Commentary on Titus, Part 2 · Chapter 2 (2 of 7)

Commentary on Titus · Part 2 · Chapter 2 (2 of 7)

p. 3605The fifth fruit, is a totall resignation of a mans selfe to the will of God, and a voluntarie subiection vntounto his good pleasure, who knoweth out of his wisedome what is the best, and out of his louelove maketh eueryevery present estate worke to the best to his children: example hereof we hauehave in Dauid, 2. Sam. 15.26. Behold here am I, let him doe as seemeth good in his eyes: yea euen if he should say, I hauehave no delight in thee.

The third point wherein the soundnes of patience consisteth, is in the found durance and lasting of it.3. Durance. And indeed not eueryevery patience and tollerance of euill is here meant, but such as implieth a delaie, and continuance vnderunder some weight or burthen; nay the very word importeth so much, signifying as well perseuerance, as patience: neither is this sound patience a suffering only, but a long suffering, nor a patience, but a long patience, such as the husbandman waiteth withall vntounto the haruest; such as the Prophets endured all hard measure by,Iames 5.7.Jas 5:7 such as our selues must possesse our soules by: and eueryevery possession is of continuance; such as maketh not hast, yea such as must waite vntill the comming of the Lord. Iames in the place alleadged, exhorteth to be patient till the comming of the Lord: which is not meant of his last comming to iudgement, but of his particular executions beforehand for the deliuerie of his chosen, & the p. 361reuenge of their wrongs vponupon their enemies.

Vse. All these notes let vsus see the crazines of this grace in vsus. It is no patience when men beare out crosses by stoutnes and stomacke: neither by a nature not so subiect to impatience: for here is not silence vntounto God, disposing the crosse vntounto them. So when men can buckle well enough with, and swimme out of one kind of crosse, which pincheth them not so much, but sinke in some other, when they must choose their rods and t…ialls, or else they are heartles and dead in the neast; here is a crannie in their patience which will sinke their soules. Some againe beare out their crosses, because they are yoked and coupled to them like two spaniels, which must goe together, because they cannot goe asunder, but without all willingnes or chearefulnes, but this is farre from Christian patience, and is as we say, patience perforce. And lastly, when we cannot entertaine afflictions thankefully, as finding some goodnes and sweetnes in them; when deliuerance is not expected from God, as by such who hauehave title in his promise; when we desire to be at our owne hands, and will not stay his leisure, but hastily like infidels runne vntounto indirect meanes, and sometime to Sathan himselfe, in sorcerers & witches; when we are so tugged with afflictions, as we hold not out, but are readie to giuegive vp all; here is all vnsound, here men may not onelyonly suspect, but conclude from vnsound patience, vnsoundnes of louelove, of faith, and consequently the want of the truth in all their profession of religion.

Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse, not false accusers, not giuen to much wine, but teachers of holy things.

Our Apostle hauing taught how and what doctrine should be applyed to old men, he proceedeth now to make olde women matchable vntounto them, and therefore he beginneth with the word likewise, foreign.which sheweth that the same vertues as formerly hauehave beene mentioned, are to be vrged vponupon old age of both sexes: and who can denie sobrietie, wisdome, grauitie, soundnesse in faith, louelove, and patience, to be as necessarie for auncient women as men; whether we consider the same inconueniences of the same olde age lying vponupon them, or the impotencie of their sexe in vndergoing them, which yet maketh the want of these vertues farre more miserable then in the other. And then he addeth some further duties fitted to their estate, which he doth 1. by prescribing such vertues as are seemely for their yeares: and 2. by prohibiting such vices as in all ages are wicked, but in theirs most vnseemely and scandalous. The duties are two. 1. an holy behauiour in themselues, in the first words of the verse. 2. a drawing on of others vntounto holinesse and honestie, in the latter part of the verse and forward. The vices prohibited are two. 1. p. 362of slaundring or false accusing. 2. of intemperate desire or drinking of wine or strong drinkes: both which are contained in the middle of the verse. But we will speake of the words as they lie in the verse. But before we come vntounto them, we may learne this lesson.

Women as straitly bound to the meanes of saluation as men.Doctr. In that wholesome doctrine must be taught and applyed vntounto women as well as men; note that no woman cannot without danger of damnation despise or neglect the ministerie of the word: they beeing as straightly bound vntounto the meanes of saluation, and the Apostle taketh double paines to teach them their duties.

Reas. 1. As saluation is one to all, so is there but one way to all: for 1as women must hauehave their names written in the booke of life, as well as men,Philip. 4.3.Phil 4:3 that is, in the booke of Gods election to life; so must they be also added vntounto the Church as well as men;Act. 2.47.Acts 2:47 seeing none are saued, who are not added vntounto the Church. Now this addition to the Church standeth not onelyonly in an outward profession of the Gospel, by which they are added to the visible Church: for the foolish virgins made a great shewe for a time, but in vnfained conuersion and sanctification, whereby they are added vntounto the invisible Church. True it is, that women must be ioyned vntounto the people of God, and therefore must participate, 1. in the word, which must be preached to euerie creature. Paul preached to a company of women, Act. 16.13.Acts 16:13among whom Lydia was conuerted. 2. in the Sacraments, and be both admitted into the Church by baptisme, as Cornelius, the Iaylor, and all their housholds: as also strengthned in the Church by the Lords Supper, in which they must remember the Lords death vntill he come. But all this is not inough, yea nothing at all vnlesse they be first knit vntounto God himselfe; the bond of which coniunction is faith wrought in the heart by meanes of the word, and working in heart and life by louelove to God and men. If then women must beleeue to saluation aswell as men;34. the Iaylor and all his houshold beleeued in God: nay if women must continue in faith to which saluation is tyed, and not to bearing of children;1. Tim. 2.15.1 Tim 2:15 then surely for women to despise the ministerie, which is the meanes of beginning, and continuing in faith, louelove, and holinesse, is 2fearefully to despise fellowship with God, and life euerlasting. Secondly, women must walke in as straight waies to heauen as men: sinne is as odious in Eue as in Adam; vnderunder the same lawe are they borne, by the same lawe are they to be ruled in this life, and iudged in the life to come: the same pretious promises of life are made vntounto them; the same pretious faith must lay hold vponupon them; the same spirit must inhabitat them; the same graces which accompanie saluation, must beautifie them. Women must worship God as well as men: Lydia, Act. 16.14. must feare God, Act. 17.4. the chiefe women not a fewe, must be disciples full of p. 363good works and almes to the Saints, as Dorcas: all or any of which graces, if elsewhere they can attaine or performe,Act. 9.36.Acts 9:36 then by the direction and institution of the word, we will giuegive them leaue to contemne it with the whole ministerie of it: but if this be the word of faith which we preach, the word of the kingdome, and if we hauehave the words of eternall life; let them goe elsewhere, or by any other direction saue this, whether of naturall reason, fleshly wisedome, lewd custome, or what euer may perswade it, they shall surely faile of faith, of the kingdome, and of life eternall in the ende.

Obiect. But how often hauehave we heard Popish or profane men alleadge to the contrarie: What should women minde the Scripture,Hosius affirmeth that a dista…e is fitter for a woman then the bible: de expresso verb. Dei. But more blasphemously Linwood, who verily thinketh it was the deuills invention to permit the people the reading of the Bible. or meddle with religion? what, hauehave they not huswiferie at home, hauehave they not children, seruants, and a calling to tend? and how often doth our religion heare it selfe disgraced, in that it is embraced by women, who they say are simple, and easily seduced? Answ. To all which I answer, that if these wretches had prooued that women had no soules to loose or to saue, such gracelesse discourses were more easily to be admitted. 2. Might not a man hauehave come vponupon Marie with the like interrogatories: why hauehave you nothing to doe, but to sit downe at Christs feete, to heare words which concerne you not? hauehave you no huswiferie to set your selfe about? doe not you see you hauehave a great Prophet to giuegive entertainment vntounto? doe you see your sister Martha medling with such matters? But if 1any had thus rebuked her, would Christ hauehave recanted that which he had 2affirmed of her, that she had chosen the better part; and if Martha had done so too, would Christ hauehave said that she had failed in the due regard of one thing, which was more necessarie then all that busines which shee encombred her selfe withall. 3. Salomons mother requireth two things 3in a vertuous woman: one, the ouerseeing of the wayes of her familie:Ierome commended a gentlewoman in his time for teaching her maids the Scrip…tures. in Rpitap▪ Paulae. the other to open her mouth with wisedome, and hauehave the lawe of grace sitting vnderunder her lippes: without which latter, should a woman excell the life and death of some bruit beasts? assuredly if the former were all, shee should liue and die a little more ciuilly, but neuer a whit more religiously then they. 4. It is so farre from being a iust reproach to the Gospel that women professe it, that it is rather a note of the truth of it. God 4chooseth the weake and simple of the world, to confound and prouoke the wise and mightie: Christ himselfe prouoked Simon the Pharisie by an example of louelove, which a poore woman had shewed vponupon him,Luk. 7.44.Luke 7:44 farre beyond him: and thought it no disgrace that Marie, out of whom he had cast 7. deuills, nor the noted harlot the woman at the well should follow him, and entertaine his profession: neither did his wisedome thinke it preiudiciall, or not beseeming the simplicitie of the Gospel, to shew himselfe p. 364after his resurrection first to simple women, and to make them preachers of it euen to the Disciples themselues.

Obiect. But women are to rest in their husbands instruction, and need not depend vponupon the Ministers mouth, 1. Cor. 14.35. Let them aske their husbands at home. Ans. The Apostle there forbiddeth open and publike speach in the congregation: where if in the exercise of prophesiyng they had any doubts rising concerning the things handled; they were not permitted to stand vp as the men were, either to teach, or aske questions; but keepe silence for the time, and consult with their husbands at home for the resolution of their doubts: but this place taketh it for granted that they must resort to the Church, and heare in the congregation, ver. 34. And pittifully should most women be taught, if they should content themselues with their husbands instruction.

