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Title page of The sermons of M. John Calvin, upon the Epistle of S. Paul too the…, London, 1577

A17705:955

The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

The sermons of M. John Calvin, upon the Epistle of S. Paul too the Ephesians. Translated out of French into English by Arthur GoldingThe sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding

John Calvin 1509–1564London: printed by Thomas Dawson for Lucas Harison, 1577

[16], 347, [1] leaves · 333k words · STC 4448 · ESTC S122384

Title page typeset from the transcription.

Sermons of John Calvin upon Saint Pauls Epistle too the Ephesians,… › Sermon 39: The .xxxix. Sermon, which is the seventh upon the fifth Chapter.Sermons of Iohn Caluin vpon Saint Paules Epistle too the Ephesians,… › Sermon 39: The .xxxix. Sermon, which is the seuenth vppon the fifth Chapter.

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.

[ Earlier:952–967 of 1,190

:952img 297

But the (other) vices that are in a husband must not impeach the wives subjection & obedience unto him. Again, though the wife be not found to be as she ought too be, yet may not the husband shake her of, and rid his hands of her, what shift soever he allege: but Gods ordinance must always stand firm, and the bond which we have by his word, must be inviolable. This is the thing that we have too remember upon that sentence.

But the (other) vyces that are in a husband must not impeache the wyues subiection & obedience vnto him. Agein, though the wyfe bee not found to bee as shee ought too bee, yit may not the husband shake hir of, and rid his handes of hir, what shift soeuer he alledge: but Gods ordinance must alwayes stand firme, and the bond which wee haue by his woord, must be inuiolable. This is the thing that wee haue too remember vppon that sentence.

:953img 297

The world seeth how ill this lesson is put in ure: but we must consider, that the root of the mischief is, that in marriage few or none have an eye unto God. In deed Gods name shall run roundly enough, and even the wickeddest could find in their harts that he should bliss them & make them to prosper: but that in their marrying they put themselves into his hand and guiding, and call upon him unfeignedly: that is no point of their meaning. Some seek wealth and gain, and othersome pleasure and voluptuousness. In like case is it with the women. And no marvel though the end be out of all order, when the beginning was so out of square. For God must needs be revenged on his part, when he is so lightly esteemed and despised. Therefore let us learn too mark well this lesson of Saint Pauls, that like as marriage was ordained of God: so they that are too enter into it, must betake themselves wholly unto him, and make him their refuge, knowing that it is he which bindeth the man and the wife the one too the other, and which knitteth them together, and therefore that either of them look too their own duty.

The world seeth how ill this lesson is put in vre: but wee must consider, that the roote of the mischeef is, that in mariage fewe or none haue an eye vntoo God. In deede Gods name shall runne roundly ynough, and euen the wickeddest could fynd in their harts that he should blisse them & make them to prosper: but that in their marying they put themselues intoo his hand and guyding, and call vppon him vnfeynedly: that is no poynt of their meaning. Some seeke welth and gayne, and othersome pleasure and voluptuousnesse. In lyke cace is it with the women. And no maruell though the ende bee out of all order, when the beginning was so out of square. For God must needs bee reuenged on his part, when he is so lyghtly esteemed and despyzed. Therfore let vs learne too mark well this lesson of Saint Paules, that lyke as mariage was ordeyned of God: so they that are too enter intoo it, must betake themselues wholy vntoo him, and make him their refuge, knowing that it is he which byndeth the man and the wyfe the one too the other, and which knitteth them toogither, and therfore that eyther of them looke too their owne dewtie.

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John Calvin, The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the… (London, 1577), serm. 39, p. 279. EEBO-TCP A17705.

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Title as printed: The sermons of M. John Calvin, upon the Epistle of S. Paul too the Ephesians. Translated out of French into English by Arthur GoldingThe sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding
Author: John Calvin 1509–1564
Place: London
Printer: Thomas Dawson
Bookseller: Lucas Harison
Year: 1577
Size: [16], 347, [1] leaves
Words: 333,414
Catalogue: STC 4448 · ESTC S122384
Text: EEBO-TCP A17705

Passages: 1,190
Sections: 53

The author

John Calvin 1509–1564

ReformersGeneva

French reformer and pastor at Geneva; author of the Institutes of the Christian Religion.

