Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	good_a	husband_n	wife_n	5,477	5	7.5435	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77503	A looking-glasse for good vvomen, held forth by way of counsell and advice to such of that sex and quality, as in the simplicity of their hearts, are led away to the imbracing or looking towards any of the dangerous errors of the times, specially that of the separation. / As it was lately presented to the Church of God at Great-Yarmouth, by John Brinsley. Octob. 9. 1645. Imprimatur Ja: Cranford.	Brinsley, John, 1600-1665.	1645 (1645)	Wing B4717; Thomason E305_23; ESTC R200330	44,390	54

or not able or not willing to discharge them As for their Husbands they may give Counsell Nor to give good Counsell to their husbands Gen. 21.12 and advice unto them Who in case the Counsell be good ought to receive it from their hands Abraham must hearken to the Counsell of his wife Sarah concerning her servant Hagar More then this They may admonish them putting them in minde of their duties I and of their faults too sometimes so it be done not in an imperious way but with due observance and respective acknowledgement of duty and subjection They may and ought to hold forth their light communicate their knowledge to them if ignorant instructing them in the wayes of God that they may bring them home unto Christ or if brought home that they may further build them up 1 Cor. 7.16 1 Pet. 3.1 How else should the believing wife save her unbelieving husband as Paul giveth her hopes of it but by her godly conversation and wise Instruction This they may do to their Husbands and this they may do to others And that not onely to those of the same Sex as Paul requires of Matrons that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor to instruct others in a privare way Tit. 2.3.4 Teachers of good things viz. To young Women So it followeth That they may teach the young women to be sober or wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they were to do both by example and instruction also as occasion was offered But to Men also in a private way Thus did Briscilla communicate her knowledge in the way of Christ unto Apollo● who was then though otherwise a learned man a novice and new beginner in Christianity Shee and her Husband Aquila expounded unto him the way of God more perfectly Act. 18.26 But this they did in a private way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They took him unto them And thus indeed Women may teach and instruct others both Women and men communicating the knowledge which God hath given them in a private way Wherein God is pleased sometimes to own and blesse their indeavours making them effectuall for the converting of some and confirming and building up of others Cornelius à Lapide writing upon the 12. verse of this Chapter giveth diverse instances for it wherewith I shall not trouble you All this Women may do But to teach publickly But to teach publickly or to exercise any publick Administration in the Church this they may not do This as it seemeth some in Saint Pauls time began to do Some being indued with extraordinary gifts as of Prophesie c. as we read of Philip the Evangelists four daughters Act 21.9 all Prophetesses they took upon them to speak in the publick Congregations And herein as Estius conjectures they might possibly be imitated and followed by some others A like practise whereunto hath been taken up by some of that Sex in after Ages Epiphanius amongst his Heresies Epiphan Haer 49. The Error of the Quintillian in admitting women to Ecclesiasticall offices Vide Danaeum de Haeres tells us of a certain Sect known by the name of Quintilliani so called from one Quintilla a pretended Prophetesse who in honour of their great Grandmother Eve and of that act of hers in eating of the forbidden fruit which they highly magnified as being the most beneficiall act to her posterity that ever was in as much as it made way for the bringing a Saviour into the world directly contrary to this of the Apostle who here censures it for a high and heinous Transgression they would have women admitted to the Ministerie to be Presbyterae and Episcopae shee-Presbyters and shee-Bishops allowing them not only to Preach but also to Administer the Sacraments The latter of these it hath been and yet is permitted by the Church of Rome viz. That Women may in case of a pretended necessity administer a Church Sacrament the Sacrament of Baptisme And I shall not need to tell it you how the former hath been of late time practised by some of that Sex Instance in that notorious Mistris Hutchinson of New-England who under a colourable pretext of repeating of Sermons held a weekly Exercise whereby in a little time she had impoysoned a considerable part of that Plantation with most dangerous and detestable desperate and damnable Errors and Heresies Now this it is that the Apostle here interdicts and prohibits inforcing his Inhibition with this Argument in the Text The woman for ever suspended from the exercise of any office or gift in the Church The woman at the first being deceived she was in the transgression Taking upon her to be a Teacher at the first she thereby seduced her husband and undid all her posterity From thenceforth therefore in regard of the ill successe