Vse. 1. We see hence what to thinke of the Popish doctrine, who will neither admit women nor men, but their learned Licentiats to meddle with the Scriptures, and least they should so doe, they shut them vp in an vnknowne tongue, an high wickednes against the commandement of Christ to Laiks and common men, Ioh. 5.39. Search the Scriptures: and the practise of the Church and beleeuers in the old and new Testament, Deut. 31.11. Nehem. 8.3.4. Act. 17.11.

2. Let no woman please her selfe that her husband goeth to Church, and neglect the meanes her selfe;1. Cor. 7.14.1 Cor 7:14 for an vnbeleeuing wife may be sanctified by a beleeuing husband, but she shall neuer be saued but by her owne faith; he sanctifieth her mariage, but not her person.

3. The husband may not suffer his wife to incurre such danger; but if he louelove her he must extend his louelove to her soule and better part, seasonably giuing gentle admonitions and reproofes, if with Martha, they grow heauy or careles of this dutie.

4. Let no woman be discouraged, but incouraged rather in the powerfull profession of religion, and frequenting the exercises of it, of hearing and reading it, reuerent speaking and carefull practise of it; imitating herein those good women who followed Christ, and ministred vntounto him of their substance. It is the modestie of women neuer to be ashamed to professe Christ: and godly women hauehave many times become more zealous then men, and their sanctified affections hauehave vsually exceeded mens in strength and tendernes. And although the darknes of the world endure no manifest light in men, much lesse in women: yet Christ and his word highly esteemeth the least appearance of grace in men, and much more in women: how carefull was Christ to instruct, comfort, and reueale himselfe to the women that followed him; honouring their profession of him in some things aboue his dearest Disciples? what a great p. 365and worthy praise was it, that Priscilla as well as Aquilla her husband, should take such a man as Apollos home to instruct him in the waies of God?Act. 18.26.Acts 18:26 and of how many women doth the Apostle in his salutations giuegive more then common report of their louelove and faithfulnes in the truth? As goe no further then the Romans: Priscilla was ready for his life to laie downe her owne necke: Marie bestowed much labour on the Apostles:Rom. 16.3.6.12.Rom 16:3Rom 16:6Rom 16:12 Triphena, Triphosa, and Persis, laboured much in the Lord. And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women, he commeth againe to commend the faith of sundrie women, who receiued their dead to life, Heb. 11.35. 1. king. 17.22. 2. king. 4.36.Heb 11:35Heb 11:1alluding to the widow of Sarepta, who had her sonne restored by Elias his prayer, and the Shunamite hers by Elizeus.

In a word, let all women seriously meditate,4. things for women to meditate vponupon. 1. That one thing is necessarie, euen to Martha. 2. That all other things are vile in comparison of this one thing; or if necessarie, it is but so farre as they helpe vntounto it. 3. 1That all the diligence in the particular calling is accursed, if abstracted 2from diligence in this generall calling of Christians. 4. All comforts 3will faile in time of distresse but this: Isa. 38.3. Remember, Lord, how I 4hauehave walked before thee in truth, and with a perfect heart.

Now we come to the behauiour of the elder women, which the Apostle doth not in speciall prosecute, but in general would hauehave it wholly squared by this one rule, namely,A generall rule for the behauiour of the elder women is, that it be such as becommeth holines. whether it be such as becommeth holinesse: that is, whether it be a witnesse of the holynes of the heart, and such as adorneth the holy profession of Christ. Wherein we must consider, 1. That euerie Christian must take out the same lesson here read, and that the holy Ghost knowing all our diseases, directeth this counsell to elder women especially, that they might come to take knowledge of an excessiuely proud disposition in themselues, to offend against this precept, and the other particulars, farre aboue others.

Secondly, that the Apostle holdeth it not sufficient for women outwardly and abroad, or for a start or fit, as in the Church, market, or other places of meeting, to take vp a shewe of holy or demure behauiour, which many doe, who in priuate can be lasciuious, loose, and wanton enough: but by the word an inward habite,foreign. and constitution beseeming holinesse. For by this word Phisitians properly expresse a constant state of bodie or health, or a sound constitution; which from them is here translated to the minde, to betoken that a Christian woman is still one and the same, and her holy behauiour the same, as well at one time, as an other; in one place as an other, still bounding her selfe in all her carriage within the limits of holynesse; neither doth she force her selfe hereunto, but it freely issueth frō an inward principle, which is an habit of holines.

p. 3663. That seeing the disposition of the inner man is principally manifest, 1. in the countenance. 2. in the speach. 3. in the apparell: therefore the behauiour may be tryed by these, whether it be according to holynesse or no. And for our better direction herein: First, the countenance (vnderunder which is comprehended, the gate, gesture, and lookes) is beseeming holynesse, 1. when it expresseth the inward humilitie of the heart; the humble heart must set an humble looke and gesture. Dauid when he would prooue the humilitie of his heart,Psal. 130.1. Isa. 3.16.Ps 130:1Isa 3:16 saith, I hauehave no proud lookes. On the contrarie: the Lord accusing the daughters of Sion of pride, he prooueth it by the stretching out of their necks, and minsing of their feete. 2. When the countenance, gesture, lookes, testifie the chastitie of the minde: for chastitie must be seated as well in the countenance as in the heart, to dash all lightnesse.2. Pet. 2.14.2 Pet 2:14 Peter speaketh of eies full of adulterie, and the daughters of Sion are charged with wandring eies: the children of the Church must resemble their mother,Cant. 6.Song 6 who hath doues eyes, and is both beautifull and comely to allure her owne; as also terrible to quell the purposes of vaine and wicked men.

Secondly, the speach which carrieth with it an holy comelinesse, is such as bewrayeth the wisedome, grace, and modestie of heart: as when a woman is wise to silence, as well as speach, especially where men are present: and in speach not pra…ling, like busie-bodies of other mens matters, nor vnsauourie, nor contending, nor audacious hardening the face to speake any thing: but opening her mouth with wisedome, with modestie, with conscience of the presence of womanly infirmitie, and neuer otherwise. Quest. What no libertie, no not in our gossepings, and womanly meetings? Answ. No; the Apostle giueth no leaue at any time to lay aside this part of Christian behauiour: there is no time wherein Christian women professing holynes, may come so neare the guise of the harlot, Prou. 7.1….Prov 7:1who is described to be babling and loud: which were it well obserued, many that carrie away all the speach in meetings would be struck mute, not beeing able or willing one word thus ruled.

Thirdly, that apparell is fitted vntounto this Apostolicall rule, when by the outward ornament of the bodie, the inward beautie of the soule is expressed, called by the Apostle, the hidden man of the heart. And this is, 1. when the matter of it is not stately or costly, which must be measured partly by the abilitie our selues hauehave, and partly by the condition of life which God hath set vsus in: and partly by the sober and graue example of such as God hath sorted with vsus in age, degree, and condition of life, whom we may not striue to exceed; but euen in the matter of our apparell, our owne sobrietie, modestie, yea and frugalitie must be made apparant vntounto others. 2. When the forme or fashion is not wanton, p. 367strange, curious, or odde, sauouring of pride, lightnes, vanitie, or singularitie, as when women will hauehave a fashion by themselues, contrarie to the common and comely fashion of others: all which is a disgrace to the profession, and the sinne of most women, whose behauiour expresseth little holynesse.

Vse. Whereas many will not be perswaded, that we can giuegive them rules out of the word, for this or that guise, word, looke, fashion, &c. and require particular and expresse words of Scripture, why we should dislike one fashion more then another, or approoue of one aboue another: we see hence we hauehave generall rules whereby eueryevery particular is to be squared: as 1. Cor. 10.31. If it make to the glorie of God: Phil. 4.8. whatsoeuer things are true, honest, of good report: and here whatsoeuer is beseeming or vnbeseeming holines; whereby the whole behauiour must be examined.

Not false accusers,] Well saith one, that a man of an euill tongue, is a beast in the forme of a man, himselfe is a serpent, and his tongue his sting; but here the word teacheth vsus that he is worse,foreign. euen a Deuil in the shape of a man; for by this one vice of the tongue, he so liuely resembleth the Deuil, and plaieth his proper part, that he hath also his name put vponupon him▪ as the Iewes were said to be of their father the deuill, because they did his worke. That this vice of false accusation,Ioh. 8.44.John 8:44 is the deuils worke, appeareth in that it was first practised by him: who be…ing from the beginning a deuil, that is, one that goeth betweene two with tales▪ to cast betweene them bones of enmitie, spareth neither God nor man: God he accused vntounto Adam and Eue; and accused Iob vntounto God,False accusing 4. waies committed. and is called the accuser of the brethren: but yet it is not his alone, but hath euer since beene taken vp into the practise of his instruments, who hauehave their tongues set on fire of hell, where they shall be tormented. The nature of which sinne, that we may the better discouer, we must know that it is sundrie waies committed, especially fowre.

