A bride-bush, or A vvedding sermon compendiously describing the duties of married persons: by performing whereof, marriage shall be to them a great helpe, which now finde it a little hell.
But lest I should seeme to affect nouelty, in recalling the long disused practise of antiquity, I will make the ground of all my speech, those words of the Apostle Paul, Ephes. 5.23. where hee saith, The Husband is the Wiues head.
But lest I should seem to affect novelty, in recalling the long disused practice of antiquity, I will make the ground of all my speech, those words of the Apostle Paul, Ephesians 5.23. where he Says, The Husband is the Wives head.
The parcels and specials of which debt, I am at this time to declare vnto you for the direction of all such as either are or shall be entred into this estate.
The parcels and specials of which debt, I am At this time to declare unto you for the direction of all such as either Are or shall be entered into this estate.
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Against which duty if either of them shall offend, the party so transgressing, hath committed adultery, broken the couenant of God, remooued the yoke from the yoke fellowes neck,
Against which duty if either of them shall offend, the party so transgressing, hath committed adultery, broken the Covenant of God, removed the yoke from the yoke Fellows neck,
yea the greatest wrongs, so farre as it may with safe conscience be done. And we reade not of any expresse commandement which enioynes a finall separation.
yea the greatest wrongs, so Far as it may with safe conscience be done. And we read not of any express Commandment which enjoins a final separation.
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The chiefe thing therefore that married people must take heed of, is this, lest by any means they should so farre offend God, neglect their publick couenant, wrong their yoke-fellow, scandalize the Church, pollute their bodies,
The chief thing Therefore that married people must take heed of, is this, lest by any means they should so Far offend God, neglect their public Covenant, wrong their yokefellow, scandalise the Church, pollute their bodies,
and aduenture their soules to damnation, as to follow strange flesh, and receiue vnto the vse of their bodies any besides themselues, whom God hath coupled together, and sanctified one for another.
and adventure their Souls to damnation, as to follow strange Flesh, and receive unto the use of their bodies any beside themselves, whom God hath coupled together, and sanctified one for Another.
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alwayes bearing in minde the graue speech of wise Salomon, [ Whosoeuer toucheth her (speaking of his neighbors wife) shall not be innocent. ] Let no man therfore, let no woman take this burning fire into their bosomes,
always bearing in mind the graven speech of wise Solomon, [ Whosoever touches her (speaking of his neighbours wife) shall not be innocent. ] Let no man Therefore, let no woman take this burning fire into their bosoms,
4. The next is cohabitation or dwelling together, enioined in expresse termes to the husband by the Apostle Peter (who bids him, Dwell with his Wife ) and therefore by good consequent extending to her also:
4. The next is cohabitation or Dwelling together, enjoined in express terms to the husband by the Apostle Peter (who bids him, Dwell with his Wife) and Therefore by good consequent extending to her also:
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for who can dwel with a woman that will runne from him? And the Apostle Paul commands the husband to giue vnto the wife due beneuolence, and the wife to giue the same to the husband;
for who can dwell with a woman that will run from him? And the Apostle Paul commands the husband to give unto the wife due benevolence, and the wife to give the same to the husband;
And if it so fall out, that either partie doe frowardly and peruersty withdraw him or herselfe from this matrimoniall society (which fault is tearmed desertion) the man or woman thus offending, doth so far violate the couenant of marriage, that (the thing being found incureable, through the obstinacie of that party,
And if it so fallen out, that either party do frowardly and peruersty withdraw him or herself from this matrimonial society (which fault is termed desertion) the man or woman thus offending, does so Far violate the Covenant of marriage, that (the thing being found incurable, through the obstinacy of that party,
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First, because such a separation is a wilful frustrating of the proper purpose & end of matrimony, annihilating the same through his default and sinnefulnesse (euen presumptuous) which is found guilty,
First, Because such a separation is a wilful frustrating of the proper purpose & end of matrimony, annihilating the same through his default and sinnefulnesse (even presumptuous) which is found guilty,
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Secondly, because such vnfaithfull desertion is almost neuer separated from adultery, as the Apostle intimateth in the forenamed place, saying, Lest Satan tempt you for your incontinency.
Secondly, Because such unfaithful desertion is almost never separated from adultery, as the Apostle intimateth in the forenamed place, saying, Lest Satan tempt you for your incontinency.
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so that there be no hope to recall them, or else not returning vpon good perswasion or meanes vsed) we yeelde with the Apostle, a freedome to the party so wronged.
so that there be no hope to Recall them, or Else not returning upon good persuasion or means used) we yield with the Apostle, a freedom to the party so wronged.
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than to make an open iarre of that which might haue beene priuately reconciled? 5. And for the maine and principall duties required in matrimony, viz. chastity and cohabitation, so much.
than to make an open jar of that which might have been privately reconciled? 5. And for the main and principal duties required in matrimony, viz. chastity and cohabitation, so much.
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onely they breake Gods Commaundement exceedingly, that haue not in these things also great care to confirme that vnion, which should bee made indissoluble, by their diligence.
only they break God's Commandment exceedingly, that have not in these things also great care to confirm that Union, which should be made indissoluble, by their diligence.
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For in all these common duties, the husband should bee most abundant, knowing that more of euery grace is looked for from him, then from the weaker vessell.
For in all these Common duties, the husband should be most abundant, knowing that more of every grace is looked for from him, then from the Weaker vessel.
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And for these common duties, you must know in generall, that whatsoeuer is requyred of all men and women, generally towards other, by the Law of Christianity and Charity,
And for these Common duties, you must know in general, that whatsoever is required of all men and women, generally towards other, by the Law of Christianity and Charity,
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The neerer band of matrimony weakens not, but confirmes the more common of humanity. But it shalbe needfull more particularly to describe these common duties.
The nearer band of matrimony weakens not, but confirms the more Common of humanity. But it shall needful more particularly to describe these Common duties.
