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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

ought much to be strengthned by that bond of naturall propagation for that what God vouchsafed not to other creatures no nor to his good Angels he granted unto man as an especiall bounty and sign of his love that all mankind should proceed from one generall Father Adam that so all his posterity as descending from one and the same root might all love as being in or indeed as all but one I read that when Trajan the Emperor had sent to Pliny Praetor in Sicily to destroy all the Christians there the Praetor forbore the execution and counselled the Emperor rather to cherish then extirpate them for saith he they are a people which live in obedience to law they neither rob nor kill nor injure any but live as hating none but loving all And when I read that of S. Paul love is the fulfilling of the law I finde that the Apostle in the same text by way of command bids to owe no man any thing but mutuall love Rom. 13.18 whence I conclude that love as it is a command from God so from and by God it is held as a debt and so injoyned as that though we daily pay it yet we should never be discharged from it but that we should with our days and years grow yearly and daily more in this debt of mutuall love But there is a fourth reason perswading and urging this love which is stronger then that of nature and this is our spirituall brotherhood as being not so much one from our naturall parents as one by our spirituall birth and regeneration in our baptisme whereby being united to our head Christ we are all become members of Christs mysticall body and this if any thing will inforce our love It was the argument which good Abraham used to Lot Let us have no breach nor difference betwixt us but let us love and live in accord For saith he and he thought he could bring no stronger argument for it then this me are brethren Gen. 13.8 And we Christians may say we are all brethren not by one Father in the flesh but by one Father which is in heaven and by one Mother the chast undefiled spouse of Christ and by these we become heires not of an estate got by force or fraud and which may be taken away by fire theeves injustice or an usurping power but of an inheritance in the heavens where neither theef nor usurper shall ever come to help himself or hurt us When S. Paul had shewed how in Christ we are all become one body 1 Cor. 1● 1● he then inferres that no one part can pride it selfe over an other saying I have no need of thee but that as members in the naturall body so much more being members in this mysticall body of Christ we should be tenderly compassionate and not only not to have Schismes and breaches but much more not to hurt or offend but rather to help and defend each other from wrong and oppression and so farre as the law will permit to act as Moses did when he saw his contreymen to be oppressed or wronged Exod. 2.13 S. Chrysostome useth an other metaphor to perswade this love when he tells us that this spirituall brotherhood is as the cementing stones together in an arch or other building where as the one supports the other so all united bind and keep all fast and safe together To which well may that of S. Paul be applyed that love or peace is the bond of perfection and therefore Col. 2.14 Eph. 4.3 keeps the unity of the Spirit in the bond of peace In which texts as love is the bond ligament or hold-fast of the Christians mysticall body so it is the bond uniter and knitter together of all the perfection that man in this world can attain unto You see the great sweet and powerfull effects of this spirituall love begotten by our baptisme into Christ which is much cherished and increased by the Sacrament of his body and bloud It was not only acted by Caliline but long before him and since I would I could not say the like of Christians that they strengthned their leagues and covenants of holding together as it were in one binding each other to defend and keep them though they were covenants with hell and death yet these I say they entred into and strengthned by drinking the bloud either of themselves or others a covenant we have taken and received the Sacrament of the bloud not of beasts or man but of God himself that as we are all members of one body which is Christ so we will love one another In the reall and true performance whereof if we fail S. Paul tells us that we have not only taken that Sacrament unworthily 1 Cor. 11 27. but therein we have taken our own damnation because saith he we did not discern the body and bloud of Christ but did eate and drink these as of course and in ordinary and not considering that if we kept and performed the commandement and covenant of love the seal whereof was the body and the red inke the bloud of Christ that then we should have life everlasting in him but otherwise nothing but infirmities sicknesse and death And whether we finde not these sad and deadly effects to have fallen upon us for the want or breach of Gods commandements and our covenant signed and sealed in the Sacrament of Christs body and bloud judge and seriously think of it while I proceed to The fifth reason why man should love his neighbour which is grounded upon the nature of the Law-giver God for generally such as the legislator is such are his laws