1. In charging men or women, in publike or priuate, to their face or behind their backs, with things which are false and vntrue: so dealt Ziba 1with Mephibosheth; contrarie to true louelove, which reioyseth in the truth.2. Sam. 16.3.2 Sam 16:3

2. There may be, and most vsually is, false accusing euen in relating 2true things, sundrie waies: as 1. by blasing secret infirmities, which louelove 1would hauehave couered. 2. By aggrauating through vehemencie of words, 2facts, or speaches which may receiue a fauourable construction. Thus Doeg against Ahimelec spake the truth, but with a wicked heart, insinuating treasonable intentions where were none:1. Sam. 22.9.1 Sam 22:9 the storie sheweth the grieuous mischeife that came of that wickednes.Amos 7.9.Amos 7:9 So dealt Amazia to the p. 368King against Amos. And Paul and Silas preaching nothing but the truth, are brought to the gouerners, and exclaimed vponupon, as men troubling the citie, Act 16.20. & cap. 18.13.Acts 16:20preaching ordinances not lawfull to receiue, and teaching to worship 3God contrarie to law. 3. By changing the truth little or much, or adding vntounto it. Thus the false witnesses against Christ added to his speach, I will, and, made with hands, and so peruerted his whole meaning. 44. By speaking that which we know to be truth, but on no good ground, no good manner, and to no good end. As in speaking of mens euills, beeing not called either by the Magistrate, or by Christian dutie of charitable admonition of the partie himselfe, or others: or not in louelove and pittie, nor sorrow, but rather as reioysing in the falls; or to no other end, but to fill vp our owne mouth with prattle, in traducing, disgracing, and bringing into contempt the person of our neighbour.

3Thirdly, this sinne of false accusing, may be committed as well in silence, 1as in speach. As, 1. by concealing wholly. 2. by diminishing, 2which is a concealement in part. 3. by denying: 4. by deprauing truths, 3which may concerne the good of our neighbour; especially when his 4name is called into question, or his estate. 5. when in our minds we accuse 5and iudge that done in vaine glorie, which is done in simplicitie, or in hypocrisie, or for commodity, or other sinister respects: thus are not only the most Christian practises, but the whole profession of religion at this day traduced and disgraced.

4Fourthly, we may commit this sinne aswell by others, as our selues; and that either in beeing agents or patients in it. The former, by suborning false accusers and witnesses, as the Iewes did against Christ in the matter of his death and resurrection;Act. 6.11.Acts 6:11 as also against Steuen his first Martyr. The latter, by receiuing false accusation: for as if there were no receiuers, there would be no theeues; so would there be no informers▪ and our commandement is,Prou. 25.23. and 17.4.Prov 25:23Prov 17:4 to driue away with an angrie countenance the slandring tongue, as the North wind driueth away the raine. Now all these sinnes, with all other of this kind, must be auoided of eueryevery man and woman, who would not be of that generation of monsters, which the wise man speaketh of,Prou. 30. Psal. 59.7.Prov 30Ps 59:7 who in stead of tongues hauehave swords in their mouthes. And let eueryevery Christian consider, that expresse charge of God, Leuit. 19.16. Thou shalt not walke about with tales among thy people: and 2. that whispering and backbiting, are reckned vp among the sinnes of those that are giuen vp to a reprobate sence, Rom. 1.29.This precept specially directed to old women for sundry causes.

But especially is this precept directed to women, because of the inclination of their sex aboue men hereunto: for the holy Ghost well p. 369knowing our constitutions, most aptly armeth vsus there where we lie most open and naked: hence women are forbidden to goe from house to house, 1. Tim. 5.13.1 Tim 5:13as pratlers, and busie bodies, and they must not speake things vncomely. Yea to olde women, 1. because their age increaseth the disease, by affoarding 1them more familiar accesse vntounto places, where may be occasion of much speach, and giuing them more libertie and boldnesse, and place of speach; when it becommeth the yonger women to be silent. 2. Their example 2much hurteth the younger women, whom by their vaine iangling, and busie babling, they corrupt or poison, and occasionally robbe and bereaue them of their vaile of modestie, shamefastnes, and silence. 3. It is a great disgrace for their age, especially if they professe religion, that they 3who should be matrons and patterns of peaceablenes and amiable carriage, should become firebrands, incendiaries of families and societies: yea the Deuills gunpowder & fire too, to blow vp a whole world of wickednes.

The rules to auoid this sinne are: 1. Looke to thine owne calling,Iam. 3. Rules to auoid false accusing.Jas 3 and the necessarie duties of it, that so following thine owne plow, thou maist hauehave no leysure to entermeddle in other mens affaires: busie-bodies 1and pratlers are ioyned by the Apostle. 2. Beware of enuie, which is still hatching and inuenting euill: the saying is true, malice neuer spake 2well, but is suspitious, and deprauing the best persons and practises, and is one of the greatest enemies of truth, in which Gods image cheifely consisteth. 3. Learne to esteeme the good name of thy brother, the next thing to his life: considering the truth of that homely speach, that 3he that wanteth a good name, is halfe hanged: and there is great reason, that those who would hauehave their names tendred by others, should tender the good names of others; doing as they would be done vntounto, which is the golden rule of all equitie. 4. In receiuing reports, excuse 4parties absent as farre as well we can: as also facts done, so farre as they may be well interpreted: & where we cannot so do, to aduise the reporter to looke well vntounto, and consider himselfe.

Not giuen to much wine, foreign.] The Greeke word signifieth such as are become seruants and vassalls to any thing; that looke as a seruant is not his owne, but his masters, at whose command he must come and go, whose worke he must performe, and cannot chuse his owne businesse, and whose hardest tasks he must vndertake: euen so the Apostle implyeth, that men and women there are who are not their owne, but wines; that is, seruants to wine and strong drinke: at the command, at the call of it; and hauehave it not in their power to vse as a seruant, but themselues are subdued vnderunder it. And what is here spoken of wine, may be fitly by Synechdoche, referred to all daintines in meats and drinks, &c. as all inordinate desires of this kind are comprehended in that one phrase,Eccles. 2.3.Eccl 2:3 to giuegive p. 370the heart to wine. Now the sinne is disgracefull in eueryevery man: for the commandement is generall,Eph. 5.Eph 5 Be not drunke with wine, wherein is excesse: And the woe is as generall against all such as are ouercome with wine; and no drunkards shall enter into the kingdome of heauen. Isa. 28.1. 1. Cor. 6.Isa 28:11 Cor 6But in women, and old women it is besides the sinne, most filthy and shamefull. The very Heathen accounted wine and strong drinke disagreeable from the nature of women, and therefore enacted lawes against their vse of it: but the word of God is not so rigorous, which giueth them as well as men, leaue to vse wine for their weaknes and often infirmitie; yea sometimes for honest delight as well as for necessitie; but alwaies moderately, for strength, and not for drunkennes, neuer tying their delight or desire vntounto it, nor suffering themselues to be ouercome by it, for of whatsoeuer any is ouercome, 2. Pet. 2.2 Pet 2to that he is in bondage. And the reasons why the Apostle directed this precept vntounto old women,Drunkennes in old women most hatefull. Reasons. seeme to be these.

1. It is not vnlike but that the women of those times, as they had like meetings vponupon their necessarie and womanly occasions: so had they the 1like practises as now are in request in them: as much idle and busie chat, not a fewe needles drinkings and gossepings, wherein they much exceeded that to which their condition, or nature, and much lesse grace, called them vntounto. The which meetings although some of them are necessarie, yet for women to be addicted vntounto them, or excessiue in them in vnwarrantable speaches, drinkings, meriments, &c. sauoureth of darkenes, of the flesh, and is farre from beseeming women that professe the feare of God, and obedience or subiection to the word of God, which condemneth drinkings as well as drunkennes,1. Pet. 4.4.1 Pet 4:4 which are fruits of an vnregenerate estate. And thus the Apostle by this precept backeth the former, the due obseruance of which would cut off much false accusing in such meetings; and in the neglect of it, it is impossible but that the tongue will be walking without his owne hedge, and wandring beyond the pale of it. The prouerbe is true:In vino veritas. what euer is in, must out in the cups. Agreeable to that holy prouerb of Salomon:Prou. 23.Prov 23 to whom are contentions? to whome are stroakes, and wounds without cause? euen to those that stay long at the wine: teaching vsus, that the hands and tongues also of such lash on, strike 2& spare not, no not their dearest friends. 2. The moderation of the elder women should be an example to the yonger, as the next words import, & an hedge to containe them in compasse, from whom otherwise in such 3meetings some lightnesse might breake out. 3. For a matron to make shipwracke of shamefastnes, modestie, sobrietie, grauitie, and whatsoeuer else may be the grace of that sexe, and age, by giuing place to this one inordinate desire, what a grieuous sinne were it? how many sinnes attend it? euen so many as there be fearefull fruits and effects of drunkennes: p. 371as wandring eyes, lustfull lookes, tongues speaking lewd things, gestures, and actions, more seemely for bruit beasts then either women or Christians. 4. Besides the more publike scandall, if we consider the priuate damage of this sinne in women, we shall finde the Apostle had reason sufficient to condemne it in them. For whereas the Lord hath laide this dutie on the wise woman, to build vp her house, to regard the wayes of her familie, so as her diligence and labour should (if not much increase) yet at least preserue and saue that portion of maintenance her husband bringeth in, accordingly as his heart trusteth in her: this one sinne strips her of all fitnesse to gouerne the family, which for her goeth at sixes and seauens (as we say) it wasteth and consumeth the substance both priuately at home, and by calling in companions from abroad: and thus she sinfully wrongeth her family for the present, lodeth her husband with debts and dangers, and depriueth her children of that comfort which was meete should be reserued and laid vp for them.

