Love and fear the inseparable twins of a blest matrimony : characterized in a sermon occasioned by the late nuptialls between Mr. William Christmas and Mrs. Elizabeth Adams / Preached by Nathanael Hardy.
AMong the many commendable Excellencies of Holy Writ, this is none of the least, that it is a Treasury of all kind of Learning both divine and humane, Supernatural and Natural, Theological and Moral.
AMong the many commendable Excellencies of Holy Writ, this is none of the least, that it is a Treasury of all kind of Learning both divine and humane, Supernatural and Natural, Theological and Moral.
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In this regard it is not unfitly compared to the Sea, since as all Rivers come from the Sea, so all Sciences and Arts from the Scripture. Indeed where shall we find more Logical Arguments and Rhetorical strains then in these Writings? What deep secrets of natural Philosophy, sublime notions concerning the Heavens and the Stars may we read in many of these Pages? Finally, no such characters of Ethical vertues, sound rules of State-policy, choice precepts for Oeconomical practice, as these holy lines afford.
In this regard it is not unfitly compared to the Sea, since as all rivers come from the Sea, so all Sciences and Arts from the Scripture. Indeed where shall we find more Logical Arguments and Rhetorical strains then in these Writings? What deep secrets of natural Philosophy, sublime notions Concerning the Heavens and the Stars may we read in many of these Pages? Finally, no such characters of Ethical Virtues, found rules of State-policy, choice Precepts for Economical practice, as these holy lines afford.
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Astronomy the Queen of Mathematicks, Logick and Rhetorick the chief of Arts, yea both natural and moral Philosophy may by an intelligent Reader be found graven upon the Bible in their several characters: One of these, to wit, Moral Philosophy in the Oeconomical part of it, is that which our Apostle teacheth in the close of this Epistle.
Astronomy the Queen of Mathematics, Logic and Rhetoric the chief of Arts, yea both natural and moral Philosophy may by an intelligent Reader be found graved upon the bible in their several characters: One of these, to wit, Moral Philosophy in the Economical part of it, is that which our Apostle Teaches in the close of this Epistle.
There are three combinations which concur to keep up a compleat Family, Husband and Wife, Parents and Children, Master and Servants; all of which S. Paul though succinctly yet distinctly and fully here instructeth in their several duties:
There Are three combinations which concur to keep up a complete Family, Husband and Wife, Parents and Children, Master and Servants; all of which S. Paul though succinctly yet distinctly and Fully Here Instructeth in their several duties:
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Indeed because the Apostle in these words concludes his former argumentation, Beza renders it it aque, therefore, as if it had vim illativam, the force of an illative conjunction;
Indeed Because the Apostle in these words concludes his former argumentation, Beza renders it it aque, Therefore, as if it had vim illativam, the force of an illative conjunction;
If you cast your eyes on the fore-going Verses, you may observe the example of Christ and his Church, brought in as a pattern for men and wives to follow, whereupon S. Paul digresseth into am excellent Discourse of that spiritual union which is between Christ and his Church, making use of Marriage as a representation of this sublime mystery;
If you cast your eyes on the foregoing Verses, you may observe the Exampl of christ and his Church, brought in as a pattern for men and wives to follow, whereupon S. Paul digresseth into am excellent Discourse of that spiritual Union which is between christ and his Church, making use of Marriage as a representation of this sublime mystery;
and now in the close he recalleth himself to his first design, letting them know that though what Moses relateth concerning Adam and Eve was mystically applied by him to Christ and the Church, yet the literal sense of it was in force to them,
and now in the close he recalleth himself to his First Design, letting them know that though what Moses relateth Concerning Adam and Eve was mystically applied by him to christ and the Church, yet the literal sense of it was in force to them,
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and though in hearing they may not be sweet to your taste, yet I am sure if well eaten and digested by meditation and practice they will yield wholesome nutriment to your souls.
and though in hearing they may not be sweet to your taste, yet I am sure if well eaten and digested by meditation and practice they will yield wholesome nutriment to your Souls.
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Begin we then with the Relations concerned in this Scripture, to wit, Husband and Wife. Almighty God though he is a Lover of Unity, yet not of singularity;
Begin we then with the Relations concerned in this Scripture, to wit, Husband and Wife. Almighty God though he is a Lover of Unity, yet not of singularity;
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so he provided a woman for man, makes her out of him, joyns her to him, whence sprang this relation in the Text of Husband and Wife, the man (so soon as the woman was made) becoming an Husband, and the woman a Wife.
so he provided a woman for man, makes her out of him, joins her to him, whence sprang this Relation in the Text of Husband and Wife, the man (so soon as the woman was made) becoming an Husband, and the woman a Wife.
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Prima naturalis humanae societati• copula vir & uxor, Man and Wife are the first link of humane society, to which all the rest are joyned, Families, Cities, Countreys, Nations, the whole world,
Prima Naturalis humanae societati• copula vir & uxor, Man and Wife Are the First link of humane society, to which all the rest Are joined, Families, Cities, Countries', nations, the Whole world,
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it is not NONLATINALPHABET and NONLATINALPHABET nor NONLATINALPHABET and NONLATINALPHABET, but NONLATINALPHABET and NONLATINALPHABET, man and wives, wife and men, but man and wife, unus, unam, uni.
it is not and nor and, but and, man and wives, wife and men, but man and wife, Unus, unam, uni.
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It was so in the institution, and the Prophet Malachy 's ratiocination from it, is both plain and strong, Did not he make one? yet had he the residue of the Spirit.
It was so in the Institution, and the Prophet Malachy is ratiocination from it, is both plain and strong, Did not he make one? yet had he the residue of the Spirit.