So that be the law-maker a bloudy man his laws savour of cruelty and bloud whereas be he of a sweet meek disposition his laws are full of mercy and love Now God being love it self his law or command to man that he love his neighbour relisheth of Gods own nature as flowing from it So that the nearer we come to the fulfilling this law of love the nearer we approach to the nature of God which is love Christ therefore though at first he took not away all legall sacrifices yet he profest that he would have mercy and not sacrifice Mat. 9.13 or mercy rather then sacrifice but so as in the sacrifice of Cain if it were mingled with the hatred of his brother Abel he rejected it and in this or such a sacrifice he saith I will have mercy and not sacrifice and accordingly when the Scribe answering Christ according to his own doctrine that to love our neighbour as our self Mar. 12.13 is more then all sacrifices Christ hereupon finding that the Scribe answered discreetly and to the truth he said unto him Thou art not farre from the kingdome of God which is as much as if Christ had said thus to teach and so to doe is the straight way to the kingdome of God and without it there is no other way In the

to be pitied but upon their own sufferings or actions they look with eyes like multiplying-glasses whereby their own actions seem unvaluable and their sufferings intolerable So that what in himself he fees as a beam in his brother it is looked upon as a gnat or a straw whereas did they state their Neighbours case and act to be as their own then they might judge the better and more uprightly and this were to love our Neighbour as our self But before I pass from the first to the second Rule in loving our Neighbour I must observe that there be some who are not capable of this rule to love their Neighbour as themselves because themselves are such who love not themselves And if you wonder who these should be being that S. Paul tells us that no man ever hated himself I must answer you that the sinners are the men that do not love themselves Eph. 5.29 for he who loves and follows that which is his ruine and destruction cannot rightly be said to love himself and therefore if he love his Neighbour as himself that is to make his Neighbour a sinner as himself he may be rather said to hate his Neighbour as himself and not to love him for that by his wicked love he destroys himself and his Neighbour The second Rule in loving our Neighbour Christ gives us Joh. 15.12 saying Love ye one the other as I have loved you and this is that new Commandment which Christ speaks of when he saith A new Commandment give I unto you that ye love one another as I have loved you and this is that makes the Commandment new not the loving of our neighbour for this as before is shewed is as old as the Law of Nature but to love our neighbour as Christ loved us Joh. 13.34 This is new and therefore by Christ called A new Commandment because given in this new manner of loving as Christ loved us Now that we may love according to this rule we must learn how Christ loved us and that is exprest in these words of our Saviour As my Father loved me Jo. 15.9 so do I love you So that now we are to know how God the Father loved Christ his Son and here we shall finde the Father in his love to his Son as Man conferring all blessings graces and endowments upon him and so we shall finde him loving Christ his Son 2. Not for his wealth person or any such like thing but freely 3. That he loved him not in a fit or for a time but as Christ is said where he loves Jo. 13. ● to love unto the end Lastly though God thus loved his Son and more then we can express yet he is content that this Son of his love should dye for the good and salvation of his brethren And thus as the Father loved his Son Christ so Christ hath loved us and as Christ hath loved us so he commands us to love our neighbour and this is the second Rule The third Rule is taken from the comparison made betwixt the members of mans body 1 Cor. 12. and those of the mystical body of Christ And here first we shall consider that as in the former the members of mans body so in the latter the members of Christ there should not be any envy or grudging in any one member be it never so loyw or mean at the good or prosperity of the other For as every member hath its particular office so no one member can say to the other I have no need of thee but God having given them distinct offices whereby the one serveth and helpeth the other there can be no envious or malignant humor among them neither if the members of Christ love as those of the body as they ought can there be any grudging or repining betwixt Christians which are the members of Christ for the honorable rich cannot say to the low and poor We have no need of you for they have need of their prayers their corporal service and other helps and therefore are not to be proud over them nor can the low and poor say they have no need of the rich and honorable for they have need of their defence from wrongs and relief in time of necessity and therefore small cause have they to envy that which affords them defence and relief The eye set on high despiseth not the foot that goes on the ground nor doth the foot that treads on the earth envy the high place of the eye and so ought it to be with the rich and honorable and with