7. They bee of two kindes: The former respecting themselues; the latter their families. Vnto themselues they owe in common; first loue; secondly, faithfulnesse and helpefulnesse;
7. They be of two Kinds: The former respecting themselves; the latter their families. Unto themselves they owe in Common; First love; secondly, faithfulness and helpefulnesse;
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than a carcase is a man; yea, it is vncomfortable, miserable, and a liuing death. For this, all must labour, as all will yeeld, that take marriage vpon them.
than a carcase is a man; yea, it is uncomfortable, miserable, and a living death. For this, all must labour, as all will yield, that take marriage upon them.
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in a word, it is the King of the heart, which, where it preuayleth, marriage is it selfe indeede, viz. a pleasing combination of two persons, into one home, one purse, one heart, and one flesh.
in a word, it is the King of the heart, which, where it prevaileth, marriage is it self indeed, viz. a pleasing combination of two Persons, into one home, one purse, one heart, and one Flesh.
Spirituall I say, that is, grounded principally vpon the Commaundement of God that requyres it, (for I speake of Christians) not vpon the face, fauour, proportion, beauty, dowrie, nobility, gifts or good parts of him or her, to whom it is due:
Spiritual I say, that is, grounded principally upon the Commandment of God that requires it, (for I speak of Christians) not upon the face, favour, proportion, beauty, dowry, Nobilt, Gifts or good parts of him or her, to whom it is due:
for that naturall loue which builds it selfe vpon such sandy considerations, as the fore-named, will either bee blowne downe by some storme or tempest of displeasure,
for that natural love which builds it self upon such sandy considerations, as the forenamed, will either be blown down by Some storm or tempest of displeasure,
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but spirituall loue, that lookes vpon God, rests vpon his will, yeeldes to his Commaundement, and resolues to obey it, cannot change it selfe, because the cause thereof is vnchangeable.
but spiritual love, that looks upon God, rests upon his will, yields to his Commandment, and resolves to obey it, cannot change it self, Because the cause thereof is unchangeable.
But where shall we finde thy loue, if an alteration come to these things, as to all earthly things it may come? Loe then how there is no constancy or firmitude in other causes.
But where shall we find thy love, if an alteration come to these things, as to all earthly things it may come? Loe then how there is no constancy or firmitude in other Causes.
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But he which loues his wife, and shee which loues her husband, because God hath so bidden, the maker of all things hath enioyned it, the Lord and Master of the heart, who alone may command the very affections, appoints it so;
But he which loves his wife, and she which loves her husband, Because God hath so bidden, the maker of all things hath enjoined it, the Lord and Master of the heart, who alone may command the very affections, appoints it so;
10. But how shall one that wants this loue, attaine it, and he which hath some portion thereof, gaine a larger increase? I answere, there bee two things which will euen cement and glew the foules of man and wife together;
10. But how shall one that Wants this love, attain it, and he which hath Some portion thereof, gain a larger increase? I answer, there be two things which will even cement and glew the fowls of man and wife together;
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though not of the best parts, shalbe deare to the yoke-fellow that loues God, if he or she resolue in their hearts, God in great goodnesse hath bestowed this man or woman vpon mee.
though not of the best parts, shall deer to the yokefellow that loves God, if he or she resolve in their hearts, God in great Goodness hath bestowed this man or woman upon me.
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Yea, say hee or she be somewhat froward and sullied (as I may say) with ill conditions, the dearenesse of the giuer wil counteruaile some blemishes in the gift.
Yea, say he or she be somewhat froward and sullied (as I may say) with ill conditions, the dearness of the giver will countervail Some blemishes in the gift.
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Canst thou chuse but kisse and loue euen the rod that comes from a fathers hand? But to this meanes adde a second (which will also further vnto this) and loue shall grow without faile:
Canst thou choose but kiss and love even the rod that comes from a Father's hand? But to this means add a second (which will also further unto this) and love shall grow without fail:
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Religion will knit the hearts of strangers fast in one, making them deare to each other euer after, that for the space but of one moneth or weeke, shall conuerse and ioyne together in the same;
Religion will knit the hearts of Strangers fast in one, making them deer to each other ever After, that for the Molle but of one Monn or Week, shall converse and join together in the same;
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how much more effectuall will it bee to fasten their soules that are tyed with so many and perpetuall bandes besides? Therefore to you all that are, to you that shall bee husbands and wiues, bee this deliuered as a direction;
how much more effectual will it be to fasten their Souls that Are tied with so many and perpetual bands beside? Therefore to you all that Are, to you that shall be Husbands and wives, be this Delivered as a direction;
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For if you doe fall to some actions of vnkindnesse, when you meete together againe in prayer, in stead of faulting each other, the husband will blame himselfe, the wife herselfe:
For if you do fallen to Some actions of unkindness, when you meet together again in prayer, in stead of faulting each other, the husband will blame himself, the wife herself:
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And let euery man aske counsell of his owne heart, if the little praying together of husbands and wiues, the seldome ioyning together in any good exercises, be not the true cause of their little loue.
And let every man ask counsel of his own heart, if the little praying together of Husbands and wives, the seldom joining together in any good exercises, be not the true cause of their little love.
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If shee bee a good Wife, shee must bee trustie to him, how much more hee to her? Hee sayth also, that shee will doe him good all the dayes of her life.
If she be a good Wife, she must be trusty to him, how much more he to her? He say also, that she will do him good all the days of her life.
& regards no admonitiō, she hath now discharged her duty, & for the rest, must wait and pray to God, the great Physician of the soule to redresse the matter, enioying still in the meane this comfort, that she hath vsed the best meanes with faithfulnes to procure his amendment.
& regards no admonition, she hath now discharged her duty, & for the rest, must wait and pray to God, the great physician of the soul to redress the matter, enjoying still in the mean this Comfort, that she hath used the best means with faithfulness to procure his amendment.
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yea, they must both obserue the dyet, temper, and constitution (as I may speake) of each others soule, till they perceiue what infirmities they be specially inclined and subiect vnto, that so hee may with-draw from her, she from him, all occasions and prouocations to that euill,
yea, they must both observe the diet, temper, and constitution (as I may speak) of each Others soul, till they perceive what infirmities they be specially inclined and Subject unto, that so he may withdraw from her, she from him, all occasions and provocations to that evil,
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So that they deserue to bee condemned as treacherous and vntrusty to one another, that for their owne ease sake, will quietly permit their yoke-fellowes to sleepe in any sinne almost.
