ment.

such entire love, as maketh the case of one another to you as your own. 2. That therefore all must be done in patience and mutual forbearance. 3. And in familiarity, and not with strangeness, distance, sourness, nor affected compli4. And in secrecy; where I should have shewed you in what cases secrecy may be broken, and in what not. 5. And in confidence of each other's fidelity, and not in suspicion, jealousy, and distrust. 6. And in prudence to manage things aright, and to foresee and avoid impediments and inconveniencies. 7. And in holiness that God may be the first and last, and all in all. 8. And in constancy that you cease not your duties for one another until death. But necessary abbreviation alloweth me to say no more of these.

CHAPTER VIII.

The special Duties of Husbands to their Wives.

He that will expect duty or comfort from his wife, must be faithful in doing the duty of a husband. The failing of yourselves in your own duty, may cause the failing of another to you, or at least will some other way as much afflict you, and will be more bitter to you in the end, than if an hundred failed of their duty to you. A good husband will either make a good wife, or easily and profitably endure a bad one. I shall therefore give you directions for your own part of duty, as that which your happiness is most concerned in.

Direct. 1. The husband must undertake the principal part of the government of the whole family, even of the wife herself.' And therefore I. He must labour to be fit and able for that government which he undertaketh: this ability consisteth 1. In holiness and spiritual wisdom, that he may be acquainted with the end to which he is to conduct them, and the rule by which he is to guide them; and the principal works which they are to do. An ungodly, irreligious man is both a stranger and an enemy to the chiefest part of family-government. 2. His ability consist

eth in a due acquaintance with the works of his calling, and the labours in which his servants are to be employed. For he that is utterly unacquainted with their business, will be very unfit to govern them in it: unless he commit that part of their government to his wife or a steward that is acquainted with it. 3. And he must be acquainted both with the common temper and infirmities of mankind, that he may know how much is to be borne with, and also with the particular temper, and faults, and virtues of those whom he is to govern. 4. And he must have prudence to direct himself in all his carriage to them; and justice to deal with every one as they deserve; and love to do them all the good he can, for soul and body. II. And being thus able, he must make it his daily work, and especially be sure that he govern himself well, that his example may be part of his government of others.

Direct. II. 'The husband must so unite authority and love, that neither of them may be omitted or concealed, but both be exercised and maintained.' Love must not be exercised so imprudently as to destroy the exercise of authority and authority must not be exercised over a wife so magisterially and imperiously, as to destroy the exercise of love. As your love must be a governing love, so your commands must all be loving commands. Lose not your authority; for that will but disable you from doing the office of a husband to your wife, or of a master to your servants. Yet must it be maintained by no means inconsistent with conjugal love; and therefore not by fierceness or cruelty, by threatenings or stripes (unless by distraction or loss of reason, they cease to be incapable of the carriage otherwise due to a wife). There are many cases of equality in which authority is not to be exercised; but there is no case of inequality or unworthiness so great, in which conjugal love is not to be exercised; and therefore nothing must exclude it,

Direct. 111. It is the duty of husbands to preserve the authority of their wives, over the children and servants of the family.' For they are joint governors with them over all the inferiors. And the infirmities of women are apt many times to expose them to contempt: so that servants and children will be apt to slight them, and disobey them, if the husband interpose not to preserve their honour and

authority. Yet this must be done with such cautions as these: 1. Justify not any error, vice or weakness of your wives. They may be concealed and excused as far as may be, but never owned or defended. 2. Urge not obedience to any unlawful command of theirs. No one hath authority to contradict the law of God, or disoblige any from his government. You will but diminish your own authority with persons of any understanding, if you justify any thing that is against God's authority. But if the thing commanded be lawful, though it may have some inconveniences, you must rebuke the disobedience of inferiors, and not suffer them to slight the commands of your wives, nor to set their own reason and wills against them, and say, 'We will not do it.' How can they help you in government, if you suffer them to be disobeyed.

Direct. IV. Also you must preserve the honour as well as the authority of your wives. If they have any dishonourable infirmities, they are not to be mentioned by children or servants. As in the natural body we cover most carefully the most dishonourable parts (for our comely parts have no need o), so must it be here. Children or servants must not be suffered to carry themselves contemptuously or rudely towards them, nor to despise them, or speak unmannerly, proud or disdainful words to them. The husband must vindicate them from all such injury and contempt.

