woman If man were of himselfe must woman be so also If she likewise were of her selfe how came she to be subiect to man How did she so conueniently dispose all partes of her bodie to the generation of children To the nourishing of them in her wombe with her owne bloud To such painfull child-birth To the changing of her bloud into milke in her paps and dugges so conuenient for the suckling of her child Man and woman hauing essence lyfe sense and reason cannot neuerthelesse ingender either when they will or what they will male or female neither frame or shape one onely member of the little babe conceiued in the mothers wombe How then could man and woman euen before they had life feeling reason or so much as essence come by vnderstanding power and consent to make themselues that which they were not to giue themselues that which they had not and to agree to make the one male the other female Man therfore woman are the verie worke of God the almightie wife worke man 25 Besides the testimonies of all people and nations that euer were who all doo confesse that there is a God wee haue propounded foure sortes of creatures who without speech doo each for it selfe testifie against the Atheists that if they will not confesse and acknowledge a God they are vndoubtedly blinde senselesse deuoide of vnderstanding or soule Now let vs consider all these creatures ioyntly and together throughout the whole world First if all thinges bee of themselues or from all eternitie did they make themselues such as they now are indiuisibly or in particular If euerie grain of sand euerie drop of water euery clod of earth euery stone euerie kinde of hearbe and plant euerie birde sith creature male or female If I saie euerie of these creatures made it selfe neuer was before or from all eternitie First to the end to denie one God they confesse millions considering that whatsoeuer is of it selfe as also anie thing that is from all eternitie is God Secondly all creatures hauing onely essence lyfe and sense are by nature subiect to corruption as experience teacheth and therefore they cannot haue beene from all eternitie For whatsoeuer is eternall is immortal and not subiect to corruption or change But how could they haue made themselues of nothing considering that notwithstanding theyr essence and life they cannot preserue themselues but are subiect to change corruption and death If they saye that at the beginning there was some lumpe whereof euerye one was formed wee woulde demaund who created that lumpe And so must wee returne to the saying of Moses who writeth that In the beginning God created heauen and earth Gen. 1. and the earth was without forme and voide Wee would also demand sith this lumpe was without shape lyfe motion or vnderstanding whence came this distinction of creatures so farre differing eache from other some hauing onely essence others essence and lyfe others essence lyfe and feeling and others all foure essence lyfe feeling and reason Who made such an vneqeuall diuision Who subiected the Sun and Moone to the vse of man The earth to nourish hearbes and plants The hearbes and plants to nourish cattell The cattell and sith to nourish man In this so vnequall a proportion and subiection repugnant to nature by nature the great will not willingly subiect themselues to the small whence commeth so good agreement and obedience Necessarily therefore wee must conclude that there is a God a creator diuider and conductor of his creatures who protecteth the order that he hath established among them 26 Then let vs looke into this vniuersall world and therein beholde the heauens beautified with the Sunne the Moone and the starres the earth clothed with hearbs plants and creatures the sea replenished with water and fish man endued with vnderstanding and reason brought into this world as it were into a pallace abounding in all goodnes and heere inioying so many creatures in such numbers and diuerse sortes Who heareth not this vniuersall world in euery part thereof exclaiming against these Atheists that there is a God Who is he which passing through a forrest there finding some building though halfe decard will not immediatly imagine the steps of some men who passing that way haue thereto set their hands for it could not be the work of any other creature How then can anie man possibly beholde this excellent frame of the world not iudge immediatly that a greater than the world or man hath thereto set his hand What man when he seeth a faire house gallantly built will thinke that it hath stood from all eternitie either that it built it selfe and not rather presuppose an Architect or builder How much rather should this frame of the worlde directly lead vs to the creator And what man is he who acknowleging his essence his life his senses his soul vnderstanding reason withall contemplating this world created for him will not immediatly confesse that man is created for a greater than himselfe namely for his creator The soule mouing and guiding the bodie is truly the image of God mouing and guiding the world and man in the vse of the same Wherfore like as he cannot haue essence life and motion but the same must be to him a certaine testimonie of his soule liuing within him so the essence life sense motion vnderstanding of al that is in the world is an assured stedfast groūd to beleeue that there is a God the creator preseruer and guider of this vniuersall world Act. 17.21 Euen as an ancient heathen alledged by saint Paul doth saie In God we all doo liue and moue Neither can any man vse his senses in the contemplation of the world and inioying of so many creatures benefits of God daily poured vpon him but as if with his hande he felt him he must needs perceiue there is a God And therefore not amisse said a certain Ethnike That he that denieth a God Auicenna an Arabian is not besides his wits but euen vtterly is deuoid of wit 27 These wretched Atheists doo reply Who did euer see God that we may beleeue him Which is as much as if they should say that we must beleeue no more than we see with our eies And thus to the end to deny God they renounce the other foure bodily senses together with the vnderstanding and reason of their soule so growe to brutishnesse Neuerthelesse albeit they see not the heate in a burning coale yet if they bee touched therewith they crie out and confesse that it is hot They see not the coldnesse of Ise yet by experience they confesse it is colde They see not the bitternesse or sweetnes of meate or drinke yet doo they by tast beleeue the bitternes of gal the sweetnes of honie They confesse the sound of a bel musicall instruments albeit they see thē not but heare them onely They likewise beleeue an aire that they breath
