The sermons of Master Henry Smith gathered into one volume. Printed according to his…The sermons of Maister Henrie Smith gathered into one volume. Printed according to his…
The sermons of Master Henry Smith gathered into one volume. Printed according to his corrected copies in his life time.The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time.
Henry Smith 1550?–1591London: printed by Richard Field for Thomas Man, 1593
[14], 720, 815-1092, [24]+ p. · 231k words · STC 22719 · ESTC S117445
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.
This is far from civil wars between man and wife;1 in all his offices is found no office to fight. If he cannot reform his wife without beating he is worthy to be beaten for choosing no better: when he hath used all means that he may, and yet she is like her self, he must take her for his cross, and say with Jeremiah, This is my cross, and I will bear it. But if he strike her, he takes away his hand from her, which was the first part he gave her to join them together: and she may put up her complaint against him, that he hath taken away part of her goods. Her cheeks are made for thy lips, and not for thy fists.
This is farre from ciuile warres betweene man and wife;1 in all his offices is found no office to fight. If hee cannot reforme his wife without beating he is woorthie to bee beaten for chusing no better: when he hath vsed all meanes that hee may, and yet shee is like her selfe, hee must take her for his crosse, and say with Ieremie, This is my crosse, and I will beare it. But if he strike her, he takes away his hand from her, which was the first part he gaue her to ioine them together: and shee may put vp her complaint against him, that hee hath taken away part of her goods. Her cheekes are made for thy lippes, and not for thy fists.
1Husbands must hold their hands and wives their tongues.Husbands must hold their hāds and wiues their tongues.
Oh how good and joyful a thing it is, for brethren to dwell together in unity! Then weigh and judge how harsh and bitter a thing it is, for man and wife to dwell together in enmity. For the first year after marriage,
God would not have the husband go to war with his enemies but no year would he have him war with his wife, and therefore God gave him that year to stay at home and settle his love, that he might not war, nor jar after: for the God of peace dwelleth not in the house of war.
As a kingdom cannot stand if it be divided, so a house cannot stand if it be divided: for strife is like fire which leaves nothing but dust, and smoke, and ashes behind it. We read in the Scriptures, of masters that stroke their servants, but never of any that stroke his wife, but rebuked her.
Lot was drunk when he lay with his daughter in stead of his wife, and so is he which striketh his wife in stead of his servant. The law showeth how a bond man should be corrected, but the wife is like a judge, which is joined in commission with her husband to correct other.
Are we not brethren? that is, may brethren jar? But they may say, Are we not one? can one chide with another? can one fight with another? He is a bad host, that welcomes his guest with stripes. Doth a King trample his Crown?
Solomon calleth the wife, The crown of her husband: therefore he which woundeth her, woundeth his own honour. She is a free Citizen in thine own house, and hath taken the peace of thee the first day of her marriage to hold thy hands, till she release thee again.
But no man (saith Paul) ever hated his own flesh. So then, if a man ask whether he may strike his wife, GOD saith nay; thou mayest not hate thy wife, for no man hateth his own flesh:
The verie name of a wife is like the Angel which staied Abrahams hand,1 whē the stroke ⟨p. 45⟩was comming. If Dauid, because he could not expresse the good and comfort of vnitie, was faine to say,2 Oh how good and ioyfull a thing it is, for brethren to dwell together in vnitie! Then weigh and iudge how harsh and bitter a thing it is, for man and wife to dwell together in enmitie. For the first yeare after mariage,3 God would not haue the husband goe to warre with his enemies but no yeare would he haue him warre with his wife, and therefore God gaue him that yeare to stay at home and settle his loue, that he might not warre, nor iarre after: for the God of peace dwelleth not in the house of warre.4 As a kingdom cannot stand if it be deuided, so a house cannot stand if it be deuided: for strife is like fire which leaues nothing but dust, and smoake, and ashes behinde it. We reade in the Scriptures, of masters that stroke their seruants, but neuer of any that stroke his wife, but rebuked her.5 Lot was drunke when hee laie with his daughter in stead of his wife, and so is he which striketh his wife in stead of his seruāt. The law sheweth how a bond man should be corrected, but the wife is like a iudge, which is ioyned in commission with her husband to correct other.6 Wilt thou strike one in his own house? no more shouldest thou strike thy wife in her house. She is come to thee as to a ⟨p. 46⟩sanctuary to defend her from hurt, and canst thou hurt her thy selfe? Therefore Abraham was called Saras vayle, 7because hee should shield her; for a vayle is made to saue. Abraham sayd to Lot,8 Are we not brethren? that is, may brethren iarre? But they may say, Are we not one? can one chide with another? can one fight with another? Hee is a badde hoast, that welcomes his guest with stripes. Dooth a King trample his Crowne?9 Salomon calleth the wife, The crowne of her husband: therefore hee which woundeth her, woundeth his owne honour. Shee is a free Citizen in thine owne house, and hath taken the peace of thee the first day of her marriage to holde thy handes, till shee release thee againe.10 Adam saith of his spouse, This is flesh of my flesh, 11But no man (saith Paule) euer hated his owne flesh. So then, if a man aske whether he may strike his wife, GOD saith nay; thou maist not hate thy wife, for no man hateth his owne flesh:
showing, that he should not come near blows, but think his wrath too much:1 for Paul saith, Be not bitter to your wives, noting that anger in a husband is a vice.