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Nor is that Argumentation invalid which upon this Subject Theodorus urgeth to the Saracen in point both of pleasure and peace. Adam in Paradise no doubt wanted nothing that might be for the fulnesse of his content and comfort;
Nor is that Argumentation invalid which upon this Subject Theodorus urges to the Saracen in point both of pleasure and peace. Adam in Paradise no doubt wanted nothing that might be for the fullness of his content and Comfort;
and therefore is most conducible to that most desirable good in all relations, namely Peace; from which with other arguments he justly concludeth, NONLATINALPHABET, Monogamy is more comfortable and honourable then Polygamy. Indeed he qui unam costam primus in duas divisit, to use S. Hierom 's phrase, who first (as we read of) divided the one rib into two parts, was Lamech a wicked Tyrant;
and Therefore is most conducible to that most desirable good in all relations, namely Peace; from which with other Arguments he justly Concludeth,, Monogamy is more comfortable and honourable then Polygamy. Indeed he qui unam costam primus in Duas Divided, to use S. Hieronymus is phrase, who First (as we read of) divided the one rib into two parts, was Lamech a wicked Tyrant;
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That Marriage is nearest to the primitive institution, surest of divine Benediction, which is only between two persons, who thus united are here called Husband and Wife: and so much be spoken of the Relations. Passe we on to the.
That Marriage is nearest to the primitive Institution, Surest of divine Benediction, which is only between two Persons, who thus united Are Here called Husband and Wife: and so much be spoken of the Relations. Pass we on to thee.
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Obligations laid upon them, These are summed up by the Apostle in two words, and those may very well be exprest in two Monosyllables Love and Fear; that, the Sugar to sweeten all the duties of authority belonging to the man;
Obligations laid upon them, These Are summed up by the Apostle in two words, and those may very well be expressed in two Monosyllables Love and fear; that, the Sugar to sweeten all the duties of Authority belonging to the man;
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In the duty of the man there are three things worthy our Observation. 1. The quality of the act, Love. 2. The propriety of the object, his wife. 3. The energy of the rule upon which it's grounded, by which it's measured, so as himself.
In the duty of the man there Are three things worthy our Observation. 1. The quality of the act, Love. 2. The propriety of the Object, his wife. 3. The energy of the Rule upon which it's grounded, by which it's measured, so as himself.
First, The act required is Love, in the handling whereof I shall endeavor to resolve a double Quaery, namely, 1. Why this duty is particularly mentioned. 2. Wherein the practice of it consists.
First, The act required is Love, in the handling whereof I shall endeavour to resolve a double Quaery, namely, 1. Why this duty is particularly mentioned. 2. Wherein the practice of it consists.
since there are many duties which the man oweth to the wife as well as love? To which I answer, That it is not without speciall reason both in regard of the present fitnesse and the comprehensive fullnesse of this duty of Love.
since there Are many duties which the man owes to the wife as well as love? To which I answer, That it is not without special reason both in regard of the present fitness and the comprehensive fullness of this duty of Love.
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1. The Apostle a little before cals upon the Wives to submit. Now indeed that which belongs to the man in most direct opposition to submitting, is governing,
1. The Apostle a little before calls upon the Wives to submit. Now indeed that which belongs to the man in most Direct opposition to submitting, is governing,
yet true Love will learn him to exercise this power sparingly, mildely, and affectionately. It is too often seen that men because of their superiority insult over their Wives,
yet true Love will Learn him to exercise this power sparingly, mildly, and affectionately. It is too often seen that men Because of their superiority insult over their Wives,
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for this cause it is that the Apostle supposeth the power of governing, and requires Love as potestatis temperatum, that which should temper and moderate the use of that power.
for this cause it is that the Apostle Supposeth the power of governing, and requires Love as potestatis temperatum, that which should temper and moderate the use of that power.
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2. In the following clause S. Paul mindes the Wife of reverence, and therefore the Man of Love, to intimate that his expression of Love is the best way to gain reverence from the Wife, in which respect the Scholiast saith excellently, If thou wouldst have thy Wife to reverence thee, do thou love her.
2. In the following clause S. Paul minds the Wife of Reverence, and Therefore the Man of Love, to intimate that his expression of Love is the best Way to gain Reverence from the Wife, in which respect the Scholiast Says excellently, If thou Wouldst have thy Wife to Reverence thee, do thou love her.
To force a fear from the Wife by an austere, churlish, and surly carriage, is that which neither befits the Husbands place to exact, nor the Wives to yield:
To force a Fear from the Wife by an austere, churlish, and surly carriage, is that which neither befits the Husbands place to exact, nor the Wives to yield:
first affection, secondly affection, thirdly affection; And as Love in general is said by the Apostle to be the fulfilling of the Law, in which respect it is fitly resembled to Davids Instrument of ten strings, and wittily called a good Catholick, so Love in particular is the fulfilling of that Law wherein the duty of the man to the wife is required, which that it may the better appear passe we on to the
First affection, secondly affection, Thirdly affection; And as Love in general is said by the Apostle to be the fulfilling of the Law, in which respect it is fitly resembled to Davids Instrument of ten strings, and wittily called a good Catholic, so Love in particular is the fulfilling of that Law wherein the duty of the man to the wife is required, which that it may the better appear pass we on to the
Thus every man ought to esteem of his wife as donum Dei, God's gift, and that choice and precious, such a present as the whole world cannot afford him the like.
Thus every man ought to esteem of his wife as Donum Dei, God's gift, and that choice and precious, such a present as the Whole world cannot afford him the like.
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Thus the Father willeth the man to consider, that by Marriage he becomes not a Master but an Husband, and taketh not an Handmaid but a Wife; In this respect the Psalmist comparing the Wife to a Vine, placeth her by the sides of his House, not in fastigio on the top of an House,
Thus the Father wills the man to Consider, that by Marriage he becomes not a Master but an Husband, and Takes not an Handmaid but a Wife; In this respect the Psalmist comparing the Wife to a Vine, places her by the sides of his House, not in fastigio on the top of an House,
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The Moralists distinguish of a double Love, to wit, amor benevolentiae and amor complacentiae, a love of benevolence, whereby we heartily wish and accordingly endeavour the good of another, a Love of complacency whereby we are well pleased and satisfied in the enjoyment one of another.