So that they deserve to be condemned as treacherous and untrusty to one Another, that for their own ease sake, will quietly permit their yokefellows to sleep in any sin almost.
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Is not this to betray one another to the diuell, and damnation? to suffer one another goe to hell in quiet? And they be also most harmefull and mischieuous yoke-fellowes, that are ready to spy into the frailties of one another, with an euill and malicious eye, to vpbraide, to prouoke, to vexe one another.
Is not this to betray one Another to the Devil, and damnation? to suffer one Another go to hell in quiet? And they be also most harmful and mischievous yokefellows, that Are ready to spy into the frailties of one Another, with an evil and malicious eye, to upbraid, to provoke, to vex one Another.
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so that what infirmities they espy, as it were gawled places, or sores, one vpon another, they loue to fret, chafe & rubbe the same, and make them worse.
so that what infirmities they espy, as it were gawled places, or sores, one upon Another, they love to fret, chafe & rub the same, and make them Worse.
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But they must be helpefull also, and faithfull to each others body, by a free and ready vnder-going any cost or paines (to their power) to procure whatsoeuer dyet, Physick,
But they must be helpful also, and faithful to each Others body, by a free and ready undergoing any cost or pains (to their power) to procure whatsoever diet, Physic,
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They must auoide that niggardice, which possesseth many folks harts, that they cannot finde in their hearts to allow one another, fire, candle, food conuenient,
They must avoid that niggardliness, which Possesses many folks hearts, that they cannot find in their hearts to allow one Another, fire, candle, food convenient,
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The wife is worthy all hard measure, that spreads abroad euery thing which shee sees amisse in her husband, still complayning and crying out in euery company, what an ill match she hath met withall.
The wife is worthy all hard measure, that spreads abroad every thing which she sees amiss in her husband, still complaining and crying out in every company, what an ill match she hath met withal.
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what peace can they haue, what concord? How can they auoyde, but such occasions will bring forth discontentment and dissention? There can bee no quiet and comfortable liuing, where there is not vse of concealement and secrecy.
what peace can they have, what concord? How can they avoid, but such occasions will bring forth discontentment and dissension? There can be no quiet and comfortable living, where there is not use of concealment and secrecy.
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Now therefore, let these parts of faithfulnesse and helpefulnesse, to the soules, bodies, and names one of another, be commended to all married people, which desire to enioy themselues in this estate.
Now Therefore, let these parts of faithfulness and helpefulnesse, to the Souls, bodies, and names one of Another, be commended to all married people, which desire to enjoy themselves in this estate.
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12. And now hauing spoken of that ranke of common duties, which concerne their owne persons, I come to them which concerne their families and housholds.
12. And now having spoken of that rank of Common duties, which concern their own Persons, I come to them which concern their families and Households.
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vnlesse they regard their families also; wherein the husband, as the first mouer and chiefe; the wife as a subordinate and good furtherer, must both ioyne together for good.
unless they regard their families also; wherein the husband, as the First mover and chief; the wife as a subordinate and good furtherer, must both join together for good.
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They must not pinch from Mercy and Iustice, but saue from prodigality and mispending. He must not cast away the goods in gaming and following the Ale-house & Tauerne,
They must not pinch from Mercy and justice, but save from prodigality and misspending. He must not cast away the goods in gaming and following the Alehouse & Tavern,
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and for this intent they bee linked in so neare and close a fellowship, that they may bee but as one in all these things, in labour, thrift and fore-sight:
and for this intent they be linked in so near and close a fellowship, that they may be but as one in all these things, in labour, thrift and foresight:
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The vnwise and vnthrifty person thrusts his foote into the snare that will intangle him, neither shall they euer bee without vexation, disquietment, discontent and brawlings, that neglect those duties.
The unwise and unthrifty person thrusts his foot into the snare that will entangle him, neither shall they ever be without vexation, disquietment, discontent and brawlings, that neglect those duties.
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He keepes an houshold of fiends, a Seminary for the diuell, a nurcerie for hell and the kingdome of death, which is not carefull by these fore-named meanes, to make his children and seruants become seruants and children to God.
He keeps an household of fiends, a Seminary for the Devil, a nursery for hell and the Kingdom of death, which is not careful by these forenamed means, to make his children and Servants become Servants and children to God.
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but how seldome doe their desires and endeauours meete in this most needfull point? How seldome do they one prouoke, animate and incourage one another in so profitable workes? This is the fountaine of all disorder in families;
but how seldom do their Desires and endeavours meet in this most needful point? How seldom do they one provoke, animate and encourage one Another in so profitable works? This is the fountain of all disorder in families;
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and the whole houshold? But now, let all that feare God take care, that they faile not in vsing all good meanes to establish Religion and the exercises of it in their houses, remembring with feare that curse, which the Prophet prayes God may come vpon the family, wherein his Name is not called vpon.
and the Whole household? But now, let all that Fear God take care, that they fail not in using all good means to establish Religion and the exercises of it in their houses, remembering with Fear that curse, which the Prophet prays God may come upon the family, wherein his Name is not called upon.
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This thing Salomon commendeth in the vertuous wife, by a word worthy noting, which signifies to stand as a watch-man in a watch tower, to looke on euery side, that no enemy doe surprise the same at vnawares.
This thing Solomon commends in the virtuous wife, by a word worthy noting, which signifies to stand as a watchman in a watch tower, to look on every side, that no enemy do surprise the same At unawares.
So she doth diligently looke into the behauiour of all vnder the roofe, that no disordered nor sinfull practice may finde quiet entrance and abode there:
So she does diligently look into the behaviour of all under the roof, that no disordered nor sinful practice may find quiet Entrance and Abided there:
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would that the Master and Mistris should haue their eyes open to preuent the same seruants Children must bee followed, their behauiour must be obserued, they must be set to worke,
would that the Master and Mistress should have their eyes open to prevent the same Servants Children must be followed, their behaviour must be observed, they must be Set to work,
and the eye of the gouernours, with their care conioyned, must effect it, or else the family shall proue disordered, be the gouernours for other things neuer so godly.
and the eye of the Governors, with their care conjoined, must Effect it, or Else the family shall prove disordered, be the Governors for other things never so godly.
