Marriage duties briefly couched together out of Colossians, 3. 18, 19. By Thomas Gataker…Marriage duties briefely couched togither out of Colossians, 3. 18, 19. By Thomas Gataker…
Marriage duties briefly couched together out of Colossians, 3. 18, 19. By Thomas Gataker Bachelor of Divinity and pastor of Rotherhith.Marriage duties briefely couched togither out of Colossians, 3. 18, 19. By Thomas Gataker Bachelar of Diuinitie and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by William Jones for William Bladen, 1620London: printed by William Iones for William Bladen, 1620
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Which point serveth, First to show a difference between a godly and a worldly wise, a Christian woman & an heathen, a faithful and an infidel. For an heathen woman may do all outward duties that a Christian wife doth, out of a natural or carnal love to her husband, or out of a desire of her own ease and quiet that dependeth thereupon, or out of other natural and civill respects, as fear of anger at home, and of evil report abroad: But the Christian wife doth all on a further ground; (though these and the like considerations also may make her the more careful:) out of obedience to God and ⟨p. 28⟩the will and word of God; out of a desire to please God, & to approve her self & her courses unto God. As the heathen subject serveth God for his Prince, the Christian subject serveth his prince for God: so the heathen wife obeyeth God but for man, whereas the Christian wise obeyeth her husband for God.
Which point serueth, First to shew a difference betweene a godly and a worldly wise, a Christian woman & an heathen, a faithfull and an infidel. For an heathen woman may doe all outward duties that a Christian wife doth, out of a naturall or carnall loue to her husband, or out of a desire of her owne ease and quiet that dependeth thereupon, or out of other naturall and ciuill respects, as feare of anger at home, and of euill report abroad: But the Christian wife doth all on a further ground; (though these and the like considerations also may make her the more carefull:) out of obedience to God and ⟨p. 28⟩the will and word of God; out of a desire to please God, & to approue her self & her courses vnto God. As the heathen subiect serueth God for his Prince, the Christian subiect serueth his prince for God: so the heathen wife obeieth God but for man, whereas the Christian wise obeyeth her husband for God.
Again it may teach women how to behave them selves in these duties that they may thereby gain as well favour with God, as love with their husbands at home, and a good report abroad: if they shall do all in obedience of God, if they shall do all
all for God, and for conscience of God. Else though they perform all outward duties, they go no further then heathen: if they do not so much, they come short of them: and
they relieve Christ in the poor, when they relieve them for Christ: so they obey Christ in their husbands, when they obey them for Christ. Not regard so much what their husbands deserve from them, as what God requireth of them: and as Christian subjects submit themselves
to good governors as unto God, to evil governors for God, or rather unto either of them both as unto God and in God: so submit themselves to their husbands be they good or bad, deserve
⟨p. 29⟩
they well or evil of them, as for God, and in God, and unto God, in regard of the precept and enjoinment of God.
the servant that serveth not man but the Lord, shall from the Lord receive the inheritance of a son: so the woman that submitteth her self to her husband for God, shall for such her submission be eternally rewarded of God. And this withal may again serve well to take away that objection of faulty performance on the other part: If he do not his duty to me, why should I do min• to him? True: if thou oughtest it to him only, or principal•'y to him. But it is in the Lord, and for him that this duty is required of thee. Him thou owest it unto, whither thy husband do his or no; w hither he deserve it, or no, at thine hands.
Againe it may teach women how to behaue thē selues in these duties that they may therby gaine as well fauor with God, as loue with their husbands at home, and a good report abroad: if they shall do all in obediēce of God, if they shall do all aas vnto God: as a Christian seruant bserueth God and not man, so submitting themselues to God, not to man: while they regard God in their husbāds, as che doth God in his master, and so doe all das vnto God, because they do eall for God, and for conscience of God. Else though they performe all outward duties, they go no further then heathen: if they do not so much, they come short of them: and fif they expect & desire to be accepted with God, they must go beyond them they must not onely do all that they doe; but do it *as they should do: do all for God, & then they doe it to God. For as gthey releeue Christ in the poore, when they releeue them for Christ: so they obey Christ in their husbands, when they obey them for Christ. Not regard so much what their husbands deserue from them, as what God requireth of them: and as Christian subiects submit themselues *to good gouernours as vnto God, to euill gouernours for God, or rather vnto either of them both as vnto God and in God: so submit themselues to their husbands bee they good or badde, deserue ⟨p. 29⟩they well or euill of them, as for God, and in God, and vnto God, in regard of the precept and enioynment of God. hSo doing, as the Apostle saith, ithey shall be s•ued by child-bearing, so they shall be saued by Christian submission and obedience. As kthe seruant that serueth not man but the Lord, shall from the Lord receiue the inhe••tance of a sonne: so the woman that submitteth her selfe to her husband for God, shall for such her submission be eternally rewarded of God. And this withall may againe serue well to take away that obiection of faultie performance on the other part: If he doe not his dutie to me, why should I doe min• to him? True: if thou oughtest it to him onely, or principal•'y to him. But it is in the Lord, and for him that this dutie is required of thee. Him thou owest it vnto, whither thy husband doe his or no; w hither he deserue it, or no, at thine hands.
