Selected quad for the lemma: woman_n
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A18056
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Carters Christian common vvealth; or, Domesticall dutyes deciphered
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Carter, Thomas, of London.
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1627
(1627)
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STC 4698; ESTC S116227
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89,281
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328
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is that your prayers be not let or hindred as if hee should say if you liue discoÌ„tently or frowardly one with When man wife agree not as they ought they cannot pray as they should another it is vnpossible that you should performe that deuotion in your praiers which you ought to performe to God or haue them accepted of him as you would therfore if you would haue God to heare you when you pray vnto him or to grant you the things which you pray for and desire of him agree and liue in loue together that so your praying together may receiue comfort together and that the God of loue may blesse your Loues together I beseech you haue a care of these thinges and separate not yourselues in these holy actions for I know there be too many infected with these sins amongst vs in these dayes which liue vntowardly and frowardly God knowes yet feare not to present themselues before his diuine Maiesty in this case oh dangerous thing hath God ioyned you together that you might be one and will you diuide your selues and then appeare before him and bring him but halfe when his due is to haue the whole thinke you hee will bee serued thus no hee is like the true Mother which wil not haue 1. King 3. her child diuided he will either haue the whole or none he will not haue you thus to separate your selues and then to presume to come in his presence but if any contention do arise betwixt the Man and his Wife quench the fire before it doe burne too farre reconcile yourselues one to another speedily that your loues may not fade nor your hearts stray but ioyne together in God that so your prayers be not interupted but accepted of him as you see the word of God teacheth you thus briefely for the duty of Husbands The duty of Wiues The Sixt Chapter YOu see I haue proued that the duties of Husbands are wholy grounded vpon Loue but we shall find that the duty of the Wife reacheth yet further then so for it is not enough for her to It is not enough for a woman to loue her Husband but shee must be ruled and gouerned by him also be kind louing vnto her Husband but shee must be obedient and dutifull and vnder the subiection gouernement of him also but because I will not bee offensiue by presuming to write any thing herein of my selfe I will lay my foundations on a sure ground and goe no farther then the word of God shall giue mee warrant heerein Wee find that for the sinne of disobedieÌ„ce in our grandmother Eue vnto her maker amongst the rest of her punishments laid vpon her for it this is one Thy desire shall be subiect to thine Husband Gen. 3. and he shall rule ouer thee yee see here what duty is layd vpon the the woman that by the Commandement of God himselfe you haue now no power left vnto your selues to order your owne wils and desires as your owne selues please no your wils must accord to the wils of your Husbands your desires must be subiect to their wils it is your duties to yeeld them obedience the preheminence of rule the very heathen Phylosophers which knew not the word of God yet could teach that the rule for the Wife to liue by was her Husband if he liued obedient to the lawes publique how much more then if they liue according to the lawes of God are you bound to performe it but Simile as a blocke though it bee decked with Gold and Iewels is not to be respected except it represent the shape of somewhat euen so a wife bee shee neuer so rich if shee bee not obedient vnto her Husband shee is nothing worth to be regarded and whatsoeuer or whersoeuer we shall find any thing concerning this duty of the Wife in the whole booke of God we shall find it to bee built vpon this foundation which God himselfe hath layde S. Paul well vnderstanding the mysterie of his Maisters mind hath very plainely in many of his Epistles largely expressed this Ephe. 5. matter teaching wiues to submit theÌ„selues vnto their Husbands as vnto the Lord here is the loue taught you that you must performe vnto them here is the duty too For as you must performe all harty loue and true affectioned zeale vnto the Lord with all faithfull obedience vnto his holy and heauenly will so you vnder your Husbands vnto them must performe the like and Saint Paul sheweth the reason too why you must doe this for saith hee The Husband is the Wiues head euen as Christ is Ephe. 5. the head of the Congregation and hee is the Sauiour of the whole body therefore as the whole congregation is in subiection to Christ likewise let the wiues bee in subiection to their Husbands in all things Thus you see how Saint Paul hath laboured to expesse this duty vnto you and Saint Peter he teacheth the same in effect also in these words ye women be subiect 1. Pet. 3. to your Husbands that euen they which beleeue not the word may without the word be wonne by your conuersation when they behold your conuersation in feare And againe 1. Cor. 14. let your wiues keepe silence with all subiectioÌ„ suffer not a womaÌ„ to teach nor to haue authority ouer the man but for to bee in silence for Adam Gen. 3. was first formed then Eve also Adam was not deceiued but the woman was deceiued and hath brought in the transgression Againe Let your wiues keepe silence in the congregation for it shall not bee permitted vnto them to speake but to bee vnder obedience as the Law saith but if they will learne any thing let them aske their Husbands at home for it becommeth not a woman to speake in the Congregation yea a man shall bee Lord and ruler in his owne house and the woman shall bee subiect vnto her Husband Yea we shall find that among the ordinances which Moses gaue vnto the Children of Israel this is one That if a woman hauing a Num. 30. Husband voweth or pronounceth ought with her lips either by â—ath or Women oughr not to make vowes without the consent of their Husbands solemne promise whereby shee bindeth her selfe if her Husband heard it and holdeth his peace concerning her the same day he heareth it then her vow shall stand and her bond wherewith shee bound her selfe shall stand in effect but if her Husband disallow her the same day that hee heareth it then shall hee make her vowe which shee had made and that which shee pronounced with her lips when shee bound her selfe of none effect and the Lord shall forgiue her Thus you see how the Scriptures do all accord to that which God in the beginning had commanded namely That the woman Gen. 18. should be subiect to the rule and gouernement of her Husband to this