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If one do think it meet to encorage any in the family with some little kindnes that is fit, the other must not seeme to grudge at it, or be vnwilling.
If one do think it meet to encourage any in the family with Some little kindness that is fit, the other must not seem to grudge At it, or be unwilling.
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whereas if they did sit together in good concord, to further the fruite of one anothers admonitions, reproofes, corrections, exhortations or incouragements;
whereas if they did fit together in good concord, to further the fruit of one another's admonitions, reproofs, corrections, exhortations or encouragements;
they should both preserue their owne authority in the family, and keepe peace betweene themselues, and finde good amendment in their inferiours by these meanes.
they should both preserve their own Authority in the family, and keep peace between themselves, and find good amendment in their inferiors by these means.
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Nature hath framed the lineaments of his body to superiority, & set the print of gouernment in his face, which is more sterne, lesse delicate then the womans.
Nature hath framed the lineaments of his body to superiority, & Set the print of government in his face, which is more stern, less delicate then the woman's.
No Gene rall would thanke the Captaine, for surrendring his place to some common souldier: nor will God the husband, for suffering the wife to beare the sway.
No Gene rall would thank the Captain, for surrendering his place to Some Common soldier: nor will God the husband, for suffering the wife to bear the sway.
so specially must hee be counselled to shunne and abandon three speciall and disgracefull euils, that haue this effect, to make euery man seeme vile and base in all eyes that behold him thus defiled. The first is bitternesse: So Paul willeth the husband;
so specially must he be counseled to shun and abandon three special and disgraceful evils, that have this Effect, to make every man seem vile and base in all eyes that behold him thus defiled. The First is bitterness: So Paul wills the husband;
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Bee not bitter. The sauour of violent and raging passions, wil smell so lothsomely in the wiues nostrils, comming from the husband, that she shal hardly chuse,
be not bitter. The savour of violent and raging passion, will smell so loathsomely in the wives nostrils, coming from the husband, that she shall hardly choose,
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If thou be an husband, and wouldest bee regarded, tumble not thy selfe in those foule, dirty and stinking guzzels of passionate rayling, stryking, or the like.
If thou be an husband, and Wouldst be regarded, tumble not thy self in those foul, dirty and stinking guzzels of passionate railing, striking, or the like.
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That which bewrayes so great folly, must it not procure exceeding great contempt? Secondly, beware of vnthriftines, that is another great enemy to authority,
That which betrays so great folly, must it not procure exceeding great contempt? Secondly, beware of unthriftiness, that is Another great enemy to Authority,
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Whatsoeuer man giues himselfe to drinking, gaming, ill-company keeping, (which three vices go commonly together) shall at once lose his wit, wealth, estimation.
Whatsoever man gives himself to drinking, gaming, ill-company keeping, (which three vices go commonly together) shall At once loose his wit, wealth, estimation.
When drinke hath dispossessed reason, gaming prouidence, ill-company good conditions; the carriage wilbe foolish, wicked, beast-like, and the person base, hated, loathed.
When drink hath dispossessed reason, gaming providence, ill-company good conditions; the carriage will foolish, wicked, beastlike, and the person base, hated, loathed.
For who can regard him that will not be worth any thing? Thirdly, lightnes must be auoyded, foolish behauiour and carriage, chyldish and vnsober trickes, that haue no print or stampe of grauity vpon them;
For who can regard him that will not be worth any thing? Thirdly, lightness must be avoided, foolish behaviour and carriage, chyldish and unsober tricks, that have no print or stamp of gravity upon them;
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and the manner of it, The end of this, as all other gouernment, in Nations, Kingdomes, Countries, Cities and Townes, is not the satisfying of his desires,
and the manner of it, The end of this, as all other government, in nations, Kingdoms, Countries, Cities and Towns, is not the satisfying of his Desires,
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as when a bowle is not set with a right byas:) but the good and benefit of the party gouerned, to the glory of God the chiefe Lord and Gouernour of all.
as when a bowl is not Set with a right bias:) but the good and benefit of the party governed, to the glory of God the chief Lord and Governor of all.
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therefore they will doe any thing to please their owne humors, though it bee neuer so dangerous to the wife (which is the greatest absurdity in gouernment that can bee committed,) because they conceiue that the place was giuen them to fulfill their owne desires,
Therefore they will do any thing to please their own humours, though it be never so dangerous to the wife (which is the greatest absurdity in government that can be committed,) Because they conceive that the place was given them to fulfil their own Desires,
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for this is the end why God hath ordained gouernours, priuate and publique vnder him, that the inferiours might the better bee drawne vnto him by meanes of them, which alwayes should be (as they be called) their betters.
for this is the end why God hath ordained Governors, private and public under him, that the inferiors might the better be drawn unto him by means of them, which always should be (as they be called) their betters.
so that as hee must aime at her good, so must hee effect it, by gouerning in a right manner, to the nourishing and encreasing of whatsoeuer vertue, rooting out and weakning of whatsoeuer corruption hee shall meete with in her.
so that as he must aim At her good, so must he Effect it, by governing in a right manner, to the nourishing and increasing of whatsoever virtue, rooting out and weakening of whatsoever corruption he shall meet with in her.
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Now then hee rules in a right manner, when in ruling, he rules himselfe by three principall vertues, which are of greatest vse and note in all gouernments,
Now then he rules in a right manner, when in ruling, he rules himself by three principal Virtues, which Are of greatest use and note in all governments,
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which is the sterne of authority, that doth guide it in an euen and steady course, that it dash not against those two dangerous rockes, slauish feare on the one side, and contempt on the other.
which is the stern of Authority, that does guide it in an even and steady course, that it dash not against those two dangerous Rocks, slavish Fear on the one side, and contempt on the other.
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Indeed what Christian woman will carry her selfe so, that a man of any indifferent good behauiour should neede to strike? Let his wisdome rather appeare in abstayning from blowes,
Indeed what Christian woman will carry her self so, that a man of any indifferent good behaviour should need to strike? Let his Wisdom rather appear in abstaining from blows,
One is, that he doe not command senselesse and vnreasonable (much lesse wicked & vnlawfull) things, that are grounded meerely vpon his wilfulnesse, and no iust besides.