The Moralists distinguish of a double Love, to wit, amor benevolentiae and amor complacentiae, a love of benevolence, whereby we heartily wish and accordingly endeavour the good of Another, a Love of complacency whereby we Are well pleased and satisfied in the enjoyment one of Another.
The most proper act of Matrimonial Love is complacency, in which respect this Loving is called elsewhere a rejoycing, and the Wife is called the Wife of the bosome, the desire of the eyes.
The most proper act of Matrimonial Love is complacency, in which respect this Loving is called elsewhere a rejoicing, and the Wife is called the Wife of the bosom, the desire of the eyes.
the mates of those females are the Hart and the Roe-buck, which as Naturalists observe are of all other creatures the most inamored with their mates, to instruct the man what an affectionate wel-pleasednesse he should have with his wife.
the mates of those females Are the Heart and the Roebuck, which as Naturalists observe Are of all other creatures the most enamoured with their mates, to instruct the man what an affectionate Well-pleasedness he should have with his wife.
3. The Consequents of this Love are chiefly protection, provision, and Toleration; Love is ever active, being like the fire, which where it is sends forth light and heat.
3. The Consequents of this Love Are chiefly protection, provision, and Toleration; Love is ever active, being like the fire, which where it is sends forth Light and heat.
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Indeed Exhibitio operis probatio amoris, action is the most real proof of affection, only that love being true which is not otiosus but officiosus, in word but in deed:
Indeed Exhibitio operis Probation amoris, actium is the most real proof of affection, only that love being true which is not Idle but officiosus, in word but in deed:
Love alwayes improves what ability it hath in being a shield to what it affects; so ought the husbands love to expresse it self in defending his wife from wrong.
Love always improves what ability it hath in being a shield to what it affects; so ought the Husbands love to express it self in defending his wife from wrong.
It is well observed that the rib of which woman was made, was taken from under the mans arm, to teach him, that as the use of the arm is to keep off blowes from the body,
It is well observed that the rib of which woman was made, was taken from under the men arm, to teach him, that as the use of the arm is to keep off blows from the body,
This duty is that which the Apostle expresseth a little before in two significant words of nourishing and cherishing, the former whereof as one hath well observed referreth to food, the latter to raiment, both which in a plentifull measure the man according to his degree and estate ought to afford his wife,
This duty is that which the Apostle Expresses a little before in two significant words of nourishing and cherishing, the former whereof as one hath well observed Refers to food, the latter to raiment, both which in a plentiful measure the man according to his degree and estate ought to afford his wife,
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In which regard the Apostle Peter willeth Husbands to dwell with their Wives as men of knowledge, instructing them in the things which concern their everlasting welfare.
In which regard the Apostle Peter wills Husbands to dwell with their Wives as men of knowledge, instructing them in the things which concern their everlasting welfare.
S. Paul speaking of charity, among other properties, telleth us she is not easily provoked, she beareth all things, and S. Peter that she coveerth a multitude of sins;
S. Paul speaking of charity, among other properties, Telleth us she is not Easily provoked, she bears all things, and S. Peter that she coveerth a multitude of Sins;
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Husbands love yove your Wives and be not bitter against them, that is, ob leves causas exasperari, upon slight causes, small offences, to have their love abated, or wrath exasperated.
Husbands love yove your Wives and be not bitter against them, that is, ob leves causas exasperari, upon slight Causes, small offences, to have their love abated, or wrath exasperated.
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What now remains but that all men learn to square their practice by this precept? but alas how just cause is there given by a great part of men for a sad complaint, or rather a sharp reproof!
What now remains but that all men Learn to square their practice by this precept? but alas how just cause is there given by a great part of men for a sad complaint, or rather a sharp reproof!
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How many Husbands have base and unworthy esteems of their wives, as if they were their drudges, being more kinde to their servants then them? Little better are they who with that Emperour imagine wife to be a name dignitatis not voluptatis, as if it were enough for wives that their Husbands vouchsafe to honour them in marrying them,
How many Husbands have base and unworthy esteems of their wives, as if they were their drudges, being more kind to their Servants then them? Little better Are they who with that Emperor imagine wife to be a name dignitatis not voluptatis, as if it were enough for wives that their Husbands vouchsafe to honour them in marrying them,
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No lesse justly are they to be condemned who prodigally consume that estate in riot and luxury by which their wives and family should be maintained with needful conveniences:
No less justly Are they to be condemned who prodigally consume that estate in riot and luxury by which their wives and family should be maintained with needful conveniences:
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Finally, how deservedly are they to be blamed who put a sinister construction upon all their wives actions? if she be devout, she is an hypocrite; if grave, she is melancholy; if chearful, she is wanton;
Finally, how deservedly Are they to be blamed who put a sinister construction upon all their wives actions? if she be devout, she is an hypocrite; if grave, she is melancholy; if cheerful, she is wanton;
for if he loves not his wife whom he seeth, how can he love God whom he hath not seen? Be we therefore all of us exhorted to a careful and chearful performance of our duty;
for if he loves not his wife whom he sees, how can he love God whom he hath not seen? Be we Therefore all of us exhorted to a careful and cheerful performance of our duty;
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and as the Apostle elsewhere adviseth in the general, Let all things be done in charity, so shall I in this particular, Let all things a man doth to his wife, be done in Love; his looks, his speeches, his carriage, his actions, his familiarity, yea, his authority;
and as the Apostle elsewhere adviseth in the general, Let all things be done in charity, so shall I in this particular, Let all things a man does to his wife, be done in Love; his looks, his Speeches, his carriage, his actions, his familiarity, yea, his Authority;
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To clear this, be pleased to distinguish of a three-fold Love, spiritual, natural, and matrimonial: Spiritual Love is that we bear to a woman as she is a Christian,
To clear this, be pleased to distinguish of a threefold Love, spiritual, natural, and matrimonial: Spiritual Love is that we bear to a woman as she is a Christian,
The Greek word NONLATINALPHABET here used signifieth as much as NONLATINALPHABET (which is by some therefore made the Etymology of it) such a love whereby a man rests satisfied in the object loved;
The Greek word Here used signifies as much as (which is by Some Therefore made the Etymology of it) such a love whereby a man rests satisfied in the Object loved;
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as if a man should say, I could love these Lands, these Goods, but that they are mine, which how unreasonable a reason it is cannot but be obvious to every man.