her husband As marriage was ordained besides all other matters for generation so together with the duties common both to the husband and to the wife which thereof doe depend and are before declared the woman is also perticularly called subiect to the bearing of children to the trauaile of child birth and to the labour of suckling and bringing them vp This estate is full of trouble yet is she hereto subiect by her transgression as God speaking to Eue said I will greatly encrease thy sorrows and thy conceptions in sorrow shalt thou bring forth children But as this consideration should cause her to walke in humilitie as in all her sorrowes and labour bearing the Badge of sinne so should them the same condition and estate conceiue comfort in that as S. Paul testifieth 1. Tim. 2.15 The woman shall be saued by bearing of children In which bearing of children the Apostle meaneth the heauinesse want of relish and other the troubles while she breedeth the sorrows and trauaile of child birth and the labours in nursing bringing them vp And this is the wonderfull wisedome goodnes of God that he laieth a foundation of comfort for the woman in that which otherwise doth breed her sorrow and care for these fruites of sinne shal be conuerted to her good and saluation Also by obaying quietly in this vocation shee doth seruice to God so is saued led through this meanes and way into euerlasting life in case as Saint Paule also addeth with modestie shee abide in faith loue and sanctification 2 As by this word generation of children is also ment her dutie in suckling them so is the woman to remember that God hath giuen her two brests not that she should employ them for a shew or ostentation but in the seruice of God and to bee a helpe to her husband in suckling the children common to them both Experience teacheth that God conuerteth her bloud into the Milke where with the cilde is nursed in the mothers wombe Hee bringeth it into the brests furnished with Nipples conuenient to minister the warme Milke vato the childe whom he endueth with industrie to draw out the Milke for his owne sustenance The woman therefore that can suckle her child and doth it not but refuseth this office and duetie of a mother declareth her selfe to bee very vnthankefull to God as it were forsaketh and contemneth the fruite of her wombe And therefore the brute beastes lying vpon the ground and graunting not one Niple or two but sixe or seuen to their young ones shall rise in iudgement against these daintie halfe mothers who for feare of wrinkling of their faces or to auoid some small labour doe refuse this office of a mother due to their children They might take example by Anna the mother of Samuell who suckled her child till the daies of weaning By Sarah the wife of Abraham as Moses noteth where hee attributeth to her these speeches 1. Sam. 1.23 Gen 27.1 Luk. 1â— 27 Who would haue said to Abraham that Sarah should haue giuen children sucke And for the words of the woman that said vnto Iesus Blessed is the wombe that bare thee the pappes that gaue thee sucke As the first part of her speech must bee ment by the virgine Marie so may we in reason referre to her also the second thereof gather that she suckled her son Iesus Christ 3 But let vs goe on to other the perticuler duties of the wife to her husband The husband is the head of the wife and the wife is subiect to her husband It is the ordinance of God grounded 1. Tim. 2.13 as Saint Paule noteth first vpon this that man was created first 1. Cor. 11.8 and afterward Eue Secondly as the same Apostle sayth in this that the man is not from the woman but the woman from the man thereto adding that the man was not created for the woman but the woman for the man And therefore it is meete she should bee subiect to her husband These resons do proue that the subiection of the wife to her husband is it not in her a curse for it was established by the order and end of her creation before the transgression But the third reason ensued vpon this That the woman being seduced by the Serpent seduced her husband 1. Tim. 2.14 as Saint Paule also noteth saying Adam was not deceiued Gen. 3.16 but the woman was deceiued and was in the transgression It was also the sentence which God pronounced when hee reproued the woman for that thee beleeuing the Serpent had seduced her husband Thy will sayth hee shall be subiect to thy husband and he shall haue dominion ouer thee 1. Pet. 3.1 Colos 3.18 Ephe. 5.22 Neither is it without reason that this subiection of the woman to her husband is so often commanded and recommended in Gods word Let wiues saith Saint Peter bee subiect to their husbandes Wiues saith Saint Paul be yee subiect to your husbands as it is meete in the Lord. Also writing to the Ephesians hee saith Wiues bee yee subiect to your husbands as to the Lord. 1. Pet 3.5 For the husband is the head of the wife as Christ is the head of the Church Saint Peter the rather to induce them to this dutie addeth For in time past the holy women which trusted in God attired themselues Gen. 18.12 not in sumptuous apparell but in vertue and were subiect to their husbands And for example he aleaged Sarah the wife of Abraham who called her husband Lord. 1. Cor. 11. This subiection in the daies of Saint Paule was acknowledged by the couering of their heads And in that consideration doth he so earnestly vpholde that the woman ought to couer her head in token that shee is vnder power of her husband This did Rebecca well vnderstand and practise for seeing her husband Isaac come Gen. 24.65 before she presented her selfe in his presence shee tooke a Vayle and couered her head as a token of subiection and testimonie of the reuerence that she did beare vnto him 4 The duties of the wife comprised in this subiection Ephe. 5.24 are by Saint Paule noted who sayth As the Church is subiect to Christ so let women bee subiect to their husbandes in all thinges As the Church therefore should depend vpon the wisedome discretion Gen. 3.1 and will of Christ and not follow what it selfe listeth So must the wife also rule and apply her selfe to the discretion and will of her husband euen as the gouernment and conduct of euerie thing resteth in the head not in the body Moses writeth that the Serpent was wise aboue all the beasts of the field and that did he declare in assaulting the woman that when he had seduced her she might also seduce her husband Saint Paule noting this among other the causes of the womans subiection doth sufficiently shew that for the auoiding of the like inconueniences it is