Direct. v. "The husband is to excel the wife in knowledge, and be her teacher in the matters that belong to her salvation.' He must instruct her in the Word of God, and direct her in particular duties, and help her to subdue her own corruptions, and labour to confirm her against temptations; if she doubt of any thing that he can resolve her in, she is to ask his resolution, and he to open to her at home, the things which she understood not in the congregation". But if the husband be indeed an ignorant sot, or have made himself unable to instruct his wife, she is not bound to ask him in vain, to teach her that which he understandeth not himself. Those husbands that despise the Word of God, and live in wilful ignorance, do not only despise their own souls, but their families also; and making themselves unable for their duties, they are usually themselves despised

a 1 Cor. xii. 23, 24.

b 1 Cor. xiv. 35.

by their inferiors: for God hath told such in his message to Eli, “ Them that honour me, I will honour; and they that despise me, shall be lightly esteemed."

Direct v1. The husband must be the principal teacher of the family.' He must instruct them, and examine them, and rule them about the matters of God, as well as his own service, and see that the Lord's day and worship be observed by all that are within his gates. And therefore he must labour for such understanding and ability as is necessary hereunto. And if he be unable or negligent, it is his sin, and will be his shame. If the wife be wiser and abler, and it be cast upon her, it is his dishonour: but if neither of them do it, the sin, and shame, and suffering, will be common to them both.

Direct. VII. The husband is to be the mouth of the family, in their daily conjunct prayers unto God.' Therefore he must be able to pray, and also have a praying heart. He must be as it were the priest of the household; and therefore should be the most holy, that he may be fit to stand between them and God, and to offer up their prayers to him. If this be cast on the wife, it will be his dishonour.

Direct. VIII. The husband is to be the chief provider for the family (ordinarily).' It is supposed that he is most able for mind and body, and is the chief disposer of the estate. Therefore he must be specially careful, that wife and children want nothing that is fit for them, so far as he can procure it.

Direct. Ix. The husband must be strongest in family-patience; bearing with the weakness and passions of the wife: not so as to make light of any sin against God, but so as not to make a great matter of any frailty as against himself, and so as to preserve the love and peace which is to be as the natural temper of their relation.'

Direct. x. The manner of all these duties must also be carefully regarded.' As 1. That they be done in prudence, and not with folly, rashness, or inconsiderateness. 2. That all be done in conjugal love, and tenderness, as over oné that is tender, and the weaker vessel; and that he do not teach, or command, or reprove a wife, in the same imperious manner as a child or servant. 3. That due familiarity be

c 1 Sam. ii. 30.

ness.

maintained, and that he keep not at a distance and strangeness from his wife. 4. That love be confident, without base suspicions, and causeless jealousies. 5. That all be done in gentleness, and not in passion, roughness and sour6. That there be no unjust and causeless concealment of secrets, which should be common to them both. 7. That there be no foolish opening of such secrets to her as may become her snare, and she is not able to bear or keep. 8. That none of their own matters, which should be kept secret, be made known to others. His teaching and reproving her, should be for the most part secret. 9. That he be constant, and not weary of his love or duty. This briefly of the manner.

CHAPTER IX.

The special Duties of Wives to Husbands..

THE wife that expecteth comfort in a husband, must make conscience of all her own duty to her husband: for though it be his duty to be kind and faithful to her, though she prove unkind and froward, yet 1. Men are frail and apt to fail in such difficult duties as well as women. 2. And it is so ordered by God, that comfort and duty shall go together, and you shall miss of comfort, if you cast off duty. Direct. 1. Be specially loving to your husbands: your natures give you the advantage in this; and love feedeth love. This is your special requital for all the troubles that your infirmities put them to.

Direct. 11. Live in a voluntary subjection and obedience to them.' If their softness or yieldingness cause them to relinquish their authority; and for peace they are fain to let you have your wills; yet remember that it is God that hath appointed them to be your heads and governors. I they are so silly as to be unable, you should not have chosen such to rule you as are unfit: but having chosen them, you must assist them with your better understanding, in a submissive, and not a ruling, masterly way. A servant that hath a foolish master, may help him without becoming masAnd do not deceive yourselves by giving the bare titles

ter.