One is, that he do not command senseless and unreasonable (much less wicked & unlawful) things, that Are grounded merely upon his wilfulness, and no just beside.
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The wife indeed should cast her eye onely vpon the lawfulnesse or vnlawfulnesse of the thing, asking none other question but whether it offend God, yea or no:
The wife indeed should cast her eye only upon the lawfulness or unlawfulness of the thing, asking none other question but whither it offend God, yea or no:
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and what is more ridiculous than such childishnesse in a man of yeares? Hee that bids his wife doe a thing without reason, doth as if it were ride without a bridle.
and what is more ridiculous than such childishness in a man of Years? He that bids his wife do a thing without reason, does as if it were ride without a bridle.
For the good that commeth from the thing commanded, yeeldeth sufficiency of argument to the womans vn derstanding, whereby shee may controlle her tumultuous rising of her passions (that will aske,
For the good that comes from the thing commanded, yields sufficiency of argument to the woman's vn derstanding, whereby she may control her tumultuous rising of her passion (that will ask,
Againe, in commanding it must be regarded, that authority descend not vnto low, meane, and triuiall things, which are not of any moment or importance in the family.
Again, in commanding it must be regarded, that Authority descend not unto low, mean, and trivial things, which Are not of any moment or importance in the family.
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When the husband wilbe huswife and all, and bee dealing with brewing, baking, washing, and the particulars of these and the like businesses, it comes to passe that his wife can helpe in nothing,
When the husband will huswife and all, and be dealing with brewing, baking, washing, and the particulars of these and the like businesses, it comes to pass that his wife can help in nothing,
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In such things he should let his wife rule vnder him, & giue her leaue to know more than himselfe which hath greater maters and more neerely concerning the family to exercise his knowledge.
In such things he should let his wife Rule under him, & give her leave to know more than himself which hath greater maters and more nearly Concerning the family to exercise his knowledge.
If an admonition bee Vomited forth, how can it doe good? how shall that prosper, which proceedeth from the meere drunkennes of wrath? No man goes to iudge of a colour with a moath in his eye:
If an admonition be Vomited forth, how can it do good? how shall that prosper, which Proceedeth from the mere Drunkenness of wrath? No man Goes to judge of a colour with a moath in his eye:
They both make him in whō they are with excesse, vncapable of all good counsel Say not, I will not suffer her to beare away the last word? This were to scold with her, a thing absurd for a man.
They both make him in whom they Are with excess, uncapable of all good counsel Say not, I will not suffer her to bear away the last word? This were to scold with her, a thing absurd for a man.
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And what more vndecent and vnsightly thing then to infect thy selfe in stead of amending her? as if the Physician & the patient should fal together by the eares about taking the potion.
And what more undecent and unsightly thing then to infect thy self in stead of amending her? as if the physician & the patient should fall together by the ears about taking the potion.
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Men that lay plasters to sores, chuse a chamber, not the market place; they loue not to doe such things with a witnesse. Christ bids reproue thy neighbour; first betwixt him and thee;
Men that lay plasters to sores, choose a chamber, not the market place; they love not to do such things with a witness. christ bids reprove thy neighbour; First betwixt him and thee;
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By that time shee will shame to remember how she ouer-shot herselfe, if thou giue her not aduantage of replying, by committing the like absurdity at the same time.
By that time she will shame to Remember how she overshot herself, if thou give her not advantage of replying, by committing the like absurdity At the same time.
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Neither feare that faults so healed in secrecy should infect the children & seruants. Nay thy present griefe & dislike wil worke more vpon them then any reproofe;
Neither Fear that Faults so healed in secrecy should infect the children & Servants. Nay thy present grief & dislike will work more upon them then any reproof;
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So yt we can in no sort allow the foolish rashnes of those husbands (yea wee most sharply condemne it) wc must needs out with their reproofe before children, seruants,
So that we can in no sort allow the foolish rashness of those Husbands (yea we most sharply condemn it) which must needs out with their reproof before children, Servants,
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Had not these bin better well saued till another time, then so dangerously misspent at this time to both their hurts, both their disgraces? And this is the practise of wisedome.
Had not these been better well saved till Another time, then so dangerously misspent At this time to both their hurts, both their disgraces? And this is the practice of Wisdom.
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This society comes neerest to equality, & therefore allowes familiarity (wc must not be suffred in other couplings of superiors & inferiors) & requires more gentlenes.
This society comes nearest to equality, & Therefore allows familiarity (which must not be suffered in other couplings of superiors & inferiors) & requires more gentleness.
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This is ye sweet sauce of this gouernment, wc makes it not to seem ouer tart, it is the soft lining of this yoke of authority, wc without it, is vnsupportable.
This is the sweet sauce of this government, which makes it not to seem over tart, it is the soft lining of this yoke of Authority, which without it, is unsupportable.
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In commandements, both for the matter of them, and for the manner, For the matter of them it must bee regarded, that a man extend not his commanding power (in the vse thereof) too farre;
In Commandments, both for the matter of them, and for the manner, For the matter of them it must be regarded, that a man extend not his commanding power (in the use thereof) too Far;
Obedience would be inticed and allured, and as it were by committing it to it owne disposing in matters of inferiour nature, that it may follow more dutifully,
obedience would be enticed and allured, and as it were by committing it to it own disposing in matters of inferior nature, that it may follow more dutifully,
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His wife in the middest of haruest (he not knowing any cause) required a man and two asses from that needful and hasty worke, to attend her vnto the Prophet.
His wife in the midst of harvest (he not knowing any cause) required a man and two asses from that needful and hasty work, to attend her unto the Prophet.
