheerefulnesse to him: as Iacobs children were to Iacob ;
a means of Comfort and cheerfulness to him: as Iacobs children were to Iacob;
dt n2 pp-f n1 cc n1 p-acp pno31: c-acp npg1 n2 vbdr p-acp np1;
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and so Rebekkah to Isaak. And surely if it be the dutie of children to comfort their parents in their heauinesse:
and so Rebekkah to Isaac. And surely if it be the duty of children to Comfort their Parents in their heaviness:
cc av np1 p-acp np1. cc av-j cs pn31 vbb dt n1 pp-f n2 pc-acp vvi po32 n2 p-acp po32 n1:
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much more the wiues to comfort her husband in like cases. If a wise childe is a ioy to his father :
much more the wives to Comfort her husband in like cases. If a wise child is a joy to his father:
d n1 dt n2 pc-acp vvi po31 n1 p-acp j n2. cs dt j n1 vbz dt n1 p-acp po31 n1:
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much more will a good and a wise wife striue to be so to her husband:
much more will a good and a wise wife strive to be so to her husband:
av-d dc vmb dt j cc dt j n1 vvb pc-acp vbi av p-acp po31 n1:
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to be to him as Dauids harpe was to Saul :
to be to him as David harp was to Saul:
pc-acp vbi p-acp pno31 p-acp npg1 n1 vbds p-acp np1:
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as a physitian to tend him in his sicknes, as a a musitian to cheere him vp in his heauinesse.
as a Physician to tend him in his sickness, as a a musician to cheer him up in his heaviness.
c-acp dt n1 pc-acp vvi pno31 p-acp po31 n1, c-acp av dt n1 pc-acp vvi pno31 a-acp p-acp po31 n1.
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But what a wretched and lamentab•e case is it then, when shee that should be a comfort, prooueth a discomfort, that her husband may say of her as Iob of his friends, A miserable comforter art thou indeede.
But what a wretched and lamentab•e case is it then, when she that should be a Comfort, proveth a discomfort, that her husband may say of her as Job of his Friends, A miserable comforter art thou indeed.
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As in Eue, that shee, that was giuen to be an helper to good, should prooue a tempter to euill:
As in Eue, that she, that was given to be an helper to good, should prove a tempter to evil:
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so here when shee that should bee the ioy and the delight of a mans eyes, prooueth a corrasiue to his heart and corruption in his bones.
so Here when she that should be the joy and the delight of a men eyes, proveth a corrasive to his heart and corruption in his bones.
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And surely as there is no estate more comfortable where things are wisely ordred according to Gods will and word:
And surely as there is no estate more comfortable where things Are wisely ordered according to God's will and word:
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so none more discomfortable, where things are crossely and crooked•y carried. Inward euils are most grieuous:
so none more discomfortable, where things Are crossly and crooked•y carried. Inward evils Are most grievous:
av pix av-dc j, c-crq n2 vbr av-j cc av-j vvn. j n2-jn vbr av-ds j:
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in regard whereof one of the ancients compareth not amisse an euill and a guilty conscience to an vnto ward yoke fellow: in regard whereof one of the ancients compareth not amiss an evil and a guilty conscience to an unto ward yoke fellow:
p-acp n1 c-crq crd pp-f dt n2-j vvz xx av dt j-jn cc dt j n1 p-acp dt p-acp n1 n1 n1:
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For that is common to either, (then which what can bee more grie•ous?) that that prooueth with a man the greatest crosse, that should be a comfort to him against other crosses.
For that is Common to either, (then which what can be more grie•ous?) that that proveth with a man the greatest cross, that should be a Comfort to him against other Crosses.
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Such women forget or at least are farre from that, which Salomon saith of a good wife, Shee will doe her husband good,
Such women forget or At least Are Far from that, which Solomon Says of a good wife, She will do her husband good,
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and not euill, all the daies of her life : that which euery good woman vndoubtedly will endeauour her selfe vnto.and not evil, all the days of her life: that which every good woman undoubtedly will endeavour her self unto.
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Hitherto we haue spoken of the Maine dutie on the wiues part, namely, Submission or Subiection, togither with the particulars or at least the pr•ncipall of those that thence issue.
Hitherto we have spoken of the Main duty on the wives part, namely, Submission or Subjection, together with the particulars or At least the pr•ncipall of those that thence issue.
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We come now to the manner of the performance of all the former, and that is, saith our Apostle, In the Lord: a phrase vsed by the Apostle in the like case else-where:
We come now to the manner of the performance of all the former, and that is, Says our Apostle, In the Lord: a phrase used by the Apostle in the like case elsewhere:
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and it may be taken two waies, as a note of Direction, or as a note of Limitation.
and it may be taken two ways, as a note of Direction, or as a note of Limitation.
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1. As a note of direction, prescribing the ground and manner of this submission;
1. As a note of direction, prescribing the ground and manner of this submission;
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that it bee done in obedience of God and the commandement of God, in conscience of the order and ordinance of God.
that it be done in Obedience of God and the Commandment of God, in conscience of the order and Ordinance of God.
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2. As a note of limitation, describing the bounds and limits of this submission, assistance, reuerence, and obedience;
2. As a note of limitation, describing the bounds and Limits of this submission, assistance, Reverence, and Obedience;
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that it extend not it selfe to anything against the will and word of God.
that it extend not it self to anything against the will and word of God.
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In the former sense it seemeth to be vsed by the Apostle, where he speaketh of childrens dutie ;
In the former sense it seems to be used by the Apostle, where he speaks of Children's duty;
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in the latter, where he applieth it to widdowes marriage. And the latter followeth vpon the former.
in the latter, where he Applieth it to widow's marriage. And the latter follows upon the former.
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For a man can not doe ought against Gods will or word out of obedience to his will and word: it implieth a manifest contradiction.
For a man can not do ought against God's will or word out of Obedience to his will and word: it Implies a manifest contradiction.
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And therefore whatsoeuer is done in obedience to Gods will must needs so farre forth be done according to,
And Therefore whatsoever is done in Obedience to God's will must needs so Far forth be done according to,
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and not against his word or will. The former I take here to be the direct meaning of the words;
and not against his word or will. The former I take Here to be the Direct meaning of the words;
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the latter by way of consequence is deduced from it. And so this branch affordeth two points concerning the dutie here enioyned.
the latter by Way of consequence is deduced from it. And so this branch affords two points Concerning the duty Here enjoined.
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First, that this Submission for the ground of it must be a godly, a religious, a conscionable submission ;
First, that this Submission for the ground of it must be a godly, a religious, a conscionable submission;
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perfor•ed not for wor•dly respects, or for feare of wrath, but as the Apostle saith of good subiects, for conscience sake ;
perfor•ed not for wor•dly respects, or for Fear of wrath, but as the Apostle Says of good Subjects, for conscience sake;
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in conscience of Gods ordinance, and in obedience to Gods command.
in conscience of God's Ordinance, and in Obedience to God's command.
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For first, it is Godlinesse alone that hath the promises both of this life and the life to come :
For First, it is Godliness alone that hath the promises both of this life and the life to come:
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and therefore, there is no reward for ought that proceedeth not from it. Secondly; as Luther saith well that the first commandement in the Decalogue comprehendeth the whole :
and Therefore, there is no reward for ought that Proceedeth not from it. Secondly; as Luther Says well that the First Commandment in the Decalogue comprehendeth the Whole:
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because therein is the bond that bindeth vs to the obedience of the whole:
Because therein is the bound that binds us to the Obedience of the Whole:
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so it is no lesse true that the Apostle Iames telleth vs that religion or godlinesse, which is the ground and bond of all obedience, is to be exercised and practised through the whole course of our liues:
so it is no less true that the Apostle James Telleth us that Religion or godliness, which is the ground and bound of all Obedience, is to be exercised and practised through the Whole course of our lives:
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that as all ciuill duties are to proceede from loue vnto man, so they are likewise to be done in obedience to God.
that as all civil duties Are to proceed from love unto man, so they Are likewise to be done in Obedience to God.
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Which point serueth, First to shew a difference betweene a godly and a worldly wise, a Christian woman & an heathen, a faithfull and an infidel.
Which point serveth, First to show a difference between a godly and a worldly wise, a Christian woman & an heathen, a faithful and an infidel.