Transcription key

:954p. 279

Whereas he sayeth concerning wives, that they owe subjection too their husbands: we have too mark, that this subjection is double. For man was already the head of the woman even before the sin and fall of Eve and Adam.¹ And Saint Paul alleging the same reason, too show that it is not meet that the wife should reign in equal degree with her husband, saith, that the man came not of the woman, but the woman of the man, and that she is but a piece of his body. For God could have created Eve of the earth as well as he did Adam, but he would not. Nay rather he matched the man and the woman together with such condition, that the man knowing his wife too be as his own substance and flesh, should be induced thereby too love her, (as we shall see again hereafter:) and that the wife knowing hir•elf too ⟨p. 279⟩have none other being but of the man, should bear her subjection patiently, and with a willing mind. For if the hand being a member of the body, should refuse too stand in his own place, and would needs settle itself upon the crown of the head: what a thing were it: So then if we look back too the creation of man and woman: the husband on his side ought too be induced too love and cherish his wife as him self: and the wife seeing she was taken out of the substance of the man, ought too submit her self quietly unto him, as too her head.

Wheras he sayeth concerning wyues, that they owe subiection too their husbands: wee haue too mark, that this subiection is dubble. For man was alredie the head of the woman euen before the sin and fall of Eue and Adam.¹ And Saint Paule alledging the same reason, too shew that it is not meete that the wyfe should reigne in equall degree with hir husband, sayth, that the man came not of the woman, but the woman of the man, and that shee is but a peece of his body. For God could haue created Eue of the earth as well as he did Adam, but hee would not. Nay rather he matched the man and the woman toogither with such condition, that the man knowing his wyfe too bee as his owne substance and flesh, should bee induced therby too loue hir, (as wee shall see agein heereafter:) and that the wyfe knowing hir•elf too ⟨p. 279⟩haue none other being but of the man, should beare hir subiection paciently, and with a willing mynd. For if the hand being a member of the bodye, shoulde refuze too stande in his owne place, and woulde needes settle itselfe vppon the crowne of the head: what a thing were it: So then if wee looke backe too the creation of man and woman: the husbande on his syde o•ght too bee induced too loue and cherishe his wyfe as him selfe: and the wyfe seeing shee was taken out of the substance of the man, ought too submit hir selfe quietly vntoo him, as too hir head.

13. Tim. 2. d. 13.

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But there is also another bond,¹ which doubleth still the subjection of the wife: for we know that she was beguiled. Women therefore must remember, that in being subject too their husbands, they receive the hire of Eves sin: and they must consider, that if marriage had continued sound and uncorrupt, there had bin nothing but joy both for man and wife. For know that things were blessed of God, and there was not any thing which should not have turned too gladness and felicity. But now although Gods blessings shine forth every where both above and beneath: yet are there always tokens of cursing imprinted in them, so as we cannot behold neither heaven nor earth, nor any other creature, but we may partly perceive that God is become a stranger too us, because our father Adam fell from that noble and excellent state, whereunto he was created afore. This is too be seen every where in all things, and specially in marriage. For women ought too feel the fruit of their sins: and men feel enough of it for their part. For surely if Eve and Adam had continued in the righteousness that God had given them, the whole state of this earthly life had bin as a Paradise, and marriage had bin so beautified, that man and wife being matched together, should have lived in such accord, as we see the Angels of heaven do, among whom there is nothing but peace & brotherly love, and even so had it bin (with us.) Therefore as now when a man hath a curst and shrewd wife, whom he cannot wield by any means: he must consider with him self, Lo here the fruits of original sin, and of the corruption that is in my self. And the wife also on her side must think, good reason it is that I should receive the payment that cometh of my disobedience towards God, for that I held not my self in his awe. Thus much concerning the word subjection, which is set down here.

But there is also another bond,¹ which dubbleth still the subiection of the wyfe: for wee knowe that shee was beguyled. Women therfore must remember, that in being subiect too their husbands, they receyue the hyre of Eues sin: and they must consider, that if mariage had continued sound and vncorrupt, there had bin nothing but ioy both for man and wyfe. For knowe that things were blissed of God, and there was not any thing which shoulde not haue turned too gladnesse and felicitie. But now although Gods blissings shyne foorth euery where bothe aboue and beneathe: yit are there alwayes tokens of cursing imprinted in them, so as wee cannot behold nother heauen nor earth, nor any other creature, but wee may partly perceyue that God is become a straunger too vs, bycause our father Adam fell from that noble and excellent state, wheruntoo he was created afore. This is too bee seene euery where in all things, and specially in mariage. For women ought too feele the frute of their sinnes: and men feele ynough of it for their parte. For surely if Eue and Adam had continued in the ryghtuousnesse that God had giuen them, the whole state of this earthly lyfe had bin as a Paradise, and mariage had bin so beautifyed, that man and wyfe being matched toogither, should haue liued in such accord, as wee see the Angels of heauen doo, among whom there is nothing but peace & brotherly loue, and euē so had it bin (with vs.) Therfore as now when a man hath a curst and shreud wyfe, whom he cannot weeld by any meanes: he must consider with him self, Lo heere the frutes of original sin, and of the corruption that is in my self. And the wyfe also on hir side must think, good reason it is that I should receyue the payment that commeth of my disobedience towards God, for that I hild not my self in his awe. Thus much concerning the woord subiection, which is set downe heere.