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It was in Abraham also more than ordinary gentlenesse, that in a matter so neerly concerning him, would condescend to his wiues passionate request, about her mayde Hagar. Let not the husband bee as churlish Nabal to his wife,
It was in Abraham also more than ordinary gentleness, that in a matter so nearly Concerning him, would condescend to his wives passionate request, about her maid Hagar. Let not the husband be as churlish Nabal to his wife,
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23. Then when neede requireth a commandement to be giuen, it must be, for the manner, not imperious, not in the heate and extremity of inforcing and charging words;
23. Then when need requires a Commandment to be given, it must be, for the manner, not imperious, not in the heat and extremity of enforcing and charging words;
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but very meere, that the husband (with good words and behauiour, not bitter, not raging) doe stand for his authority euen stifly and peremptorily, professing that he will haue his will in things lawfull.
but very mere, that the husband (with good words and behaviour, not bitter, not raging) do stand for his Authority even stiffly and peremptorily, professing that he will have his will in things lawful.
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So the husband should gouerne his wife, & prouoke her to accomplish his will with quiet, pleasing and insinuating termes, rather than open and expresse, much lesse violent commandings,
So the husband should govern his wife, & provoke her to accomplish his will with quiet, pleasing and insinuating terms, rather than open and express, much less violent commandings,
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and he that will prye for them, and take occasion vpon euery slight matter, to draw forth his reproofe, shal himselfe liue in perpetuall discontentment,
and he that will pry for them, and take occasion upon every slight matter, to draw forth his reproof, shall himself live in perpetual discontentment,
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if it scalde the eare, as I may so speake, with vpbraiding and disgracefull speeches, with bitter taunts, scoffes and mocks, with vilifying and rayling words, with a fierie looke,
if it scalde the ear, as I may so speak, with upbraiding and disgraceful Speeches, with bitter taunts, scoffs and mocks, with vilifying and railing words, with a fiery look,
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Compassion, loue, kindnes, declaration of ones sorrow for the fault, desire of their good, and will of their amendment, these be the things that frame the will to accept an admonition,
Compassion, love, kindness, declaration of ones sorrow for the fault, desire of their good, and will of their amendment, these be the things that frame the will to accept an admonition,
Then an admonition is healthfully sharpe and earnest, when a man in plainnesse & with good termes layes open the absurdity, naughtinesse and danger of the sinne, enforcing these considerations vpon the heart and conscience of the party,
Then an admonition is healthfully sharp and earnest, when a man in plainness & with good terms lays open the absurdity, naughtiness and danger of the sin, enforcing these considerations upon the heart and conscience of the party,
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26. The third vertue to bee shewed by the husband, is Iustice, the soule of gouernment, the true temperature of authority, without which it rots and putrifieth,
26. The third virtue to be showed by the husband, is justice, the soul of government, the true temperature of Authority, without which it rots and putrefieth,
Hee must not thinke himselfe so absolutely Lord of all, but that shee must also haue the free and plentifull vse of all, according as his calling requires, and his sufficiency will beare.
He must not think himself so absolutely Lord of all, but that she must also have the free and plentiful use of all, according as his calling requires, and his sufficiency will bear.
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for if any stoppance grow in this conueyance, great distempers must of necessity insue: yea, not alone whilest himselfe liueth, but euen after his decease also:
for if any stoppance grow in this conveyance, great distempers must of necessity ensue: yea, not alone whilst himself lives, but even After his decease also:
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though it erre in construction of that commission, yet must it be obeyed, and ouer-weigh the authority of all other commanders, till it be satisfied and set downe with reasons, manifesting such mistaking:
though it err in construction of that commission, yet must it be obeyed, and overweigh the Authority of all other commanders, till it be satisfied and Set down with Reasons, manifesting such mistaking:
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Not euery scruple of conscience makes a thing sin to a man, but that which is grounded vpon Gods Word, by which alone-conscience must bee informed and guided:
Not every scruple of conscience makes a thing since to a man, but that which is grounded upon God's Word, by which alone-conscience must be informed and guided:
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The latter is to seare, and cut and cauterize, where a Lenitiue would serue; and to giue a violent strong purgation, where an easie pill would suffice for health.
The latter is to sear, and Cut and cauterize, where a Lenitive would serve; and to give a violent strong purgation, where an easy pill would suffice for health.
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not when our profit or pleasure is crossed, but when Gods commandement is broken. And as the plaster must bee fitted to the wound, the medicine to the disease;
not when our profit or pleasure is crossed, but when God's Commandment is broken. And as the plaster must be fitted to the wound, the medicine to the disease;
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For of those sinnes which necessarily call for an admonition, there are degrees, according to the increase whereof, a man should shew more or lesse anger and dislike.
For of those Sins which necessarily call for an admonition, there Are Degrees, according to the increase whereof, a man should show more or less anger and dislike.
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When the fire is thorowly quenched, who would stand casting on water? Now the last point of Iustice followes, which is, that a man endeauour to confirme and increase the good things that are in his wife, by all good incouragement and testification of his loue and good liking, as-well as to reforme and diminish the euill things by reproofe.
When the fire is thoroughly quenched, who would stand casting on water? Now the last point of justice follows, which is, that a man endeavour to confirm and increase the good things that Are in his wife, by all good encouragement and testification of his love and good liking, aswell as to reform and diminish the evil things by reproof.
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Mine husband is my superiour, my better; he hath authority and rule ouer mee: Nature hath giuen it him, hauing framed our bodies to tendernes, mens to more hardnesse.
Mine husband is my superior, my better; he hath Authority and Rule over me: Nature hath given it him, having framed our bodies to tenderness, Mens to more hardness.
euen at her fingers ends, as we speake, if her very heart condescend not to it, there will bee wrangling, repining, striuing, viyng to be equall with him, or aboue him;
even At her fingers ends, as we speak, if her very heart condescend not to it, there will be wrangling, repining, striving, viyng to be equal with him, or above him;
Now shee shall testifie her inferiority in a Christian manner, by practising those two vertues of reuerence and obedience, which are appropriate to the place of inferiours.
Now she shall testify her inferiority in a Christian manner, by practising those two Virtues of Reverence and Obedience, which Are Appropriate to the place of inferiors.
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The wife should not thinke so erroniously of her place, as if she were not bound equally with the children and seruants to reuerence her husband; all inferiours owe reuerence alike.
The wife should not think so erroneously of her place, as if she were not bound equally with the children and Servants to Reverence her husband; all inferiors owe Reverence alike.