the low and needy Secondly in our natural bodies the members each are subservient and mutually assisting each to others the eye by his light guideth the foot from falling and the hand in working and the foot and hand return a reciprocal office to the eye the one in carrying the other in helping and defending the eye The like may be said of the head to the ear and of the ear to the head of the stomach to the rest of the parts and of the rest of the parts to the stomach and so should it be in the body mystical that the members thereof may relieve and help each other in all cases and kindes wherein the members are made or become able to help each other Thirdly in the body natural of man where one member suffers all the members suffer with it 1 Cor. 11.29 and when one member is honored all the members rejoyce with it and so should it be among the members of Christ that each may say as S. Paul Who is weak and I am not weak who is offended and I burn not Naturalists observe That Harts and Hinds swimming over a river or stream the head of the follower is laid on the hanches of the former and this former being weary turns about and is supported by the latter Nay we daily see that the Swine yea and the fearful Deer if hunted or worried by a Dog will shelter or strive to help and defend each other and shall these beasts by the instinct of Nature excel Christians in the mutual help of each other CHAP. XXIII That we ought to love our Enemies TO prove this we need adde no more to the former Chapter then to shew that under our Neighbour Christ understandeth and comprehendeth our enemy And that it is so we need no further proof then that which our Saviour manifested in the parable where when the Lawyer asked Christ Who is my neighbour Luk. 10.29 Christ told him that a poor Jew was robbed and wounded who being neglected by the Priest and Levite yet was comforted and relieved by a Samaritan now the Samaritans and Jews being divided in their Religions as another Gospel hath it have no dealings together witness the same Text where the woman said to Christ How is it that thou being a Jew Joh. 4.9 shouldest so much as ask a cup of water of me that am a Samaritan

be Martyrs or suffer for any May I not say and say truly self-love was the mother of all If you ask me how it came to pass that Diotrephes so loved to have the preeminence among the Christians that he received not the Apostles that he esteemed or reverenced them not as they were indeed Bishops set over and above him Can I or you give any better reason for it then his self-love And if I yet be demanded What stirred up Absalom Jeroboam and Jehu to rebel against their lawful Kings and by treachery or force to usurp the royal power Can I give any other answer then that it was their self-love Now if you ask me how it should come to pass that self-love should so far blinde and besot men that by it they should fall into such horrid enormous sins the reason is at hand and plain we say oft-times that a man stands in his own light which makes him that he cannot see no not the Sun and if a man puts his hand upon his eyes no marvel if he cannot see either the object or his hand All this and more doth self-love to the eye of the souls reason for it presents nothing to reason but what it self desires and reason seeing nothing else it offers nothing else to be desired and sought by the will but that which self-love affecteth Self-conceit or an opinion of self-wit knowledge or excellency works in man many and several errors follies and enormities so that the wise-man truly said There is more hope of a fool then of such a man who is wise in his own conceit for he thinking himself wise enough of himself never desires or studies to know more but much more may be said of self-love then of self-conceit insomuch as the Will which is the Captain-General and Commander under Love is stronger then Opinion which is but a lackey to the Soul And from this poysoned spring of self-love we have our eyes so blinded vitiated or bewitched that what we should see as to judge our selves we cānnot will not or do not and what we should not see that is to judge and condemn others that we do So that love spred abroad which by the Apostles rule should cover a multitude of sins in our neighbour this love being locked up in our own breasts covers onely that which is within our selves The righteous man saith the wise-man is the accuser of himself but the man that loves himself is never so just and upright to himself as to accuse or condemn himself This judgement he keeps and executes wholly upon others Judah David and the Pharisees while the case was put in the third person of their neighbour they are for the law that woman that man that adulterer must suffer without mercy Such was Judah his judgement Gen. 38.24 such was Davids 2 Sam. 12. such the Pharisees who brought the woman taken in adultery in the act to Christ But when David was found to be the person and that the Prophet told him Thou art the man and when Judah by his ring and staff was discovered to be the sinner as was David I warrant you have not the like sentence given as 〈◊〉 fore but the case must be said to be altered 〈◊〉 the person and it cannot be deemed otherwise when the same person who commits the fact shall be Judge And as self-love is no upright Judge so it is ever