1Gene. •. a. 6. & 1. Tim. • ▪ d. 14.

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Now Saint Paul in saying, As too the Lord, meaneth not too ⟨image 298⟩make men equal with God, or with our Lord Jesus Christ: for that were too great an oversight: but he showeth that the fear and reverence which a woman ought too bear unto God, and the subjection which she oweth too her husband, are two things that cannot be put asunder: like as when he exhorted us erst too link together in mutual subjection:¹ he added this saying, in the fear of God. And why? For if we pretend too honour God, and to obey him, and in the mean while reject and despise our neighbours, so as every of us is wedded too him self, and will needs be exempted from all law and rule: it is too gross hypocrisy. Also if a wife pretend never so great devotion, and seem too be throughly seasoned with the fear of God, and in the mean while be a fiend, so as there is nothing but scolding and brawling, and wrangling, and such other things with her at home in her own house: therein she shows her self not too have one spark of the fear of God, forasmuch as she doth so hold scorn of her husband who is her head, and as it were Gods lieutenant in that behalf. Therefore let us mark that Saint Paul hath not set down this similitude too match husbands (who are mortal creatures, yea & very worms of the earth) in equal degree with Jesus Christ: but too show briefly, that forasmuch as our Lord Jesus hath authority over marriage, men must have an eye unto him, and every person submit himself patiently, because no man can refuse his part, without despising of him which will have wedlock maintained with mutual duty, so as the man love his wife, and the wife be subject too her husband. That is the pith of the matter which we have too remember upon this strain.

Now Saint Paule in saying, As too the Lord, meaneth not too ⟨image 298⟩make men equall with God, or with our Lord Iesus Christ: for that were too greate an ouersyght: but he sheweth that the feare and reuerence which a woman ought too beare vntoo God, and the subiection which shee oweth too hir husband, are twoo things that cannot bee put asunder: lyke as when he exhorted vs erst too link toogither in mutuall subiection:¹ he added this saying, in the feare of God. And why? For if wee pretend too honour God, and to obey him, and in the meane whyle reiect and despyze our neyghbours, so as euery of vs is wedded too him self, and will needs be exempted from all lawe and rule: it is too grosse hipocrisie. Also if a wyfe pretend neuer so great deuotion, and seeme too bee throughly seasoned with the feare of God, and in the meane whyle bee a feend, so as there is nothing but scolding and brauling, and wrangling, and such other thinges with hir at home in hir owne house: therin shee shewes hir selfe not too haue one sparke of the feare of God, forasmuch as shee dooth so holde scorne of hir husband who is hir head, and as it were Gods lieftenant in that behalf. Therfore let vs marke that Saint Paule hath not set downe this similitude too match husbandes (who are mortall creatures, yea & very woormes of the earth) in equall degree with Iesus Christ: but too shewe breefly, that forasmuch as our Lord Iesus hath authoritie ouer mariage, men must haue an eye vntoo him, and euery person submit himselfe paciently, bycause no man can refuze his part, without despizing of him which wyll haue wedlocke maynteyned with mutuall dewtie, so as the man loue his wyfe, and the wyfe be subiect too hir husband. That is the pith of the matter which wee haue too remember vppon this streyne.

1Ephe. 5. d. 21.

:957p. 280

Now then let wives look well too their duties, and understand that when they contend with their husbands, it is all one as if they would reject God▪ because he hath not created them otherwise than with condition, and too the end they should be subject too their husbands. True it is that they will be so proud and stately, as to say, Should my husband have my head under his girdle? Yea, but the wife that doth so, showeth that she is loth that God should have any authority over her, and would fain put Gods Law under her foot. Howbeit, forasmuch as there is none other shift but women must needs stoop, and understand that the ruin and confusion of all mankind came in on their side, and that through them we be all forlorn, and accu•sed, and banished the kingdom of heaven: when women ⟨p. 280⟩(say I) do understand that all this came of Eve and of the womankind, (as Saint Paul telleth us in another place:) there is none other way for them but too stoop,¹ and too bear patiently the subjection that God hath laid upon them, which is nothing else but a warning too them too keep themselves lowly and mild. But if they lift up themselves against their husbands, and cannot find in their hearts too be ruled by them: it is as it were a setting of their seals too the sin of Adam and Eve, and too the disobedience by them committed, too declare that they be not willing that God should heal that wound again, notwithstanding that it be deadly. Now, when they do so make war against the grace of God: what can come of it but utter confusion? But the wives that are lewd headed, will not think of that: but yet is it registered before God, and they must be fain too yield an account of it too their utter confusion. And therefore let us look that we keep this warning better, too the end that every man may glorify God in his own house.