Doctr. Out of the word we may further note the follie of our corrupted nature,A note of corruption to yeld our selues seruants to the creatures ordained to serue vsus. making vsus readie to yeeld our selues slaues and seruants to the creatures, which by Gods institution and ordinance should serue vsus. And we yeeld vp our selues seruants vntounto them diuerse wayes: as 1. in the immoderate desire of getting them vntounto vsus; when men men will be rich, and hasten so to be, when they will fare deliciously, goe sumptuously, 1dwell stately,Meanes of putting our selues vnderunder their seruice. which to compasse they will become base seruants to any man, any sinne, or any drudgerie for a time. 2. When in holding them, the mindes and affections of men dwell in the delight of them, as when the abundance, varietie, goodnesse, sweetnesse, and pleasure of meates, 2drinkes, pastime, merie companie, gorgeous apparell, faire buildings, drawe downe the heart, make it drunke with sensualitie, and forgetfull of God. Thus the Lord chargeth his people: when thou wast in prosperitie thou saidst, I will not heare: this hath beene thy manner from thy youth: for now the heart is held as in chaines, and hath it not in the power to turne it selfe to any other truer delight. 3. When a man hath it not in his power to forsake or part with them: when of 3all that he is owner of, he is not the master of any small part to employ to any good vse, or in any worke of Christian charitie and liberalitie. And numbers are such base drudges to their wealth, as they will as soone part with their vnprofitable liues, as in the forgoing of a small and trifling commoditie, testifie any fruit of faith and thankefulnesse to God the giuer, or of louelove and merciemercy vntounto men, whom he hath made receiuers: but they wast away their daies, and vanish away themselues as though they were not, in adding and increasing of wealth by any meanes, as if they were borne to make their heires happie by their owne going to the deuil, p. 372as the common speach is. 4. When they are as fetters and clogges from 4the performance of good duties, vnfitting men to the duties of their generall and speciall calling, whereunto they were ordained to make vsus fit and seruiceable. Thus men loose their libertie.

Vse. To resolue of the practise of these precepts. 1. To vse the world as not vsing it, neither growing proud in the smiles, nor too much depressed in the frowning of it. 2. So to take our parts of our lawfull liberties,1. Cor. 6.12.1 Cor 6:12 as that we be neuer brought vnderunder the power of any thing: vnderunder the pretence of libertie in the creatures, we may not become slauish vntounto them, but carrie an equall minde both to want and abound. 3. To avoid all occasions whereby vnawares we might be drawne vnderunder their power, as looking at the wine in the cup, Prou. 23.31.Prov 23:31for hereby thirst will follow drunkennes; so of daintinesse, softnes, riotous and spend thrift companie, for by such meanes and examples, the heart becomes wholly diuorced from God, and glewed vntounto the creatures.

But teachers of honest things,]

It will be here asked, how standeth this with that in 1. Tim. 1.2.11. Let the woman learne, and I permit not a woman to teach. Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies, wherein they were not allowed to take vponupon them any power or function of teaching, for the reasons propounded, which are three. 1. From their condition, which is to be obedient vntounto man, and therefore in mens presence must not vsurpe the authoritie of teachers, but content themselues with the place of schollers, in all mixt assemblies of men and women. 2. Their function, which is to serue men: for Adam was first created, and Eue for Adam; and not to exercise any function ouer them. 3. From the weakenes of their sexe, which lieth more open to Satans seducement; for Adam was not deceiued first, but Eue. It is not fit that any such function of teaching should be committed vntounto them; seeing Eue in innocencie taking vponupon her to teach Adam, was so easily preuailed against: and the Apostle expresseth this his owne sense, 1. Cor. 14.34. where from the same ground of the womans subiection vntounto man, he saith, let your women keepe silence in the Churches. As for the examples of Deborah, and Huldas, who were Prophetesses in the Church, they beeing extraordinarie, make nothing against this rule of Paul, nor for that Pepuzian heresie, for womens teaching in the Church, nor that Popish heresie of midwiues baptizing of infants in case of necessitie, as they call it. Neither doth this place written by the same spirit and penne crosse the former, seeing it speaketh of priuate teaching and instructing the family at home, especially her children and maidseruants; so the text it selfe seemeth to restrain them, pointing them out their auditors; namely, p. 373young women in the next verse; and the lectures they are to fit vntounto them; the most or all of which are priuate duties, and the ende to make the younger women wise vntounto all godly conuersation; namely, both those within the family, and those that are without, so farre forth as they shal be occasionally called to instruct them, both by Christian speach and example. Now that this dutie belongeth vntounto matrons, it will appeare, if we consider them, 1. as Christian women. 2. as superiours in the family.

For the former:A dutie enioyned eueryevery christian woman to call on others to her godly course. it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe, vnlesse she also endeauour to driue or drawe the younger women to the like godly course. For 1. euerie Christian must gather with Christ, and he or she that gathereth not scattereth: whence are all those exhortations, thou beeing conuerted, strengthen thy 1brethren: obserue one an other, admonish, Heb. 10.Heb 10and prouoke one another to louelove and good workes. 2. The rule of speach for all Christians is, that for the matter it be good, that is, of good things: and for the vse, that it tend to 2edifie: and who but elder Christian women should proceede in this duty? 3. From the obseruation of this rule, the godly are described to be such, 3as whose lips feede many, and they speake pleasant words, which are health to the bones, and sweetenes to the soule, their tongues are trees of life, Psal. 37.30.Ps 37:30vtter wisedome, talke of iudgement, of high matters, &c. And that women should not thinke that they are exempted from all this qualification of their speach, Salomon ascribeth it in speciall to a vertuous woman, that she openeth her mouth with wisedome, and the law of grace is vnderunder her lips; answerable to this text, which requireth that she be a teacher of honest things.

As for the latter, this dutie of teaching honest things, belongeth vntounto them as gouernours of their family: wherein Salomons mother is a notable president, who instructed her sonne, what my sonne? and what the sonne of my wombe? &c. and Timothies mother, and grandmother Lois, who acquainted him with the Scriptures from a child: and what else proued these, but rare men, full of grace and pietie?

Vse. 1. This reprooueth such as neither are able, nor willing to call on others vntounto the practise of Christian and honest duties, the knowledge of God seateth not in their hearts, nor the law of grace in their lips. 2. Others are teachers, but of dishonest things, their mouthes are euer open, but like the open vessells,Numb. 19.15.Num 19:15 which in the Law were accounted vncleane; nothing but idle and lewd speach, nothing but impertinent or detracting speach proceedeth out of them: all kind of language fitteth their mouthes, but that which befitteth holines and honestie: such as whose yeares calleth for grauitie and gracious sauorie speach, euen in p. 374the presence of younger women, are safe if they can chat away much time, in ripping vp the loosenes of their young and wanton daies; or the faults of this or that man or woman: this is their table talk, this is the speach wherewith they season the young and tender yeares of their children, the which these new vessells easily and long after reteine, who for most part by their gracelesse courses, repaie their mothers barrennesse of gracious speach: other speach then this, if …auouring of grace and pietie, let it be offered, it is as welcome as smoke to their eies.

Vse. 2. How much more is the master of the family, bound to the trayning vp of this familie in holy and honest things? for the wife must herein onelyonly helpe forward his paines. The Lord wisheth the fathers to laie vp the memorie of his great workes, for the instruction of their children: and the master was the Prophet in the house: and accordingly the children after them could say, we hauehave heard our Fathers say thus and thus: their bookes were their fathers mouthes. But how carelesly is this great dutie neglected of most men; that many children may say truely, we hauehave heard our fathers sweare, & curse, and lie, & backbite, & slander: but seldome or neuer hauehave they declared vntounto vsus the great things which the Lord hath done for vsus; seldome or neuer hauehave they become teachers of holy or honest things vntounto vsus, either in their word or conuersation.

Vers. 4. That they may instruct the younger women to be sober minded, that they louelove their husbands, that they louelove their children:

5. That they be discreete, chast, keeping at home, good, and subiect vntounto their husbands, that the word of God be not euill spoken of.

It beeing required that the elder women should be teachers of honest things; the Apostle in these two verses, doth these three things. 1. he sheweth who be their schollers, namely the younger women: as also the lecture they are to read vntounto them, namely sober mindednesse: that is, by their counsell, and example, frame them to become wise in the performance of all the duties of their seuerall places: for the Greeke word, howsoeuer it seemeth at the first sight,foreign. to expresse one only vertue; yet is it to be extended to the generall information of them vntounto moderation, prouidence, modestie, faithfulnes, diligence, and eueryevery other vertue sutable to their age and condition of life. For it is most properly and vsually ascribed vntounto schoolemasters, who hauehave youth committed vntounto them to be instituted in all discipline and instruction: whence the whole information of youth, and that generall education which they receiue from Masters or Tutors, is by the best humane writer vponupon that argument expressed by this same word.foreign. …. Secondly, he taketh occasion hence to p. 375enter into more particular description of such vertues, as should cause the faces of the younger women to shine: and these be seauen in number, 1. LoueLove of their husbands. 2. LoueLove of their children. 3. Temperance. 4. Chastitie. 5. Home keeping. 6. Goodnesse. 7. Subiection, or obedience vntounto their husbands. Thirdly, he enforceth the necessary practise of all these duties, by a disparate argument; namely, the reproach and blasphemy, which otherwise in defect of them, will redound vntounto the word of God: of which three points we are to speake in order. Out of the first of which, we learne,

Doctr. What must be the fruit of the elder womens carriage and speach; namely the making of the younger wise,The fruit of the elder womens holy carriage must appeare in the yonger. in the generall wisedome of godlines and honestie. EueryEvery practise, and eueryevery speach of theirs, ought to be either a precept or example of wholsome instruction, Prov. 31.6. The vertuous woman openeth her mouth in wisedome: the fruit of her lips yeeldeth instruction, and her life is a shining lampe: which doctrine as it is cleare both here, and elsewhere in the Scriptures; so is it of exceeding profitable vse. 1. To older women, to teach them warines in all their words, and behauiours, and looke to their carriage both abroad and at home, as well within their owne houses, as the house of God, whose eyes are eueryevery where beholding the good and the badde; euen in the denne with Daniel▪ and the dungeon with Ioseph: that they may walke wisely euen in the midst of their houses; so setting themselues coppies of religious conuersation to those ouer whom they are set: fasting, praying, reading, instructing in priuate;Priuate duties more comfortable▪ but publike more powerfull. in which priuate duties they shall meete perhappes with much more comfort, although publike duties be more powerfull: that in all common actions also of life, they may bring them to this touch, whether they will instruct others in wisedome or no. By which triall (if vnpartiall) not a few shall find their behauiours and speaches fitted to traine the younger sort to prattle, and plaie the busie bodies, to scoffe, to quip, raile, heartburne their betters: to instruct them to become as bold in behauiour, as souldiers; to court it like curtezans; and at the best to fill their heads with old fables, and follies; which corrupt minds, and breed to more vngodlines: whereas they ought in these yeares to account all that time of their life lost, wherein the younger sort gathereth not some vertue or good from them. And although this lesson especially be directed to elder women, yet is it profitably to be extended vntounto all Christians, of what sex or age soeuer: eueryevery of whom ought to sanctifie their speaches, and actions by the word, and by prayer, if euer they would attaine this high point of Christianitie, of becomming shining lights, and promoters of the glorie and kingdome of God, aswell in others as in themselues: p. 376not speaking or performing any thing vnwarrantably, rashly, or carelesly; or without this aime and end set as a white before their eye, namely, the edifying of themselues, and others: 1. Cor. 10.31.