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For an heathen woman may doe all outward duties that a Christian wife doth, out of a naturall or carnall loue to her husband,
For an heathen woman may do all outward duties that a Christian wife does, out of a natural or carnal love to her husband,
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or out of a desire of her owne ease and quiet that dependeth thereupon, or out of other naturall and ciuill respects,
or out of a desire of her own ease and quiet that dependeth thereupon, or out of other natural and civil respects,
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as feare of anger at home, and of euill report abroad:
as Fear of anger At home, and of evil report abroad:
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But the Christian wife doth all on a further ground; (though these and the like considerations also may make her the more carefull:) out of obedience to God and the will and word of God;
But the Christian wife does all on a further ground; (though these and the like considerations also may make her the more careful:) out of Obedience to God and the will and word of God;
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out of a desire to please God, & to approue her self & her courses vnto God.
out of a desire to please God, & to approve her self & her courses unto God.
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As the heathen subiect serueth God for his Prince, the Christian subiect serueth his prince for God:
As the heathen Subject serveth God for his Prince, the Christian Subject serveth his Prince for God:
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so the heathen wife obeieth God but for man, whereas the Christian wise obeyeth her husband for God.
so the heathen wife Obeyeth God but for man, whereas the Christian wise Obeyeth her husband for God.
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Againe it may teach women how to behaue thēselues in these duties that they may therby gaine as well fauor with God,
Again it may teach women how to behave themselves in these duties that they may thereby gain as well favour with God,
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as loue with their husbands at home, and a good report abroad:
as love with their Husbands At home, and a good report abroad:
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if they shall do all in obediēce of God, if they shall do all as vnto God :
if they shall do all in Obedience of God, if they shall do all as unto God:
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as a Christian seruant serueth God and not man, so submitting themselues to God, not to man:
as a Christian servant serveth God and not man, so submitting themselves to God, not to man:
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while they regard God in their husbāds, as he doth God in his master, and so doe all as vnto God,
while they regard God in their Husbands, as he does God in his master, and so do all as unto God,
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because they do all for God, and for conscience of God. Else though they performe all outward duties, they go no further then heathen:
Because they do all for God, and for conscience of God. Else though they perform all outward duties, they go no further then heathen:
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if they do not so much, they come short of them:
if they do not so much, they come short of them:
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and if they expect & desire to be accepted with God, they must go beyond them they must not onely do all that they doe;
and if they expect & desire to be accepted with God, they must go beyond them they must not only do all that they do;
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but do it as they should do: do all for God, & then they doe it to God.
but do it as they should do: do all for God, & then they do it to God.
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For as they releeue Christ in the poore, when they releeue them for Christ: so they obey Christ in their husbands, when they obey them for Christ.
For as they relieve christ in the poor, when they relieve them for christ: so they obey christ in their Husbands, when they obey them for christ.
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Not regard so much what their husbands deserue from them, as what God requireth of them:
Not regard so much what their Husbands deserve from them, as what God requires of them:
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and as Christian subiects submit themselues to good gouernours as vnto God, to euill gouernours for God, or rather vnto either of them both as vnto God and in God :
and as Christian Subjects submit themselves to good Governors as unto God, to evil Governors for God, or rather unto either of them both as unto God and in God:
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so submit themselues to their husbands bee they good or badde, deserue they well or euill of them,
so submit themselves to their Husbands be they good or bad, deserve they well or evil of them,
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as for God, and in God, and vnto God, in regard of the precept and enioynment of God.
as for God, and in God, and unto God, in regard of the precept and enioynment of God.
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So doing, as the Apostle saith, they shall be s•ued by child-bearing, so they shall be saued by Christian submission and obedience. So doing, as the Apostle Says, they shall be s•ued by childbearing, so they shall be saved by Christian submission and Obedience.
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As the seruant that serueth not man but the Lord, shall from the Lord receiue the inhe••tance of a sonne :
As the servant that serveth not man but the Lord, shall from the Lord receive the inhe••tance of a son:
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so the woman that submitteth her selfe to her husband for God, shall for such her submission be eternally rewarded of God.
so the woman that submitteth her self to her husband for God, shall for such her submission be eternally rewarded of God.
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And this withall may againe serue well to take away that obiection of faultie performance on the other part:
And this withal may again serve well to take away that objection of faulty performance on the other part:
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If he doe not his dutie to me, why should I doe min• to him? True:If he do not his duty to me, why should I do min• to him? True:
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if thou oughtest it to him onely, or principal•'y to him.
if thou Ought it to him only, or principal•'y to him.
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But it is in the Lord, and for him that this dutie is required of thee.
But it is in the Lord, and for him that this duty is required of thee.
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Him thou owest it vnto, whither thy husband doe his or no; w hither he deserue it, or no, at thine hands.
Him thou owest it unto, whither thy husband do his or no; w hither he deserve it, or no, At thine hands.
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Neither shall his faultinesse excuse thy fault, if thou shalt refuse to performe what God hath imposed on thee,
Neither shall his faultiness excuse thy fault, if thou shalt refuse to perform what God hath imposed on thee,
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and so shalt faile in thy duty that thou owest vnto God, because man faileth in his, that he likewise oweth vnto God, whither thou doest thine, or no, to him.
and so shalt fail in thy duty that thou owest unto God, Because man Faileth in his, that he likewise owes unto God, whither thou dost thine, or no, to him.
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Secondly this Submission, for the extent of it, must not bee in ought against God. And therefore when the Apostle maketh it generall, in all thing• ;
Secondly this Submission, for the extent of it, must not be in ought against God. And Therefore when the Apostle makes it general, in all thing•;
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it must bee conceiued by way of opposition betweene her owne will and her husbands will; (as the Apostle is said to please all men in all things, that is,
it must be conceived by Way of opposition between her own will and her Husbands will; (as the Apostle is said to please all men in all things, that is,
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euen to the displeasing of himselfe:
even to the displeasing of himself:
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not regarding his owne profite, but respecting their pleasure:) not by way of opposition betweene Gods will and mans will. not regarding his own profit, but respecting their pleasure:) not by Way of opposition between God's will and men will.
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For when they crosse, God is rather to be obeyed then man : his will is rather to be regarded then mans will And the reason is apparent:
For when they cross, God is rather to be obeyed then man: his will is rather to be regarded then men will And the reason is apparent:
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for 1. This submission is Gods ord•nance;
for 1. This submission is God's ord•nance;
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and Gods ordinance cannot be against God, but for God. 2. The husbands power, as of all superiours, is subordinate to Gods power:
and God's Ordinance cannot be against God, but for God. 2. The Husbands power, as of all superiors, is subordinate to God's power:
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and the subordinate power ought euer to yeeld to the supreme power.
and the subordinate power ought ever to yield to the supreme power.
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And therefore first let men looke vnto it and take heede how they take vpon them to aduise, perswade, induce or vrge their wiues to ought against God and godlinesse or good conscience.
And Therefore First let men look unto it and take heed how they take upon them to advise, persuade, induce or urge their wives to ought against God and godliness or good conscience.
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For by so doing they shall but abuse their power and place, and lessen their authoritie and credite,
For by so doing they shall but abuse their power and place, and lessen their Authority and credit,
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as euery one doth that goeth beyond the bounds and limits of his office.
as every one does that Goes beyond the bounds and Limits of his office.
c-acp d pi vdz cst vvz p-acp dt n2 cc n2 pp-f po31 n1.
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As also women must know that it shall be no sufficient excuse for them, if they shall suffer themselues to be led by their husbands vnto ought that is euill:
As also women must know that it shall be no sufficient excuse for them, if they shall suffer themselves to be led by their Husbands unto ought that is evil:
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no more then it was for Adam to be seduced and misled by Eue : or for Ahab to be prouoked and egged on by Iezabel vnto euill:
no more then it was for Adam to be seduced and misled by Eue: or for Ahab to be provoked and egged on by Jezebel unto evil:
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Neither will it serue to alleadge, that the woman is the weaker.
Neither will it serve to allege, that the woman is the Weaker.