Now then let wyues looke well too their dewties, and vnderstand that when they contend with their husbandes, it is all one as if they would reiect God▪ bycause he hath not created them otherwyse than with condition, and too the end they should bee subiect too their husbandes. Trew it is that they will bee soo proud and stately, as to say, Should my husband haue my head vnder his girdle? Yea, but the wyfe that dooth so, sheweth that shee is loth that God should haue any authoritie ouer hir, and would fayne put Gods Lawe vnder hir foote. Howbeeit, forasmuch as there is none other shift but women must needes stoope, and vnderstand that the ruine and confuzion of all mankynd came in on their syde, and that through them wee bee all forlorne, and accu•sed, and banished the kingdome of heauen: when women ⟨p. 280⟩(say I) doo vnderstand that all this came of Eue and of the womankynd, (as Saint Paul telleth vs in another place:) there is none other way for them but too stoope,¹ and too beare paciently the subiection that God hath layd vppon them, which is nothing else but a warning too them too keepe themselues lowely and myld. But if they lyft vp themselues ageinst their husbandes, and cannot fynd in theyr hartes too bee ruled by them: it is as it were a setting of their seales too the sinne of Adam and Eue, and too the disobedience by them committed, too declare that they be not willing that God should heale that wound agein, notwithstanding that it bee deadly. Now, when they doo so make warre ageinst the grace of God: what can come of it but vtter confuzion? But the wyues that are leaud headed, will not think of that: but yit is it registred before God, and they must bee fayne too yeeld an account of it too their vtter confuzion. And therefore let vs looke that wee keepe this warning better, too the end that euery man may glorify God in his owne house.

11. Tim. […] ▪ d. 14.1. Tim. 〈…〉 ▪ d. 14.

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Also let the husbands think upon their duty. For although (to speak properly) they be not subject to their wives, because their wives have no authority over them: yet are they advanced too that honour of superiority with certain conditions: namely that they should not be cruel towards their wives, nor think all things granted and lawful which they lift, but that their authority should rather be a companionship than a kingship. For doubtless the husband in not his wives head, too oppress her, or too make none account of her: but let him understand, that the authority which he hath, doth bind him so much the more too her. For seeing he is the head, he ought too have discretion and skill how too guide his wife and his household. And what is the way too bring that too pass, but too use gentleness and mildness, and too bear discreetly with the frailty which he knoweth too be in his wife,¹ according as Saint Peter exhorteth us. Ye see then that husbands must so require obedience at their wives hands, as they themselves must therewithal do their own duty, and consider that they shall not be borne with before God, if they give their wives cause too lift up themselves so against them. For it is certain that if the husband deal discreetly and uprightly, the wife shall stoop too him, and our Lord will so dispose her hart, as the house shall be quietly guided. But the first and chief point is, that God be called upon. For though a man use all the means that ⟨image 299⟩can be, yet if he trust to his own wit, he shall but loose his time. And why? Because God will laugh his presumption too scorn. But if husbands consider that God holdeth folks hearts in his hand, and boweth them as he listeth, and thereupon do pray him too give them grace and power too win their wives, that they may agree with them, and humble themselves too them: them shall they perceive that God worketh in that behalf. But most commonly it is to be seen, that men deal roughly with their wives, and think too win them by playing the termagants, so as they stick not too bruise their bodies, yea sometimes that the blood follows. These are hangmen and tormentors that will so martyr their wives: and yet notwithstanding they will allege the superiority that God hath given them. That superiority is not devilish, neither serveth it too make men like brute beasts:

Also let the husbandes thinke vppon their duety. For although (to speake properly) they be not subiect to their wyues, bycause their wyues haue no authoritie ouer them: yit are they aduaunced too that honor of superioritie with certeyne conditions: namely that they should not bee cruell towardes their wyues, nor thinke all things graunted and lawfull which they lift, but that their authority should rather bee a companionship than a kingship. For doubtlesse the husband in not his wyues head, too oppresse hir, or too make none account of hir: but let him vnderstand, that the authority which he hath, dooth bynd him so much the more too hir. For seeing he is the head, he ought too haue discretion and skill how too guyde his wyfe and his houshold. And what is the way too bring that too passe, but too vse gentlenesse and myldnesse, and too beare discreetly with the frayltie which he knoweth too bee in his wyfe,¹ according as Saint Peter exhorteth vs. Yee see then that husbandes must so requyre obedience at their wyues handes, as they themselues must therwithall doo their owne duetie, and consider that they shall not bee borne with before God, if they giue their wyues cause too lifte vp themselues so ageinst them. For it is certein that if the husband deale discretly and vpryghtly, the wyfe shall stoope too him, and our Lord will so dispoze hir hart, as the house shal bee quietly guyded. But the first and cheefe poynt is, that God bee called vppon. For though a man vse all the meanes that ⟨image 299⟩can bee, yit if he trust to his owne wit, he shall but loose his tyme. And why? Bycause God will laugh his presumption too scorne. But if husbandes consider that God holdeth folkes hartes in his hand, and boweth them as he listeth, and thereuppon doo pray him too giue them grace and power too win their wyues, that they may agree with them, and humble themselues too them: them shall they perceyue that God woorketh in that behalfe. But most commonly it is to be seene, that men deale roughly with their wyues, and thinke too win them by playing the termagauntes, so as they sticke not too brooze their bodies, yea somtymes that the blud followes. These are hangmen and tormentors that will so martir their wyues: asd yit notwithstanding they will alledge the superioritie that God hath giuen them. That superioritye is not diuelish, nother serueth it too make men lyke brute beastes:

11. Pet. 3. b. 7.

:960img 299

But the women on their side do for the most part inharden themselves: and when rhey are too marry, they never think upon the things that God showeth and teacheth them by his word: hardly shall a man find one among a hundred, that prayeth unto God when she is upon the point of marriage. No boubt but they hear it well enough said, that the husband must be the head: and (they themselves will say,) very well: it is true, that if I have a husband, he must be above me, for so is the fashion of the world, and I must abide it. But in the mean while there shall be such overweening, or rather devilish stoutness in them, as they could find in their hearts too pluck God out of his seat, and they would fain that this matter which we read now, were razed out (of the Scripture,) too the intent they might not be subject too it. Yea and they make a confederacy among themselves in that case, saying: tush, I warrant thee, I will hold mine own, and if my husband play the Churl with me, he shall well perceive that I pass not for it, and I will hold him at a bay so long, that when he sees he doth but lose his labour, he shall be fain to give over his game, and too let me alone. After this manner (say I) do women begin too enter into housewifery, so as a man shall scarcely find one among a hundred, which is not of that mind, and doth not fully determine upon it.

But the women on their syde doo for the most part inharden themselues: and when rhey are too marrie, they neuer thinke vppon the things that God sheweth and teacheth them by his woord: hardly shal a man fynd one among a hundred, that prayeth vntoo God when shee is vppon the poynt of mariage. No boubt but they heare it well ynough sayd, that the husband must be the head: and (they themselues will say,) very well: it is true, that if I haue a husband, he must bee aboue mee, for so is the fashyon of the world, and I must abyde it. But in the meane whyle there shalbee such ouerweening, or rather diuelish stoutnesse in them, as they could fynd in their hartes too plucke God out of his seate, and they would fayne that this matter which wee reade now, were razed out (of the Scripture,) too the intent they myght not bee subiect too it. Yea and they make a confederacie among themselues in that cace, saying: tush, I warrant thee, I will hold myne owne, and if my husband play the Churle with mee, he shall well perceyue that I passe not for it, and I will hold him at a bay so long, that when he sees he doth but looze his labour, he shalbe fayne to giue ouer his game, and too let mee alone. After this manner (say I) doo women begin too enter intoo huswyfrye, so as a man shal scar•ly fynd one among a hundred, which is not of that mynd, and dooth not fully determine vppon it.