2. Whereas it is commonly, but inconsideratly, thought to be only a ministeriall dutie, to make men and women wise vntounto saluation; we see hence the contrarie, that it belongeth not only to other men, but euen to women also, but with this difference and reseruation, that the Mininistry and Ministers are appointed the ordinarie, principall, and publike meanes of begetting and preseruing men and women vntounto God; but this more priuate and common instruction is appointed for the encrease, and strengthning in that grace giuen. Againe, the Minister like a good Master builder, is to laie the foundation: and the rest of the people are like labourers, bring filling to the worke, and house of God, and may not depart from his precepts and directions: and therefore Iude exhorteth the Saints, to edifie one another in their most holy faith. Let not women therefore be ashamed thus to labour with the Ministers in the Gospel, no more then those holy women which laboured with Paul:Philip. 4.3.Phil 4:3 nay rather, because it is a good note, that their names are written in the booke of life: let them be incouraged vntounto this holy precedencie, and testification of Christianitie in eueryevery word, action, and behauiour: neither let them make daintie, fearing that in these corrupted daies, none will be hastie to follow their right ordered steppes; for seeing this is the ordinance of God, appointed to this end and vse, it shall prosper to the same purpose in such as whom the Lord hath any delight in, to build them vp further; when they shall heare the gracious speaches of their lippes, and see the grace of their liues; and as for others, let them at their perill neglect their owne duties, yet shall it not be without vse in them also, as not without comfort to their owne soules in the day of the Lord.

That they louelove their husbands,]

Now our Apostle teacheth younger women, how they should carie themselues in their familes, and propoundeth many marriage vertues, which ought to discouer themselues in all women, called vntounto that estate, and in younger women are speciall ornaments; whose louelove, modestie, chastitie, humilitie, and subiection, should be as the vailes of their heads, and as the chaine and garland of their necks. The first of these is louelove, challenging rightly the first place, because it is the leader of all the rest, and the cheifest of them, easily drawing the other after.

No needelesse precept to exhort yonger wom…n to louelove their husbands and children. Why.This louelove must be set vponupon two obiects. 1. their husbands. 2. their children: for this is such an affection, as is to be set vponupon their owne proprieties, and not any besides. Obiect. But this may seeme a needelesse precept, for is it not naturall for women to louelove their husbands and children? p. 377or can a woman …ate her owne flesh: can the members but louelove the head? or can any monster of women so farre loose naturall instinct, as to forget the fruit of her wombe: Salomon commanding the child to be diuided, knew out of his wisedome, that nature could not but worke, and bewray it selfe in one of the parties. Answ. Many by Gods iust iudgement, and their owne corruption, are become without naturall affection, 1whome this precept taketh hold vponupon.Rom. 1. 2. Tim. 3.1.Rom 12 Tim 3:1 2. The best nature of all if it be not extinguished as in the former, yet is greatly corrupted, and 2can produce nothing pleasing to God: and therefore hath the Lord bound women to this affection of louelove, by a surer and straighter bond then that of corrupted nature▪ hauing by his owne commandement laid it vponupon them as a calling to walke in; that the performance of it might be an obedience of faith, and not a worke of naturall instinct, a dutie of conscience as well as of affection. 3. Though the ground of this affection 3be nature, which can teach a woman to louelove her husband, & children; yet nature cannot teach either the right manner, or measure of this louelove; this is left to be ordered by the word. Nature can louelove naturally, that is, fleshly and corruptly, but not holily. Nature either commeth short, or exceedeth the due measure of louelove: from whence are kindled the sparkles and flames of suspitions, ielousies betweene husband and wife; and much miscarriage betweene parents and children, when parents in the educating of children separate faith and louelove, both which the Apostle requireth, 1. Tim. 2.15. But the word both ruleth, manageth, and raungeth this affection in such confines, as cause it to be euerie way louely, as alwaies to be lasting.

For the former of these, that a woman should louelove her husband, Why women should louelove their husbands. Reasons.yea embrace him with such a louelove as surpasseth all other, euen to the forgetting of her owne people, her fathers house, yea her owne selfe in comparison of him; besides the commandement of God, there is great reason. 1. The commandement is often repeated in the booke of God, 1and is enlarged and inforced, in Ep. 5.22.24. where the wife is commanded to louelove & embrace her husband, as the Church doth Christ himselfe: how is that? look in the Canticles, through all which holy song, the church neuer speaketh of Christ, but breaketh into the expressing of her most feruent louelove; neuer mentioneth him without the titles bewraying her most entire and inward louelove; calling him her louelove, her welbeloued, him whom her soule loued, him who was more then other welbeloueds, the chiefe of tenne thousand: him who could not be out of her sight, but she was sicke of louelove after him: here is a glasse set before all women, and a direction how to esteeme of their husbands.

2. The reasons are sundrie: I will onelyonly note three. First, because of p. 378Ithat straight vnion betweene them, they beeing no more two but one▪ 1and one in diuerse regards. 1. In respect of the womans originall: the Lord consulting to build vp Adam a fit helpe to ioyne in marriage with him,They twain are one in 5. respects. did not thinke good in his wisedome to frame her of any matter diuerse from Adam himselfe, but tooke a part of himselfe to make her of; not of his head, as if she should be a superiour, nor of his feet, as to become an vnderling, not of his hand, as to be a meere seruant, but of one of his ribbes, to lay her againe in his owne bosome: hereby signifying to Adam, that his wife was no other then a peice of himselfe, and that he was to embrace her as a branch springing from himselfe, and shee him as her roote and stocke, receiuing vnderunder God her originall, life, and beeing 2it selfe from him. 2. They two are one in all lawe of God and man; God making the match in heauen, and finishing it betweene them by men on earth, pronounceth that they are no more twaine but one flesh: and humane lawes account them but one person. Now shall God, and all other men account them but one, and shall themselues by beeing diuided in affection 3remaine two? 3. They are one by their mutuall consent, nay, deliberate choise and election; and by the consent of such as it belonged to weight and obserue whether God gaue the one to the other: and also by their publike promise and couenant before God and his congregation;Prou. 2.17.Prov 2:17 and therefore ought to preserue this bond of vnitie, and be farre 4from forsaking the couenant of their God. 4. One actually, by comming into one family,Except the wife will hate her owne flesh she must louelove her husband. one manner of liuing for bed and board: participating in welfare or woe, but especially by becomming one bodie, and one flesh as Moses speaketh. 5. One by propagation, both of them (through Gods blessing) affoarding one common matter, for the bringing of 5children, which are the principall pawnes of their louelove. From all which I conclude the first reason, that if euerie man louelove humanitie in eueryevery man, if one countriman can louelove another, although otherwise strangers; if neighbour can louelove neighbour, because he is so: if kindred can affect their kindred, although further off: how should such a bond as this (which herein passeth all the other, that it onelyonly can make two one in person, and not onelyonly one in affection as the other) be preserued inuiolable on both parts for their mutuall comfort? and this is the verie reason of the spirit of God, Mal. 2.15. God made but one, and why, not because he wanted spirit to hauehave inspired a world of wiues for Adam; but because he respected an holy seede: inferring the same conclusion which is as strong in the one sexe as the other; wherefore let no man transgresse against the wife of his youth.

IISecondly, this affection of louelove is due to the husband from the wife, as he is the head and foundation of the family, and vpholder of it: and p. 379consequently in speciall sort the vaile of her eyes, her protector and couer from all those who would offer her wrong:Gen. 20.16. Ruth 3.9. Isa 4.1.Gen 20:16Ruth 3:9Isa 4:1 and as he spreads his wing ouer her, so she hath betaken her selfe to be called by his name, she partaketh of all his honour and aduancement, of his gaines and income: and could not raise her selfe,The husband & wife are yoake-fellowes and ioynt companions in ioy or sorrow. but (as a vine) creepe disgracefully as on the ground, were she no… by him propped and suported: in all which regards and many moe, it is as little as he can expect, or she performe in way of thankefulnesse, to embrace him with such tendernesse of louelove and inward affection, as neuer findeth it selfe sufficiently satisfied with requitalls.

Thirdly, the louelove of the husband is a notable preseruatiue of Gods IIIworship in the family, without which praiers must needs be interrupted; as also of her owne peace and comfort of her life, of his and her chastitie and purenes of bodie and of spirit. It is noted of Isaac,Gen. 24.Gen 24 that he loued Rebeccah dearely, and this was a speciall preseruatiue, that he fell not to polygamie, or concubines, as the most of the Patriarks did: and on the contrarie, the want of louelove to ones proper companion, whether man or woman, is the first breach of the couenant, and bringeth into the bosome of some stranger, to the ruine of the whole family. In a word, let this affection be wanting, all other duties will either be not performed, or els for fashion, or for a while, but not constantly.