and a winde that bloweth yet neuer see either A woman feeling the motions of the babe in her wombe beleeueth that she is with childe albeit she see it not 28 If they saie that experience teacheth them to beleeue all these thinges then let them renounce their blasphemie Who hath seene God that wee may beleeue him And let them beleeue that there is a God of whom they both see and feele such experience so certaine and mightie effects both in the world and in themselues as is afore shewed If they can beleeue that they haue eies and a forehead albeit they see them not but in a glasse let them also beleeue there is a God whose image they see ingrauen throughout this vniuersall world If being in a prison where they see but a glimpse of a Sun beame they neuertheles beleeue that the Sun is vp and shineth ouer the earth wherefore do they not likewise beleeue that there is a God that guideth the world when they are forced to feel noâ—e and confesse so many whole beams of his eternitie and prouidence shining in the world By discourse passing from the riuer to the fountain and from the fountain to the spring they beleeue that the riuer hath a spring why are they not likewise guided by theyr discourse from the creatures to the creator and author of the same from the so excellent frame of the world and from man to the master Architect and builder But it euidently appeareth that these people do malitiously sight against their owne consciences against their bodily senses and against al discourse of their vnderstanding to deny that there is a God by demanding Who hath seene him that they may beleeue 29 But this is the subtiltie and poison of the deuill By this selfe reason and argument doo they also conclude that they haue no soule that there be no deuils that there is no hel for of all this they see none this to the end that they may the more outragiously as beasts giue themselues ouer to the lusts and passions of their flesh without feare of God of deuill or of hell and so liue without remorse of conscience This truely is a cable and mightie chaâ—â—e by the deuill bent to drawe them to all iniquitie and so to heape vp fierie mountaines of Gods terrible wrath against such monsters Rightly therefore haue we placed this as the chiefe and principall folly in man To beleeue there is no God For as it extinguisheth all feare of euill doing so doth it quench all affection to pietie loue holynes and patience To be briefe it is the verie meanes to transforme man not into a beast but into a deuill Let vs constantly therefore renounce this extreame folly and madnes yea let vs abhorre all such cogitations and beleeue that there is a God a creator and a redeemer who by his prouidence guideth the whole world and especially his Church Also that vndoubtedly he will punish all Atheists and other Infidels with incomprehensible torments to continue without end and that he will graunt to the faithfull lyfe comfort and eternall glorie Let the assurance and apprehension of this truth make vs to amend our liues so that by renouncing this folly which would cast vs headlong into hell thorough so horrible a blasphemie as to deny God we may bee better aduised and turne to the Lord increasing in faith and fructifying in all good workes all the daies of our life The second Folly To esteeme more of man than of God Chap. 3. WE haue alreadie spoken of those that deny God both in hart and mouth Now are we to intreate of the folly of these who professing the knowledge of God do deny him in their workes Tit. 1.16 as Saint Paul saith This folly resteth in those that esteem more of man than of God For to confesse God and yet to esteem lesse of him than of man is to denye him And this folly doth possesse many and proceedeth of this incredulity that confessing that there is a God they doo not apprehend his diuinitie that is that by his prouidence he guideth all thinges that hee is the soueraigne good and well dooing that he is holy that he hateth iniquitie that he is righteous and will punish it that hee is true and almightie to fulfil his promises and to execute his iudgements and in wisdome infinite This incredulitie and corruption procureth vs first to loue man more than God secondly to repose more confidence in man than in God thirdly to feare man more than God And these are three euident proofes most assured testimonies that we esteeme more of man than of God Also that confessing God with our mouths we denye him in our workes Now let vs proceede to the first proofe 2 Gods commandement as also ouâ— dutie doo import that wee should loue God with all our heart with all our strength with all our soule The reason Because he is God Secondly because he is our God Being God as he hath bin from all eternitie before the creation and redemption he is worthie to be loued infinitely in as much as he is our God our creator and our redeemer he deserueth that we should loue him for his incomprehensible benefites bestowed vpon vs. Neuertheles the common course of man doth euidently declare that we loue man more than God And in deed let the husband examine the loue he beareth to his wife the wife hers to her husband the parents their affection to their children and the children theirs to their parents and many others the loue that they beare to their carnall friends and they shall all find that they loue man more than God Let vs proceed to the proues We cannot abide that any man should speake euill of him whome wee loue so that if the husband heareth his wife euill spoken of or the wife her husband each of them grieueth at the iniuries cannot brooke them in quiet but when we heare God our father euil spoken of or blasphemed who is moued at it Who findeth himselfe so much grieued as to procure amends and prosecute punishment for the same Euery man reioyceth to heare his commendations whom hee loueth so that if in companie anie man speaketh of the vertues of our children of our father of our brother or of anie of our entire friends we reioyce and are gladde of it but euen in the same companie let anie man reade the praises of God set down in diuerse of the Psalmes namely in the 103.104.105.106 c. who thereby feeleth himselfe so touched to the quicke as in hart to reioyce and be glad therof We also are redy to talke of those whom we loue and do reioyce when others do minister occasion to speak of them which we will be sure to take hold of to prosecute but when we doo speake of God oâ— if in companie anie once chance to beginne how is his motion seconded or prosecuted nay rather how soone is it giuen