as if a man should say, I could love these Lands, these Goods, but that they Are mine, which how unreasonable a reason it is cannot but be obvious to every man.
It is a question here moved by some, Why the Apostle having proposed so excellent a pattern already as that of Christ's love to his Church, should now add another of a far inferiour nature, to wit, our love to our selves;
It is a question Here moved by Some, Why the Apostle having proposed so excellent a pattern already as that of Christ's love to his Church, should now add Another of a Far inferior nature, to wit, our love to our selves;
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but because this, as S. Chrysostome saith excellently, is NONLATINALPHABET a more domestick and familiar example. The love we bear to our selves is plainly felt and discerned by us;
but Because this, as S. Chrysostom Says excellently, is a more domestic and familiar Exampl. The love we bear to our selves is plainly felt and discerned by us;
only the spiritual man knoweth, and that but in a scant measure, how Christ loveth his Church: besides, our love to our selves as it is better known, so more easily imitated;
only the spiritual man Knoweth, and that but in a scant measure, how christ loves his Church: beside, our love to our selves as it is better known, so more Easily imitated;
whereas Christ's love to his Church is both so transcendent in its own nature, and so far remote from our apprehension, that though we must follow after it,
whereas Christ's love to his Church is both so transcendent in its own nature, and so Far remote from our apprehension, that though we must follow After it,
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But it may be further objected, Is not self-love a vice? are not those hypocrites branded for this among others, that they are Lovers of their own selves? how then comes it to passe that self-love is here set down as the rule of a mans love to his Wife?
But it may be further objected, Is not Self-love a vice? Are not those Hypocrites branded for this among Others, that they Are Lovers of their own selves? how then comes it to pass that Self-love is Here Set down as the Rule of a men love to his Wife?
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To which it is easily answered, That it is not self-love but the exorbitancy of it, which is elsewhere condemned as a vice, and it is not an inordinate but a regular self-love which is here commended as a rule.
To which it is Easily answered, That it is not Self-love but the exorbitancy of it, which is elsewhere condemned as a vice, and it is not an inordinate but a regular Self-love which is Here commended as a Rule.
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so our love to him must be a superlative love, such was David 's when he cried out, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee;
so our love to him must be a superlative love, such was David is when he cried out, Whom have I in heaven but thee? and there is none upon earth that I desire beside thee;
Next to, and under God comes in self, there being nothing except God which can or ought to be dearer to a man then himself, this is that love by which in general the love to our neighbour,
Next to, and under God comes in self, there being nothing except God which can or ought to be Dearer to a man then himself, this is that love by which in general the love to our neighbour,
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1. The most proper and frequent acception of this Conjunction as, is only to note likeness, and thus the meaning is, that a mans love to his Wife should be like that he bears to himself,
1. The most proper and frequent acception of this Conjunction as, is only to note likeness, and thus the meaning is, that a men love to his Wife should be like that he bears to himself,
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And surely much more true ought this to be of the love between man and wife, who as they are one flesh, so should their hearts be joyned together in one,
And surely much more true ought this to be of the love between man and wife, who as they Are one Flesh, so should their hearts be joined together in one,
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The Ring in Marriage is put upon the fourth finger of the left hand, concerning which Aulus Gellius acquaints us from Appion, that the Aegyptians in anatomizing mens bodies, observed nervum quidem tenuissimum ab eo uno digito ad cor hominis pergere ac provenir̄e, that singer of all the rest to have a small nerve passing from it to the heart, the truth of this I leave to skilful Anatomists to determine:
The Ring in Marriage is put upon the fourth finger of the left hand, Concerning which Aulus Gellius acquaints us from Appion, that the egyptians in anatomizing men's bodies, observed nervum quidem tenuissimum ab eo Uno digito ad cor hominis pergere ac provenire, that singer of all the rest to have a small nerve passing from it to the heart, the truth of this I leave to skilful Anatomists to determine:
the moral use which the man ought to make of it is good, that putting the Ring on such a finger he be admonished of that neer union there ought to be between,
the moral use which the man ought to make of it is good, that putting the Ring on such a finger he be admonished of that near Union there ought to be between,
or cut it off, or wilt thou not rather use it with the greater regard? such must a mans affection be to his Wife, expressing it self in gentle and tender dealing with her:
or Cut it off, or wilt thou not rather use it with the greater regard? such must a men affection be to his Wife, expressing it self in gentle and tender dealing with her:
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how chary are men of their glasses, because as they are bright so brittle? the woman is the weaker vessell, which must not be a cause of contempt but respect;
how chary Are men of their glasses, Because as they Are bright so brittle? the woman is the Weaker vessel, which must not be a cause of contempt but respect;
yea, the civil Law alloweth her a Bill of Divorce, si probare possit maritum verberibus illam assecisse, if she have evidence that her Husband striketh her;
yea, the civil Law alloweth her a Bill of Divorce, si Probare possit maritum verberibus Illam assecisse, if she have evidence that her Husband striketh her;
nay, what is not a man willing to part with, lands, goods, all he hath for the preservation of himself? such ought his love to be to his Wife, parting with, going about any thing which may conduce to her comfort,
nay, what is not a man willing to part with, Lands, goods, all he hath for the preservation of himself? such ought his love to be to his Wife, parting with, going about any thing which may conduce to her Comfort,
When Martia Cato's daughter was asked why she did not marry, she answered, Non se invenire virum qui se magis veliet quam sua, she could not finde a man that would love her more then hers.