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First, her heart must bee kept inwardly, in a dutifull respect of him, and shee must regard him as Gods Deputy, not looking to his person but his place;
First, her heart must be kept inwardly, in a dutiful respect of him, and she must regard him as God's Deputy, not looking to his person but his place;
And this feare is when, in consideration of his place, shee doth abhorre it as the greatest euill, next to the breach of Gods Commandement, to displease and offend her husband.
And this Fear is when, in consideration of his place, she does abhor it as the greatest evil, next to the breach of God's Commandment, to displease and offend her husband.
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and the wife feares her husband in good manner, when she doth shunne it as the next euill, to displease, grieue and disobey her husband, who is next to GOD aboue her in the family.
and the wife fears her husband in good manner, when she does shun it as the next evil, to displease, grieve and disobey her husband, who is next to GOD above her in the family.
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as thou art carelesse herein, so shalt thou bee pestered with all other enormities. Where the heart sets light by any one, the words and gestures wilbe contemptuous.
as thou art careless herein, so shalt thou be pestered with all other enormities. Where the heart sets Light by any one, the words and gestures will contemptuous.
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Herein Micol also was out of the way, when she came scoffing and flouting to her husband Dauid: How glorious was the King of Israel to day, &c. when her husband in her conceite (though not indeed) carried himselfe somewhat vnfit for a Kings place;
Herein Micol also was out of the Way, when she Come scoffing and flouting to her husband David: How glorious was the King of Israel to day, etc. when her husband in her conceit (though not indeed) carried himself somewhat unfit for a Kings place;
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for why should that bee restrained without any neede, which doth well receiue a larger extent? The reason of which duty is grounded euen vpon the consideration of the two sexes:
for why should that be restrained without any need, which does well receive a larger extent? The reason of which duty is grounded even upon the consideration of the two sexes:
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by which the inferiority of young men is shadowed, and as it were couered:) so is the male sexe preferred before the female in degree of place & dignity,
by which the inferiority of young men is shadowed, and as it were covered:) so is the male sex preferred before the female in degree of place & dignity,
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Now if there bee an inferiority of the sexe, by what thing should it bee better expressed, rather then this, by which also younger people must testifie theirs,
Now if there be an inferiority of the sex, by what thing should it be better expressed, rather then this, by which also younger people must testify theirs,
namely, to speake little and low before them? For what lesse thing can bee required in witnesse of this difference? Let women then either excuse chat and loudnesse in young folkes before their ancients, in children and seruants before them;
namely, to speak little and low before them? For what less thing can be required in witness of this difference? Let women then either excuse chat and loudness in young folks before their ancients, in children and Servants before them;
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for where there is suddennesse of wit, and scarcity of wisedome (as in the most of this sexe comparatiuely) there is readines to speake, and multitude of words;
for where there is suddenness of wit, and scarcity of Wisdom (as in the most of this sex comparatively) there is readiness to speak, and multitude of words;
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but amongst all wise-men, talakatiuenes of women (chiefly when it comes to loud and earnest words) hath bene reputed a fault most of all in the husbands presence.
but among all Wise men, talakatiuenes of women (chiefly when it comes to loud and earnest words) hath be reputed a fault most of all in the Husbands presence.
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Now then let women learne silence, and let the reuerent account of their husbands worke in them a speciall moderation of speech whilest they bee in place.
Now then let women Learn silence, and let the reverent account of their Husbands work in them a special moderation of speech whilst they be in place.
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Shee must not call him by light names, nor talke of him with any kinde of carelesnesse and slightnes of speech, much lesse with despitefull and reprochfull termes.
She must not call him by Light names, nor talk of him with any kind of carelessness and slightnes of speech, much less with despiteful and reproachful terms.
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When shee thought of her husband in the absence of all company, shee intituled him by the name of my Lord. If in her priuate conceit shee gaue him so good and honourable titles, what would she haue done in company? what in his owne presence? what vnto himselfe? So the women must inure themselues to submissiuenesse of thoughts and speeches in their husbands absence, that they may the better practise the same in their presence:
When she Thought of her husband in the absence of all company, she entitled him by the name of my Lord. If in her private conceit she gave him so good and honourable titles, what would she have done in company? what in his own presence? what unto himself? So the women must inure themselves to submissiveness of thoughts and Speeches in their Husbands absence, that they may the better practise the same in their presence:
of his father behinde his backe? And shall it be suffered in a wife? By how much heere is more certaine tryall of her her inward affection & disposition, by so much must she be more attentiue to her words in such case.
of his father behind his back? And shall it be suffered in a wife? By how much Here is more certain trial of her her inward affection & disposition, by so much must she be more attentive to her words in such case.
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though hee be farre from hearing, without some note of good regard, that those which heare may perceiue shee doth account of him as her Gouernour and her better.
though he be Far from hearing, without Some note of good regard, that those which hear may perceive she does account of him as her Governor and her better.
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Though thinke husband bee from thee, let thy feare of him bee with thee, that in mentioning him to others thou shew not contempt. And for Reuerence thus much. 34. Obedience followes:
Though think husband be from thee, let thy Fear of him be with thee, that in mentioning him to Others thou show not contempt. And for reverence thus much. 34. obedience follows:
But if sufficeth not that her obedience reach to all things that are lawfull, vnlesse it bee also wiling, ready, without brawling, contending, thwarting, sowrenesse.
But if Suffices not that her Obedience reach to all things that Are lawful, unless it be also wiling, ready, without brawling, contending, thwarting, courness.
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euen as a wel-broken horse turnes at the least turning, stands at the least check of the riders bridle, readily going and standing as he wishes that fits vpon his backe.
even as a wel-broken horse turns At the least turning, Stands At the least check of the riders bridle, readily going and standing as he wishes that fits upon his back.
because offences in that kinde are more capitall and dangerous, though not so publique. Their matrimoniall meetings must haue these three properties. First, it must be cheerefull:
Because offences in that kind Are more capital and dangerous, though not so public. Their matrimonial meetings must have these three properties. First, it must be cheerful:
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they must louingly, willingly and familiarly communicate themselues vnto themselues, which is the best means to continue and nourish their mutuall naturall loue,
they must lovingly, willingly and familiarly communicate themselves unto themselves, which is the best means to continue and nourish their mutual natural love,
but must see their Maker in that his ordinance, and craue his blessing solemnely as at meales, (the Apostle speakes of both alike) that marriage may indeede bee blessed vnto them.
but must see their Maker in that his Ordinance, and crave his blessing solemnly as At meals, (the Apostle speaks of both alike) that marriage may indeed be blessed unto them.