strengthned theÌ„selues to wickednes saying Rom. 2.4 Psal 94 Tush God seeth not Is it not a manifest deniall of God to imagine him to be blind But as he addeth Is it not an extreame folly to thinke that he that formed the light and gaue sight to the eie seeth not but is blind Or he that formed the hart of man so knoweth the depth thereof doth not also see the workes of the same 6 Behold how wherfore we feare man more than God confessing God with our lips we deny him in our works which truly is a mere folly And in deed naturally we most feare him that hath most power and meanes to execute his threats him whose threatnings are most dangerous hurtfull to conclude euen him whose threatnings are not in vain but most certaine Any one wil sooner feare the threatning of a man than of a childe of a magistrate than of a priuate person the losse of life than the penaltie of some portion of money the threatninges of a sober man than the scolding speeches of a foolish and hairbraind woman But is not God more able than man to execute his threatnings All creature are at his commandement to do his will euen Angels men or deuils The aire through corruption to infect the sea to ouer whelm vs the land to swallow vs vp and the beasts to deuour vs. Wanteth he arrows in his quiuer to shoot forth at men With how many strange horrible plagues did he smite the Egyptians What water pooles found he wheÌ„ all the world was so drowned that the waters stood fifteen cubites aboue the highest mountains in the world Exod. 5.9.10 Ge. 1.7 Let vs read the 26. of Leuit. the 28. of Deut. there note with how many sorts of plagues calamities he can wil punish such as rebell against his commandements neither can anie counsell or strength withstand him Act. 17.26 Contrariwise what power hath man to hurt sith that in God he liueth he moueth hath his being What may hee doo against his will without whose power he cannot stir one finger liue one moment or haue anie being 7 Secondly how farre may mans threatnings extend Euen to the losse of goods and those bodies that are subiect to death But God hath power ouer all soules and therefore Iesus Christ admonisheth vs not to feare those that kill the bodie and no more Luk. 12.4 but feare him sayth he who when he hath killed hath power to cast into hell yea I saie feare him Neither can man afflict but for a time but Gods punishments are euerlasting and without end The threatnings of man are many times light and vaine yea and soone altered and reuersed but as God is righteous and true so his threatnings are euermore put in execution either in this world or in the world to come vnlesse we preuent them by Amendement of Life Nahum 1 The mightie God saith the Prophet Nahum is ielous and the Lord reuengeth and hath wrath at his commandement The Lord will take vengeance of his aduersaries and reserueth wrath for his enemies The Lord is slow to anger but he is great in power and will not surely cleere the wicked The Lord hath his waie in the whirle wind in the storme the clouds are the dust of his feete He rebuketh the sea and he drieth it and hee dryeth vp all the riuers Bashan is wasted and Carmel and the flower of Libanon is wasted The mountaines tremble for him and the hils melt the earth is burned at his sight yea the world and all that dwell therein Who caÌ„ stand before his wrath or who can abide in the fiercenes of his wrath His wrath is powred out like fire and the rockes are broken by him If the power and will of God be such in the execution of his threatnings euen threatnings not against the body only but also against the soule then in reproofe of this folly to feare man more than God doth the Prophet Esay iustly say Esa 2.22 Cease you from the man whose breath is in his nostrels for Whreein is he to be esteemed Againe Esa â—1 12 Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse and forgettest the Lorde thy maker that hath spread out the heauens and laide the foundations of the earth The rather therefore to amend our liues let vs hereafter bee better aduised in fearing God more than man so esteeming more of God than of man or rather not esteeming man but in God withall let vs remember that those men haue reason to feare man that feare not God more than man 8 The third proofe consisteth in this That we repose more trust in man than in God And this folly proceedeth from three originall springs First wee are so brutish that as beastes apprehend no more than is before their eies so wee beleeue no more than wee see We see that men haue meanes to helpe vs but we see not God neither knowe his power And this is the cause that we trust more to man that promiseth our sustenance than to God who promiseth to prouide for vs Mat. 6.26 neuer to forsake vs yea than to God who sendeth vs the schoole of soules hearbes flowers of them to learne that man being farre more excellent and precious in the sight of God ought wholy to rest vpon him for his sustenance and life 9 Secondly we are so addicted to the flesh that we accompt nothing to be a blessing but what delighteth the flesh And so when men do promise things fit and commodious for the same we trust to them more then to God who promising many blessings assistance and reliefe doth not alwaies fulfill those promises after the lustes of the flesh but to the good of the spirite and saluation of the soule Thus albeit he performeth to vs more then it seemeth he hath promised namely spirituall and eternall gifts in stead of carnall and temporall yet can not our flesh comprehend that hee hath fulfilled his promises Thus when in sickenes pouerty or prison man promiseth recouery assistance or deliuery we trust more in him then God who in his word maketh the like promises For flesh knoweth no other reliefe succour or deliuerie then that which is bodily which God often times changeth into spirituall and euerlasting more excelent in deed yet lesse knowne to man 10 The third cause resteth in the time of performance of promises God in his wisedome doth sometimes vse long delaies as flesh doth imagin in the performance of his promises Wherupon man naturally whot impatient beholding that which he esteemeth neerer and more redy at hand trusteth more to man then to God Rom. 5.4 Hereto we may add that as S. Paul saith Experience engendreth hope And therfore as man findeth helpe and reliefe in men who being of abilitie doe also loue him And on the