When Martial Cato's daughter was asked why she did not marry, she answered, Non se invenire virum qui se magis veliet quam sua, she could not find a man that would love her more then hers.
thus ought his love to his wife transcend his love to all other relations, exigit vehementissimam dilectionem, quia non potest esse vehementior quam sui ipsius dilectio; Our Apostle in this expression cals for vehemency of affection because self-love is of such a nature.
thus ought his love to his wife transcend his love to all other relations, exigit vehementissimam dilectionem, quia non potest esse vehementior quam sui Himself Love; Our Apostle in this expression calls for vehemency of affection Because Self-love is of such a nature.
for this cause (saith Moses) a man shall leave father and mother and cleave to his Wife, not as if Marriage engaged men to put off naturall affection to their parents,
for this cause (Says Moses) a man shall leave father and mother and cleave to his Wife, not as if Marriage engaged men to put off natural affection to their Parents,
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but conditionally, if they shall seek to alienate his affection from his Wife, and comparatively if a man be put to that sad strait that either his wife or his parents must perish, he ought first to relieve his Wife;
but conditionally, if they shall seek to alienate his affection from his Wife, and comparatively if a man be put to that sad strait that either his wife or his Parents must perish, he ought First to relieve his Wife;
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2. Consideration of this as under the notion of identity, as, that is, being himself: it is that acception in which this conjunction is sometimes taken, where it is said concerning Christ, We saw his glory as of the only begotten Son of God, it noteth not a likeness but a reality, being the onely begotten Sonne of God;
2. Consideration of this as under the notion of identity, as, that is, being himself: it is that acception in which this conjunction is sometime taken, where it is said Concerning christ, We saw his glory as of the only begotten Son of God, it notes not a likeness but a reality, being the only begotten Son of God;
and in the same construction is that commendation given of the Thessalonians for receiving the Word as (that is, being indeed) the Word not of man but of God;
and in the same construction is that commendation given of the Thessalonians for receiving the Word as (that is, being indeed) the Word not of man but of God;
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and thus where a little before it is said, He that loveth his wife loveth himself, the meaning is not only that he doth good to himself, but that she is himself.
and thus where a little before it is said, He that loves his wife loves himself, the meaning is not only that he does good to himself, but that she is himself.
In that expression in Genesis of making an he'p meet for him, the last words for him are fitly rendred according to the original coram ipso, that is as a glasse that reflecteth upon him his own image, ipse coram se himself before himself, that which he seeth being taken out of himself.
In that expression in Genesis of making an he'p meet for him, the last words for him Are fitly rendered according to the original coram ipso, that is as a glass that reflecteth upon him his own image, ipse coram se himself before himself, that which he sees being taken out of himself.
Indeed so close and near is the communion, that as to use they have all things common, bodies, children, houses, conditions of prosperity and adversity.
Indeed so close and near is the communion, that as to use they have all things Common, bodies, children, houses, conditions of Prosperity and adversity.
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And now what improvement should all men make of this consideration but to enlarge and encrease their affections towards their wives? Indeed it is a most unnatural thing for a man not to love himself;
And now what improvement should all men make of this consideration but to enlarge and increase their affections towards their wives? Indeed it is a most unnatural thing for a man not to love himself;
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a man loveth his goods, because sua his own, parents love their children as suos being their own, much more should he love his Wife as seipsum being himself: though a mans own goods be not so wealthy, children so comely as anothers,
a man loves his goods, Because sua his own, Parents love their children as suos being their own, much more should he love his Wife as seipsum being himself: though a men own goods be not so wealthy, children so comely as another's,
Be thy wife far inferiour in riches, beauty, and such like ornaments to other women, yet this obligation lieth upon thee to love her, because she is thine;
Be thy wife Far inferior in riches, beauty, and such like Ornament to other women, yet this obligation lies upon thee to love her, Because she is thine;
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The truth is, the Apostle here requireth love and somewhat more from the wife, such a love as expresseth it self by fear, such an affection as yieldeth chearful subjection:
The truth is, the Apostle Here requires love and somewhat more from the wife, such a love as Expresses it self by Fear, such an affection as yieldeth cheerful subjection:
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The Wife see that she do not only love, but reverence her husband. To this purpose Theophylact saith aptly, the wife must love her husband as a member,
The Wife see that she do not only love, but Reverence her husband. To this purpose Theophylact Says aptly, the wife must love her husband as a member,
It is an observation not unfitly taken notice of by the golden mouth'd Father; and therefore not to be passed by, that the Apostle enlargeth about love, and only mentioneth fear NONLATINALPHABET, he setteth down the extent of love in leaving father and mother and cleaving to the wife, the manner, by Christ's love to his Church, and a mans to himself; not so of fear: and he giveth this reason, NONLATINALPHABET,
It is an observation not unfitly taken notice of by the golden mouthed Father; and Therefore not to be passed by, that the Apostle enlarges about love, and only mentioneth Fear, he sets down the extent of love in leaving father and mother and cleaving to the wife, the manner, by Christ's love to his Church, and a men to himself; not so of Fear: and he gives this reason,,
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Upon the same ground I have in imitation of the Apostle, spent the greatest part of the time in handling love, allotting to it an elder Brothers portion,
Upon the same ground I have in imitation of the Apostle, spent the greatest part of the time in handling love, allotting to it an elder Brother's portion,
and therefore the Scholiast speaking of servile fear maketh this exception, NONLATINALPHABET NONLATINALPHABET, this is not that fear which is enjoyned the Wife.
and Therefore the Scholiast speaking of servile Fear makes this exception,, this is not that Fear which is enjoined the Wife.