of that her first teaching as Chrysostom and some others after him inforce the Argument all of that Sex are for ever suspended from the exercise of any such office or gift in publick Chrysost Hom. 9. in 1 Tim. Cum malê cessit decendi mumes quod sibi usurpavit Eva rereliquae muliercs â docendi munere abstineant Hening Com. in Tex 1 Cor. 14.34 ver 35. Allegations for Women-Preachers cleared Psal 60.11 A point wherein the Apostle is very precise and punctuall as it seemeth the necessity of those times required it Writing to his Corinthians he giveth an expresse order about it 1 Cor. 14. Let your Women keep silence in the Churches for it is not permitted unto them to speake c. And in the ver following It is a shame for women to speak in the Church A shame because not onely against a positive Lavv but against the order of nature Henceforth then no more Women Preachers Object No it may be said What say we then to that of the Psalmist Psal 68.11 where he maketh mention of Women Preachers The Lord gave the word great was the company of Preachers In the Originall the word is feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annunciatricum as Montanus renders it shee-Preachers Women-Evangelists publishers of glad tidings Ans To this let Mr. Aynsvvorth returne the Answer who will tell us that however the vvord there be Feminine yet the sense is Masculine and is to be understood of men as both the Chalde and Septuagint there render it for which he giveth some parallel instances of like nature But take the word literally and strictly then it is to be understood only of such Women as were wont to sing songs unto God after the obtaining of any great Victory or publick Deliverance Exod. 15.20 Iudg. 5.1 1 Sam. 18.6.7 which was usuall for women then to do As we may see in Miriam Exod. 15. and Deborah Judg. 5. and the Women of Israel who came out to meet King Saul and David after the slaughter of the Philistines 1 Sam. 18. No warrant then for Women 〈…〉 Object Why but was not Miriam and Deborah and Huldah and some others

exposeth them to many dangerous temptations which otherwise might either be prevented or frustrated Which let it be taken notice of by those ill husbands so I may call them in more respects then one who care not how little they are within their owne doores A Lesson for ill Husbands who love not their own homes There neighbours house it may be is better to them then their own Nay possibly they can spend whole dayes it may be nights too in the Taverne in the Ale house Gaming and Drinking if not worse whilst in the meane time they leave their wives pensive and discontented at home Little do such regard or consider what temptations those weaker vessels are hereby exposed to Which if they did and withall bare any true affection to them they would not give way to such unnecessary estrangements Here is the first of these duties Cohabitation Husbands must therefore dwell with their Wives so far forth as the calling will permit because the weaker vessels Being so weak so infirme and so apt to be deceived it is not good that they should be lest two much alone 2. Dwell with them according to knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scienter prudenter Knowingly discreetly wisely 2. A wise carriage towards her The more weake the Woman is the more wise the man had need to be that so he may set his wisdom against her weaknesse Exercising his wisdome specially in these foure particulars 1. In bearing with her weaknesse Manifested in 4. particulars This respect all Christians owe one unto another We that are strong saith the Apostle ought to bear the infirmities of the weak 1. In bearingwith her weaknesse Rom. 15.1 Much more Husbands to their Wives So long as they are infirmities bear them I though there should be somewhat more in them yet be contented to bear much It will be a point of wisdom so to do and that in more regards then one 2. Bearing their infirmities help them It is one office which the Spirit of Christ 2. Helping her infirmity Rom. 8.26 performeth unto all that are Espoused to him It helpeth their infirmities Rom. 8. And this office should Husbands perform to their Wives Do what in them lyeth to help their infirmities Help them and that as Physitians do the Infirmities of their Patients first in a way of Prevention then of Cure 1. 1 In a way of Prevention By way of Prevention doing what they may to keep them from falling from being Deceived To that end leading them going before them in a holy and Religious Example then staying them by suggesting to them seasonable Counsels and Admonitions and those so qualified so mixed and tempered with love and svveetnesse as that they may not be rendered distastefull to them In some cases also using gentler or stronger Revulsions or restraints as necessity requireth 2. 