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Therefore it behoveth us to remember the lesson so much the better, which is showed us here. And for the same cause doth Saint Paul apply the similitude of our Lord Jesus Christ, as well too the one side as too the other. For he telleth the women that it is for their benefit too be so subject too their Husbands. And why? Let us consider the spiritual state of the Church. How miserable were our state if we were separated from our Lord Jesus Christ? For we should be bereft of all hope of life, and of all Gods benefits. And although we enjoyed many gifts in this world: yet should they turn all too our displeasure, if we were not members of our Lord Jesus Christ. Too be short, without the Son of God, there is nothing but scattering here beneath. For he was sent too gather together all things that were scattered afore, insomuch that all our happiness, joy, and rest, is too have Jesus Christ reigning over us and ruling us. Now then, there must be an answerableness hereunto in marriage, and the women must understand, that forasmuch as wedlock is as an image of the spiritual union, which is between us & the Son of God: it is for their benefit to be under their husbands, & to yield them obedience, & that it shall be much more for their profit, than if they were at liberty too govern themselves, and too do what they li•t, without bridling or controlment. True it is that they cannot conceive it, but who shall be found wiser in the end? God, or Women? If they will needs reply, that it were better for them too be in no subjection at all too their husbands, whereas God for all that hath ordained otherwise, yea even for their welfare, and hath declared and given sentence that it is so: ween they too get the upper hand in pleading so against God? Ye see then that Jesus Christ is set down as the saviour of the body, too the end that wives should know, that God hath provided better for their necessities, than they be aware of. When they have well chewed their cud, and ⟨image 300⟩debated what they can with themselves, and gathered all the reasons that are possible too be had: yet is it certain that they know not so well what is for their own profit, as God doth, who hath put them in subjection too their husbands, yea even for their own welfare, too the intent they should be maintained, which otherwise could not be.

Therfore it behoueth vs to remember the lesson so much the better, which is shewed vs heere. And for the same cause dooth Saint Paule apply the similitude of our Lord Iesus Christ, as well too the one side as too the other. For he telleth the women that it is for their benefyte too bee so subiect too their Husbands. And why? Let vs consider the spirituall state of the Churche. How miserable were our state if wee were separated from our Lord Iesus Christ? For we should be bereft of all hope of lyfe, and of all Gods benefyts. And although wee inioyed many gifts in this world: yit should they turne all too our displeasure, if wee were not members of our Lord Iesus Christ. Too bee short, without the sonne of God, there is nothing but scattering heere beneathe. For he was sent too gather toogither all things that were scattered afore, insomuch that all our happinesse, ioy, and rest, is too haue Iesus Christ reigning ouer vs and ruling vs. Now then, there must be an answerablenesse hereunto in mariage, and the women must vnderstand, that forasmuch as wedlock is as an image of the spirituall vniō, which is betwene vs & the sonne of God: it is for their benefyte to be vnder their husbands, & to yeeld thē obedience, & that it shalbe much more for their profit, than if they were at libertie too gouerne themselues, and too doo what they li•t, without brydling or controlment. Trew it is that they cannot conceiue it, but who shalbe found wyzer in the end? God, or Women? If they will needs reply, that it were better for them too bee in no subiection at all too their husbands, wheras God for all that hath ordeyned otherwyse, yea euen for their welfare, and hath declared and giuen sentence that it is so: weene they too get the vpper hand in pleading so ageinst God? Yee see then that Iesus Christ is set downe as the sauyour of the bodie, too the end that wyues should knowe, that God hath preuyded better for their necessities, than they bee aware of. When they haue well chawed their cud, and ⟨image 300⟩debated what they can with themselues, and gathered all the reasons that are possible too bee had: yit is it certein that they knowe not so well what is for their owne profit, as God dooth, who hath put them in subiection too their husbands, yea euen for their owne welfare, too the intent they should bee maynteyned, which otherwyse could not bee.

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Again on the other side, Saint Paul allegeth our Lord Jesus Christ too the Husbands also, too the intent they should not abuse the authority that is granted them, nor break the friendship which ought too be maintained in wedlock, by being over churlish as they are wont too be. And the thing that he setteth them down in our Lord Jesus Christ, by demanding how he hath loved his Church: is first and formest that he hath given him self for it, and that he spared not himself when he took mans flesh upon him. In deed all power and dominion were given unto him, so as all knees must needs bow before him,¹ (as Saint Paul him self sayeth) and all of us both great and small must do him homage: but yet notwithstanding, what hath he done for his Church? Listed he too reign in such sort as too exercise tyranny over us? No: but contrarily he humbled him self, and whereas he had sovereign dominion over the Angels of heaven, he became subject too the Law,² and was called a Servant, yea and he was utterly emptied for our sakes. Now when we see that God beareth us so inestimable love in our Lord Jesus Christ,³ that he hath put himself in the person of a husband, and vouchsafed that we should be as a wife unto him: I say, when we see that, should we now which are but worms of the earth and a thing of nothing, refuse too follow the example of the Son of God, who had no regard of his heavenly glory and majesty, too the end too abase himself in such wise for our sakes? So then, it is enough too meeken the hearts both of the one party and of the other, if there be not too beastly lewdness, or rather stark devilishness as well in the husbands as in the wives. For considering that our Lord Jesus Christ did so abase himself, for the love that he bare unto us which are but carrions and nothing worth: and also hath told us that there is nothing better, than for the wives too be subject too their husbands, and the husbands too bear with their wives: if that move them not, it is a sign that they be too beastly high minded, or rather that there is neither wit nor reason in them. For were there but one drop, surely the thing that Saint Paul telleth us, ought too make us amend all things, that might hinder the doing of our duties, as ⟨p. 282⟩well on the one side as on the other. And were this well regarded:

Agein on the other syde, Saint Paule alledgeth our Lord Iesus Christ too the Husbands also, too the intent they should not abuse the authority that is graunted them, nor breake the frendship which ought too bee maynteyned in wedlocke, by being ouer churlish as they are woont too bee. And the thing that he setteth them downe in our Lord Iesus Christ, by demaunding how he hath loued his Churche: is first and formest that he hath giuen him self for it, and that he spared not himself when he tooke mans flesh vpon him. In deede al power and dominion were giuen vnto him, so as all knees must needs bowe before him,¹ (as Saint Paule him self sayeth) and all of vs both greate and small must doo him homage: but yit notwithstanding, what hath hee doone for his Churche? Listed he too reigne in such sort as too exercyze tyrannie ouer vs? No: but contrarily he humbled him self, and wheras he had souerein dominion ouer the Angels of heauen, he became subiect too the Law,² and was called a Seruant, yea and he was vtterly emptyed for our sakes. Now when wee see that God beareth vs so inestimable loue in our Lord Iesus Christ,³ that he hath put himselfe in the person of a husband, and voutsafed that wee should bee as a wyfe vntoo him: I say, when wee see that, should we now which are but woormes of the earth and a thing of nothing, refuze too follow the example of the sonne of God, who had no regard of his heauenly glory and maiestie, too the end too abace himselfe in such wyse for our sakes? So then, it is ynough too meeken the hartes both of the one partie and of the other, if there be not too beastly leaudnesse, or rather stark diuelishnesse as wel in the husbands as in the wyues. For considering that our Lord Iesus Christ dyd so abace himselfe, for the loue that he bare vnto vs which are but carions and nothing woorth: and also hath told vs that there is nothing better, than for the wyues too bee subiect too their husbandes, and the husbandes too beare with their wyues: if that moue them not, it is a signe that they bee too beastly hygh mynded, or rather that there is nother wit nor reason in them. For were there but one drop, surely the thing that Saint Paul telleth vs, ought too make vs amend all things, that myght hinder the doing of our dewties, as ⟨p. 282⟩well on the one syde as on the other. And were this well regarded:

1Phil. 2. b. 10.
2Gala. 4. a. 4.
3Phil. 2. a. 7.

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doubtless men should see much more quietness in their houses then they do: and man and wife should not be as Cats and Dogs in snatching and biting one at another. But the very mischief is, that a man can see no fear of God among them. For ought not men too call too mind both evening and morning, the grace that is showed unto us by the coming of our Lord Jesus Christ? And when all together had well thought on it, and set their minds too it, the married men ought also too think (particularly) with themselves, to what end hath God showed himself so loving, so kind, and so pitiful towards me? Seeing he hath advanced me too such dignity, it is good reason that I should fashion my self like unto him. Now he will have me too behave my self towards my wife, as Jesus Christ hath behaved himself towards me. Is not this enough too break the hearts that were as hard as stone, yea or as steel? Yes surely. Likewise if the women on their side were mindful of their redemption and salvation: then should their hard hearts needs be softened, and they would not harden themselves any more too such stubbornness, as they do, but they would submit themselves too the yoke of our Lord Jesus Christ, that they might be partakers of the benefit which he hath purchased for them by his death and passion. We see then that when the grace of our Lord Jesus Christ is preached too us indifferently: most men gain nothing by it, for they forsake it in all their life.

doubtlesse men shoulde see much more quietnesse in their houses then they doo: and man and wyfe should not bee as Cattes and Dogges in snatching and byting one at another. But the very mischeefe is, that a man can see no feare of God among them. For ought not men too call too mynd both euening and morning, the grace that is shewed vntoo vs by the comming of our Lord Iesus Christ? And when all toogither had well thought on it, and set their myndes too it, the maryed men ought also too thinke (particularly) with themselues, to what end hath God shewed himselfe so louing, so kynd, and so pitifull towardes mee? Seeyng he hath aduaunced mee too such dignitie, it is good reason that I should fashion my selfe lyke vntoo him. Now he will haue mee too behaue my selfe towardes my wyfe, as Iesus Christ hath behaued himselfe towardes mee. Is not this ynough too breake the hartes that were as hard as stone, yea or as steele? Yis surely. Likewise if the women on their syde were myndfull of their redemption and saluation: then should their hard hartes needes bee softened, and they would not harden themsel•es any more too such stubbornnesse, as they doo, but they would submit themselues too the yoke of our Lord Iesus Christ, that they myght bee parttakers of the benefyte which he hath purchaced for them by his death and passion. Wee see then that when the grace of our Lord Iesus Christ is preached too vs indifferently: most men gayne nothing by it, for they forsake it in all their lyfe.