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in which respect the Apostle useth two words, the one expressing an high degree of the other, to wit, fear and trembling, such a fear as is joyned with trembling;
in which respect the Apostle uses two words, the one expressing an high degree of the other, to wit, Fear and trembling, such a Fear as is joined with trembling;
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To unfold more particularly both the intent and extent of this reverence, which is the wives debt to the Husband, be pleased to know that there is an inward and outward reverence due from all inferiours, and in special the wife;
To unfold more particularly both the intent and extent of this Reverence, which is the wives debt to the Husband, be pleased to know that there is an inward and outward Reverence due from all inferiors, and in special the wife;
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1. In respect of sex he being the male, and the woman the female, upon which difference the man is called the image and glory of God, and the woman the glory of the man;
1. In respect of sex he being the male, and the woman the female, upon which difference the man is called the image and glory of God, and the woman the glory of the man;
since what the guide is to the traveller, and the head to the members, that is the Husband to the wife for direction and government. Indeed this truth is so clear in sacred Writ, that it cannot be ignorance but arrogancy, want of sufficient information but peremptoriness of pride that causeth in any a denial,
since what the guide is to the traveller, and the head to the members, that is the Husband to the wife for direction and government. Indeed this truth is so clear in sacred Writ, that it cannot be ignorance but arrogance, want of sufficient information but peremptoriness of pride that Causes in any a denial,
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That pattern of women, Sarak, acknowledged this, when not out of a feigned flattery but a just humility she called her Husband Lord; and this is the first step of that reverence here commanded and commended to all the daughters of Sarah, that they cordially assent to the Husbands primacy and authority over them.
That pattern of women, Sarak, acknowledged this, when not out of a feigned flattery but a just humility she called her Husband Lord; and this is the First step of that Reverence Here commanded and commended to all the daughters of Sarah, that they cordially assent to the Husbands primacy and Authority over them.
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2. From this naturally floweth in the will an aversation from what offendeth her husband, whereby out of an awful respect to his power and place she dareth not displease him;
2. From this naturally flows in the will an aversation from what offends her husband, whereby out of an awful respect to his power and place she dareth not displease him;
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Hence it is that as the Apostles expression is NONLATINALPHABET she taketh care, and that a serious thoughtful care which way she may please her Husband,
Hence it is that as the Apostles expression is she Takes care, and that a serious thoughtful care which Way she may please her Husband,
and the glasse reflecteth the form and figure, the posture and motion of the body; so doth her will conform it self next under God's to her Husbands pleasure.
and the glass reflecteth the from and figure, the posture and motion of the body; so does her will conform it self next under God's to her Husbands pleasure.
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this is that fear which S. Peter mindeth the Wives of in those words, Whilest they behold your chaste conversation coupled with fear, it being such a fear he there calleth for which is exprest in their conversation;
this is that Fear which S. Peter minds the Wives of in those words, Whilst they behold your chaste Conversation coupled with Fear, it being such a Fear he there calls for which is expressed in their Conversation;
Secondly, Speeches, and that both to and of him; To him, when he is with her, fairly entreating, modestly answering, mildely perswading, humbly admonishing;
Secondly, Speeches, and that both to and of him; To him, when he is with her, fairly entreating, modestly answering, mildly persuading, humbly admonishing;
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and therefore not mentioning his name without respect, and avoiding any expressions which (though out of his hearing) may betray any contempt either of his person, or power, or place.
and Therefore not mentioning his name without respect, and avoiding any expressions which (though out of his hearing) may betray any contempt either of his person, or power, or place.
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Indeed reverence is the rise of obedience, and obedience the best testimony of reverence: that subjection cannot be voluntary which is not the effect of reverence;
Indeed Reverence is the rise of Obedience, and Obedience the best testimony of Reverence: that subjection cannot be voluntary which is not the Effect of Reverence;
It is very observable in Scripture that the fear of God and keeping his Commandments are frequently joyned together, to intimate the inseparable connexion between them,
It is very observable in Scripture that the Fear of God and keeping his commandments Are frequently joined together, to intimate the inseparable connexion between them,
A crime that for the most part is found in them that are guilty themselves: as charity prompts good men to think others are as faithful and just as themselves;
A crime that for the most part is found in them that Are guilty themselves: as charity prompts good men to think Others Are as faithful and just as themselves;
and there are too easily to be observed eyes that despise their Husbands. Women of proud and scornful behaviour not only towards their Neighbours but Husbands.
and there Are too Easily to be observed eyes that despise their Husbands. Women of proud and scornful behaviour not only towards their Neighbours but Husbands.
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So that what Jacob saith to his sons Simeon, and Levi in regard of their cruel exploit, You have made we to stink amongst the Inhabitants of the Land, may many men say to their wives, You make me to stink amongst my neighbours and friends by your reviling words and opprobrious speeches;
So that what Jacob Says to his Sons Simeon, and Levi in regard of their cruel exploit, You have made we to stink among the Inhabitants of the Land, may many men say to their wives, You make me to stink among my neighbours and Friends by your reviling words and opprobrious Speeches;
yea, to carry it on a little further, I would to God there were not a generation of women in the world who tread Antipodes to this duty, instead of fearing their Husbands they would make their Husbands stand in fear of them;
yea, to carry it on a little further, I would to God there were not a generation of women in the world who tread Antipodes to this duty, instead of fearing their Husbands they would make their Husbands stand in Fear of them;
but yet it is implied in the NONLATINALPHABET that she reverence, before which is supposed a verb that must signifie as much as see, let the wife look to it that she fear her husband.
but yet it is implied in the that she Reverence, before which is supposed a verb that must signify as much as see, let the wife look to it that she Fear her husband.