deed if any man giue alms to the end to be seene of men euerie one will confesse that his deed is nought worth If a minister preach Gods word onely to get reputation not simply for the saluation of soules he prophaneth his vocation In like manner the marchant in his trafique seeking not to serue God by seruing of men but to enrich himselfe peruerteth his vocation the course of his lyfe because he liueth not to serue God but to serue himselfe 16 Why will some man saie Hath not God commanded euerie man to labour in his vocation for the maintaining of his family It is true but wee do misconster this ordinance of God For his meaning is that euery man should haue this end to serue God by the seruing of men And in reward and recompence of the seruice that wee doo him hee ordaineth that the artificer shall receiue the reward of his labour as from the hand of God whom he serueth by seruing of men and so may haue wherewith to maintaine his family That the marchant should sell his commodities for more than it cost wherein the surplussage is the reward that God paieth him for his seruice Likewise that the seruant man or woman shall receiue food some wages for seruice don to God in seruing of men Who so therefore maketh not this the end of his vocation namely to serue God by seruing of man he doth not referre his life to the right end and so prophaneth and peruerteth the same 17 Heerein doo we greatly wrong our selues for if we liued to serue God in our vocation besides that this seruice done to God should be rewarded in this life it would also bee a path waie to attain to the inheritance of heauen as Saint Paul teacheth vs saying The seruants that faithfully serue their masters doo serue the Lord Christ Col. 3.24 and therefore shall receiue of the Lord the rewarde of the inheritance of heauen As also the same Apostle sayth Through bearing of children the woman shall be saued 1. Tim. 2.15 if she continue in faith loue and holynes with modestie The poore woman bearing her fruite bringing it forth and noursing her little one abideth much paine sorrow and anguish But if shee thinke that God who vouchsafeth to continue the world by generation hath called her to this vocation that her whole ende in all the seruice that shee doth to the lyttle babe how vile and filthie so euer doo aime at the seruice of God by seruing the childe let her bee of good courage for by such seruing of God in her vocation she shall bee saued and shall receiue great reward in the euerlasting inheritance Yet not that this seruice in her vocation is anie merit but onely a path wherethrough God leadeth her to the possession of the celestiall inheritance and a worke which shall not be without reward in the lyfe euerlasting 18 It is also a great consolation to all those that are called to anie base or vile office in this worlde because if they consider that in seruing man they serue God their vocation cannot bee base or vile in the sight of God His maiesty is so great that there is no vile or contemptible office or calling in his house And therefore if a poore seruant when shee sweepes the house and doeth other businesse that seemeth base doth thinke with her selfe that God hath called her to that vocation and that seruing her master or mistres she serueth God she shall reape great contentation and is to expect a reward farre greater without comparison than any mortall man is able to giue For as God is great so doth hee greatly esteeme of seruice done vnto him And such is the excellencie of his children that they are not to imploie themselues in the seruice of men were it not that they hope for better rewarde than from men His will therfore is that in seruing of men they should looke for reward not from men onely but also from God considering that by seruing of men they doo serue God And thus so long as wee direct the ende of our liues in this sort to serue God by seruing of men wee shall neuer neede to doubt or to take care for the maintainance of our bodies in this lyfe but maye wholye repose our selues vpon so good a master whome wee serue And in deede if the seruant that faithfully serueth his master is not to care for his necessities but looketh and that iustly that the master whome he serueth should prouide for the same should not we doo God great iniurie and dishonor if referring our whole liues to his honour we should feare that he would suffer vs to starue 19 Moreouer if wee had perfectly learned that the end of our liues shoulde tende to serue God by seruing of men that one lesson woulde subuert all fraude deceit extorsion and vnlawfull trafiques For by deceiuing thy neighbour and wrongfull incroching of his goods into thy handes canst thou serue thy neighbour or God who cannot aduow but doth detest all such iniquitie No but contrarywise the iniurie done to thy neighbour proueth that in hew of seruing of God by seeking to serue thy selfe thou seruest the deuill who will returne but a wofull rewarde to his seruantes 20 By the premises wee perceiue the daunger of this fourth folly and how pernitious it is not to know wherefore we doo liue To the end therefore to Amend our liues let vs bee better aduised hereafter and learne first that the principall ende of our liues shuld tend to increase in the knowledge of God that knowing him we may glorifie him to our selues obtain life euerlasting Next that euerie man in his vocation haue this intent To serue God by seruing of men and so to fulfil the summe of the law which importeth that we loue God with our whole heart and our neghbour in God and for the loue of God The fifth Folly To iudge of mans felicitie or miserie by the outward apparance Chap. 6. THe fifth folly resteth In iudging a mans felicitie or miserie by the outward apparance This folly is so much the rather to be noted as it is more common euen in the children of God and the rather to bee reiected as it is the more pernitious The Prophet and author of the 73. Psalme confesseth that himselfe was ouertaken with this folly esteeming the wicked by reason of their prosperitie to haue beene blessed and contrarywise such as walked in purenesse and holynesse drinking vp tribulations in abundaunce as water to haue beene accursed Yea hee acknowledgeth that the outward prosperitie of the wicked and the afflictions of the righteous dyd so trouble him that his feete had almost slipped to ioyne with the wicked that hee thought there had beene no prouidence in God and that therefore it was lost labour to serue him in holynesse But afterward hee plainely confesseth that this was an extreame folly that hee was almost become a brute