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and keepe them from growing wearie each of other (as in many it falls out,) and cause that lust shall bee asswaged, which else shall bee increased by these meetings.
and keep them from growing weary each of other (as in many it falls out,) and cause that lust shall be assuaged, which Else shall be increased by these meetings.
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Propagation and chastity, the two chiefe ends of marriage, are best attained by prayer and thanks-giuing in the vse thereof, without which they will hardly come, or not with comfort.
Propagation and chastity, the two chief ends of marriage, Are best attained by prayer and thanksgiving in the use thereof, without which they will hardly come, or not with Comfort.
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Thirdly, their nuptiall meetings must bee seasonable, and at lawfull times. There is a season when God and Nature seioynes man and wife in this respect.
Thirdly, their nuptial meetings must be seasonable, and At lawful times. There is a season when God and Nature seioynes man and wife in this respect.
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Now this redundant humour (called their flowers or termes) hath (if no conception bee) it monethly issue or euacuation, (and in some oftner) vnlesse there bee extraordinary stoppings and obstructions, lasting for sixe or seuen dayes in the most:
Now this redundant humour (called their flowers or terms) hath (if no conception be) it monthly issue or evacuation, (and in Some oftener) unless there be extraordinary stoppings and obstructions, lasting for sixe or seuen days in the most:
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Alwayes after child-birth there is a larger and longer emptying, because of the former retention, which continueth commonly for foure, fiue or sixe weekes, & in some longer.
Always After childbirth there is a larger and longer emptying, Because of the former retention, which Continueth commonly for foure, fiue or sixe weeks, & in Some longer.
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The Lord telles vs so, Leuit. 15. c. 19.25. ver. also chap. 18 ver. 19. also chap. 20. ver. 18. Of which places it is needfull, that married people should take notice: to which I send them.
The Lord tells us so, Levites 15. c. 19.25. ver. also chap. 18 ver. 19. also chap. 20. ver. 18. Of which places it is needful, that married people should take notice: to which I send them.
Where God threatens death to the offender, can the Minister bee faithfull, if he doe not plainely declare the offence? This fault is by GOD condemned to the punishment of death, Leuit. 20.18. Beare then with necessary plainnesse.
Where God threatens death to the offender, can the Minister be faithful, if he do not plainly declare the offence? This fault is by GOD condemned to the punishment of death, Levites 20.18. Bear then with necessary plainness.
because they may reade it? But if any through nicenesse or otherwise, doe take snuffe at this opennesse (for immodest and obscene speech they haue heard none,) they shall argue themselues guilty of the sinne, which they would not haue knowne;
Because they may read it? But if any through niceness or otherwise, do take snuff At this openness (for immodest and obscene speech they have herd none,) they shall argue themselves guilty of the sin, which they would not have known;
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why hadst thou not most care of thine owne soule? Couldst thou marke what was good for anothers disease, not what for thine owne? Wilt thou grow skilfull in his way,
why Hadst thou not most care of thine own soul? Couldst thou mark what was good for another's disease, not what for thine own? Wilt thou grow skilful in his Way,
and not know one foot of that wherein thy selfe must trauell? Brethren, sisters, let this be altered in vs. If thou be a Christian husband, haue more care to know that,
and not know one foot of that wherein thy self must travel? Brothers, Sisters, let this be altered in us If thou be a Christian husband, have more care to know that,
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And that man or woman that sees not more faults and failings in him or her-selfe then the yoke-fellow, bewraies wondrous great pride, ignorance and hypocrisie,
And that man or woman that sees not more Faults and failings in him or herself then the yokefellow, bewrays wondrous great pride, ignorance and hypocrisy,
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Contend therefore, not how short thy yoke-fellow comes, but not to come short thy selfe. Passe by the others failings more easily, be more censorious towards thine owne:
Contend Therefore, not how short thy yokefellow comes, but not to come short thy self. Pass by the Others failings more Easily, be more censorious towards thine own:
I doubt not but experience will backe my speech, if I pronounce that they be not the best husbands & wiues, which are heard to complaine much of their yoke-fellowes defects in dutie, little of their own.
I doubt not but experience will back my speech, if I pronounce that they be not the best Husbands & wives, which Are herd to complain much of their yokefellows defects in duty, little of their own.
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And yet art thou soloud and much in calling for duty, so mute and dumbe and ignorant in yeelding it? To conclude therefore, know thine owne dutie best, marke most thine owne transgressings of duty;
And yet art thou soloud and much in calling for duty, so mute and dumb and ignorant in yielding it? To conclude Therefore, know thine own duty best, mark most thine own transgressings of duty;
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Hast thou bene a foolish, passionate, vniust husband, full of bitter words, perhaps also (which is monstrous) of blowes in anger, seeking and seruing thy selfe alone,
Hast thou be a foolish, passionate, unjust husband, full of bitter words, perhaps also (which is monstrous) of blows in anger, seeking and serving thy self alone,
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and not regarding thy wiues good, so thou mightest goe away with thine owne wil? Diue not into her faults, cry not out, she hath bene thus and thus to me:
and not regarding thy wives good, so thou Mightest go away with thine own will? Dive not into her Faults, cry not out, she hath be thus and thus to me:
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but repent of thy bitternes, vnthriftines, folly of all sorts: confesse it to God; beseech him to make thee a better husband, that thy wife may bee better.
but Repent of thy bitterness, unthriftiness, folly of all sorts: confess it to God; beseech him to make thee a better husband, that thy wife may be better.
So shall your loues bee sure, your hearts comfortable, your example commendable, your houses peaceable, your selues ioyfull, your liues chearefull, your deaths blessed,
So shall your loves be sure, your hearts comfortable, your Exampl commendable, your houses peaceable, your selves joyful, your lives cheerful, your death's blessed,