shewing, that he should not come neare blowes, but thinke his wrath too much:1 for Paule saith, Be not bitter to your wiues, noting that anger in a husband is a vice.
Doth the cock spur the hen? Every man is ashamed to lay his hands on a woman, because she cannot match him, therefore ⟨p. 47⟩he is a shameless man which layeth hands on his wife. The hand doth not buffet his own cheek, but stroke it. If a man be seen raging with himself, he is carried to Bedlam: so these mad men which beat themselves, should be sent to Bedlam till their madness be gone.1 Solomon saith, Delight continually in her love: that is, begin, proceed, and end in love. In revenge whereof, he showeth that delight is gone, because he calleth love their delight.2 Therefore as Paul saith of Bishops; A Bishop must be no striker: 3so a husband must be no striker:4 for he which striketh his own flesh,5 breaketh that law which saith,6 Thou shalt not make a scar in thy flesh: and is like the Baalites,7 which wounded their own bodies. Thus we have sent a letter unto husbands to read before they fight. Now let us go home to love again. Wouldest thou learn how to make thy match delightful? Solomon said, Rejoice in her love continually. As though thou couldest not delight without love, and with love thou mayest delight continually. Therefore love is called the thankful virtue,8 because it rendereth peace and ease, and comfort to them that makes of her. So much to husbands.
Doth the cocke spurre the henne? Euerie man is ashamed to laie his handes on a woman, because she cannot match him, therefore ⟨p. 47⟩he is a shameles man which laieth hands on his wife. The hand dooth not buffet his own cheeke, but stroake it. If a man be seene raging with himselfe, he is caried to Bedlem: so these madde men which beat themselues, should be sent to Bedlem till their madnesse be gone.1 Salomon sayth, Delight continuallie in her loue: that is, begin, proceed, and end in loue. In reuenge whereof, he sheweth that delight is gone, because he calleth loue their delight.2 Therfore as Paul saith of Bishops; A Bishop must be no striker: 3so a husband must be no striker:4 for he which striketh his own flesh,5 breaketh that law which sayth,6 Thou shalt not make a skarre in thy flesh: and is like the Baalites,7 which wounded their owne bodies. Thus we haue sent a letter vnto husbāds to read before they fight. Now let vs go home to loue againe. Wouldest thou learne how to make thy match delightfull? Salomon sayd, Reioice in her loue continually. As though thou couldest not delight without loue, and with loue thou maist delight continually. Therefore loue is called the thankfull vertue,8 because it rendereth peace and ease, and comfort to them that makes of her. So much to husbands.
7It is properlyment in mourning for the dead, but it doth imply an unlawfulness to hurt our selves.It is properlyment in mourning for the dead, but it doth imply an vnlawfulnesse to hurt our selues.
Likewise the woman may learn her duty of her names.1 They are called goodwives, ⟨p. 48⟩as good wife A. and goodwife B. Every wife is called a good wife, therefore if they be not good wives, their names do belie them, and they are not worth their titles, but answer to a wrong name, as players do upon a stage. This name pleaseth them well:2 but beside this, a wife is called a Yoke-fellow, to show that she should help her husband to bear his yoke, that is, his grief must be her grief; and whether it be the yoke of poverty, or the yoke of envy, or the yoke of sickness, or the yoke of imprisonment, she must submit her neck to bear it patiently with him, or else she is not his yoke-fellow, but his yoke, as though she were inflicted upon him for a penalty,3 like to Jobs wife, whom the devil left to torment him, when he took away all he had beside.4 The Apostle biddeth to Rejoice with them that rejoice, and mourn with them that mourn. With whom should the wife rejoice, rather then with her husband? or with whom should she mourn, rather then with her own flesh?5 I will not leave thee, saith Elisha to Elijah: so she should never leave him till death.6 Bear one another's burden, saith Paul, who shall bear one another's burden, if the wife do not bear the husbands burden?7 Wicked Jezebel comforted her husband in his sickness,8 and Jeroboam's wife sought for ⟨p. 49⟩his health, though she was as bad as he. God did not bid Sarah leave her father, and her country, as he bad her husband; yet because he bad Abraham leave his,9 she left hers too: showing that she was content, not only to be his play-fellow, but his yoke-fellow too.