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But they must consider who it is from whom the man hath his right, his power,
But they must Consider who it is from whom the man hath his right, his power,
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and his place, euen he that hath power equally ouer either, and will vndoubtedly punish either,
and his place, even he that hath power equally over either, and will undoubtedly Punish either,
cc po31 n1, av pns31 cst vhz n1 av-j p-acp d, cc vmb av-j vvi d,
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if either the one shall perswade, or the other vpon perswasion yeeld to ought against his will.
if either the one shall persuade, or the other upon persuasion yield to ought against his will.
cs d dt pi vmb vvi, cc dt n-jn p-acp n1 vvi p-acp pi p-acp po31 n1.
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Hitherto we haue entreated of the former part concerning the wiues dutie, wee come now to the latter part concerning the Husbands.
Hitherto we have entreated of the former part Concerning the wives duty, we come now to the latter part Concerning the Husbands.
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And the Husbands dutie is propounded partly in the affirmatiue, and partly in the negatiue. 1. In the affirmatiue, Husbands loue your wiues. 2. In the negatiue, And be not bitter vnto them.
And the Husbands duty is propounded partly in the affirmative, and partly in the negative. 1. In the affirmative, Husbands love your wives. 2. In the negative, And be not bitter unto them.
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The maine dutie required on the mans part is Loue : that which the Apostle euer inculcateth when he entreateth of the Husbands dutie:
The main duty required on the men part is Love: that which the Apostle ever inculcateth when he entreateth of the Husbands duty:
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The equitie whereof we may easily conceiue, if wee shall but consider the precept of Loue and in what tearmes it runneth.
The equity whereof we may Easily conceive, if we shall but Consider the precept of Love and in what terms it Runneth.
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Thou art commanded therefore by God to Loue thy neighbour as thy selfe. Thou art commanded Therefore by God to Love thy neighbour as thy self.
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And what neerer neighbour then thy wife, who is taken by thee into the societie and communion of thy whole li•e, to be a perpetuall companion with thee at boord and in bed;
And what nearer neighbour then thy wife, who is taken by thee into the society and communion of thy Whole li•e, to be a perpetual Companion with thee At board and in Bed;
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to dwell and abide with thee continually, to conuerse with thee most inwardly;
to dwell and abide with thee continually, to converse with thee most inwardly;
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yea, as our Sauiour himsel•e speaketh, to be glewed vnto thee inseparably, and that by Gods owne appointment and ordinance.
yea, as our Saviour himsel•e speaks, to be glued unto thee inseparably, and that by God's own appointment and Ordinance.
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Againe thy neighbour, thou art commanded to loue as thyse•fe, But the Apostle goeth further and saith, He that l•u•th his wife, he loueth himselfe.
Again thy neighbour, thou art commanded to love as thyse•fe, But the Apostle Goes further and Says, He that l•u•th his wife, he loves himself.
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So that th• wife is thy selfe, not as thy selfe onely. Our flesh, say the poore speaking of the rich, is as their f••h :
So that th• wife is thy self, not as thy self only. Our Flesh, say the poor speaking of the rich, is as their f••h:
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and therefore a man should n•t, saith the prophet, turne his face from his owne flesh.
and Therefore a man should n•t, Says the Prophet, turn his face from his own Flesh.
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But here man and wife they make but one flesh: this knot being once knit, they are no more twaine,
But Here man and wife they make but one Flesh: this knot being once knit, they Are no more twaine,
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but one flesh, And no man, saith the Apostle, euer hated his owne flesh; but loueth and cheerisheth it, as Christ doth his Church. but one Flesh, And no man, Says the Apostle, ever hated his own Flesh; but loves and cheerisheth it, as christ does his Church.
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What more naturall then for parents to loue the children that come of them? What more equall then for children to loue their parents that bred and bare them? But behold a neerer coniunction betweene married persons man and wife, then betweene children and parents: What more natural then for Parents to love the children that come of them? What more equal then for children to love their Parents that bred and bore them? But behold a nearer conjunction between married Persons man and wife, then between children and Parents:
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in regard whereof God saith, that a man shall leaue the one, yea, if he cannot helpe both, he shall neglect the one, to adhere, and cleaue to the other.
in regard whereof God Says, that a man shall leave the one, yea, if he cannot help both, he shall neglect the one, to adhere, and cleave to the other.
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For this cause shall a man leaue father and mother too, and shall cleaue to his wife: For this cause shall a man leave father and mother too, and shall cleave to his wife:
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and they shall be one flesh. For childrē indeed are part of their parents, because they come out of their bowels : and they shall be one Flesh. For children indeed Are part of their Parents, Because they come out of their bowels:
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they are part of their flesh, but seuered from them. But man & wife, they are one flesh, conioyned not seuered.
they Are part of their Flesh, but severed from them. But man & wife, they Are one Flesh, conjoined not severed.
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By originall creation, as shee came of the man, shee is part of his flesh, flesh of his flesh, and bone of his bone, but seuered as it were now from him:
By original creation, as she Come of the man, she is part of his Flesh, Flesh of his Flesh, and bone of his bone, but severed as it were now from him:
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but by nuptiall coniunction being ioyned to him as his wife, shee becommeth not onely part of his flesh as taken from him,
but by nuptial conjunction being joined to him as his wife, she becomes not only part of his Flesh as taken from him,
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but one flesh conioyned with him. For as bodie and head, or flesh and soule make one man;
but one Flesh conjoined with him. For as body and head, or Flesh and soul make one man;
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so man and wife make one flesh. Againe children are said to be part of their parents ;
so man and wife make one Flesh. Again children Are said to be part of their Parents;
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but parents cannot bee said properly to bee part of their children. But here reciprocally the wife is part of the husband ;
but Parents cannot be said properly to be part of their children. But Here reciprocally the wife is part of the husband;
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and the husband is part of the wife :
and the husband is part of the wife:
cc dt n1 vbz n1 pp-f dt n1:
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both parts of the same flesh, because both making but one flesh. Parents are as a fountaine or the body of a riuer;
both parts of the same Flesh, Because both making but one Flesh. Parents Are as a fountain or the body of a river;
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children as streames deriued from it, and flowing apart:
children as streams derived from it, and flowing apart:
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Man and wife are as two springs meeting and so ioyning their streames, that they make but one current, and runne both in one channell, that the water of the one and the other cannot be seuered.
Man and wife Are as two springs meeting and so joining their streams, that they make but one current, and run both in one channel, that the water of the one and the other cannot be severed.
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Parents are as a stemme or a stocke; children as grifts or slips taken from it, and engraffed or planted else-where.
Parents Are as a stem or a stock; children as grifts or slips taken from it, and engrafted or planted elsewhere.
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Man and wife are as those two branches in the Prophets hand, enclosed in one barke,
Man and wife Are as those two branches in the prophets hand, enclosed in one bark,
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& so closing togither that they make but one peice, & the same fruit commeth of either.
& so closing together that they make but one piece, & the same fruit comes of either.
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If neerenesse of bond therefore be a good ground of loue;
If nearness of bound Therefore be a good ground of love;
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there being such a neerenesse betweene man and wife, as none betweene man and man can goe neerer:
there being such a nearness between man and wife, as none between man and man can go nearer:
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it must needs binde the husband not onely to loue, but to loue his wife with a loue aboue all other loue.
it must needs bind the husband not only to love, but to love his wife with a love above all other love.
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To make vse then of this point.
To make use then of this point.
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First, if a man be thus to loue his wife, then the wife is no lesse to loue her husband.
First, if a man be thus to love his wife, then the wife is no less to love her husband.
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For Loue, we say, is Loues loade-stone : and there is the like reason for either. There is no action or affection so reciprocall as loue; as betweene God and man; so betweene man and man. For example.
For Love, we say, is Loves Loadstone: and there is the like reason for either. There is no actium or affection so reciprocal as love; as between God and man; so between man and man. For Exampl.