querulous and complaining of other mens justice and good dealing to him The Judge never does him right enough but either he takes that from him which was his or gives him not so much as was due unto him True love and charity saith the Apostle envieth not 1 Cor. 13.4 5. seeketh not her own thinketh no evil but self-love clean contrary thinks no good of others envieth other mens good and seeketh not onely her own but all that is anothers thinking all too little for her self To sum up all I will conclude with that of the Apostle and judge ye how it concerns us in these our Times 2 Tim. 3.2 Know saith he in the last dayes perillous times shall come for men shall be lovers of their oven selves where before I proceed I pray mark that the Apostle in those perillous times wherein charity is grown cold as our Saviour speaks and sin aboundeth hath reckoned up twenty sins some against God such are blasphemers unholy lovers of pleasures more then of God hypocrites having a form of godliness yet denyers of the power thereof 2. Other sins against themselves such are proud without natural affection boasters incontinent heady high-minded lovers of pleasures 3. Sins against their neighbour disobedient unthankful truce-breakers false accusers fierce despisers of others traytors Of these nineteen sins my question is Whether there be any one root or cause and what that cause or root should be and I cannot uprightly say that there is any other sin so properly and naturally the cause of all the ninetine sins me●tioned as that Self-love which is set as it w●●● on purpose in the first place which justly she may challenge as being the mother or originall of all the nineteen in this Chapter to Timothy and of all the seventeen fruits of the flesh Gal. 5.19 reckoned up by S. Paul to the Galatians or of all the sins that have been or ever shall be committed from the beginning to the end of the world CHAP. XXIX Temporall goods cannot content and therefore deserve not mans love THe temporall things wherewith man is delighted as being good are many almost infinite out as all sublunary compounded bodies are made of the four elements so all the goods we speak of may be reduced to these four heads 1 life under which we understand health strength and beauty of body c. 2 honour under which may be comprised titles offices priviledges pompe and retinue 3 Wealth where lands monies revenues have place 4 Pleasure which is as various as there be objects of our senses pleasing to our eye tast touch hearing and smell Now though all these in their kinds ordinately desired and moderately used may be both usefull and lawfull yet in that they are not able 〈◊〉 content and satisfie the soul longer then a ●●nd or lightning which vanisheth with the appearance man should not indeed truly he cannot set his love upon them What wanted Salomon of all the desirable things under heaven He had 700 wives and 300 concubines he built himself stately palaces orchards gardens he had attendants answerable to his wealth and glory which exceeded any King in those parts yet when he weighed all instead of proclaiming himself happy in these he concludes which are the words of the Preacher and the wisest man on the earth that all is but vanitie of vanities Eccl. 1.2 vanitie of vanities all is vanitie Will you examine King David the man after Gods heart and ask him now thou hast strength to kill the Beare the Lion and the Giant art thou satisfied

an house to keep it from shaking and falling and this is required in the love as in the name and title of husband And yet S. Paul inlargeth this love of the husband to his wife Ephes 5.29 when he tells the husband that he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must nourish and cherish her not feed her only for so he must do his servant but the word minds somewhat more to feed her with the best and so to nourish her and not only th●● to nourish but to cherish which may be 〈◊〉 ●etaphoricall word taken from hens hovering over and covering the young ones defending them from the sharpnesse of the weather and warming them by her feathers and the heate of her body The plain and full sense of the word you may finde in the 1 King 1.2 where the Shunamitsh damsell is said to cherish old David lying in his bosome and giving him heat 1 K. 1.2 and thus the husband by the precept and rule of S. Paul is to love his wife when he saith he must nourish and cherish her And to this end that the wife be not driven on all occasions to run to the husband for her nourishment our holy and wife Leiturgie hath taught that at the mariage the man is to endow his wife with all his worldly goods and as a token and earnest hereof he usually gave her both silver and gold which is near to the Jewish ceremony though far enough from any superstition or Judaisme for the Romans used this ceremony in their mariages that the Bride being brought home to her husbands house she openly proclamed ubi tu Caius ego Caia which Erasmus translates thus Where thou art Lord or Master I am Lady or Mistresse whereby she hath an estate for maintenance so far as the husbands ability can extend both in his life and after his death The Apostle S. Peter hath added another duty of the husband as a fruit or effect of his love to his wife when he saith 1 Pet. 3.7 Give honour to your wives Whereby it appears that