Likewise the woman may learne her dutie of her names.1 They are called goodwiues, ⟨p. 48⟩as good wife A. and goodwife B. Euerie wife is called a good wife, therefore if they be not good wiues, their names doe belie them, and they are not worth their titles, but answere to a wrong name, as plaiers doe vppon a stage. This name pleaseth them well:2 but beside this, a wife is called a Yoake-fellow, to shewe that she should helpe her husband to beare his yoak, that is, his griefe must be her griefe; and whether it be the yoake of pouertie, or the yoake of enuie, or the yoake of sicknes, or the yoake of imprisonment, she must submit her neck to beare it patiently with him, or els she is not his yoak-fellow, but his yoake, as though she were inflicted vpon him for a penaltie,3 like to Iobs wife, whom the diuell left to torment him, when hee tooke away all he had beside.4 The Apostle biddeth to Reioyce with them that reioyce, and mourne with them that mourne. With whom should the wife reioyce, rather then with her husband? or with whom should she mourne, rather then with her owne flesh?5 I will not leaue thee, saith Elisha to Eliah: so she should neuer leaue him till death.6 Beare one anothers burthen, saith Paul, who shall beare one anothers burthen, if the wife doe not beare the husbandes burthen?7 Wicked Iezabell comforted her husband in his sicknesse,8 and Ieroboams wife sought for ⟨p. 49⟩his health, though she was as bad as he. God did not bid Sarah leaue her father, and her country, as he bad her husband; yet because he bad Abraham leaue his,9 she left hers too: shewing that she was content, not onely to be his play-fellow, but his yoake-fellow too.
Beside a yoke-fellow,1 she is called a helper, to help him in his business, to help him in his labours, to help him in his troubles, to help him in his sickness: like a woman Physician, sometime with her strength, and sometime with her counsel:2 for sometime as God confoundeth the wise by the foolish, and the strong by the weak: so he teacheth the wise by the foolish, and helpeth the strong by the weak.
Beside a yoke-fellow,1 she is called a helper, to help him in his busines, to helpe him in his labours, to helpe him in his troubles, to helpe him in his sicknesse: like a woman Phisition, sometime with her strength, and sometime with her counsell:2 for sometime as God confoundeth the wise by the foolish, and the strong by the weake: so he teacheth the wise by the foolish, and helpeth the strong by the weake.
Therefore Peter saith,1 Husbands are won by the conversation of their wives. As if he should say, sometime the weaker vessel is the stronger vessel,2 and Abraham may take coū sell of Sarah,3 as Naaman was advised by his servant.4 The Shunamites counsel made her husband receive a Prophet into his house, and Hesters counsel made her husband spare the Church:5 so some have been better helpers to their husbands, then their husbands have been to them, for it pleaseth God to provoke the wise with the foolish, as he did the Jews with the Gentiles.
Therefore Peter saith,1 Husbands are wonne by the conuersation of their wiues. As if hee should say, sometime the weaker vessell is the stronger vessell,2 and Abraham may take coū sell of Sara,3 as Naaman was aduised by his seruant.4 The Shunamites counsell made her husband receiue a Prophet into his house, and Hesters counsell made her husband spare the Church:5 so some haue beene better helpers to their husbandes, then their husbandes haue beene to them, for it pleaseth God to prouoke the wise with the foolish, as he did the Iewes with the Gentiles.