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If God be angry with vs, we are not to bee angry with him againe:
If God be angry with us, we Are not to be angry with him again:
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hee may haue iust cause to be angry with vs, wee can haue no iust cause to bee angry with him: he may have just cause to be angry with us, we can have no just cause to be angry with him:
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If God hate vs, yet wee ought not to hate him: he may iustly hate vs, we cannot iustly hate him:
If God hate us, yet we ought not to hate him: he may justly hate us, we cannot justly hate him:
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if he shew mercy on vs, we cannot shew mercy to him:
if he show mercy on us, we cannot show mercy to him:
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we stand in neede of his mercy, he hath no neede of our mercy, for he is subiect to no misery:
we stand in need of his mercy, he hath no need of our mercy, for he is Subject to no misery:
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If he be good to vs, we can not be good againe to him; for all our goodnesse is nothing to him :
If he be good to us, we can not be good again to him; for all our Goodness is nothing to him:
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But God loueth vs, and we are to loue him againe: we stand bound to loue him though hee hate vs:
But God loves us, and we Are to love him again: we stand bound to love him though he hate us:
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but are bound in a double bond to loue him, when he loueth vs: In like manner here:
but Are bound in a double bound to love him, when he loves us: In like manner Here:
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if the husband be angry with the wife, shee is not by and by to be hastie and angry againe with him:
if the husband be angry with the wife, she is not by and by to be hasty and angry again with him:
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if hee controle her, shee is not therefore to controle him: but he is to loue her, and shee is likewise to loue him:
if he control her, she is not Therefore to control him: but he is to love her, and she is likewise to love him:
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yea though he should hate her, yet ought she to loue him: (for she may not faile in her duty,
yea though he should hate her, yet ought she to love him: (for she may not fail in her duty,
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because he faileth in his,) how much more when he loueth her is shee to loue him? For loue requireth loue :
Because he Faileth in his,) how much more when he loves her is she to love him? For love requires love:
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and loue must requite l•ue. Yea therefore is shee to loue him, the rather to drawe loue from him.
and love must requite l•ue. Yea Therefore is she to love him, the rather to draw love from him.
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That which the Apostle also sometime expresseth, though for the most part he presumeth it;
That which the Apostle also sometime Expresses, though for the most part he Presumeth it;
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as the loue of parents to their children, a thing grounded in nature, as is also the other: as the love of Parents to their children, a thing grounded in nature, as is also the other:
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in regard whereof the Apostle Paul hath coupled them together. Now as things often inculcated should make vs more ca refull:
in regard whereof the Apostle Paul hath coupled them together. Now as things often inculcated should make us more circa refull:
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so things taken for granted should make vs more fearefull.
so things taken for granted should make us more fearful.
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As the husband therefore must f see to it that he loue his wife, because he is so oft called vpon for it:
As the husband Therefore must f see to it that he love his wife, Because he is so oft called upon for it:
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so the wife must take heede how she bee faultie and defectiue that way, when God taketh it as graunted;
so the wife must take heed how she be faulty and defective that Way, when God Takes it as granted;
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and therefore accounteth them as monsters in nature that are wanting in it; as those that want bowels of loue toward their owne birth.
and Therefore accounteth them as monsters in nature that Are wanting in it; as those that want bowels of love towards their own birth.
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Secondly, if a man be bound to loue his wife in this sort, then men must take heed how they match with those whom they cannot thus loue and affect;
Secondly, if a man be bound to love his wife in this sort, then men must take heed how they match with those whom they cannot thus love and affect;
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whom they cannot thus linke their hearts and affections vnto. For there is no affection freer then loue:
whom they cannot thus link their hearts and affections unto. For there is no affection freer then love:
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as there is nothing more forcible, so nothing that can be lesse forced. This is a fault in many, who to satisfie friends, or to aduance their estates,
as there is nothing more forcible, so nothing that can be less forced. This is a fault in many, who to satisfy Friends, or to advance their estates,
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or for some other worldly by-respects, match in that manner;
or for Some other worldly by-respects, match in that manner;
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and so cast themselues foolishly into a fearefull snare, which they are neuer able after to wind themselues out of againe.
and so cast themselves foolishly into a fearful snare, which they Are never able After to wind themselves out of again.
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Men and women therefore are to be admonished here that they looke ere they leape :
Men and women Therefore Are to be admonished Here that they look ere they leap:
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and that they remember that one had neede to deliberate long, and aduise well on that which but once can be determined :
and that they Remember that one had need to deliberate long, and advise well on that which but once can be determined:
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to pause throughly vpon that that but once can be concluded; that being once concluded concludeth them;
to pause thoroughly upon that that but once can be concluded; that being once concluded Concludeth them;
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beeing once done cannot bee vndone againe.
being once done cannot be undone again.
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And those that haue already ouershot themselues in this kind, they must now striue euen to enforce their affections;
And those that have already overshot themselves in this kind, they must now strive even to enforce their affections;
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and craue grace at Gods hand, whereby they may be enabled to bring themselues to that disposition, that God now requireth of them.
and crave grace At God's hand, whereby they may be enabled to bring themselves to that disposition, that God now requires of them.
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In a word, he that is free, may frame his choise to his minde but he that hath chosen must frame his heart to his choise:
In a word, he that is free, may frame his choice to his mind but he that hath chosen must frame his heart to his choice:
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Before hee might conforme his actions to his affection; now hee must endeuour to frame his affection to his action.
Before he might conform his actions to his affection; now he must endeavour to frame his affection to his actium.
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Thirdly, If the husband must in this manner loue his wife, then must hee draw home his affections from louing any other in that sort. Thirdly, If the husband must in this manner love his wife, then must he draw home his affections from loving any other in that sort.
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For if such a singularitie of loue be here required, then it can be but one that in this sort is affected.
For if such a singularity of love be Here required, then it can be but one that in this sort is affected.
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As wee reason well, that there can not be two Gods, because there cannot be two chiefe goods :
As we reason well, that there can not be two God's, Because there cannot be two chief goods:
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so here there ought not to be two wiues of two husbands, because two can not haue the principalitie & chiefety in our loue;
so Here there ought not to be two wives of two Husbands, Because two can not have the principality & chiefety in our love;
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or rather, because such loue as this is, is or ought to be peculiar and proper to one:
or rather, Because such love as this is, is or ought to be peculiar and proper to one:
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But the branches and streames of loue are dispersed among many; whereas the whole current of it runneth one way betweene twaine.
But the branches and streams of love Are dispersed among many; whereas the Whole current of it Runneth one Way between twaine.
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This may further be confirmed vnto vs ▪ By the law of nature.
This may further be confirmed unto us ▪ By the law of nature.
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God at the first tooke but one rib from the man, and therefore he, as wee said, that first tooke two wiues, is said to haue cut one rib into twaine. God At the First took but one rib from the man, and Therefore he, as we said, that First took two wives, is said to have Cut one rib into twaine.
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He made of that one rib, but one woman ; though he had spirit enough to haue made more: He made of that one rib, but one woman; though he had Spirit enough to have made more:
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he brought but one wife, Eue, to Adam : he reserued each man but one in the flood: he brought but one wife, Eue, to Adam: he reserved each man but one in the flood:
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And therfore Let euery man, saith the Apostle, haue his owne peculiar wife: and each woman e her husband.
And Therefore Let every man, Says the Apostle, have his own peculiar wife: and each woman e her husband.
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By the analogie of faith ▪ My beloued is but one ;
By the analogy of faith ▪ My Beloved is but one;
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saith Christ in the Canticles. Though naturally many and of many sorts, yet they make but one seede :
Says christ in the Canticles. Though naturally many and of many sorts, yet they make but one seed:
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they are mystically all one in him. The wife is to her husband, as the Church is to Christ: Christ hath but one Church :
they Are mystically all one in him. The wife is to her husband, as the Church is to christ: christ hath but one Church:
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and hee must haue but one wife: Choose whither Adam thou wil• to imitate, saith one of the ancients, the old or the new:
and he must have but one wife: Choose whither Adam thou wil• to imitate, Says one of the ancients, the old or the new:
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the one had bu• one wife, the other hath but one Church. the one had bu• one wife, the other hath but one Church.
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The married man therefore is to take heede not onely of imbracing the bosome of a stranger,
The married man Therefore is to take heed not only of embracing the bosom of a stranger,
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but of admitting or giuing way now to any raunging affections.
but of admitting or giving Way now to any ranging affections.
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He must know that that which was lawfull for him before, is now no more lawfull.
He must know that that which was lawful for him before, is now no more lawful.
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Not that any sinfull act or desire was euer lawfull: but that such desire was not sinfull in thee then:
Not that any sinful act or desire was ever lawful: but that such desire was not sinful in thee then:
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as is sinfull in thee now, because it is by God now determined and restrained to an obiect.
as is sinful in thee now, Because it is by God now determined and restrained to an Object.