*Deus n•u tam verbis quam adverbus delectatur ••uiā fa••ū respi•it, quam modum […]. Melanch. b•nū, b•ne Austot. et•••.Deus n•u tam verbis quam adverbus delectatur ••uiā fa••ū respi•it, quam modum 〈…〉. Melanch. b•nū, b•ne Austot. et•••.
Neither shall his faultiness excuse thy fault, if thou shalt refuse to perform what God hath imposed on thee, and so shalt fail in thy duty that thou owest unto God, because man faileth in his, that he likewise oweth unto God, whither thou doest thine, or no, to him.
Neither shall his faultinesse excuse thy fault, if thou shalt refuse to performe what God hath imposed on thee, and so shalt faile in thy duty that thou owest vnto God, because man faileth in his, that he likewise oweth vnto God, whither thou doest thine, or no, to him.
Secondly this Submission, for the extent of it, must not be in ought against God. And therefore when the Apostle maketh it general, lin all thing• ; it must be conceived by way of opposition between her own will and her husbands will; (as mthe Apostle is said to please all men in all things, that is, even to the displeasing of himself: nnot regarding his own profit, but respecting their ⟨p. 30⟩pleasure:) not by way of opposition between Gods will and mans will. For when they cross, oGod is rather to be obeyed then man: his will is rather to be regarded then mans will
Secondly this Submission, for the extent of it, must not bee in ought against God. And therefore when the Apostle maketh it generall, lin all thing• ; it must bee conceiued by way of opposition betweene her owne will and her husbands will; (as mthe Apostle is said to please all men in all things, that is, euen to the displeasing of himselfe: nnot regarding his owne profite, but respecting their ⟨p. 30⟩pleasure:) not by way of opposition betweene Gods will and mans will. For when they crosse, oGod is rather to be obeyed then man: his will is rather to be regarded then mans will
And the reason is apparent: for
1. This submission is Gods ord•nance; and Gods ordinance cannot be against God, but for God.
2. The husbands power, as pof all superiors, is subordinate to Gods power: and the subordinate power ought ever to yield to the supreme power.
And the reason is apparent: for
1. This submission is Gods ord•nance; and Gods ordinance cannot be against God, but for God.
2. The husbands power, as pof all superiours, is subordinate to Gods power: and the subordinate power ought euer to yeeld to the supreme power.
And therefore first let men look unto it and take heed how they take upon them to advise, persuade, induce or urge their wives to ought against God and godliness or good conscience. For by so doing they shall but abuse their power and place, and lessen their authority and credit, as every one doth that goeth beyond the bounds and limits of his office.
And therefore first let men looke vnto it and take heede how they take vpon them to aduise, perswade, induce or vrge their wiues to ought against God and godlinesse or good conscience. For by so doing they shall but abuse their power and place, and lessen their authoritie and credite, as euery one doth that goeth beyond the bounds and limits of his office.
As also women must know that it shall be no sufficient excuse for them, if they shall suffer themselves to be led by their husbands unto ought that is evil: no more then it was for qAdam to be seduced and misled by Eve: or for rAhab to be provoked and egged on by Jezebel unto evil: Neither will it serve to allege, that sthe woman is the weaker. But they must consider who it is from whom the man hath his right, his power, and his place, even he that hath power equally over either, and will undoubtedly punish either, if either the one shall persuade, or the other upon persuasion yield to ought against his will.