Beside a helper,1 she is called a Comforter too, and therefore the man is bid rejoice in his wife: which is as much to say, that wives must be the rejoicing of their husbands, even like Davids harp to comfort Saul.2 Therefore it is said of Rebekah, that she prepared meat for her husband,3 such as he loved; so a good wife is known when her words, and deeds, and countenances are such as her husband loveth she must not examine whether he be wise or simple, but that she is his wife: and therefore they which are bound must obey, as Abigail loved her husband though he were a fool:4 for the wife is as much despised for taking rule over her husband, as he for yielding it unto her. Therefore one saith, that a mankind woman is a monster, that is, half a woman, and half a man. It becomes not the mistress to be master, no more than it beseemeth the master to be mistress, but both to sail with their own wind.
Beside a helper,1 shee is called a Comforter too, and therfore the man is bid reioyce in his wife: which is as much to say, that wiues must be the reioycing of their husbandes, euen like Dauids harpe to comfort Saule.2 Therefore it is saide of Rebeccah, that she prepared meate for her husband,3 such as he loued; so a good wife is knowne when her wordes, and deedes, and countenances are such as her husband loueth she must not examine whether hee be wise or simple, but that shee is his wife: and therefore they which are bound must obey, as Abigail loued her husband though hee were a foole:4 for the wife is as much despised for taking rule ouer her husband, as he for yeelding it vnto her. Therefore one saith, that a mankinde woman is a monster, that is, halfe a woman, and halfe a man. It becomes not the mistresse to be maister, no more than it beseemeth the maister to be mistresse, but both to saile with their owne winde.
Lastly, we call the wife Housewife: that is, house-wife,1 not a street wife, like Tamar, nor a field-wife,2 like Dinah:3 but a house-wife, to show that a good wife keeps her house, and therefore Paul biddeth Titus to exhort women that they be chaste, and keeping at home:4 presently after Chaste, he saith keeping at home, as though home were chastity's keeper. ⟨p. 51⟩And therefore Solomon depainting the whore,5 setteth her at the door, now sitting upon her stalls, now walking in the streets, now looking out at the windows, like cursed Jezebel; as if she held forth the glass of temptation,6 for Vanity to gaze upon. But chastity careth to please but one, & therefore she keeps her closet, as if she were still at prayer.7 The Angel asked Abraham, Where is thy wife? Abraham answered, She is in the Tent. The Angel knew where she was, but yet he asked, that we might see how women in old time did keep their tents and houses. It is recorded of the Shunamite that she did ask her husband leave to go unto the Prophet,8 though she went to a Prophet, and went of a good errand, and for his cause as much as her own, yet she thought it not meet to go far abroad without her husbands leave.
Lastly, we call the wife Huswife: that is, house-wife,1 not a streete wife, like Thamar, nor a field-wife,2 like Dinah:3 but a house-wife, to shewe that a good wife keepes her house, and therefore Paul biddeth Titus to exhort women that they be chaste, and keeping at home:4 presently after Chaste, he saith keeping at home, as thogh home were chastities keeper. ⟨p. 51⟩And therefore Salomon depainting the whore,5 setteth her at the doore, now sitting vpon her stalles, now walking in the streetes, now looking out at the windowes, like cursed Iezabel; as if shee held foorth the glasse of temptation,6 for Vanitie to gaze vpon. But chastitie careth to please but one, & therefore shee keepes her closet, as if shee were still at praier.7 The Angell asked Abraham, Where is thy wife? Abraham answered, Shee is in the Tent. The Angell knew where she was, but yet he asked, that we might see how women in old time did keep their tents and houses. It is recorded of the Shunamite that she did aske her husband leaue to goe vnto the Prophet,8 though she went to a Prophet, and went of a good errand, and for his cause as much as her owne, yet she thought it not meete to go far abroad without her husbands leaue.
Phidias when he should paint a woman, painted her sitting under a Snails shell, signifying, that she should go like a snail, which carrieth his house upon his back. Solomon bad Shimei,1 Go not beyond the river: so a wife should teach her feet, go not beyond the door:2 she must count the walls of her house like the bands of the river which Shimei might not pass if he would please the king.
Phidias when he should paynt a woman, painted her sitting vnder a Snailes shell, signifying, that she should go like a snaile, which carrieth his house vpon his backe. Salomon bad Shimei,1 Go not beyond the riuer: so a wife should teach her feete, goe not beyonde the doore:2 she must count the walles of her house like the bandes of the riuer which Shimei might not passe if he would please the king.
11. Reg. 2. 36. 37.
2Husbands should not keep their wives so strait, but •ives should not think their house their prison, but as their paradise where they would be.Husbands should not keep their wiues so strait, but •iues should not think their house their prison, but as their paradise where they wold be.