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Fourthly, let the husband take heede of being faultie in this dutie of loue in this inward and entire affection toward his wife, which the Apostle of Christ and by him the Spirit of God in so speciall manner requireth and exacteth of him.
Fourthly, let the husband take heed of being faulty in this duty of love in this inward and entire affection towards his wife, which the Apostle of christ and by him the Spirit of God in so special manner requires and exacteth of him.
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Some duties there are though generally required of all, yet in more speciall sort of some:
some duties there Are though generally required of all, yet in more special sort of Some:
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and so this dutie of loue of all in generall, but of married persons more specially:
and so this duty of love of all in general, but of married Persons more specially:
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who are therefore more faultie, if therein they faile.
who Are Therefore more faulty, if therein they fail.
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Yea such therefore must take heede not onely of ceasing simply to loue, but of leauing their first loue :
Yea such Therefore must take heed not only of ceasing simply to love, but of leaving their First love:
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of suffring thei• Loue to grow luke-warme, not key cold onely, that was seruent at the first.
of suffering thei• Love to grow lukewarm, not key cold only, that was servent At the First.
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Howsoeuer as complements abate betweene friend and friend, the more familiar they grow; so some kinde of daliance betweene new married folkes may after be lesse vsuall:
Howsoever as compliments abate between friend and friend, the more familiar they grow; so Some kind of dalliance between new married folks may After be less usual:
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yet their loue is to be no lesse, rather to encrease then decrease;
yet their love is to be no less, rather to increase then decrease;
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as wee see it is in parents towards children, who the longer they haue them, the more they affect them,
as we see it is in Parents towards children, who the longer they have them, the more they affect them,
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and the loather they are to leaue and forgoe them; though it may be they are not so fond on them, as at first.
and the loather they Are to leave and forgo them; though it may be they Are not so found on them, as At First.
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And heere the better to further the practise of this duty:
And Here the better to further the practice of this duty:
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it shall not bee amisse, taking the same course we did in the former, to lay downe some particular effects and fruites of this loue.
it shall not be amiss, taking the same course we did in the former, to lay down Some particular effects and fruits of this love.
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The first is Cohabitation, liuing and dwelling peaceably and quietly together.
The First is Cohabitation, living and Dwelling peaceably and quietly together.
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Friends we know loue to be oft together, and are loath to be sundred, Loue as it lincketh in heart,
Friends we know love to be oft together, and Are loath to be sundered, Love as it lincketh in heart,
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so it longeth after the bodily presence of them whom the heart is thereby lincked vnto.
so it Longeth After the bodily presence of them whom the heart is thereby linked unto.
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And it is a sweete sight, saith the Psalmist, to see brethren dwell together in one :
And it is a sweet sighed, Says the Psalmist, to see brothers dwell together in one:
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how much more man and wife? They make but one body; and it is against nature for one body to bee in two places at once.
how much more man and wife? They make but one body; and it is against nature for one body to be in two places At once.
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For the man is the head, the woman is as the body: for head and body to be sundered, it is present death vnto either.
For the man is the head, the woman is as the body: for head and body to be sundered, it is present death unto either.
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Not that a man may not be absent, yea and long absent too sometime, from his wife, vpon necessary occasions;
Not that a man may not be absent, yea and long absent too sometime, from his wife, upon necessary occasions;
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but that there bee no giuing of way to vnnecessary.
but that there be no giving of Way to unnecessary.
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And surely where loue is, there griefe will be that occasions of long or oft absence should be offered.
And surely where love is, there grief will be that occasions of long or oft absence should be offered.
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And where griefe is that such occasions though necessary should be offered; there will be no taking of occasions, but such as are necessarily offered.
And where grief is that such occasions though necessary should be offered; there will be no taking of occasions, but such as Are necessarily offered.
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Where commeth to bee taxed the foolish and preposterous course that is taken by diuers parents, who match their sonnes young to wiues,
Where comes to be taxed the foolish and preposterous course that is taken by diverse Parents, who match their Sons young to wives,
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and then send them a trauailing: so that they part as soone as they meete, ere their affections be wel fastened;
and then send them a travailing: so that they part as soon as they meet, ere their affections be well fastened;
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and so oft either returne with them estranged on their part, or at returne finde them estranged on the the other part;
and so oft either return with them estranged on their part, or At return find them estranged on the the other part;
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while their absence hath made way for some strangers enticement.
while their absence hath made Way for Some Strangers enticement.
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As also the practise of those commeth here iustly to be condemned, who after marriage vpon euery light iarre or discontent are ready by and by to sequester themselues either from other, to breake vp house and part families and so to liue apart.
As also the practice of those comes Here justly to be condemned, who After marriage upon every Light jar or discontent Are ready by and by to sequester themselves either from other, to break up house and part families and so to live apart.
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Take heede, Oh man, how thou leauest the wife of thy youth, and breakest a bond knit by thy God:
Take heed, O man, how thou Leavest the wife of thy youth, and breakest a bound knit by thy God:
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take heede, O woman, how thou forsakest the guide of thy youth, and forgettest the couen•nt of thy God.
take heed, Oh woman, how thou forsakest the guide of thy youth, and forgettest the couen•nt of thy God.
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Yea, but will some say, her behau•our is such as can not be endured. And we may serue God asunder better then wee can being togither:
Yea, but will Some say, her behau•our is such as can not be endured. And we may serve God asunder better then we can being together:
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I am the quiete ▪ in my conscience, the further I am from her. To this I answer:
I am the quiet ▪ in my conscience, the further I am from her. To this I answer:
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First with the Apostle, Art thou married? seeke not to bee loosed : abide in the calling God hath called thee in.
First with the Apostle, Art thou married? seek not to be loosed: abide in the calling God hath called thee in.
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Thou must keepe thy station that God hath placed thee in:
Thou must keep thy station that God hath placed thee in:
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as the souldiour must keepe the place that his generall hath assigned him, though it prooue an hot piece of seruice,
as the soldier must keep the place that his general hath assigned him, though it prove an hight piece of service,
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yea though he thinke he might do more good else-where.
yea though he think he might do more good elsewhere.
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It is but the diuell turning himselfe into an Angel of light, that perswadeth thee in this sort.
It is but the Devil turning himself into an Angel of Light, that Persuadeth thee in this sort.
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For if cohabitation be of God, then the contrary vnto it separation is of Satan. He that forbiddeth thee to leaue an infidel,
For if cohabitation be of God, then the contrary unto it separation is of Satan. He that forbiddeth thee to leave an infidel,
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an ido•ater, as long as she is willing to liue with thee, and keepeth her selfe loyall to thee, whom will he licence thee to leaue?
an ido•ater, as long as she is willing to live with thee, and Keepeth her self loyal to thee, whom will he licence thee to leave?
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Secondly, I answer further with the Apostle, (and so come to the second dutie of Loue, the Concealing and couering of the wiues infirmities, and bearing patiently with them:) Loue is long-suffring :
Secondly, I answer further with the Apostle, (and so come to the second duty of Love, the Concealing and covering of the wives infirmities, and bearing patiently with them:) Love is long-suffering:
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and Loue couereth, much more feruent loue, a multitude of offences. There is no man or woman without infirmities, as no life without troubles.
and Love Covereth, much more fervent love, a multitude of offences. There is no man or woman without infirmities, as no life without Troubles.
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And this is one special act & exercise of loue, to loue those that we beare,
And this is one special act & exercise of love, to love those that we bear,
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and to beare with those that we loue : to seeke to couer and conceale their infirmities, though they be many: and to bear with those that we love: to seek to cover and conceal their infirmities, though they be many:
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remembring with all that God hath called vs, as to peace in Christ, so to patience in the world,
remembering with all that God hath called us, as to peace in christ, so to patience in the world,
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and to the exercise of patience; which therefore in these cases men must earnestly craue.
and to the exercise of patience; which Therefore in these cases men must earnestly crave.
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Where they are also to be taxed that are so farre from couering & concealing the infirmities of their wiues, that they delight in nothing more then in blasing them abroad and that euen to strangers. Where they Are also to be taxed that Are so Far from covering & concealing the infirmities of their wives, that they delight in nothing more then in blazing them abroad and that even to Strangers.