As also women must know that it shall be no sufficient excuse for them, if they shall suffer themselues to be led by their husbands vnto ought that is euill: no more then it was for qAdam to be seduced and misled by Eue: or for rAhab to be prouoked and egged on by Iezabel vnto euill: Neither will it serue to alleadge, that sthe woman is the weaker. But they must consider who it is from whom the man hath his right, his power, and his place, euen he that hath power equally ouer either, and will vndoubtedly punish either, if either the one shall perswade, or the other vpon perswasion yeeld to ought against his will.
cThou art commanded therefore by God to Love thy neighbour as thy self. And what nearer neighbour then thy wife, who is taken by thee into the society and communion of thy whole li•e, to be a perpetual dcompanion with thee at board and in bed; to dwell and abide with thee continually, to converse with thee most inwardly; yea, as our Saviour himself speaketh, eto be glued unto thee inseparably, and that fby Gods own appointment and ordinance.
cThou art commanded therefore by God to Loue thy neighbour as thy selfe. And what neerer neighbour then thy wife, who is taken by thee into the societie and communion of thy whole li•e, to be a perpetuall dcompanion with thee at boord and in bed; to dwell and abide with thee continually, to conuerse with thee most inwardly; yea, as our Sauiour himsel•e speaketh, eto be glewed vnto thee inseparably, and that fby Gods owne appointment and ordinance.
Again thy neighbour, thou art commanded to love gas thyself, But the Apostle goeth further and saith, hHe that l•u•th his wife, he loveth himself. So that th• wife is thy self, not as thy self only. iOur flesh, say the poor speaking of the rich, is as their f••h: and therefore ka man should n•t, saith the prophet, turn his face from his own flesh. But here man and wife they make but lone flesh: ⟨p. 32⟩this 6knot being once knit, they are no more twain, but one flesh, And mno man, saith the Apostle, ever hated his own flesh; but loveth and cherisheth it, as Christ doth his Church.
Againe thy neighbour, thou art commanded to loue gas thyse•fe, But the Apostle goeth further and saith, hHe that l•u•th his wife, he loueth himselfe. So that th• wife is thy selfe, not as thy selfe onely. iOur flesh, say the poore speaking of the rich, is as their f••h: and therefore ka man should n•t, saith the prophet, turne his face from his owne flesh. But here man and wife they make but lone flesh: ⟨p. 32⟩this 6knot being once knit, they are no more twaine, but one flesh, And mno man, saith the Apostle, euer hated his owne flesh; but loueth and cheerisheth it, as Christ doth his Church.
nWhat more natural then for parents to love the children that come of them? What more equal then for children to love their parents that bred and bare them? But behold a nearer conjunction between married persons man and wife, then between children and parents: in regard whereof God saith, that a man shall leave the one, yea, if he cannot help both, he shall neglect the one, to adhere, and cleave to the other. oFor this cause shall a man leave father and mother too, and shall cleave to his wife: and they shall be one flesh.
nWhat more naturall then for parents to loue the children that come of them? What more equall then for children to loue their parents that bred and bare them? But behold a neerer coniunction betweene married persons man and wife, then betweene children and parents: in regard whereof God saith, that a man shall leaue the one, yea, if he cannot helpe both, he shall neglect the one, to adhere, and cleaue to the other. oFor this cause shall a man leaue father and mother too, and shall cleaue to his wife: and they shall be one flesh.
For children indeed are *part of their parents, because pthey come out of their bowels: they are part of their flesh, but severed from them. But man & wife, they are one flesh, conjoined not severed. By original creation, as qshe came of the man, rshe is part of his flesh, flesh of his flesh, and bone of his bone, but severed as it were now from him: but *by nuptial conjunction being joined to him as his wife, she becometh not only part of his flesh as taken from him, but sone flesh conjoined with him. For as *body and head, or flesh and soul make one man; so man and wife make one flesh.
For childrē indeed are *part of their parents, because pthey come out of their bowels: they are part of their flesh, but seuered from them. But man & wife, they are one flesh, conioyned not seuered. By originall creation, as qshee came of the man, rshee is part of his flesh, flesh of his flesh, and bone of his bone, but seuered as it were now from him: but *by nuptiall coniunction being ioyned to him as his wife, shee becommeth not onely part of his flesh as taken from him, but sone flesh conioyned with him. For as *bodie and head, or flesh and soule make one man; so man and wife make one flesh.