For when Adam was away. Eve was made ⟨p. 52⟩a pray: if her husband be from her, until he return again she must think her self a widow, that is, separate from man; for Vidua doth signify, A viro divisa: that is, widow doth signify divided from man: therefore now she must have no fellowship, nor company with men, because she is divided from man.
For when Adam was away. Eue was made ⟨p. 52⟩a praie: if her husband be from her, vntill he returne againe she must thinke her selfe a widowe, that is, separate from man; for Vidua doth signifie, A viro diuisa: that is, widowe doth signifie diuided from man: therefore now she must haue no fellowship, nor companie with men, because she is deuided from man.
As it becometh her to keep home, so it becometh her to keep silence, and alway speak the best of her head. Other seek their honour in triumph, but she must seek her honour in reverence, for it becometh not any woman to set light by her husband, nor to publish his infirmities. For they say that is an evil:1 bird that defileth her own nest, and if a wife use her husband so, how may the husband use the wife? Because this is the quality of that sex, to overthwart, and upbraid, and sue the preeminence of their husbands, therefore the Philosophers could not tell how to define a wife,2 but called her, The contrary to a husband, as though nothing were so cross and contrary to a man, as a wife. This is not scripture, but no slander to many.
As it becommeth her to keepe home, so it becommeth her to keepe silence, and alway speake the best of her head. Other seeke their honour in triumph, but she must seek her honour in reuerence, for it becommeth not anie woman to set light by her husband, nor to publish his infirmities. For they say that is an euill:1 bird that defileth her owne nest, and if a wife vse her husband so, how may the husband vse the wife? Because this is the qualitie of that sexe, to ouerthwart, and vpbraide, and sue the preheminence of their husbandes, therfore the Philosophers could not tell how to define a wife,2 but called her, The contrarie to a husband, as though nothing were so crosse and contrarie to a man, as a wife. This is not scripture, but no slaunder to many.
1A wife may not utter her husbands faults.A wife may not vtter her husbands faultes.
2A wife the contrary to a husband.A wife the contrarie to a husband.
As David exalted the love of women above all other loves,1 so Solomon mounteth the envy of women above all other envies:2 stubborn, sullen, taunting, gainsaying, outfacing, ⟨p. 53⟩with such a bitter humour, that one would think they were molten out of the salt pillar,3 into which Lots wife was transformed. We say not all are alike, but this sect hath many Disciples.4 Doth the rib that is in mans side fret or gall him? no more then should she which is made of the rib.
As Dauid exalted the loue of women aboue all other loues,1 so Salomon mounteth the enuie of women aboue all other enuies:2 stubborn, sullen, taunting, gainsaying, outfacing, ⟨p. 53⟩with such a bitter humor, that one would think they were molten out of the salt pillar,3 into which Lots wife was transformed. We say not al are alike, but this sect hath many Disciples.4 Dooth the ribbe that is in mans side fret or gaule him? no more then shoulde she which is made of the rib.
Though a woman be wise, and painful, and have many good parts, yet if she be a shrew, her troublesome jarring in the end will make her honest behaviour unpleasant, as her over-pinching at last causeth her good housewifery to be evil spoken of. Therefore although she be a wife, yet sometimes she must observe the servants lesson,1 Not answering again, and hold her peace, to keep the peace. Therefore they which keep silence, are well said to hold their peace, because silence oftentimes doth keep the peace, when words would break it.
Though a woman be wise, and painefull, and haue many good parts, yet if she bee a shrow, her troublsome iarring in the end will make her honest behauiour vnpleasant, as her ouer-pinching at last causeth her good huswiferie to bee euill spoken of. Therefore although she be a wife, yet somtimes she must obserue the seruants lesson,1 Not answering againe, and hold her peace, to keepe the peace. Therefore they which keepe silence, are well said to hold their peace, because silence oftentimes dooth keepe the peace, when wordes would breake it.