I know you are ready to say with them in the Gospel, This is an hard saying, who can bear it? but be it never so hard in your apprehention, it is but just and right according to God's Ordination,
I know you Are ready to say with them in the Gospel, This is an hard saying, who can bear it? but be it never so hard in your apprehension, it is but just and right according to God's Ordination,
and that this fear from the wife is allaied with a precept of honour from the husband, nay, that where this is practised, it doth regain a mutual respect from the man,
and that this Fear from the wife is allayed with a precept of honour from the husband, nay, that where this is practised, it does regain a mutual respect from the man,
and thus as Sarah called Abraham Lord, so he called her Sarai, as much as my mistris: these meditations could not but sweeten the bitternesse of this precept to them.
and thus as Sarah called Abraham Lord, so he called her Sarai, as much as my mistress: these meditations could not but sweeten the bitterness of this precept to them.
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It is very considerable, that fear God and the King are put together by Solomon, and fear God and honour the King by S. Peter, to intimate, that the former always inclines to the latter:
It is very considerable, that Fear God and the King Are put together by Solomon, and Fear God and honour the King by S. Peter, to intimate, that the former always inclines to the latter:
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The Rabbins have observed, that if the word NONLATINALPHABET which signifieth God, be taken out of the word NONLATINALPHABET & NONLATINALPHABET which signifieth man and woman, there remaineth nothing but NONLATINALPHABET which signifieth fire; nothing but the fire of malice in the mans heart, the fire of pride in the womans,
The Rabbis have observed, that if the word which signifies God, be taken out of the word & which signifies man and woman, there remains nothing but which signifies fire; nothing but the fire of malice in the men heart, the fire of pride in the woman's,
by a word of generical comprehension, every one; and words of individual specification, of you in particular: both which though expressed only in the mans part,
by a word of generical comprehension, every one; and words of Individu specification, of you in particular: both which though expressed only in the men part,
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On the one hand many a man is apt to say, I could love my Wife were she a person of quality, but she was my servant; were she wealthy, but she brought me nothing; were she meek and quiet, but she is froward and perverse. It is true indeed wisedom teacheth thee beforehand to take care that there be virtuous qualities,
On the one hand many a man is apt to say, I could love my Wife were she a person of quality, but she was my servant; were she wealthy, but she brought me nothing; were she meek and quiet, but she is froward and perverse. It is true indeed Wisdom Teaches thee beforehand to take care that there be virtuous qualities,
On the other hand many a Wife is ready to pretend, I could reverence my Husband were he not a mean person, one whose fortune hath been raised by my estate;
On the other hand many a Wife is ready to pretend, I could Reverence my Husband were he not a mean person, one whose fortune hath been raised by my estate;
not considering, that how superiour soever she were before, yet by marriage she becometh his inferior: And again, I could reverence him were he not a man of a debaucht, prophane and vicious life.
not considering, that how superior soever she were before, yet by marriage she Becometh his inferior: And again, I could Reverence him were he not a man of a debauched, profane and vicious life.
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Indeed I could wish that many men did not give too much occasion by their loose lives of that contempt they finde in the eyes not only of Wife, but servants;
Indeed I could wish that many men did not give too much occasion by their lose lives of that contempt they find in the eyes not only of Wife, but Servants;
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but still be the Husband never so faulty, and his practices licentious, yet in respect of his place and relation, the Wife oweth him reverence: the truth is, nemo excipitur, none is excepted, let none of either sex dare to exempt themselves.
but still be the Husband never so faulty, and his practices licentious, yet in respect of his place and Relation, the Wife owes him Reverence: the truth is, nemo excipitur, none is excepted, let none of either sex Dare to exempt themselves.
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2. Because what is spoken to every one, is accounted as spoken to none, our Apostle bringeth down the general to individuals, every one of you in particular;
2. Because what is spoken to every one, is accounted as spoken to none, our Apostle brings down the general to individuals, every one of you in particular;
It is that which all hearers are enjoyned, to mix faith with what they hear, and that by a particular application of the word to their own hearts and lives;
It is that which all hearers Are enjoined, to mix faith with what they hear, and that by a particular application of the word to their own hearts and lives;
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and to speak my thoughts freely, I fear this will be the use or rather abuse which too many will make of this Sermon. It is very likely that when you come home, the Husband will read his Wife a Lecture of her duty, and the Wife ring a peal in the Husbands ears concerning his, and so whilest each upbraid the other, both forget what belongeth to them in particular. Oh how preposterous a course is this!
and to speak my thoughts freely, I Fear this will be the use or rather abuse which too many will make of this Sermon. It is very likely that when you come home, the Husband will read his Wife a Lecture of her duty, and the Wife ring a peal in the Husbands ears Concerning his, and so whilst each upbraid the other, both forget what belongeth to them in particular. O how preposterous a course is this!
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as if a Scholar should only minde how his Schoolfellow learneth his lesson, and not look on his own: or a man should take notice what is good for his neighbours, but not his own disease; and therefore whereas the Apostle in another case most justly adviseth, Look not every man on his own things,
as if a Scholar should only mind how his Schoolfellow learneth his Lesson, and not look on his own: or a man should take notice what is good for his neighbours, but not his own disease; and Therefore whereas the Apostle in Another case most justly adviseth, Look not every man on his own things,
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And so much the rather would this be considered in the present matter, because it is so frequent for both the Man and the Wife to excuse their own neglect by the others default. What apologies more usual then these? the Man saith, I could love my Wife did she reverence me;
And so much the rather would this be considered in the present matter, Because it is so frequent for both the Man and the Wife to excuse their own neglect by the Others default. What apologies more usual then these? the Man Says, I could love my Wife did she Reverence me;
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if another fail in duty to thee it is thy crosse, but if thou fail in duty to another it is thy curse: assure thy self oh man or woman, it is more acceptable to God and commendable amongst men, that thou shouldst doe thy own part,
if Another fail in duty to thee it is thy cross, but if thou fail in duty to Another it is thy curse: assure thy self o man or woman, it is more acceptable to God and commendable among men, that thou Shouldst do thy own part,
the Husband the Wife, and the Wife (with a due regard) the Husband. Though our application must be peculiar, yet our supplication ought to be mutual; the Husband for the Wife, the Wife for the Husband, both together that they may know and practise their duties.
the Husband the Wife, and the Wife (with a due regard) the Husband. Though our application must be peculiar, yet our supplication ought to be mutual; the Husband for the Wife, the Wife for the Husband, both together that they may know and practise their duties.