more able to with and temptations and a line of three twists is not so soone broken They are 〈◊〉 each to helpe vp other if either of them happen to 〈…〉 or sinne Wis 4. â— Two are better sayeth the same Salomon 〈…〉 they haue better wages for their labour And if they 〈…〉 will 〈◊〉 vp the other but wo vnto him that is alone for if he 〈…〉 lift him vp They ought also each to perâ—â—â—â—◠〈…〉 to relieue the poore diligently to frequent 〈◊〉 to vse prayers and supplications and praise and thankesgiuings to the Lord to comfort each other in the time of affliction to be short either to exhort other to walke in the feare of God 〈◊〉 in all duties and exercises beseeming the children of God In this mâ—nner did that holy woman Elizeus hottesse exhort her husband to prepare a chamber for the prophet to lodge in Saint Paul also sayth 2. King 4 1â— 1. Cor. â—4 â—â— That women desirous to learne should question with theyr husbandes at home Whereby he sheweth that the husband ought to bee so instructed as hee maie bee readie to instruct his wyfe at home And in deede a heathen Philosopher in this sense sayth verie well Plutarch in the rules of marriage That the husband after the example of the Bee should euerie where gather euerie good instruction that he might be able to impart it to his wife and by hauing communication acquaint her therewith Thus sayeth hee maye the mindes of women well taught be wonne from vanitie to vertue 7 Other duties there are which be common both to the husband the wife as among the rest such as proceed of the vnion of marryage wherof God in the institution thereof sayde They are one flesh And Iesus Christ confyrmed saying Two shall bee one 〈◊〉 And therfore in Saint Marke hee addeth They are no more two but one flesh Gen 2.24 Math. 19. 5 Marke 10.8 And in deede if Eue being created of one of the ribbes of Adam was as parte of himselfe then is the wife also a parte of her husband and as the one halfe of himselfe And of this vnâ—â—â— and coniunction proceedeth the mutuall loue betweene man and wife For no man sayth Saint Paule hateth his owne flesh but loueth and cherisheth it And speaking to husbandes hee sayeth Husbandes loue your wiues Ephes 5.15 Titus 2.4 Eccle. 25.1 And writing to Titus hee commaundeth him to exhort the elder women to teach the younger to bee modest and to loue theyr husbandes Three thinges sayth Wisedome doo reioyce thee and with them am I beautifyed before God and men Vnitie of brethren loue of neighbours a man and wife that agree together But syth the foundation of this mutuall loue is the vnity of marriage wherby the husband and the wife are made one flesh the husbande as the head the wife as the bodie It followeth that this loue must bee stedfast not variable and that the vnion of marriage continue notwithstanding whatsoeuer befall either the husband or the wife Notwithstanding whatsoeuer complexions I saie natures infyrmities may appeare whatsoeuer sicknesse losse of goods iniuries griefes or other inconueniences that may arise yet so long as the foundation of loue that is the vnion of marriage doth continue so long must loue and affection remaine God commandeth vs to loue our neighbors as our selues because they be of our flesh Albeit therefore that hee contemne hate offend or wrong vs albeit he bee our enemie and in respect of himselfe deserueth not that wee should loue him yet because hee is of our flesh the foundation of loue remayning wee must loue him As also our sauiour Iesus Christ sayth Loue your enemies blesse those that curse you Mat. 5.44 doo good to those that hate you and praie for those that molest and persecute you Howe much rather ought they to put this in practise who by the bonde of marryage are made one flesh The rather because the vnion betweene man and wife is without comparison more straight and bindeth them each to loue other much more than the coniunction whereby man is vnited vnto his neighbour 8 But this is the mischiefe that in many their loue is not grounded vpon the vnion of marriage but vpon beautie riches other carnal and worldly considerations subiect to chang alteration and losse This corruption that respecteth beautie is olde and noted to bee among the causes of the floud The sonnes of God sayth Moses seeing the daughters of men were faire lusted after them Gen. 6. 2 toke them in marriage But in deed it is monie that maketh loue and riches ingender affection witnesse the experience of our daies Yet such loue resembleth onely a fire of straw which is but a blaze and is soone out vnles it be continued with great wood or other lyke substance Loue growing of beautie riches lust or anie other lyke slight vncertain and fraile grounds is soone lost and vanished vnlesse it be maintained with the consideration of this vnion of two in one flesh and the vertues thereto adioyned and therefore must euerie man thinke vpon this vnion in marriage that he may inioy nourish continue the loue that therof procedeth the rather because such loue is the nurse of coÌ„cord that maketh marriage happy As contrariwise the want of this loue is the fountaine of strife quarelling debate and other like afflictions that conuert the paradise of marriage into a hell Augustine of baptisme of children Dissention between man and wife saith S Augustine is the trouble and ouerthrow of the householde They that will auoid such strife must therefore loue each other and especially they must haue care heereof when they are first married For as a vessell made of two peeces glewed together may at the first be easily broken but in time groweth strong so is it also wyth two persons that are glewed or ioyned together by the bond of marriage 9 This loue the mother of peace will ingender a care and dutie each to support other and so to practise the same which Saint Paul requireth in all beleeuers Ephes 4.31 that is To be gentle one to another friendly and each to forgiue other euen as God hath forgiuen vs through Christ Let the husband thinke that he hath married a daughter of Adam with all her infyrmities and likewise let the woman thinke that she hath not married an Angell but a child of Adam with his corruptions And so let them both resolue to beare that that cannot be soone amended Let not the bodie complaine of the head albeit it haue but one eie neither the head of the bodie albeit it be croked or mishapen Such defaultes doo neuer break vnion and loue betweene the head and the bodie neyther must the infirmities of the husband or the wife infringe the loue that procedeth of the vnion in marriage If the husband be giuen to brauling or the wife to chiding let them both beware