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Had they some loathsome soare about their owne body, they would be loath to disclose it,
Had they Some loathsome soar about their own body, they would be loath to disclose it,
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vnlesse it were to some speciall friend for aduice, or to the Surgion for helpe:
unless it were to Some special friend for Advice, or to the Surgeon for help:
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and surely as loath would they be to disclose their wiues infirmities, did they esteeme them as their own flesh,
and surely as loath would they be to disclose their wives infirmities, did they esteem them as their own Flesh,
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or if, as loue requires they should, they held their wiues reputation as deere to them as their owne,
or if, as love requires they should, they held their wives reputation as deer to them as their own,
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and they were as tender of her credite as they are of their owne. Now further if morall defaults must not diminish loue, much lesse naturall defects.
and they were as tender of her credit as they Are of their own. Now further if moral defaults must not diminish love, much less natural defects.
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If children be sick•y, we are the more tender ouer them: if any part of the body be euil-affected, we are the more charie ouer it.
If children be sick•y, we Are the more tender over them: if any part of the body be evil-affected, we Are the more chary over it.
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Neither is the weakely wife therefore the lesse to be regarded; Neither is the weakly wife Therefore the less to be regarded;
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but the rather to be tendred & tenderly entreated in regard of her weakenes, as the more britle a Venice glasse is, the more gingerly we handle it,
but the rather to be tendered & tenderly entreated in regard of her weakness, as the more brittle a Venice glass is, the more gingerly we handle it,
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and the more tender-edged a knife is, the more chari•y we vse it. Iacob may not forbeare Leahs company because she is ble•re-eyed :
and the more tender-edged a knife is, the more chari•y we use it. Iacob may not forbear Leahs company Because she is ble•re-eyed:
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neither must Elkana loue Hanna the lesse, because she is barren and beareth not; neither loued he Rachel lesse when shee grew aged & was now decaied with yeeres,
neither must Elkana love Hannah the less, Because she is barren and bears not; neither loved he Rachel less when she grew aged & was now decayed with Years,
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and broken with bea•ing, then he did when she was fresh at first: no more then he lesse affected the last childe she bare, then the first.
and broken with bea•ing, then he did when she was fresh At First: no more then he less affected the last child she bore, then the First.
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Which condemneth their practise that cast of the wife of their youth, when she growes aged or diseased:
Which Condemneth their practice that cast of the wife of their youth, when she grows aged or diseased:
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are content to enioy the floure of their fresh yeeres, but as fauour & freshnes decaieth in them by age or disease,
Are content to enjoy the flower of their fresh Years, but as favour & freshness decayeth in them by age or disease,
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so abateth their fauour and loue toward them withal. Such loue shewes it self to haue bin neuer well grounded.
so abateth their favour and love towards them withal. Such love shows it self to have been never well grounded.
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For had it beene grounded on conference of Gods ordinance and their owne couenant, & not vpon naturall, worldly,
For had it been grounded on conference of God's Ordinance and their own Covenant, & not upon natural, worldly,
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or fleshly respects, it would continue as Gods ordinance and their couenant continueth, and not cease or abate as such by-respects faile.
or fleshly respects, it would continue as God's Ordinance and their Covenant Continueth, and not cease or abate as such by-respects fail.
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The third dutie of Loue is mutuall Concord and agreement, and to this purpose a condescending to the wife in things equall and fit.
The third duty of Love is mutual Concord and agreement, and to this purpose a condescending to the wife in things equal and fit.
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The Husband must not think that, because h the wife is to submit her will to his will;
The Husband must not think that, Because h the wife is to submit her will to his will;
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therefore he is not to regard her pleasure and contentment: he may say, That that liketh me, must content her :
Therefore he is not to regard her pleasure and contentment: he may say, That that liketh me, must content her:
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and there is an end. For thy wife is not with thee as a seruant or a slaue,
and there is an end. For thy wife is not with thee as a servant or a slave,
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but as a companion, as a yoake-fellow, standing on euen ground with thee, though drawing on the least side.
but as a Companion, as a yokefellow, standing on even ground with thee, though drawing on the least side.
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A master may well make his businesse be done after his owne minde, not regarding his seruants pleasure,
A master may well make his business be done After his own mind, not regarding his Servants pleasure,
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because it is his owne busines, not his seruant•. But it is not so with thy wife:
Because it is his own business, not his seruant•. But it is not so with thy wife:
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thou art to regard her pleasure as well as thine owne will: because the businesse is as wel hers as thine.
thou art to regard her pleasure as well as thine own will: Because the business is as well hers as thine.
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And surely as Loue seeketh the things of others, as well as a m•ns owne : yea oft before a mans own;
And surely as Love seeks the things of Others, as well as a m•ns own: yea oft before a men own;
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it seeketh an other mans gaine with a mans owne losse: it seeks an other men gain with a men own loss:
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so it will make a man regard the will, and pleasure & contentment of another as wel as his owne,
so it will make a man regard the will, and pleasure & contentment of Another as well as his own,
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yea preferre it sometime euen before his owne.
yea prefer it sometime even before his own.
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And vndoubtedly if thou louest thy wife & accountest her one flesh with thee, the same with thy selfe;
And undoubtedly if thou love thy wife & Accountest her one Flesh with thee, the same with thy self;
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her pleasure w•ll be thy pleasure, her contentment will be thy contentment; thou wilt to account it:
her pleasure w•ll be thy pleasure, her contentment will be thy contentment; thou wilt to account it:
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there will be no true contentment to thee, while thou perceiuest discontentment in her: and therefore wilt not needlesly crosse her, to cause discontentment to her.
there will be no true contentment to thee, while thou perceivest discontentment in her: and Therefore wilt not needlessly cross her, to cause discontentment to her.
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The fourth dutie of Loue is (that which the Apostle here expresseth in the negatiue,
The fourth duty of Love is (that which the Apostle Here Expresses in the negative,
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and we haue put of to this place;) the •a•nishing of all Bitternes.
and we have put of to this place;) the •a•nishing of all Bitterness.
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And surely if all bitternes must be abandoned & put away among Christians, much more among Christian man & wife.
And surely if all bitterness must be abandoned & put away among Christians, much more among Christian man & wife.
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Let all bitternes, and strife, and wrath, & •l mor, & euill language be put away from you, saith the Apostle. Let all bitterness, and strife, and wrath, & •l mor, & evil language be put away from you, Says the Apostle.
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If no roote of gall & bitternes must be endured among Christians in the Church, that is the house of God : If no root of Gall & bitterness must be endured among Christians in the Church, that is the house of God:
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no more between man and wife in the house or family that is to be as a Church of God.
no more between man and wife in the house or family that is to be as a Church of God.
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And therfore among the heathn the gall of the sacrifice, that was slaine & offred at weddings, was throwen out at doores;
And Therefore among the heathn the Gall of the sacrifice, that was slain & offered At weddings, was thrown out At doors;
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therby to signifie, that the maried folks should be either to other as Doues , without gal. And surely if among Christian men All things must be done in Loue :
thereby to signify, that the married folks should be either to other as Dove, without Gall. And surely if among Christian men All things must be done in Love:
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much more must a•l things be done in Loue, & much Loue, betweene Christian man and wife, that are tyed by a double,
much more must a•l things be done in Love, & much Love, between Christian man and wife, that Are tied by a double,
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yea by a triple band of loue either to other; a naturall band as neighbours and nigh in nature;
yea by a triple band of love either to other; a natural band as neighbours and High in nature;
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a spirituall bond as fellow-members of the mysticall body of Christ Iesus; and a ciuill, but yet an holy and honourable bond, as one flesh by marriage.
a spiritual bound as Fellow members of the mystical body of christ Iesus; and a civil, but yet an holy and honourable bound, as one Flesh by marriage.
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And therfore the husband when he admonisheth, he must admonish in loue & louing manner; when he aduiseth, he must aduise in loue and louing manner:
And Therefore the husband when he Admonisheth, he must admonish in love & loving manner; when he adviseth, he must advise in love and loving manner:
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if he reproue, he must do that likewise out of loue and in louing fort;
if he reprove, he must do that likewise out of love and in loving fort;
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with as much sweetnes and mildnesse, and with as little seueritie and harshnes as may be:
with as much sweetness and mildness, and with as little severity and harshness as may be:
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but in any wife without bitternesse, knowing that there is nothing more cōtrary to loue then it.
but in any wife without bitterness, knowing that there is nothing more contrary to love then it.