2 By way of Cure By vvay of Cure In case they be fallen now seek the raising and restoring of them Which must be done in a Spirit of meeknes This Paul requires from all Christians towards their Brethren If any man bee overtaken in a fault Gal. 6.1 yee vvhich are spirituall restore such a one in the Spirit of Meekenesse Gal. 6. Even as it is with bones which are broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod apud medicos usurpatur pro luxata membra in suum locum restituere Vid. Scap. Steph. or dis joynted for from hence the Metaphor there is taken as some conceive it they require a soft and tender hand to set or put them in again So should Christians deal one with another Specially husbands with their vvives Being bone of their bone in case they be out of jont labour to set them right but let it be with all possible tendernesse In case they be deceived seek to undeceive them Gen. 2.23 but let it be with all lenity and gentlenes Thus the Apostle requires Ministers should deale with their deceived people In meeknes instructing those that oppose themselves 2 Tim. 2.25 3. Not feeding their follies Et sanè multae ineptiae maritis ferende sunt devoxanda multacaedia simul cavendum 〈◊〉 suâ indulgentiâ stultitiam foveant Calv. in 1 Pet. 3.7 if peradventure God vvill give them Repentance And so let Husbands deal with their deceived vvives Thus Bearing thus Helping their Infirmities 3. Bu● in the third place so bearing and so helping them as that yet they may not nourish them It is Calvins caveat upon that Text of Saint Peter Let Husbands bear vvith their vvives vveaknesses yet so as they doe not feede their follies Such indulgence is no waies allowable as not in Parents towards their children so nor in Husbands towards their Wives In this respect Husbands must dwell with their wives according to wisedome one propertie whereof is so to tolerate evils as not to foment and cherish them 4. In the last place 4. Not being ●●duced by them Taking heed of feeding their follies withall take heed of being infected with them deceived by them So was the first Man and so was the strongest man and so was the wisest man Adam Sampson Solomon each deceived by the woman And surely so have many been and daily are in these seducing times drawn aside into Errors by like Instruments even those that lie in their bosomes In this regard therefore let husbands be cautelous dvvelling vvith their vvives as men of knovvledge 3. A last respect due unto the Woman in regard of her weaknesse is yet behind of which but a word 3. Give honour to the Woman which consisteth in three particulars And that is the giving honour unto her Honour not as from the inferior to the superior but honor as to the weaker vessel Which consisteth chiefly in three particulars 1. In hiding their vveak esse 2. In defending them against injuries 3. In providing vvhat is meet for them 1 Cor. 12.23 All these wayes nature teacheth us to put honour upon the lesse honourable parts of the bodie as the Apostle telleth us 1 Cor. 12.23 And all these wayes both Nature and Grace should teach Husbands to give honour to their Wives 1. By hiding their vveaknesses 1 Hiding her weaknesse which in truth in regard of that conjugall union betwixt them are their ovvn vveaknesses and therefore ought to be hid so far forth as may be vvithout sin Not divulged and proclaimed abroad as the manner of some is who do thereby but discover and blaze their ovvne shame 2. Defending them against vvrongs and injuries specially being very tender of their reputations 2. Defending her against injuries Matth. 1.19 and good names As Joseph was of the Reputation of his espoused Mary 3. Providing for them allovving them liberall and honourable maintenance 3. Allowing her Honorable maintenance not onely for necessity but for conveniency according to their owne estate degree and quality Remembring that they were made non in servitutem sed in adjutorium Estius in 1 Pet. 3.7 not to be slaves or yet servants but helpes yoakefellovves and so ought to be regarded respected honoured accordingly And thus I have as briefly as I could given you the heads of such duties as the Woman challengeth from the Man in regard of her originall and naturall vveaknesse And withall at length dispatched what I projected to my selfe when I took this portion of Scripture in hand which I here professe not any propense inclination of my own to Subjects of this nature which from my heart I wish I might never have occasion any more to meddle with but the present necessity of the times and place put me upon Let me now dismisse it and you with Prayer for a Blessing FINIS

mans are both one should yet be of two Churches it is such a solecisme such an absurdity in Christianity as I think the world never saw practised much lesse heard pleaded for untill this last Age. So it is though it should be with the husbands consent Much more if without it much more if against it It is a thing which Protestants have ever condemned as a foul errour in the Church of Rome that persons who are not sui Juris at their own dispose but under the command of others as children that are under the command of Parents and servants that are under the command of Masters should ingage themselves in any Religious vow without the consent of their Superiours though it be under pretext of attaining a more perfect State And if so then let it be inquired with what warrant the wife who is under subjection can upon a like pretext desert that Church whereof her Husband is a Member being a true Church and ingage her self by Covenant unto another and that without his consent if not against it Surely if this be to submit themselves to their own Husbands I know not what it is to usurpe Authority over them But I shall leave this and withall the weaker Sex