God And so let her humble her selfe in the sight of God and bee well assured that her subiection and obedience is acceptable vnto him Likewise that the more that the Image of God is restored in her and her husband through the regeneration of the holy Ghost the lesse difficultie shall she finde in that subiection and obedience as many in their marriage haue indeede tried to their great contentment and consolation 8 Some other duties ther be that particularly belong to women As first a certaine discretion and desire required at their handes to please the nature inclination and maners of their husbands so long as the same import no wickednesse For as the looking glasse how soeuer faire and beautifully adorned is nothing worth if it shew that countenaunce sad which is pleasaunt Eras Apotheg lib. 3. or the same pleasant that is sad So the woman deserueth no commendation that as it were contrarying her husband when hee is merie sheweth her selfe sad or in his sadnes vttereth her mirth And hereto may we referre the old saying of Socrates Men should obey the lawes of their Citties and women the maners of their husbands 9 Moreouer a modest and chast woman that loueth her husband must also loue her house as remembring that the husband that loueth his wife cannot so well like of the sight of any Tapisserie as to see his wife in his house Tit. 2. 5. And Saint Paule willeth the auncient women to teach the yonger sort among other things to bee chast to loue their husbands and to keepe the house Plut. in the precepts of marriage In this sence did our auncesters represent a woman by a Torteyse who neuer goeth out of her shell The woman that gaddeth from house to house to prate confoundeth her selfe her husband and her familie But there are fower seasons wherein the woman is to goe abroad The first to come to holy meetings according to the duty of pietie The second to visit such as stand in neede as the dutie of loue and charitie doe require The third for employment in houshold affaires committed to her charge The last with her husband when he shall require her As also Abimelech king of Gerar reprouing Sarah because she had as it were abandoned her selfe in that shee confessed not that Abraham was her husband Gen. 20.16 said vnto her Thy husband is the vayle of thine eyes to all men 10 The wife also is in dutie to bee content to please her husband and not to bee curious or giuen to adorning of her bodie or sumptuousnesse in apparell Which vanitie must of necessitie proceede either of ambition and pride or of some disordinate desire to content others rather then her husband And therefore it will better like him and bee more seemely and fit for her to vse modestie heerein especiall considering that such curiositie and vanitie is accompanied with great expence yea and in some with danger of lasciuiousnes And therfore Saint Paul admonisheth women to aray themselues in seemely and honest apparel with shamefastnes modesty not in brayded haire gold pearle 1. Tim. 2.9 or sumptuous apparel And the rather to correct this corruptioÌ„ being too coÌ„mon among women he exhorteth theÌ„ to be adorned with good works 1. Pet. 3.3 which saith he do best beseem such women as professe the seruice of God S Peter also hauing likewise coÌ„demned the outward ornaments which doe consist in imbrayded haire golde lace and gorgeous apparel admonisheth them to labour that the hidden man that is the soule may bee well furnished of vertue And in truth pietie and vertue are excellent ornaments for a woman of smal charge and the common prouerb is true that the women which are curious in adorning their bodies are negligent in furnishing the wants of their soules An ornament saith the Philosopher Crates is that which adorneth that adorneth which ministreth honor But gold-rings other deckings of the body are not the purchasers of honor but wisedome modestie chastitie and other vertues The woman that loueth her husband well must studie vpon all these duties aforesaid which as SalomoÌ„ saith wil make her happy Happy is the husband that hath a good wife and the reckoning of his life is double Prou. 26. Againe A vertuous wife reioyceth her husband and causeth him to liue in peace A good wife is a good inheritance which shall be giuen in recompence to those that feare God 11 To conclude let the wife carefully meditate practise the vertues which Salomon coÌ„mendeth in wise vertuous women in the 31. Chapter of the Prouerbs And the rather because the same are represented in 22. verses whereof the first beginneth at A the second at B Prou. 31. c. After the order of the Hebrew Alphabet were in that sort set downe by Salomon for a helpe to memorie consequently to shew that they are worthy to be learned by hart And therfore we wil here insert them to the end that wiues daily vsing them may studie to be more and more adorned with such vertues as make the woman commendable and the man blessed The vertues of a faithfull woman and a good huswife as they be described in Salomons Prouerbs Chap. 31. Who shall find a vertuous woman for her price is far aboue the pearles The hart of her husband trusteth in her and he shall haue no neede of spoyle She will doe him good and not euill all the daies of her life She seeketh Woole and Flax and laboureth cheerefully with her hands She is like the Marchants ships she bringeth her foode from a far She riseth while it is yet night giueth the portion to her houshold the ordinarie to her maides She considereth a field and getteth it with the fruit of her hands she planteth a vineyard She girdeth her loynes with strength strengthneth her armes She feeleth that her marchandise is good her candle is not put out by night Shee putteth her hands to the wheele her handes handle the spindle She stretcheth out her hand to the poore and putteth foorth her handes to the neede She feareth not the Snow for her familie for all her familie is â—othed with Scarlet She maketh her selfe carpets fine linnen and pâ—â—ple is her garment Her husband is knowen in the gates when he sitteth with the elders of the land She maketh sheetes and selleth them and giueth girdles to the Marchant Strength and honor is her clothing and in the latter day she shall reioyce She openeth her mouth with wisedome and the law of grace is in her tongue She ouerseeth the waies of her husband and eateth not the bread of Idlenesse Her children rise vp and cal her blessed her husband also shall praise her saying Many daughters haue doone vertuously but thou surmountest them all Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord shee shall be praysed Giue her of the fruite of her handes and let