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The fift dutie of Loue toward the wife is Ioy & d•lig•t in her. Driake, faith the wise man, the w•ter of t•me owne •isterne:
The fift duty of Love towards the wife is Joy & d•lig•t in her. Driake, faith the wise man, the w•ter of t•me own •isterne:
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Let thy fountaine be blessed : (est•eme• it as a blessing of God :Let thy fountain be blessed: (est•eme• it as a blessing of God:
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for so a good wife is indeede, a good blessing and a great,) and reioyce in the wife of thy youth:
for so a good wife is indeed, a good blessing and a great,) and rejoice in the wife of thy youth:
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Let her be vnto thee as th• louing Hand, and the pleasant R••e•: Let her brests or her bosome content thee at •ll times:
Let her be unto thee as th• loving Hand, and the pleasant R••e•: Let her breasts or her bosom content thee At •ll times:
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and delight continually, or as the word there is, euen * doate on the Loue of her. and delight continually, or as the word there is, even * dote on the Love of her.
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569
As if the holy Ghost did allow some such priuate daliance & behauiour to married persons between themselues as to others might seeme dotage:
As if the holy Ghost did allow Some such private dalliance & behaviour to married Persons between themselves as to Others might seem dotage:
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570
such as it may be was Isaacks sporting with Rebekka ; which Abimelech vnawares to them ouerlooked.
such as it may be was Isaacs sporting with Rebecca; which Abimelech unawares to them overlooked.
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571
In this regard as the wife is said to be vnto her husband his eyes delig•t, and his hearts-ioy and desire: So the b•idegroome is said to reioyce in his bride ;
In this regard as the wife is said to be unto her husband his eyes delig•t, and his hearts-ioy and desire: So the b•idegroome is said to rejoice in his bride;
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572
as God doth in his chosen Children and in his Church. And this is a necessarie effect of loue.
as God does in his chosen Children and in his Church. And this is a necessary Effect of love.
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573
For what a man loueth most, he desireth most; and what he desireth and affecteth most, that he most delighteth in.
For what a man loves most, he Desires most; and what he Desires and affects most, that he most delights in.
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574
Which that a man may the better do, he must remember that as euery Christian man may assure himselfe that his present estate, what eue• it be, is best & sictest for him:
Which that a man may the better do, he must Remember that as every Christian man may assure himself that his present estate, what eue• it be, is best & sictest for him:
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575
so a Christian married man is bound to beleeue and to perswade himselfe, not that his wife is the wisest,
so a Christian married man is bound to believe and to persuade himself, not that his wife is the Wisest,
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576
or the fairest, or the best conditioned woman in the w•rld;
or the Fairest, or the best conditioned woman in the w•rld;
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577
but that she is the si••est wife for him, that God hath allotted him, and therefore rest himself contented in her & satisfied with her,
but that she is the si••est wife for him, that God hath allotted him, and Therefore rest himself contented in her & satisfied with her,
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578
and liue with as much alacrity & cheerefulnes with he• as may be.
and live with as much alacrity & cheerfulness with he• as may be.
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579
And as parents loue and delight in their children, not because they are faire or wise and witty,
And as Parents love and delight in their children, not Because they Are fair or wise and witty,
cc c-acp ng1 n1 cc vvi p-acp po32 n2, xx c-acp pns32 vbr j cc j cc j,
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580
but because they are their children& and therfore how soeuer seeing better parts in others, they could be content to change quality for quality,
but Because they Are their children& and Therefore how soever seeing better parts in Others, they could be content to change quality for quality,
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581
yet they w•l not exchange childe for childe:
yet they w•l not exchange child for child:
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582
so a man is to loue & delight in his wife euen for this cau•• because s•ee is his wife,
so a man is to love & delight in his wife even for this cau•• Because s•ee is his wife,
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583
and howsoeuer it may be he could wish some of her parts b•ttered, yet to reioyce in her as they are.
and howsoever it may be he could wish Some of her parts b•ttered, yet to rejoice in her as they Are.
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584
Wherein those are to be taxed that delight rather in the company of others then of their owne wiues:
Wherein those Are to be taxed that delight rather in the company of Others then of their own wives:
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585
thinke what they haue at home is all too •omely, and * what is vsual with them is vnsauory: think what they have At home is all too •omely, and * what is usual with them is unsavoury:
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586
like children, that thinke the bread and butter they get abroad sweeter and better then that,
like children, that think the bred and butter they get abroad Sweeten and better then that,
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587
though indeed better, that they are fed withal at home:
though indeed better, that they Are fed withal At home:
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588
or like queasie-stomacked persons that growing weary of their daily dyet, delight more in some fond tri•le though neither so toothsome nor whole-some.
or like queasy-stomached Persons that growing weary of their daily diet, delight more in Some found tri•le though neither so toothsome nor wholesome.
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589
Such must know that this is an vnwarrantable and a preposterous affection in them:
Such must know that this is an unwarrantable and a preposterous affection in them:
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590
and such preposterous affections commonly as they argue an euill humour, so they breede no good bloud.
and such preposterous affections commonly as they argue an evil humour, so they breed no good blood.
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591
The sixth dutie of Loue is the allowance of all necessaries that her neede shall require & their estate may afford.
The sixth duty of Love is the allowance of all necessaries that her need shall require & their estate may afford.
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592
It is that honour, as some vnderstand it, & it may well be one part of it, that is, honest meanes and maintenance, that the Apostle exacteth for them.
It is that honour, as Some understand it, & it may well be one part of it, that is, honest means and maintenance, that the Apostle exacteth for them.
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593
For so is the word oft taken, and vnder that tearme doth our Sauiour Christ shew it to bee comprehended elsewhere.
For so is the word oft taken, and under that term does our Saviour christ show it to be comprehended elsewhere.
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594
And surely if he be condemned as worse th•n a• infidel, that prouide•h n•t for his family :
And surely if he be condemned as Worse th•n a• infidel, that prouide•h n•t for his family:
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595
then vndoubted he that prouideth not for his wife the chiefe in the family next himselfe, is no bette• 〈 ◊ 〉 a• br•st•n man therfore must labour that he may h••e wherwith to releeue other;
then undoubted he that Provideth not for his wife the chief in the family next himself, is no bette• 〈 ◊ 〉 a• br•st•n man Therefore must labour that he may h••e wherewith to relieve other;
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596
••ch more that he may haue wherwith to maintaine himselfe and his 〈 ◊ 〉, that is and ought to be one with himselfe.
••ch more that he may have wherewith to maintain himself and his 〈 ◊ 〉, that is and ought to be one with himself.
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597
In regard whereof as the wife is compared to the vi• ; so the husband ought to be as the Elme to vphold her:
In regard whereof as the wife is compared to the vi•; so the husband ought to be as the Elm to uphold her:
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598
and 〈 ◊ 〉 Moone shineth with light re•c•ued from the Sun••e, so i• she to be furnished with fit supplies allowed h•r by him.
and 〈 ◊ 〉 Moon shines with Light re•c•ued from the Sun••e, so i• she to be furnished with fit supplies allowed h•r by him.
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599
And surely where loue is abounding, there will nothing be wanting that may be for her cōfort & necessary cōtentment, that their ability may well afford.
And surely where love is abounding, there will nothing be wanting that may be for her Comfort & necessary contentment, that their ability may well afford.
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600
And here are such to be cōdemned as being blessed by God with a liberall estate, carry to strict & •igardly an hand toward their wiue•;
And Here Are such to be condemned as being blessed by God with a liberal estate, carry to strict & •igardly an hand towards their wiue•;
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think al lost that i• bestowed on thē;
think all lost that i• bestowed on them;
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602
to whom God hath giuen an equal interest in the things of this life with thē.
to whom God hath given an equal Interest in the things of this life with them.