Vse. 1. To reprooue many women, who thinke it enough that they looke well to their houshold affaires, and so become good huswiues, although they take litle more delight in their husbands then in other men, against whom they can soone breake into sullennesse, anger, and wrath, and shewe such distemper as if they were borne in some angrie houre: whereas they ought to possesse inwardly an honest and proper delight in them, and outwardly shewe and expresse it, that the husband may requite their louelove with louelove proportionable backe againe.

2. Whereas many which louelove their husbands doe it sinnefully and immeasurably,Rules for the right louing of the husband. it is meete to lay vp some rules for the wel doing of such a dutie. 1. To begin louelove not as the most at the man, or in the flesh; but 1in God and for God; acknowledging the necessitie of the dutie, because God hath commanded it: for if it be of conscience, it will be lasting, it will suffer nothing against God, and will encounter against all occasions, which would worke change of affection. Secondly, louelove his soule first 2and principally, both hindring sinne in him, as Pilates wife although an heathen womā, wished her husband to hauehave nothing to do against Christ as also in wisedom prouoking him to good duties, whether publik in the assemblies, or priuate in the family, as reading, prayer, catechising, and such like; watching her seasons, and best aduantages vntounto both these: p. 380contarie to the practise of many Iesabels, who though there be no neede to spurre free horses, yet are powerfull enough to perswade and worke them to vngodlines.

3Thirdly, this louelove must be testified to his outward estate and person. 1. 1In her cheerefull behauiour at all times, out of sicknesse or other afflictions, which call vntounto humilitie and mourning, which opposeth it selfe to 2the ordinarie sullennes of a number. 2. In her wise obseruing his disposition, and inclination, that she may in all things frame her selfe to please him, so farre as without sinne she may; in wise passing by, and couering his infirmities, and bearing his burthen: the discouerie of which vntounto others, and taking vantage of which against himselfe, were both to disease her selfe, and vncouer her owne nakednes: and further, in a wise pacifying of his displeasure, not growing impatient by his impatience, but rather by meeknes of spirit cast milke into his flame, and be as Dauids 3harpe to appease Sauls furie. 3. In her carefull diligence to prepare him outward comforts in sicknes and health, and that in due season: wicked Iesabell comforted her husband in his sicknesse, Ieroboams wife as wicked as he and she were, yet sought out for his health: see the same dutie in a better patterne of Rebecca,Gen. 27.Gen 27 who prouided for Isaak such meate 4as hee loued. 4. In warie circumspection, if God giuegive her to see more then her husband, with the least preiudice towards him, to turne away, and hinder whatsoeuer would be dangerous to their good estate, and 5welfare; thus Abigail saued Nabal, and Micol Dauid. 5. In louing, and to her abilitie, liberall entertainement of her husbands kindred and freinds, as Ruth did to the freinds of her dead husband.

In these things standeth the true louelove of the wife towards the husband, all which she oweth him, be he a foole, a froward Nabal, or whatsoeuer else; nothing can loose her from these duties which dissolueth not the marriage bond.

Now although this text speaketh nothing expressely of the husbands dutie, yet may not the husband thinke himselfe lawles, or to expect the payment of these duties, and liue as he list. For not only other places of our Apostle bind him as straite as this doth the wife; but euen this place secretly putteth him in minde of his dutie, both because he is the fountaine of all marriage duties (as of marriage it selfe) as also in that all these offices of louelove in the wife, should be a consequent of his louelove, yea a thankfull returne of louelove for louelove; for so is the louelove of the Church towards Christ. We will therefore in few words shew (although not so directly laid downe in the text) wherein the husbands louelove must bewray it selfe towards his wife,Husbands duty towards his wife: wherein. that so he may the more iustly 1require the duties from her. And he must expresse it fowre waies. First, p. 381by instructing her, and seeking to hauehave the seed of sauing knowledge sowne in her heart; dwelling with her as a man of knowledge. Secondly, 2by protecting her from danger, as Dauid rescued his two wiues, 1. Sam. 30.3.1 Sam 30:3Ahinoam and Abigail. Thirdly, by cherishing her: 1. her bodie, prouiding necessaries 3for her, allowing her all needfull, honest, yea and delightfull comforts so farre as their estates will suffer: and this freely and liberally out of his louelove which is bountifull: for in a Naballs hand or heart as drie as flint, is iust suspition of want of louelove. Shee may looke to be iudged nearer then a child, and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him. 2. Her soule, and in it what grace of saluation he espieth; so as she may see he reioyseth in it, and her for it, in that she is thereby testified an heire of the grace of life. 3. The gifts of her mind, obseruing what gifts of gouerment, wisedome, and experience God hath giuen her, and employ them, that hereby she may see, she is not onelyonly not despised,Prou. 30.Prov 30 but also incouraged, when she findeth the heart of her husband trusting in her. Fourthly, 4by honouring her. As, 1. esteeming her his fellow and companion: 2. 1tolerating her infirmities, and bearing with her as the weaker vessell, 1. 2Pet. 3.7. for it is a mans glorie to passe by infirmities; couering all her infirmities, as Christ couereth all his Churches: but yet with all patience and seasonablenesse, curing so many as he can. 3. Suffering himselfe 3sometimes to be perswaded by her, that she may see his good respect of her. Abraham must sometimes heare Sarah. Gen. 21.12.Gen 21:12The want of which wise and holy carriage in many husbands, pulleth by force vndutifulnesse on the wife, when she cannot see the image of Gods glorie and wisedome, shine in his gouernment of her, who should be her patterne and glasse, but he looseth his authoritie by vndiscreete and childish behauiour: he diminisheth her louelove, by froward, teastie, hard, or niggardly vsage of her; so as it is iust vponupon him, that he be drawne into contempt, and to hauehave the comfort of his marriage withdrawne, although it be vniust that the wife should neglect any part of her dutie, because the husband doth a great part of his.

That they louelove their children,]

These words commendeth not vntounto mothers a bare affection of louelove towards their children, wherein many are excessiue, and too to foolishly with the ape kill and spoile many of their young ones, with their ouer-kind clasping and cockering of them; but he requireth some maine duties of louelove to be performed towards them, wherein mothers must walke as in the cheife duties of their speciall calling; neither are the most of these duties so proper to them, as that the husband hath no stroke in them; but are commended to women the rather, because while children p. 382be young, it is their proper employment, to be about them, and among them within the house, whilest the fathers occasions for most part call him abroad.

The office of true motherly louelove.The first of these duties of motherly louelove, is to nurse her child her selfe, except health and strength suffer not, or else some iust and weighty cause, which in the court of conscience will be warranted, do hinder. A 1dutie howsoeuer vnnaturally neglected by many of the richer sort (for this disease of drie breasts is somewhat a kin to the gowte, for the one is of rich men, the other of rich women; neither of the poore ones for most part) yet it is most kindly in the mother, most prosperous to the babe, and the refusall of it very preiudiciall to both: besides, if nature in eueryevery bruit beast cannot crie lowd inough in some mothers eares, grace in the presidents of the godliest women we euer heard of, calleth for it. Sarah hauing a promise of a sonne,Gen. 21.7.Gen 21:7 said, who would hauehave thought that euer Sarah should hauehave giuen sucke: it was taken for granted in those daies, that she that bare a child, should also giuegive it sucke, and so did Sarah although her age might iustly hauehave required dispensation. Who was nurse to Samuel,1. Sam. 1 23.1 Sam 1:23 but his owne mother? and when the Lord would chuse a nurse for Moses, the greatest Prophet that euer was, whom did he deliuer him vntounto rather then his owne mother?Exod. 1.Exod 1 Who did giuegive sucke vntounto Christ,Luk. 11.27.Luke 11:27 but his owne mother? looke whose wombe bare him, her pappes gaue him sucke. And what kind of women were they, whom the Apostle would chuse into office in the church, but such as among other notes of diligence, honestie, and grace, had giuen sucke to their owne children? 1. Tim. 5.10. Let women consider seriously not onelyonly how vnnaturall, but how vngodly a practise it is, without iust ground, on idle pretenses to depart from the steppes of these holy women, thrusting forth their children sometimes to such, as by whose negligence they are brought short home; and sometimes (which is worse) to such who ought neither to giuegive milke, nor yet liue by the law of God, I meane such as by dishonestie hauehave filled their breasts: but to whomsoeuer, they come short of that louelove which euen the bruite creatures cary to their young.

2Secondly, seeing the vnreasonable creatures can and doe performe this office of louelove, there must needs be more required in the louelove of mothers toward their children: the second dutie therefore of motherly louelove is, by instruction to frame them vp to godlines: and this two waies, 1. By deliuering them precepts of pietie, so soone as they can conceiue them, that if it were possible they might sucke in with the milke, principles of grace and godlinesse. Salomon wisheth the parent to teach a child, while he is a child in the trade of his way: and least mothers p. 383should turne off this dutie to the father, as beeing his, we reade of a bundle of instructions collected together which Salomons mother taught him, Prov. 31.1. That it is a fruite of louelove in parents,Basil speaking of his nurse Macrina, saith that she taught him the Scriptures of a child. Epist. 74. see Prov. 4.3.4. and the recompence of Eunica her timely teaching of Timothie her sonne, appeareth in the commendations which Paul giueth of him eueryevery where. 2. By becomming examples to them of godlinesse, and pietie, carefull what speach, gesture, behauiour, passe from them in the presence of their children, which if it be sober, and religious, it fashioneth their behauiour accordingly: or if otherwise, it soone and suddenly corrupteth them, as we see the loosenes of many parents, fearefully reuenged and visibly vponupon their children.