although the woman be in her self or otherwise honourable yet by mariage the husband adds to her giving her the honour of a wife according to that mariage is honourable in all even in the lowest Heb. 13. because God hath sanctified and honoured it by his institution and blessing he being as at first to Adam and Eve the Contractor the Priest and the Father to give the woman to the man for so it is said Gen. 2.22 the Lord brought her to Adam Again when the Apostle saith the man must give her honour as to the weaker may it not be fitly understood that if she hath any defect weaknesse or infirmity com●on to all or some more then usuall yet the husband ●s to honour the wife by concealing and covering them from others and to cure and to comfort her in and against these infirmities as he would do his own body Which agrees with that of S. Paul Ephes 5. and with that other Eph. 5.29 1 Cor. 12 23. 1 Cor. 12. our more uncomely parts we adorne most Another sense there may be of this which agrees with the words and forme in mariage prescribed by our Leiturgie where the man saith with my body I thee worship whereby he doeth as it were appropriate his body to his wife in respect of all other women and this agrees with that of S. Paul that men must so far as may stand with chastity modesty and his ability give her due benevolence for he is not sole Lord or Master of his body but his wife herein is copartner or cape-master and this S. Paul speaks fully 1 Cor. 7.4 and plainly Other appendant or subordinate duties are required from the husband under or flowing from this great master duty love 1 Cor. 7 3. Col. 3.19 as that the husband must yeeld his wife due benevolence 2. That he must not be bitter or sharp but gentle and apt to passe by infirmities and offences of his wife as of the weaker vessell A 3. requisite duty of the husband is that the husband live with his wife according to knowledge 1 Pet. 3.9 so that as he is the head of his wife so like an head he may be able to guide and to direct according to knowledge in Gods and mans laws And this may be one reason why S. Paul suff●rs not a woman to speak in the Church but to learn of her husband at home 4. When the Apostle tells the husband that he must love his wife as Christ doeth his Church Eph. 5.25 it is hereby implyed that as there can be no greater love then this nor any greater spur to this love then what the Apostle gives that the wife is the husbands flesh and body that he is her head and that God hath commanded this love so that love to his wife being such as Christs was to his Church therefore it must be a chast not a wanton and carnall love an holy not a worldly or profane love a sincere hearty not a faigned hypocriticall love and lastly not a temporary and fading but a perpetuall love to hold as the bands in wedlock till death depart the one from the other or both together And be thy love such it will so help at least to temper and qualifie all stragling wild passions towards thy wife that seldome if ever thou shalt be angry with her but sure never to be jealous of her fidelity to thee Which jealousie as it is like the Hemlock in the Prophets pottage destructive to all matrimoniall peace and blisse so is it often conceived without a father brought forth without a midwife and cherished without a nurse or at least without any that thou canst prove to be such for if the woman be so wicked as to play false the Serpent is not more wily then she to conceal it I observe that when Christ told the woman that she had submitted her self to six men Joh. ● she concluded that sure he was a Prophet and so when Christs feet were washed and wiped by Mary Lu. 7.3 Magdalen the Pharisees argued were he a Prophet he could have known that Mary Magdalen was a loose woman So from both passages it may appear that it was hard for any unlesse a Prophet who had revelations supernaturall to discover and find out a false incontinent wife and better I hold it if the thing prove too apparent to dissemble it as Jacob did his daughter Dinahs wickednesse then to blow his horn at the door or to proclaim it in the Market place I end all this in one word of exhortation Pe not to thy wife as a Lion in the house Ecclus. 4.30 but as a Lamb or be in this as a Dog that is curst to strangers or strange women yet to be kind and affable at home for this will beget preserve and increase the reciprocall love of thy wife to thee which

is the key to thy worldly blisse and happinesse and the fruit of a well grounded and holy mariage Which happinesse appears and is evidenced on the mans part 1. When it is said thy wife shall be as a vine Ps 128.3 which is both pleasant and profitable pleasant on the sides of thy house for shade and refreshment and profitable because fruitfull Fruitfull two ways 1. Bringing that forth which makes thy heart merry being as she was made a help and comfort unto thee 2. Fruitfull in children And not onely brings she pleasure and profit to her husband but honour too for so we read a vertuous wife is a crown to her husband Prov. 12 14. For as the lewdnesse of the woman turns to the husbands shame witnesse the word Cuckold so her discreet and good life becomes his honour and as the crown of gold is to the Kings head such is a virtuous wife to her husband for an ensign of his honour and not an externall temporary windy