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603
For how hath she not all thine with thee, when she hath thee? And therefore as denying to the poore, whom God hath enioyned vs to releeue, what we may spare,
For how hath she not all thine with thee, when she hath thee? And Therefore as denying to the poor, whom God hath enjoined us to relieve, what we may spare,
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604
& their necessity requiring it giueth them a kinde of interest vnto it, we deny them their own:
& their necessity requiring it gives them a kind of Interest unto it, we deny them their own:
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so much more in denying her what is needfull for her, thou deniest her her own, thou with-holdest from her her own;
so much more in denying her what is needful for her, thou deniest her her own, thou with-holdest from her her own;
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606
that which the mariage bond hath giuen her a special right vnto.
that which the marriage bound hath given her a special right unto.
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607
Againe those are here to be condemned, that liue, like drones, on their wiues labours, wasting all that is gathered togither by their industrie.
Again those Are Here to be condemned, that live, like drones, on their wives labours, wasting all that is gathered together by their industry.
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608
Of whom wee cannot say, that the Moone shineth with the Suns light : but the Sun shineth with the Moones light ;
Of whom we cannot say, that the Moon shines with the Suns Light: but the Sun shines with the Moons Light;
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609
that is, the husband shines with the spoiles of his wife, whom he ought to maintaine as the Sunne enlighteneth the Moone.
that is, the husband shines with the spoils of his wife, whom he ought to maintain as the Sun Enlighteneth the Moon.
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610
As also those that spend riotously the portion they haue with their wiues, & then leaue them to the wide world to shift for themselues:
As also those that spend riotously the portion they have with their wives, & then leave them to the wide world to shift for themselves:
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611
like those that climbe & take paines to get nuts, which hauing crackt & eaten the kernell out of, they cast the shels vnder-bord.
like those that climb & take pains to get nuts, which having cracked & eaten the kernel out of, they cast the shells under-bord.
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612
And generally all that mispend that though earned with their owne hands, or left them by friends, that should maintaine house & wife with.
And generally all that misspend that though earned with their own hands, or left them by Friends, that should maintain house & wife with.
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613
Such must know that they robbe wife and children and themselues of what they wast in that sort,
Such must know that they rob wife and children and themselves of what they wast in that sort,
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614
and so are no better then such as rob by the high way side.
and so Are no better then such as rob by the high Way side.
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615
For it is no lesse sin to rob them, then to rob a meere stranger whom a man is more neerely tied vnto then he is to any stranger.
For it is no less since to rob them, then to rob a mere stranger whom a man is more nearly tied unto then he is to any stranger.
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And therefore as he that robbeth his father and mother, so he that robs wife & children, and saith it is no sin, is companion to a destroyer, or next neighbour to a murtherer, as m the word vsed there may wel signifie
And Therefore as he that robbeth his father and mother, so he that robs wife & children, and Says it is no since, is Companion to a destroyer, or next neighbour to a murderer, as m the word used there may well signify
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617
The last but not the least Office of loue is the diligent endeuouring of the wiues spirituall good :
The last but not the least Office of love is the diligent endeavouring of the wives spiritual good:
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618
which if he loue her as he ought, he cannot, nor will not neglect.
which if he love her as he ought, he cannot, nor will not neglect.
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In regard hereof the Apostle saith, that husbands must loue their wiues, as Christ loueth his Church ;
In regard hereof the Apostle Says, that Husbands must love their wives, as christ loves his Church;
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whose loue to his Church tendeth to this, to sanctifie & purifie it by water and the word, to make it grations here, whose love to his Church tendeth to this, to sanctify & purify it by water and the word, to make it grations Here,
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621
& glorious without spot or wrinckle hereafter.& glorious without spot or wrinkle hereafter.
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And therfore this is a special thing that the husband should aime at in his loue & in all duties of loue to his wife, to bring her on vnto God,
And Therefore this is a special thing that the husband should aim At in his love & in all duties of love to his wife, to bring her on unto God,
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or to help her on in the good waves of God. How knowest th•u, O woman, saith Paul, but that thou maist win thine husband :
or to help her on in the good waves of God. How Knowest th•u, Oh woman, Says Paul, but that thou Mayest win thine husband:
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and women, saith Peter, must so behaue themselues, that by their hol• chu•rsati • their husbands may be won And surely if the wife must seeke to win her husband being averse;
and women, Says Peter, must so behave themselves, that by their hol• chu•rsati • their Husbands may be wone And surely if the wife must seek to win her husband being averse;
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625
how much more the husbād to win her in like case; whose office it is more specially to teach and instruct her.
how much more the husband to win her in like case; whose office it is more specially to teach and instruct her.
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Or if they be both won, & in a good way already, they must liue togither, saith the Apostle Peter, as fe•low-hei•es of saluation :
Or if they be both wone, & in a good Way already, they must live together, Says the Apostle Peter, as fe•low-hei•es of salvation:
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and so, as fellow-furtherers either of other in the way thereunto.
and so, as fellow-furtherers either of other in the Way thereunto.
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Else what difference that there be between Christian and heathen married persons, if they be not furtherers either to other;
Else what difference that there be between Christian and heathen married Persons, if they be not furtherers either to other;
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is in the things of life, so in things tending to a better life?
is in the things of life, so in things tending to a better life?
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Besides, Faith & the Feare of God and godlinesse are to be exercised, as well in the speciall duties of our seuerall callings,
Beside, Faith & the fear of God and godliness Are to be exercised, as well in the special duties of our several callings,
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as in the generall duties of Christianitie; and to run through our whole life, as the woofe through the web:
as in the general duties of Christianity; and to run through our Whole life, as the woof through the web:
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and so among other, through all offices of the married estate. Lastly, whatso•uer we doe, saith the Apostle, we must do all to Gods glory.
and so among other, through all Offices of the married estate. Lastly, whatso•uer we do, Says the Apostle, we must do all to God's glory.
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Now then are things done to Gods glory, when they are referred to a spirituall end, to a further end then the fruition of some corporall good.
Now then Are things done to God's glory, when they Are referred to a spiritual end, to a further end then the fruition of Some corporal good.
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And to here married persons then loue and liue togither to the glory of God, when they haue a further end of their mutuall conuersation, their louing and liuing togither,
And to Here married Persons then love and live together to the glory of God, when they have a further end of their mutual Conversation, their loving and living together,
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then their outward ••lace and contentment onely, or their furtherance in the things of the world and this present life alone.
then their outward ••lace and contentment only, or their furtherance in the things of the world and this present life alone.
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But alas how approue they themselues in this kind and their carriage in this estate vnto God, that neuer dreame once of this ayme, neuer ayme once at this end;
But alas how approve they themselves in this kind and their carriage in this estate unto God, that never dream once of this aim, never aim once At this end;
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neuer haue once any thought at all tending this way • k He that regardeth not the temporall good of his family, is worse then an infidel :
never have once any Thought At all tending this Way • k He that Regardeth not the temporal good of his family, is Worse then an infidel:
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he that goeth no •u•ther, is no better.
he that Goes no •u•ther, is no better.
pns31 cst vvz dx n1, vbz dx jc.
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So those maried persons that liue togither vntowardly, discontentedly, impatiently, in gal & bitternes, in dissentiō & discord, in want of mutuall and natural loue, refusing to be helpful either to other in the things of this life, are worse then infidels.
So those married Persons that live together untowardly, discontentedly, impatiently, in Gall & bitterness, in dissension & discord, in want of mutual and natural love, refusing to be helpful either to other in the things of this life, Are Worse then Infidels.
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On the other side those that bee neuer so carefull of performing the former duties and of shunning and auoiding the contrary eui•s,
On the other side those that be never so careful of performing the former duties and of shunning and avoiding the contrary eui•s,
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but haue no care and conscience of the helping forward and furthering either other in the good waies of God, they are no better then infidels, they goe no further then they.
but have no care and conscience of the helping forward and furthering either other in the good ways of God, they Are no better then Infidels, they go no further then they.
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In a word to conclude, if Christian m•n are to l obserue one another, that they may wh•t on either oth•r to godlinesse and good workes :
In a word to conclude, if Christian m•n Are to l observe one Another, that they may wh•t on either oth•r to godliness and good works:
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then much more should Christian man & wife so doe:
then much more should Christian man & wife so do:
cs d dc vmd np1 vvi cc n1 av vdi:
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that hauing liued togither for a time as m copartners in grace here, they may reigne togither for euer as co-heires in glory hereafter. FINIS.
that having lived together for a time as m copartners in grace Here, they may Reign together for ever as coheirs in glory hereafter. FINIS.
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