Thirdly, the third office of true motherly louelove, is seasonable and mercifull 3correction: Prou. 13.24. wherein two extreames are to be auoided. 1. too much indulgence, for that is a cruell louelove in the euent; a child let alone to himselfe (saith Salomon) maketh his mother ashamed, and maketh the father smart often, as Hely, and bringeth himselfe to ruine:Prou. 29.15.Prov 29:15 it is noted a cause of Adoniahs ruine and fall, that his father would not displease him from his childhood: that this is a fruite of parentlike louelove,1. king 1.6. see Leuit. 19.17. thou shalt not hate him, to let sinne be vponupon him: and Prou. 13.24. he that spareth the rodde hateth his child, but he that loueth him chasteneth him betime. 2. Take heede of crueltie and too much seueritie, which may prouoke their children: both Parents must beware of abusing their authoritie, either to vniust commands, or by vnseemely reproaches and contumelies; or else by vniust and immoderate stripes: by all which meanes children, whom louing meanes might perhaps hauehave reclaimed, are both exasperated and alienated from the Parent; and hardened also and made desperate in bad courses. The fruite appeare…h in good Ionathan, whom Saul euerie way prouoked.1. Sam. 20.34.1 Sam 20:34 1. none must bring his deare and innocent friend Dauid to be slaine but he, there was a most vniust commandement. 2. he vniustly reuiled him, calling him the sonne of an whoore. 3. he wanted of his will that he slewe him not, for he threwe his speare at him; and then the text saith, that he arose and went his way.

Fourthly, the last dutie is heartie and daily prayer for their childrens 4prosperitie: Iob sanctified his sonnes daily; a dutie euinced by the commendable custome of childrens daily crauing the Parents prayer.

Vse. Let women learne thus to louelove their children, and thus to louelove al their children:The mother must thus louelove all her childrē. for the precept is indefinite excluding no one child from any one of these duties: which meeteth with the practise of some women, who louelove not their children in iudgement, but in affection, which sometime is carried to the eldest, sometime to the youngest▪ with neglect p. 384of all the rest; some one must be made the wanton and darling, some other so rigorously intreated, that they seldome see a cleare and vncloudy looke towards them: some one shall hauehave a double portion, and be so set vp, as that all his brethrens sheaues, shal not fal downe onelyonly, but be blasted before his sheaue; this is not to louelove children religiously, as Iob did, who offered sacrifice according to the number of them all; and therefore let religious men and women shunne this corrupt …ffection, least it be with them as it was with the Patriarks, who were neuer more grieuously crossed in any thing then in their darling children.

vers. 5.Discreete,] or temperate. A vertue before required both in the Minister, cap. 1.8. and in elder men, cap. 2.2. and now in younger women, beeing a grace requisite for all estates, ages, sexes, and conditions of life: requiring that the raines of affections be subiected vntounto reason, and moderated by iudgement, not suffering a thought to be entertained and setled in the minde which is not first warranted in the word: without which if the raines be slacked but a little,A discreet cariage is a beautifull grace in a yong woman. the minde is suddenly vanquished, taken, and lead captiue of manifold lusts. This grace then is the watchman and moderator of the mind, keeping and guarding it from pleasures altogether vnlawfull, and in lawful curbing and cutting off excesse and abuse. It watcheth also ouer the affections of the heart, and actions of the life, resisting all light behauiour, all childish carriage, all vnquiet and troublesome passions, such as are suspitions, ielousies, which are the fewels and firebrands of much mischeife, and the distempers of flashing anger, rage, & vniust vexation. It suffereth not vndutifulnes to the husband, vnnaturalnes towards the children, vnmercifulnes towards seruants, vntowardnes in her owne duties, vnthankefull medling with other folkes affaires. It is a procurer and preseruatiue of many graces, a bond of her owne, and others peace, a setler of the comfort of her life, an ornament of her head, and of her house; which once let her be disrobed of, she may bid farwell to her families welfare; for let any vile affection beare sway but for a little while, as of anger, impatience, excessiue griefe, intemperance, or any such, how is the whole house in a kind of tumult? which as a Common wealth in the commotion and rising of some one rebel, cannot be composed and setled till the rebel be subdued; which they finde too true, who in their match were left vntounto thēselues, to make choise of such as wanted then, and yet hauehave not attained with the feare of God the practise of this vertue.

Now then seeing this vertue is so necessarie for all parts of life, that it ought neuer to be wanting, many womē who want not many good parts of nature and grace, may yet see hence their error, who conceiue that if they be generally well reputed of, both for their religious and honest p. 381course, and can in good manner please their husbands in the administring of the family; that then they may be dispensed with in some predominant, indiscreete, and intemperate affecton, especially if it be more priuate: as now and then in extraordinarie vnquietnesse and bitternes, not seldome in some bitter roote of couetousnesse, drawing on iniustice towards their husbands, perhaps to breake out into some prodigall and idle expense another way; in lashing out libertie of speech against some that cannot answer for themselues, in becomming for some dayes the greatest strangers at home, &c. all this while thinking that these things, if seldom, will stand well enough with religion: but they are to knowe that all Salomons wisedom could not reconcile two things so abhorring together, the giuing of the heart vntounto wine, or any one lust,Eccles. 2.4.Eccl 2:4 and the leading of it in wisedome: and it will prooue starke vanitie to make triall of it after him: neither can it be other then the shuffling out of a religious course for man or woman, to giuegive way to any one inordinate lust. More of this vertue see in the places forenoted.

Chast,] or pure. The Apostle by permitting the three former vertues, hath made way vntounto this fourth, which is a fruit of them, issuing from the louelove of their husband and children, and from tending and watching against inordinate affections. And this puritie or chastitie is not that of the virgin or single estate; but it is a marriage vertue, the keeper of the mariage faith, and may thus be described. It is a puritie both of soule and bodie, in regard of vnchast lusts, abandoning all vnlawfull and strange pleasures: which description is wholly couched and abridged in 1. Cor. 7.34. where the Apostle calleth it, the holynesse of bodie and spirit: of spirit, when it is either not tempted to vncleannes, or beeing tempted yeeldeth not, or yeelding is recouered by repentance: of body also, when it neither exciteth, nor beeing incited executeth not vncleannes. Now how equall and reasonable is it, that women, especially such as hauehave the remedie of marriage against impuritie, in whome the want of it is more sinnefull and dangerous,Chastitie of mariage vrged by reasons. should be prouoked to the preseruing of such a sweet grace as this is.

First, if we consider how the Lord approoueth and vrgeth it. 1. By his commandement, 1. Thess. 4.3. this is the will of God, that ye should abstaine Ifrom fornication, and euerie one possesse his vessell: that is, his body, which is the instrument of the soule, and containing it as in a vessell in holynesse and honour.

2. In that the Lord here interposeth himselfe; and though many husbands and wiues thinke of nothing but a mutuall stipulation betweene 2themselues, yet the Lord challengeth the couenant to be made to himselfe, as it proceeded first from himselfe:Prou. 2.17.Prov 2:17 so as she that forsaketh the guide p. 386of her youth, forgetteth the couenant of her God, that is, of marriage, of which God is the author, and whose name was or ought to hauehave beene invocated in the match making.

3. In that the Lord professeth that he narrowly watcheth, and clearely 3seeth when this couenant is broken, that although the fact be done in the darke, and neuer so charily and cautelously, yet day and darkenesse are alike vntounto him. If the husband see it not, nor any eie of flesh, yet the Lords eie findeth it out, and will set it in the cleare light before men and angels. This is made a reason of the precept, Prou. 5.15.17.20.21. for the wayes of man are before the eies of the Lord. Ioseph might hauehave sinned secretly enough, but that his eie was happily lifted vp toward this pure eie of God, which cannot abide to behold such iniquitie.

44. In that he declareth that he watcheth the sinner of this kinde to bring destruction vponupon his bodie and soule, to shut him out of heauen, and to roote him as a loathsome weede out of the earth. The former appeareth, Prou. 5.22. the sinner of this suite destroyeth his owne soule, 1. Cor. 6. no fornicator shall inherit the kingdome of heauen: Reuel. 21. no vncleane thing shall enter within the gates of the citie, but shall bee kept without with dogges, enchanters, and lyers. The latter, seeing the law of God is, that the adulterer, and adultresse should die, both because he would not hauehave the land defiled, nor the guiltie person to liue as an eyesore vntounto the innocent: nay more, if a man were deceiued in the qualitie of the person, he hath taken to wife, thinking to find her a maid, but he findeth her virginitie bruised, and another man hath humbled her,Deut. 22.21.Deut 22:21 it is lawfull for him to put her away, and the Magistrate to put her to death, as an adultresse. Further, how strictly the Lord watched ouer this sinne, appeareth by that law, Numb. 5.21. If the husband were but ielous, whether iustly or iniustly, himselfe was accounted guiltie, if he did not bring her to triall; and this triall was not to be made by man, but was Gods owne triall by the bitter cursed water, by which himselfe from heauen, would reuenge so greiuous a sinne, against so holy an institution as marriage is. And in comparison the word of God, accounteth this sinne farre more wicked, then some of those which mens lawes punish with death: we thinke theft a great sinne, because it bringeth malefactors to the gallowes, and so it is, but not comparable to this: for Salomon himselfe by comparing these two sinnes,Prou. 6.30.Prov 6:30 putteth them almost out of comparison; a theefe steales for hunger to saue his life, but he that committeth adulterie sinneth against his owne life: the former is not alwaies to be despised, but this is neuer to be spared: the former may make satisfaction, by restitution of the thing, and fowre fold for the sinne, the latter can make no restitution at all: the satisfaction of the p. 387theefe may be accepted of the owner, or if he cannot satisfie with all the substance of his house, yet his necessitie may plead for him, and he obtaine pittie: but here, as no satisfaction can be made, so if it could, it could neuer be accepted; the owner, that is, the husband is enraged, he will not spare, he will not beare the sight of any ransome, although the gifts be augmented.

