A68107:1196
Of domesticall duties eight treatises. I. An exposition of that part of Scripture out of which domesticall duties are raised. ... VIII. Duties of masters. By William Gouge.
London: printed by John Haviland for William Bladen, 1622London: printed by Iohn Haviland for William Bladen, 1622
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.
2. Of too much caring for it, so as upon no occasion we will ⟨p. 88⟩lose a meals meat, or a nights rest. Fasting and watching as occasion requireth, are bounden duties.
2. Of too much caring for it, so as vpon no occasion we will ⟨p. 88⟩lose a meales meat, or a nights rest. Fasting and watching as occasion requireth, are bounden duties.
But to return to the point of nourishing and cherishing our flesh.
But to returne to the point of nourishing and cherishing our flesh.
1. For this end hath God provided food, apparel, and all 1things needful for our weak bodies, that they should be nourished and cherished thereby: not to use them therefore, is to refuse Gods providence.
1. For this end hath God prouided food, apparell, and all 1things needfull for our weake bodies, that they should be nourished and cherished thereby: not to vse them therefore, is to refuse Gods prouidence.
2. By well nourishing and cherishing our bodies, they are the better enabled to do that work and service which God appointeth to be done: but by neglecting them, they are disabled thereto. As this is a motive, so ought it to be an end whereat we aim in nourishing and cherishing our bodies.
2. By well nourishing and cherishing our bodies, they are the better enabled to doe that worke and seruice which God appointeth to be done: but by neglecting them, they are disabled thereto. As this is a motiue, so ought it to be an end whereat we aime in nourishing and cherishing our bodies.
1. Covetous misers, who so dote upon their wealth, and so 1delight in abundance of goods treasured up, as they afford not themselves things needful to nourish and cherish their bodies. Solomon doth much tax such: of them he saith, that riches are 2kept for the owners thereof to their hurt. Daily experience giveth evidence to the truth thereof: for, beside that such men make their riches tto be snares, and uhinderances, to keep them from eternal life; they make this present life to be very irksome, xfilling their heads full of much carking care, and keeping them from quiet rest. Many in this case are so besotted, 6as, though they have abundance, yet they will not in health afford themselves a good meals meat, nor seemly apparel: nor in sickness, needful physic, no nor fire, and such like common things. Their case is worse then theirs who want: for others will pity and succour such as want, but who will pity and succour such?
1. Couetous misers, who so doat vpon their wealth, and so 1delight in abundance of goods treasured vp, as they afford not themselues things needfull to nourish and cherish their bodies. Salomon doth much taxe such: of them he saith, that riches are 2kept for the owners thereof to their hurt. Daily experience giueth euidence to the truth thereof: for, beside that such men make their riches tto be snares, and uhinderances, to keepe them from eternall life; they make this present life to be very irksome,
2. Such as are too intentive upon their businesses, even the affairs 1of their lawful callings (for in good things there may be excess) herein many Students, Preachers, Lawyers, Tradesmen, Farmers, Labourers, and others offend, when they afford not seasonable times of refreshing and resting to their bodies, but fast, watch, and toil too much in their calling. They who by such means disable themselves, do make themselves ⟨p. 89⟩guilty of the neglect of so much good as they might have done, if they had nourished and cherished their bodies. Some are so eager on their business, that they think all the time misspent, which is spent in nourishing and cherishing their bodies; and thereupon wish, that their bodies needed no food, sleep, or other like means of refreshing. These thoughts and 2desires are foolish and sinful in many respects, as
2. Such as are too intentiue vpon their businesses, euen the affaires 1of their lawfull callings (for in good things there may be excesse) herein many Students, Preachers, Lawyers, Tradesmen, Farmers, Labourers, and others offend, when they afford not seasonable times of refreshing and resting to their bodies, but fast, watch, and toile too much in their calling. They who by such meanes disable themselues, doe make themselues ⟨p. 89⟩guiltie of the neglect of so much good as they might haue done, if they had nourished and cherished their bodies. Some are so eager on their businesse, that they thinke all the time mispent, which is spent in nourishing and cherishing their bodies; and thereupon wish, that their bodies needed no food, sleepe, or other like meanes of refreshing. These thoughts and 2desires are foolish and sinfull in many respects, as
1. In manifesting a secret discontent and grudging against Gods providence, who hath thus disposed our estate for the clearer manifestation of mans weakness, & Gods care over him.
1. In manifesting a secret discontent and grudging against Gods prouidence, who hath thus disposed our estate for the clearer manifestation of mans weaknes, & Gods care ouer him.
2. In taking away occasions of calling upon God, and giving praise unto him. For if we stood not in such need of Gods providence, should we so oft pray unto him for his blessing: if by the good means which he affordeth unto us we felt not the sweetness and comfort of his providence, should we be so thankful to him?
2. In taking away occasions of calling vpon God, and giuing praise vnto him. For if we stood not in such need of Gods prouidence, should we so oft pray vnto him for his blessing: if by the good meanes which he affordeth vnto vs we felt not the sweetnesse and comfort of his prouidence, should we be so thankfull to him?
3. In taking away the means of mutual love: for if by reason of our weakness we stood not in need of succour and help one from another, what trial would there be of our love?
3. In taking away the meanes of mutuall loue: for if by reason of our weaknesse we stood not in need of succour and help one from another, what triall would there be of our loue?
3. Such as sever these two duties of nature (nourishing and 1cherishing) and make them an hinderance one to another: some so nourish their bodies, as they cannot cherish them; that is, they spend so much in eating and drinking, as they have nothing to clothe themselves withal. Others so cherish them, as they cannot nourish them; that is, they so prank up themselves with brave apparel above their ability, as they have not competent food for themselves. These fall into two contrary extremes: into the excess in one thing: and into the defect in another.
3. Such as sever these two duties of nature (nourishing and 1cherishing) and make them an hinderance one to another: some so nourish their bodies, as they cannot cherish them; that is, they spend so much in eating and drinking, as they haue nothing to cloath themselues withall. Others so cherish them, as they cannot nourish them; that is, they so prancke vp themselues with braue apparell aboue their abilitie, as they haue not competent food for themselues. These fall into two contrarie extremes: into the excesse in one thing: and into the defect in another.
As the Apostle by naming these two (nourish, cherish) showeth that both of them are needful, so by naming them only, and no more but them, he showeth that they two are sufficient: whence we learn, that
As the Apostle by naming these two (nourish, cherish) sheweth that both of them are needfull, so by naming them only, and no more but them, he sheweth that they two are sufficient: whence we learne, that
The Apostle in these very words layeth down this doctrine in yanother place. The zprayer of Agur, and the tenor of the afourth Petition prove as much.
The Apostle in these very words laieth downe this doctrine in yanother place. The zpraier of Agur, and the tenour of the afourth Petition proue as much.