to whom I have spoken somewhat more fully and largely in as much as the Text looketh directly and principally at them I am ingaged by promise to speak somewhat also to the other Sex Let me disingage my self with what brevity may be in as much as their Lesson from hence cometh in onely in a Collaterall way and not so directly as the former Was the woman deceived at the first Application to men and being deceived was she in the Transgression What use shall men make of this Nay 1. What use they should not make hereof rather in the first place what use shall they not make of it It is a truth that is subject to be abused perverted And therefore let me first put in a Caveat to prevent that abuse which in brief is this Let not this be taken up in a contumelious way to the disparagement of the Sex Not take up this first infirty in a way of disparagement to the Sex Let not any of the Sons of Adam take occasion from hence to disdain or undervalue the daughters of Eve so as to disrespect their persons or despise their counsels Holy Iob durst not despise the cause of his man-servant or maid-servant when they contended with him Iob 31.13 Far be it from Husbands then to despise the counsels of their Wives because of their Sex The Story tells us in that two and twentieth chapter of the second Book of Kings how Hilkiah the chief Priest 2 King 22.14 and Shaphan the Scribe and divers other eminent personages by the order of King Josiah addressed themselves to a woman viz. Huldah the Prophetesse to consult with her in a matter of Religion touching the Book of the Law which was found in the Temple and to enquire what course they should take for the expiating of those many and great Violations of that Law the guilt whereof then lay upon the Land And in the second of Samuel cap. 20. we read how Joab that great Commander disdained not to hearken to the Counsell of a Woman at Abel 2 Sam. 20.19.20 as did also the rest of the Citizens there Good Counsell ought not to be rejected from what hand soever it cometh much lesse because from the hand of a Woman True the Woman vvas deceived at the first and by her counsell was a means to deceive her Husband That first Counsell succeeded ill proved Destructive to him that hearkned to it But what then Must her Counsell therefore no more be hearkned to Not so Let not this first miscariage be remembred in such a way or yet in any way that may be to the prejudice or disparagement of the Sex No reason for it The Woman repaired in point of Honour by Christ himself In as much as Christ himself hath sufficiently repaired and restored that Sex in point of Honour This he did in the dayes of his flesh in shewing many tokens of speciall grace and favour to some of that Sex But more sully after his Resurrection in appearing first unto them Therein did he apply a Salve to this first Soar and that a very proper one salving and taking of the scar and blemish of that first infirmity as may appear in some particulars 1. Matth. 28.9.10 Ioh. 20.11 c. Did Satan appear and speak first to the Woman So did Christ after his Resurrection first appear and reveal himself to the Woman 2. Was the Woman first deceived by Satans Suggestions So was the Woman here first undeceived as touching the mysteries of Christs Resurrection and that by his own Instructions 3. Was the Woman made the Instrument to deceive the man Lo here the woman made an Instrument to undeceive the man to undeceive even the Apostles themselves who as it seemeth were in a great measure mistaken about the Mystery of the Resurrection Ioh. 20.9 untill such time as they had received it from the Women who had been eye and ear Witnesses of it Such honour did Christ himself put upon this Sex making those vvomen as Jerome saith elegantly Apostolorum Apostolas Jerom Prolog in Zephan Apostelesses to the very Apostles themselves Let not then this old sore which is so fairly and thorowly healed be ever rubbed upon again in any such a way to the contumelious disparagement of the Sex This being promised by way of Caution Let me now shew you what use men may and ought to make of this infirmity in that Sex Or rather let Saint Peter do it for me What use men may and ought to make of this first infirmity in the woman who hath comprized the sum of all that I shall say in a few words in the former part of one verse 1 Pet. 3.7 Where speaking of Conjugall duties he willeth husbands to dvvell vvith their vvives according to knovvledge giving honour to them as being the vveaker vessels 1 Pet. 3.7 Marke it Such is the Woman in course of nature the vveaker Vessell weaker then the man and that both in body and minde And being so in regard of this her naturall infirmity she challengeth from the man a threefold respect A threefold respect to be yielded to the woman in regard hereof 1. That he must dvvell vvith her 2. Dwell with her according to knovvledge and 3. Give honour to her A word of each 1. Dwell with her This respect do Husbands owe to their Wives 1. Cohabitation Cohabitation so as not to estrange or absent themselves from them without just and necessary occasion In all probability had Adam been present with his Wife Satan would not have set upon her or if he had yet she had not been so deceived as she was The unnecessary absence of Husbands from their Wives oft times