1â— he left it vnto his son Iehosaphat and Iehosaphat left it wholy vnto 2. Cron. 13. his son IehoraÌ„ yet we finde he had sixe Sonnes besides Iehoram 2. Cron. 16. all which he left not vnprovided for but gaue vnto each of them great portions and riches aswell 2. Cron. 2â— of gold and siluer as strong citties for their habitation of dwelling but the kingdome hee gaue wholy vnto Iehoram his son because That the eldest son hath a prerogatiue aboue the rest of his bretheren he was the first borne the eldest of them all So that wee see now that it came to him by his birth and as being the eldest sonne of his father and not through his fathers affection towards him and yet we cannot say that hee erred in doing this for it is said of him that he did that which was right and good in the sight of God therefore it may not be doubted but that God did direct him in this the disposing of his Kingdome and goods aswell as in other things Thus also you see it is a cleare case that the eldest sonne hath a prerogatiue aboue the rest of his bretheren and therefore must needs be respected aboue them and this care we find to be in Ioseph for his sonne Manassah when Gâ—n 4â— he would haue had his father to haue layd his right hand vpon his head rather then the yonger from these such like places in the booke of God as a ground vnfailable haue all natioÌ„s almost in their lawes held this as a principall that the eldest son should hold and enioy all such lands as haue come vnto them either by discent from their Ancestors or haue been purchased by their Parents But what shall we say of those men that will not onely dispossesse their sons from those lands which they themselues haue purchased and that vpon very small occasions but also to maintayne A great fault in Parents their owne ryotous and vicious kind of liuing will dispossesse them of all such lands or goods which are their childrens owne proper right euen from their ancestors what an heavie account haue these men to make vnto God for these things but I hope I haue now satifsied the worldling of whom before we spake that hee may not giue his goods froÌ„ his Children or vnto which or whom hee please for God will haue the generations proceeding to receiue the benefits labours of the former as the children the fruits of the Parents labours but if he wil needs bee partiall to his children I will tell him yet how he may doe it Ismaell may not bee heire with Isack they bee not fit yoake-fellowes yet Abraham may giue Ishmaell a portion but it must be but bread Gen. 21. and a bottle of water he must send him away with it too when hee hath it for they may not dwell or enioy the heritage together because he is not the son of his Wife but of his servant But Isack because hee is borne in lawfull wedlocke hee must be his Fathers heyre and so hee Bastards may not be ioyned in equality With children borne in lawfull wedlocke may dispose of his Bastards hee may giue them portions but you see how they must bee but small ones he may not giue his Childrens portions vnto theÌ„ I meane the substance which his children should possesse of right there be too many guilty of this fact in our daies the more the pitty But this worldly wise man hauing no lands but such wealth or goods as by his labours hee hath gathered â—hinketh hee may be bold with that to dispose of it where he please and how for so he sayth but I tell thee nay for though it be but goods yet thou must not do it for Abraham had no land at the time of his death more then a little peece Gen. 25. of one field which hee bought for a buriall place for his dead but dwelt in Tents and was a stranger himselfe all his dayes in that land which God did promise to giue vnto his seede and after performed it but being exceeding rich both in goods and cattell yet you see he might not giue these goods from his sonne for whether it bee goods or lands yet no man may attribute more vnto himselfe then this that God hath giuen them vnto him for his necessary vse in this life but after for the good of his ofsprings to come wherein the great wisedome and mercy of The wisedom and mercy of God in prouiding for vs before we bee our God appeareth in this his worke which should stirre vs vp vnto great thankefulnesse for so great blessings by his divine wisdome power provided laying vp in store for vs before we come into the world by the hand of our Parents The 17. Chapter ANd as I haue in this former Chapter proved that a man may not dispose of his goods from his Children and amongst them that the first borne sonne hath a prerogatiue aboue the rest so now I must speake concerning the Daughter what is to be don for her for this worldling before named sayth hee would giue his goods if he pleased from his son to his Daughter but he may not do that neither for in al the booke of God wee haue no such warrant or example â—ndeed we doe not find amongst all the men afornamed any that maketh mention of his Daughter yet wee know they had daughters as well as sons whoÌ„ no doubt but they did provide for did not leaue without portioÌ„s dowries for though Iacob doth not make mention of his daughter Dinâ— Gen. 48. amongst his Sonnes when heâ— gaue them their inheritance yet may wee not thinke but that as a Father hee prouided for her other waies but hee did not ioyne her in equaltie with them for still in all times and places the sonne hath had his prerogatiue as I haue proved aboue the Daughter And with great wisedome it is done too for the man did not The reason why man hath a prerogatiue aboue the woman first sinne in the transgression of the Commandement of God but the woman did first sinne therefore was shee iustly punished Gen. 3. with seruitude not to bee in equality of rule equall with the man but to be in subiection vnto him and he to rule ouer her indeede if shee had kept her in the bounds of her obedience vnto her maker and not beene the originall of sin it may bee supposed shee had beene equall in The perogatiue that man hath ought not to bee dispenced with authority with him cheke mate and no diversity of superioritie had been betwixt them but now the case is altered there is no equality in this nature but the man hath wholy the prerogatiue therefore great were the offence of that man which should take the benefit away froÌ„ the man and giue the same vnto the woman as from his