Secondly, if we consider how vile and odious the sinne is: 1. in regard IIof humane societie. 2. of the parties offending. 3. of Gods curse vponupon the offence. 1. For the first, this is a sinne directly corrupting the 1fountaine of honest, ciuill, and godly life, which is the inuiolable preseruation of Gods ordinance of marriage, whereby alone he intended to raise vp to himselfe an holy seed: and for the three societies, what an infamie is it to the Church, to be thought an assembly of harlots, which ought to be the Lords holy ones, the vndefiled doues of Iesus Christ? what a confusion bringeth it in the Cōmonwealth, to hauehave bastard broods inheriting? whereas the Lord would not hauehave them come within his congregation to the tenth generation: what an iniurie to the familie, to bring in vnlawfull and vsurping heires?

Secondly, for the parties offending. 1. Whereas all other sinnes are without the bodie, this is against the bodie: 1. Cor. 6.18.1 Cor 6:18the bodie is not onelyonly an instrument 2as in other sinnes, but the obiect against which the sinne is done, and not any one part of it, but the whole is violenced. 2. Whereas all other sinnes may be perpetrated and done by one partie, this windeth two into the sinne; and therefore be it that one of them heartily repent of it, yet cannot that partie be assured of the true repentance of the other, whom he drew with him into the same: so it cannot but lie for euer as a heauie load vponupon the conscience, both in that respect; as also that he hath beene so exceeding seruiceable to the deuill, not comming alone, but bringing companie with him to hell, out of the case of vnfained repentance. 3. There is an high sinne against the price of Christs blood, wherewith these bodies were bought to be members of Christ, which now are become the members of an harlot; and horrible sacriledge, by which Christs owne is taken out of his hands, and giuen vp to the seruice of the deuil: and that bodie which was made to glorifie God vponupon earth, and after death shall rise out of the graue, and be presented before Christ to iudgement, hath dishonoured God, dishonoured it selfe, and prepared it selfe to receiue according to the vncleane workes of it, the sentence which shall be pronounced against the vessels prepared vntounto destruction.

Thirdly, the curse of God followeth this sinne: 1. in the soule of the sinner, Heb. 13. Whooremongers and adulterers God will iudge: him p. 3883that destroieth the Temple of God, will God destroie. 2. In his bodie, Prov. 5.11. he shall mourne, hauing consumed his flesh and bodie. 3. In his name: which precious thing is irrecouerably lost, ver. 9. 4. In his estate: it bringeth him to a bit of bread, Prov. 6.26. it is a fire which consumeth all his substance, Iob. 31.12. The prodigall sonne spent all he had on harlots. 5. In their bastard brood: we neuer read that euer any of them came to good, saue onelyonly Iephthe: and yet what a number of men be there, that care not to make their first borne bastards? By these two considerations, the sinne of impurity is sufficiently descried to be most hatefull.

Vse. 1. Marriage is no abolisher of chastitie, for then the Scripture would not hauehave enioyned the same person both to louelove her husband and children, and also to be chast, against all Popish doctrine to the contrarie. 2. Let eueryevery woman preserue this puritie of bodie and spirit; eueryevery way expressing it in a modest countenance, as Rebecca was abashed at the presence of Isaack, in a shamefast eye, in a chaste eare, not intertaining impure communication; in a pure tongue, by graue and holy speach exempt from lightnes,Means of preseruing this chastitie. and rottennes. Quest. How may we preserue it? Answ. The best meanes of preseruing chastitie, are these following. 1First, because from the heart issue adulteries, get a pure heart to be the ground of it, make the inside cleane first, actions will not be cut off first; but first become a beleeuer, let the soule become a pure spouse of Christ, louelove him, and cleaue to him, this is a good beginning. 2Secondly, preserue in thy soule the feare of God. Eccles. 7.28. He that is good before God, shall be preserued: this is no goodnes of nature, of education, no learning but Gods learning can preserue a man or woman: Prov. 2.8.16. If knowledge enter into the soule, thou shalt auoid her snares: turne thy eye vponupon Gods presence who seeth thee; and wouldst thou then commit that, from which in the presence of a child of fiue yeare 3old, thou would abstaine? Thirdly, louelove thy husband as formerly thou wast enioyned, it is not so much the hauing, as the louing of an husband, 4that is a fence of chastitie. Fourthly, auoid occasions of wantonnes. As, 1. Idlenesse, one of Sodoms sinnes, standing puddles purrifie; walke diligently in the duties of thy calling, least Satan find thee as Dauid on his gallerie. 2. Intemperance and delicacie in meate and drinke, the more fewell the greater flame, especially beware of accustoming thy selfe to wine, and strong drinke, for they are mockers: Auoid intemperance in sleepe, in apparell: let thy dyet be sober, and thy sleepe seasonable, so as thy bodie may rather be beaten downe and kept vnderunder by fasting and watching, which are fit medicines to tame the bodie. 3. Auoid much companie, and the sight of persons which may become snares, p. 389as Ioseph went and kept out of his Mistris presence; death often entreth by the windowes of the bodie,Melius vincitur fugiendo quam oppugnando. August. and if thou makest not couenants with thine eyes, adulterie is easily committed in the heart: beware of amorous readings, pictures, speaches, all which suddenly corrupt good manners. Fifthly, vse all good meanes appointed by God, for this purpose. 5As, 1. resist lustfull thoughts at the first, by occupying the minde with 1holy thoughts. 2. Consider thy calling of a Christian, and profession 2of Christianitie, by both which thou art called vntounto holines, and not to liue in bruitish lusts, as the Heathen did,1. Thess. 4.5.1 Thess 4:5 Rom. 1. 3. That the pleasure of the sinne is short, but the gnawing of the guiltie conscience, and the 3poyson of it, will worke in thy bowells all thy dayes. 4. Applie the word the sword of the spirit, a speciall part of Christian armour, and 4such places of it as directly encounter against it. 5. Flie to God by prayer, and if thou beest strongly assaulted, make the matter knowne to 5God: for the best way for a woman thus sollicited, to be rid of the tempter, is to tell her husband.

Keeping at home,]

As chastitie is the maine marriage dutie,Heb. 13.Heb 13 and the vndefiled bedde the honour of it, in like manner doth our Apostle bring it in like some honourable Ladie, who is not seene abroad without her attendance, some making way before her, and some safeguarding behind her, euen so here all the marriage duties going before it, made way for it, and all these that follow, are the preseruatiues thereof, all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse. And of them all, the holy Ghost thought this of home-keeping, fittest to follow at her heeles, for house keeping is indeed chastities best keeper.Housekeeping is chastities best keeper. Not that a woman is neuer to be found without her house ouer her head; for many necessarie and iust occasions call her often abroad, namely, 1. as a Christian, the publike duties of pietie and Gods worship; as also more priuate duties of louelove, and workes of merciemercy in visiting and helping the sicke and poore. 2. As a wife, both with her husband when he shall require her; and without him for the necessarie prouision of the houshold, and such like. But the thing here condemned, is the affection of gadding at any or all houres, with disposition of hearing or telling newes, or affecting meriments, companie, expense or excesse, accounting the owne house rather a prison then an home, and so easily forsaking it without iust occasion. And iustly is this course condemned:That women should keepe their owne houses. Reasons. for,

1. This is a forsaking and flying for the time out of the calling, wherein they ought to abide, for their calling is commonly within doores, to 1keepe the houshold in good order: and therefore for them to wander p. 390from their owne place, is as if a bird should wander from her owne neast. Secondly,Prou. 27.8.Prov 27:8 this were the high way to become busie bodies: for what other 2more weighty matters call them out of their calling, but to prattle of persons and actions which concerne them not? Whence the Apostle, 1. Tim. 5.13. coupleth these two together, they are idle, and busie bodies: which if any wonder how they can be reconciled, thus they are easily: those that are idle in their owne duties, are most busie bodies in other mens; and these busie bodies hauehave two speciall markes to be knowne by to themselues and others, namely, their open eares, and their loose 3tongues. Thirdly, the holy Ghost maketh this a note of an whoorish woman,The wife by keeping at home auoideth both suspition of euills, Prou. 7.11.Prov 7:11 she is euerie where but where she should be, sometime gadding in the streets with Thamar, somtimes in the fields with Dinah, sometimes without at her doore, somtimes at her stal, but her feet cannot abide in her house: and if against her will her bodie be within doores, her heart, and senses will be without: Iesabel must be gazing out of the windowe: whereas if the angell aske where Sarah is, answer will be made, she is in her tent;As also occasion of it. and the daughters of Sarah will be in their tents, not in the tauernes, nor stragling so farre abroad but that their husbands can readily 4answer where they be. Fourthly, what desperate and vnauoideable euils doe they (and iustly) lay themselues open vntounto, who make no bones of violating this commandement of God? how doth Satan watch all advantages to take them, when they are out of their wayes? and how easily doth he preuaile against them, when they hauehave pluckt themselues from vnderunder Gods protection? Dinah was no sooner assaulted then ouercome in her wandring; and Eue no sooner absent from Adam then set vponupon, and no sooner set vponupon, then vanquished; euen so women easily forsaking their owne stations, are giuen ouer for most part, if not so farre as the former, yet in their meriments and meetings, so far to forget themselues by vnchristian speeches and actions, as they hauehave good cause to ende with sighs and teares.