honour placed begot or setled in the opinion of men but that intrinsick during reall honour which is the fruit of Gods favour for so Who findeth a wife findeth a good thing Prov. 18.22 where good the adjunct to the subject wife is necessarily to be understood else the thing that he findeth would scarce be good And would you know how this wife becomes such a good thing then read Proverbs 19.14 where you shall find that a prudent or good wife is from the Lord and Prov. ●● 14. if a present from God the Lord then sure she is a good thing especially if yee adde what is before to that of Proverbs 18.22 he that findeth this good thing the wife obtaineth and receiveth her not only as a gift but as a gift of honour and favour from the Lord. I might surfeit an husband with a glut of happinesse if I should here repeat and inlarge the manifold blessings redounding to him from a good wife of whom I may speak as the Philosophers and Fathers did of health saying it is bonum such a good as without which there is scarce any sublunary thing good unto him God said at the first It is not good that man should be alone without society and company that is to be without a woman his wife therefore good it is to have her 2. It was not good to be without an help meet for him which is mans case without a wife therefore it is good to have her Thirdly it is not good for a man to be without arrowes the weapons of defence against his foes now these arrowes are his children which honestly cannot be had without a wife therefore it is good to have her I could adde to these 600 more goods attending an husband with a good wife But that I may not clog you Ireferre you to that which I might here repeat and inlarge Prov. 31. from the 10. v. to the end of the Chapter and to these places in Ecclesiasticus ch 7.19 ch 25.8 and ch 26. v. 1 2 3.13 14 15 16.22 23 24 25 26. and ch 36. v. 14. and ch 40.23 so that I may say merrily yet truly an egge is not so full of good meat as a virtuous wife is of good things And as to the husband such a wife is a blessing and a good thing so no lesse good and blisse is acquired to the wife who hath found a good husband I have heard women jestingly I hope say that if the husband be the head the wile shall be the Cap and surely the wife hath no readier means to attain this then by her discreet subjection to her husband according to that of our Saviour in severall places repeated by the Evangelists He that humbleth himself shall be exalted and this accords with that before mentioned a vertuous wife is a crown to her husband Prov. 12.4 now the place for a crown to be set is his head and as the crown is to the bearer an ensign of honour so honour we know is in honorante formally and efficiently in the giver of honour which in this case is the virtuous wife and hereby she acquireth to her self the just title of honour and this she hath gained by being a wise wife But if this satisfie not all women then let them hear and find other blessings and good things arising from mariage which single she neither had nor well could have for hereby she hath not only the society but the love the union the body the soul the all things of the man her husband and what greater or more good can she wish or desire under heaven Again when Adam had all the world given him yet it was not said for these or for all these thou shalt leave thy father and thy mother but when he had his wife then and not till then was it spoken Thou shalt leave father and mother and all things except God and shalt cleave to thy wife and is not this a blisse or a good thing to a wife May I not without offence say that a woman before mariage was as it were an headlesse thing for as the man was said without her to be without an help or helplesse so she without him to be without an head headlesse for so S. Paul speaks The husband is the head of the wife Eph. 5.28 2. Whereas before mariage she was but half an one now by wedlock she is made a whole and perfect one for her husband and she as Christ and his Church so S. Paul saith are made one 3. S. Paul goes further when he saith that he the husband as Christ is the head Eph. 5.23 and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour of the body which word Saviour Zanchius the learned and judicious expositer doubts not to refer as to Christ so to the husband and if so then the wife by mariage not only gets an head but a Saviour under which word as in the Greek more is included saith Cicero then can well be exprest yet so much at least is evident and easie that the husband may well be called the wives Saviour not only in that he labours and travailes for her maintenance of life and security against all harm and danger but because he it her guide and te●cher in the ways to her salvation for so much S. Paul implies when he saith if the wife will learn any thing for the benefit of her soul 1 Cor. 14 35 let her aske her husband who as be is her head to guide so he is in part and in a saving sense her instrumentall Saviour And not singly in this but that by this husband she may receive another blessing that is children Ps 128.5 6. for so it is proclaimed The Lord shall blesse thee in seeing thy children where they are a blessing from the Lord Ps 127.3 ver 5. and children are an heritage and reward of the Lord yea blessed is the man that hath his quiver