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Let us therefore pray one for another, and let it be my prayer for you all here present this day, who are knit together in the matrimonial bond, that every Husband may love his wife as himself, and every wife reverence her Husband as she ought:
Let us Therefore pray one for Another, and let it be my prayer for you all Here present this day, who Are knit together in the matrimonial bound, that every Husband may love his wife as himself, and every wife Reverence her Husband as she ought:
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And yet more especially for that worthy pair, whose Nuptials have been lately solemnized, that by the practice of their duties each to other, they may be happy each in other;
And yet more especially for that worthy pair, whose Nuptials have been lately solemnized, that by the practice of their duties each to other, they may be happy each in other;
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Initio versiculi non converti NONLATINALPHABET veruntamen sed igitur, quòd omnino videatur esse in his verbis conclusio superioris tractationis. Beza in loc.
Initio versiculi non converti Veruntamen sed igitur, quòd Omnino Videatur esse in his verbis Conclusion superioris tractationis. Beza in loc.
Revocat Apostolum haec particula a praedicti mysterii fusiori consideratione. Bod. in loc. NONLATINALPHABET. Theoph. ibid. Non impedit praeceptum expressum quod de typica adumbratione dixi. Aret.
Revocat Apostolum haec Particula a praedicti Mystery fusiori consideration. Bod. in loc.. Theophanes Ibid. Non Impediment Precept expressum quod de typica adumbration I have said. Aret.
In ea sope deficimus licet domini satis studiosi. Aret. in loc. Rigorem virilis Legis emollit, neu potestate quae praevalet nimius quis sit in dominatu uxoris. Amb. in Col. 3. 19.
In ea soap deficimus licet domini satis studiosi. Aret. in loc. Rigorem virilis Legis Softens, neu potestate Quae praevalet Nimius quis sit in dominatu uxoris. Ambassadors in Col. 3. 19.
Non es dominus sed maritus, non ancillam sed uxorem sortitus es, & gubernatorem te voluit esse Deus muliebris sexus, non praepotentem. Amb Hexam. lib 5. cap. 7. Psa. 128. 3. Aug. de bon• Conjug.
Non es dominus sed Maritus, non ancillam sed uxorem sortitus es, & gubernatorem te voluit esse Deus muliebris Sex, non praepotentem. Ambassadors Hexam. lib 5. cap. 7. Psa. 128. 3. Aug. de bon• Conjugate.
1 Cor. 13. 5, 7. 1 Pet. 4. 8. Charitas amat quos tolerat, tolerat quos amat. Greg. Meg. in Ezek. Sialienos, multo magis uxorios debes tolerare & emendare mores. Ambr. lib. 8. in loc. cap. 16. Col. 3. 19. Daven.
1 Cor. 13. 5, 7. 1 Pet. 4. 8. Charitas amat quos tolerate, tolerate quos amat. Greg. Meg. in Ezekiel Sialienos, Much magis uxorios Debes tolerare & emendare mores. Ambrose lib. 8. in loc. cap. 16. Col. 3. 19. David.
Quos nec ipsos singulos condidit Deus & tanquam alienigenas junaeit, sed alteram ex altero creavit signans etiam vim conjunctionis in latere unde illa detracta formata est. Aug. de Bon. conjug. Ezek. 37. 17.
Quos nec ipsos singulos condidit Deus & tanquam alienigenas junaeit, sed Another ex altero Created signans etiam vim conjunctionis in later unde illa detracta formata est. Aug. de Bon. conjugate. Ezekiel 37. 17.
Eph. 6. Uxorum timere est cum timore, diligere, virorum autem tantum diligere, quia dilectio perfectorum est. Ambr. in Cass. Chrystost. hom. 20. in Ephes.
Ephesians 6. Uxorum timere est cum Timore, diligere, virorum autem Tantum diligere, quia Love perfectorum est. Ambrose in Cass. Chrystost. hom. 20. in Ephesians
Sancti caeteros de suo affectu aestimant, & quia ipsis est amica veritas mentiri neminem putant, libenter credant quod ipsi sunt non possunt suspectum habere quod non sunt. Ambros. l. 3. de offic. 10.
Sancti Others de Sue affectu aestimant, & quia Ipse est amica veritas mentiri neminem Putant, Libenter Credant quod ipsi sunt non possunt suspectum habere quod non sunt. Ambos l. 3. the office. 10.
Casta ad •irum inatrona parendo imperat. Publ. Ser. Sapiens quaedam dicebat filiae suae eam cum duceret ad thalamum, Mea filia, sta coram viro tuo & ministrae ei; si fueris ei ancilla, ipse tibi servus erit, &c. in lib. Nus. c. 6. NONLATINALPHABET. Occum. ibid. NONLATINALPHABET. Chrysost Hom. 20. in Ephes.
Casta ad •irum inatrona parendo Implead. Public Ser. Sapiens quaedam dicebat Filial suae eam cum duceret ad thalamum, Mea filia, Stay coram viro tuo & ministrae ei; si fueris ei ancilla, ipse tibi servus erit, etc. in lib. Nus. c. 6.. Occum. Ibid.. Chrysostom Hom. 20. in Ephesians