To her silence and patience, she must add The acceptable obedience, which makes a woman rule while she is ruled. This is the wives tribute to her husband: for she is not called his head, but he is called her head. Great cause hath man to make much of his wife, for great and many are her duties to him, for Paul saith;1 Wives submit your selves unto your husbands, as to the Lord. Showing that she ⟨p. 54⟩should regard his will as the Lords will,2 but withal, as the Lord commandeth only that which is good and right, so she should obey her husband in good & right, or else she doth not obey him as the Lord, but as the tempter. The first subjection of woman began at sin: for when God cursed her for seducing her husband,3 when the Serpent had seduced her, he said, He shall have authority over thee. And therefore as the man named all other creatures,4 in sign that they should be subject to him, as a servant which cometh when his master calleth him by his name: so did he name the woman also,5 in token that she should be subject to him likewise. And therefore Assuerus made a law,6 that every man should bear rule in his own house, and not the woman,7 because she sinned first, therefore she is humbled most:8 & ever since, the daughters of Sarah are bound to call their husbands Lords,9 as Sarah called her husband: that is, to take them for their Lords,10 for heads and governors. If ye disdain to follow Abraham's spouse, the apostle biddeth you follow Christs spouse:11 for he saith; Let a wife, be subject to her husband, as the church is to Christ. A greater love then this (saith Christ) no man can have So a better example then this,12 no woman can have. That the wife may yield this reverence ⟨p. 55⟩to her husband,13 Paul would have her attire to be modest and orderly, for garish apparel hath taught many gossips to disdain their husbands. This is the folly of some men, to lay all their pride upon their wives,14 they care not how they sloven themselves, so their wives jet like Peacocks.15 But Peter doth commend Sarah for her attire, and not Abraham, showing that women should brave it no more then men,16 and God made Eves coat of the same cloth that he made Adams.17
To her silence and patience, she must adde The acceptable obedience, which makes a woman rule while she is ruled. This is the wiues tribute to her husband: for shee is not called his head, but he is called her head. Great cause hath man to make much of his wife, for great and many are her duties to him, for Paul saith;1 Wiues submit your selues vnto your husbands, as to the Lord. Shewing that shee ⟨p. 54⟩should regard his will as the Lords will,2 but withall, as the Lord commandeth onely that which is good and right, so she should obey her husband in good & right, or else she doth not obey him as the Lord, but as the tempter. The first subiection of woman began at sinne: for when God cursed her for seducing her husband,3 when the Serpent had seduced her, he said, He shall haue authoritie ouer thee. And therefore as the man named all other creatures,4 in signe that they should be subiect to him, as a seruant which commeth when his master calleth him by his name: so did he name the woman also,5 in token that shee should be subiect to him likewise. And therfore Assuerus made a law,6 that euery man should beare rule in his owne house, and not the woman,7 because she sinned first, therefore she is humbled most:8 & euer since, the daughters of Sara are bound to call their husbandes Lords,9 as Sara called her husband: that is, to take them for their Lords,10 for heads and gouernors. If ye disdaine to follow Abrahams spouse, the apostle biddeth you folow Christs spouse:11 for he saith; Let a wife, be subiect to her husband, as the church is to Christ. A greater loue then this (saith Christ) no man can haue So a better example then this,
They covered themselves with leaves, and God derided them, but now they cover themselves with pride, like Satan which is fallen down before them like lightning,1 ruff upon ruff, lace upon lace, cut upon cut, four & twenty orders, until the woman be not so precious as her apparel: that if any man would picture Vanity, he must take a pattern of women, or else he cannot draw her likeness.2 As Herodias was worse for her fine dancing: so a woman may have too many ornaments, frizzled locks, naked breasts, painting, perfume, & especially a rolling eye are the forerunners of adultery, and he which hath such a wife, hath a fine plague. Once women were married without dowries, because they were well nurtured, but now if they weighed not more in gold then in godliness, many should sit like Nuns ⟨p. 56⟩without husbands. Thus we have shadowed the mans duties to his wife, and the woman's to her husband.
They couered themselues with leaues, and God derided them, but now they couer themselues with pride, like Sathan which is fallen down before them like lightning,1 ruffe vpon ruffe, lace vpon lace, cut vpon cut, four & twentie orders, vntil the woman be not so precious as her apparell: that if any man would picture Vanitie, he must take a pattern of women, or else he cannot draw her likenes.2 As Herodias was worse for her fine dauncing: so a woman may haue too many ornaments, frisled locks, naked brests, painting, perfume, & especially a rolling eye are the forerunners of adulterie, and hee which hath such a wife, hath a fine plague. Once women were maried without dowries, because they were well nurtured, but now if they weighed not more in golde then in godlinesse, many should sitte like Nunnes ⟨p. 56⟩without husbands. Thus we haue shadowed the mans dueties to his wife, and the womans to her husband.
Paul would haue her attire to be modest and orderly, for garish apparell hath taught many gossips to disdaine their husbands. This is the follie of some men, to lay all their pride vpon their wiues,