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And by the way we have too mark further, that although husbands be froward, and wives untoward too be ruled, yea and utterly uncorrigible: yet is that no release too them, that either of them both should not do their duty. As for example: It may be, that if a husband had a gentle and tractable wife (as I touched afore,) he on his side could bear with her, and there should be a marvellous good liking and life betwixt them. But peradventure one man will say, he hath a drunkard or a glutton, another, that his wife is given too garishness and over much bravery, so as all that she can rap and rend, is too little too trim her and deck her withal: and another, that his wife is an idle housewife, and will do nothing. Well, these things may have some colour before men: yea and (as I said afore) if the matter concerned but the parties themselves: every of them might have their defence at hand, to cast of all yoke. But the husband ⟨image 301⟩must think in that case, I have an ill disposed woman, or a sot, or one that hath neither manners nor good behaviour, nor any care at all of her household: but how do I also behave my self, not only in these worldly affairs, but also towards God? Now when the husband shall have bethought himself well, and examined his own faults throughly: he will hold his peace, & patiently bear with his wives faults, until God give her the grace too amend them. And in the mean while, howsoever the world go, let him not cease too play the good husband in applying himself too his wife, too win her unto God. For he is not set in degree of superiority, but for the benefit and welfare of his yoke fellow. And forasmuch as it is an inviolable law, the same reason also must persuade the women. Insomuch that if a woman have a drunkard, or haunter of Taverns and Tippling houses, or a Gamester, or a Spendall, or an unthrift and a rioter, or a Churl that is never in quiet with her, so that, do what she can too obey him and to please him, she can never have any peace or good will at his hand: let her consider, Alas, it is Gods scourge upon me, for I have not bin as I ought too be in obeying my God, and in submitting my self to his will. For how have I applied my self too serve and honour him? How have I quit my self of the charge that he hath committed too me?

And by the way wee haue too marke further, that although husbandes bee froward, and wyues vntoward too bee ruled, yea and vtterly vncorrigible: yit is that no release too them, that eyther of them both should not doo their duetie. As for example: It may bee, that if a husband had a gentle and tractable wyfe (as I touched afore,) he on his syde could beare with hir, and there should bee a maruelous good lyking and lyfe betwixt them. But peraduenture one man will say, he hath a drunkard or a glutton, another, that his wyfe is giuen too garishnesse and ouer much brauery, so as all that shee can rap and rend, is too little too trim hir and decke hir withall: and another, that his wyfe is an ydle huzwyfe, and will doo nothing. Well, these things may haue some colour before men: yea and (as I sayd afore) if the matter concerned but the parties themselues: euery of them myght haue their defence at hand, to cast of all yoke. But the husband ⟨image 301⟩must thinke in that cace, I haue an ill dispozed woman, or a sot, or one that hath nother manners nor good behaueour, nor any care at all of hir houshold: but how doo I also behaue my selfe, not only in these worldly affayres, but also towardes God? Now when the husband shall haue bethought himselfe well, and examined his owne faultes throughly: he will hold his peace, & paciently beare with his wyfes faultes, vntyll God giue her the grace too amend them. And in the meane whyle, howsoeuer the world go, let him not ceasse too play the good husband in applying himselfe too his wyfe, too win hir vntoo God. For he is not set in degree of superioritie, but for the benefyte and welfare of his yoke fellowe. And forasmuch as it is an inuiolable law, the same reason also must perswade the women. Insomuch that if a woman haue a drunkard, or haunter of Tauernes and Tippling houses, or a Gamester, or a Spendall, or an vnthrift and a ryotter, or a Churle that is neuer in quyet with her, so that, do what shee can too obey him and to please him, shee can neuer haue any peace or good wyll at his hand: let hir consider, Alas, it is Gods squoorge vppon mee, for I haue not bin as I ought too bee in obeying my God, and in submitting my selfe to his wyll. For how haue I applyed my selfe too serue and honour him? How haue I quitte my selfe of the charge that he hath committed too mee?