God loue of the world neglect of heauenly felicitie wil cry out for euerlasting vengeance against their parents so that if they account not their children as beasts without soul or if they loue them with the due loue belonging to parents let them declare their loue especially to the soule the Christian instruction whereof surmounteth all worldly treasure An ancient Philosopher said that hee could haue bin content to haue gone vp into the highest pinacle in the towne Crates Plut. in thâ— bringing vp of children thence to haue cried O fathers what meane you that imploy your whol indeuors to get riches why are ye so carelesse for the instructing of your children to whom ye leaue theÌ„ It is as if parents wheÌ„ their childe were sicke to the death without prouiding for his health should prepare him new garments Some say it would be a great comfort for them in heauen to know their neere kindred consequently their children and this commeth of natural affection But might it not be a greater discomfort for them eueÌ„ in their life time to see them go to hell for want of instruction Tâ—e Lacedemonians were very careful to bring vp their children in vertue according to the lawes of Lycurgus their law giuer therby grew to this custome that if anie man committed anie trespasse it was lawfull for anie that sawe him freely to reproue him and it was a great reproch to mislike of such reprehension 13 Some charge their childreÌ„ to be dulwitted hard to be bowed or brought to vertue Albeit naturall inclination bee a great helpe to profiting yet exercise custome to do wel is a mightie meanes to bend and shape them that waie yea euen such that by experience wee finde this olde prouerbe true Vse ouercommeth nature And this dyd Lycurgus the Lacedemonian lawe giuer verie aptly demonstrate to his people Plut. in his Lacon Apotâ—eg Hee tooke two whelpes the one of a hunting kinde the other of a mastiffe that followed the kitchin Then dyd hee bring vp the mastiffe to the game and the hound to the kitchen Afterward meaning to make demonstration and so to perswade the people to his purpose hee caused them to bee assembled and brought forth his two dogs where setting downe a dish of pottage and withall casting off a hare the hound fell to the pottage the mastiffe followed the hare Behold then sayth he what it is of doctrine vse he that came of a hunting kind yet vsed to the kitchin followeth his pottage and the other come of a mastiffe following the kitchin being now vsed to the game followeth the hare The wheele-wright doth by strength bow his timber letting it he long in that bent it abideth crooked Barren ground wel tilled soyled and sown with good seed groweth fruitfull yeeldeth good increase Iron weareth with handling The water by continuall dropping weareth the stone Wilde beasts may bee tamed and wilde coltes by custome bee brought to the saddle and are content to bee lead by the bridle The Greekes named Manners by a word that signified Custome Thereby to declare that euen the dullest capacities may by instruction and custome bee fashioned to vertue As contrariwise the wit most inclined by nature to vertue may by bad instruction and the conuersion of the wicked be peruerted and grow vicious 14 Parents therefore are heerein to respect two pointes First to begin to frame and bend their children in their tender youth to vertue remembring that a seale entereth deepest into softest waxe Plato warneth mothers and nurses from telling foolish tales to theyr children least they infect theyr tender wits with folly astonishment Experience sheweth that children will sooner learn anie language by conuersation thaÌ„ older folkes Also that the yonger the twigge is the sooner it is bent or made straight Secondly it is the parents duetie to restraine their children from haunting conuersing with such as bee vicious and peruerse And in deed we see that they doo soone learne villanous and vnseemely speeches and malitious and leaude actions wyth theyr corruptions and as the olde prouerbe sayth Halting with the lame they shal learne to halt A child that naturally speaketh well by conuersing with such as corrupt theyr speech shal degenerate and speake as badly Tie a young twigge that is crooked with a straight one that is stronger than it and in growing it wil become straight so continue when it is vndone And contrariwise a straight one tied to that which is crooked and stronger than it selfe will grow continue crooked 15 The Lacedemonians were maruellous carefull to prouide that their children should not be corrupted by euill companie And in regard thereof Plutarch in his Laconicalâ— we reade that when Antipater demanded of them fiftie children for hostages one of their chiefe magistrates named Etheocles aduised theÌ„ not to condescend thereto least they being brought vp in the societie of such as were wholy giuen to pleasure and vice might peraduenture grow vicious and so bring home afterward to their countrie nothing but corruption and miserie and therupon in lieu of fiftie children they offred the double number of men and women and so of aged persons alreadie formed of strength and discretion to withstand vice and corruption Lastly when Antipater still vrged them to send their children and vsed great threates in case they should disobey they plainly answered saying Let him if he can require anie thing more grieuous than death for rather will we condiscend thereto than to send our children O wonderfull constancie and care to preserue their children from vice and corruption If the heathen had such regarde to this vertue importing the training vp of their children in the obseruatioÌ„ of the laws of a mortall man what a shame may it be vnto christian parents that are so negligent in bringing vp theyr children in the heauenly doctrine and forming theyr manners and behauiors to pietie and godlynes in the feare and obedience of God Moreouer by this example may parents take warning when they mean to put forth their children to anie trade or occupation eyther to learning carefully to see and enquire whether such as they thinke to place them withal be vertuous or endued with the fear of God In the admittance of a seruant the feare of some temporall or carnall inconuenience causeth thee to enquire of his or her truth or other qualities Therefore if thou committest a childe to the instruction of a master before thou enquirest of his vertues thou shewest that thou hast lesse care of corrupting or infecting thy child with vice than of some small incouenience that might happen by an vnthriftie seruant When thou buyest an earthen pot thou soundest vpon it to see whether it be broken least thou shoulde be deceiued in a small peece of monie yet doest thou not sound whether the master to whome thou committest thy child be vicious or vertuous albeit by putting him to one that is