§. 33. Of the wiſdome of husbands and wiues, in redreſſing one anothers ill name. to §. 42. Of husbands and wiues mutuall helpe in hoſpitality.

§. 33. Of the wiſdome of husbands and wiues, in redreſſing one anothers ill name.

To redreſſe an ill name, husbands and wiues muſt firſt giue one another notice of the report that goeth of them, and endeuour to worke in them both a ſight, and alſo a ſenſe of thoſe euils which are in the mouths of others: after notice giuen, they muſt labour to bring them to repentance of thoſe ſinnes, for which they are ill reported of, and to a manifeſtation of repentance, by doing things meet for repentance, which is by a zealous and conſcionable practiſe of ſuch vettues as are cleane contrarie to the vices for which they were euill ſpoken of. It may with good probabilitie be gathered out of the hiſtorie of the Leuite, whoſe wife plaid the whore, that thus he dealt with her. And thus Abigail endeuoured to deale with her husband.

§. 34. Of husbands and wiues care in procuring one anothers good name.

To procure a good report, husbands and wiues muſt Firſt, take notice of the good qualities which are in one

another, and as one hath occaſion to ſpeake of the other, to make thoſe good qualities the ſubiect of their ſpeech: as we heard it before commended in the husband of that wife which is deſcribed by Salomon.

Secondly, they muſt lend a willing and ioyfull eare to ſuch as ſhall (ſo farre as they can conceiue) truly and vnfainedly, without flatterie or hypocriſie, ſpeake any thing in commendation of the one or of the other: not thinking themſelues diſpraiſed (which is the conceit of many) when their bed-fellow is praiſed: but rather hauing their hearts the more enlarged to praiſe God, for beſtowing on them ſuch an excellent token and pledge of his fauour.

Thirdly, they muſt imitate thoſe good things which they behold, or heare to be in one another, and ſo imitate them as they which haue before time knowne both husband and wife, may ſay, this ſhe learned of him, or this he learned of her.

§. 35. Of husbands and wiues wiſdome, in preſeruing each others good name.

To preſerue a good name, it will be meet for an husband or wife, wiſely and ſeaſonably to giue one another notice of that good fame which is raiſed of them, thereby to prouoke them both to giue glorie to God for the ſame ( as the Apoſtle thanketh God for that report which was ſpred abroad of the faith and loue of the Coloſsians) and alſo to walke worthie of that good report (as the Apoſtle who had giuen a great teſtimony of the bountie of the Corinthians, earneſtly exhorteth them to finiſh their beneuolence, leſt (ſaith he) I ſhould be aſhamed in

this my conſtant boaſting.) For if they of whom there is once a good report raiſed, decay, wax cold, grow backward, or fall into notorious and ſcandalous ſinnes, they will cleane extinguiſh and put out their good name among men, and turne it into an euill report, according to that which Salomon ſaith, Dead flies cauſe the ointment of the Apothecarie to ſendforth a

ſtinking ſauour: ſo doth a little folly him that is in reputation for wiſdome and honour.

§. 36. Of husbands and wiues like affection towards one anothers credit.

In the laſt place, to manifeſt a mutuall prouident care of one

anothers good name, husbands and wiues muſt be ſo affected with the report that goeth of either of them, as if the report were of their owne ſelues. If the report be good, to be glad thereof, and to reioyce thereat; if it be euill, to be grieued, and after an holy manner vexed at it: thus ſhall they ſhew a true ſympathie and fellow feeling of one anothers credit, according to that generall rule of the Apoſtle, Reioyce with them that reioyce, and weepe with them that weepe.

§. 37. Of the vices contrarie to that mutuallcare, which man and wife ſhould haue of one anothers credit.

Vices contrarie to theſe duties concerning the good name of an husband and wife, are in generall two.

One is a readineſſe to diſgrace and diſcredit one another, like Michal the wife of Dauid, of whom we heard before. A hatefull and deteſtable vice this is, which cannot ſtand with true matrimoniall loue, but rather argueth an vtter diſlike, and a plaine hatred of one another.

Husbands and wiues diſcredit one another, either by procuring an ill name, or hindring a good name.

An ill name in procured by theſe meanes following.

1. By blazing abroad one anothers infirmities: as when tatling Goſsips meet, their vſuall pra[gap]e is about their husbands, complaining of ſome vice or other in them: My husband, ſaith one, is couetous: I cannot get of him any thing almost: he maketh me goe as no body goeth. And my husband, replieth another, is ſo furious as none can tell how to ſpeake to him: ſo one after another goeth on in this tracke, ſome diſcouering ſuch infirmities as ſhould be concealed; others (which is worſe) plainly belying their huſbands. In like manner alſo husbands when they meet with their boone companions, make their wiues the common ſubiect of all their talke: one accuſing his wife of one vice; another his, of another. There are two reſpects for which this vice (moſt deteſtable in it ſelfe) is made more odious in an husband or a wife. 1. Becauſe they know more then any other of one anothers infirmities: ſo as if they be ſo euilly minded, they may much more diſcredit one another, then any other can. 2. Becauſe in regard

of their neere vnion they are moſt bound to conceale and couer each others imperfections. Cam was curſed for reuealing his fathers nakedneſſe. but a more horrible curſe doe husbands and wiues deſerue, that ſo doe.

2. By opening their eares, and giuing credit to euery light report that any ſhall raiſe. More ſecret heart-burning of one againſt the other, and more open quarrels and contentions betwixt them, ordinarily ariſe from hence then from any other thing.

3. By peruerting and miſ-interpreting one anothers actions, words, yea and thoughts alſo: taking euery thing in the worſt part.

4. By concealing from one another the common euill rumors which are raiſed of them, and are in euery mans mouth: of all other, bedfellowes are moſt fit to diſcloſe ſuch things one to another: and moſt bound to doe it. Moſt fit, becauſe of their mutuall familiaritie: moſt bound, becauſe of their neere vnion.

Many husbands and wiues doe hinder one anothers good name by enuying one at the good report that is made of the other, and gainſaying the ſame: as if the credit of the one muſt needs turne to the diſcredit of the other. Thus as water quencheth hot iron, ſo this enuious diſpoſition is a meanes to extinguiſh the heat of fame, and to put out the glorious light of a good name. Whereby as they impaire the credit and honour of one another, ſo they monſtrouſly diſcredit and diſhonour themſelues.

The other generall vice in this kinde, is a careleſſe regard, or plaine neglect of one anothers fame: when the husband is no way affected with any report that goeth of his wife, nor the wife with any of the husband: but as if they were meere ſtrangers one to another, they paſſe by all reports made of one another. What mutuall loue can there be in ſuch? howſoeuer their hands haue beene ioyned together, ſurely their hearts were neuer vnited, ſo as it had beene better they had neuer knowne one another, vnleſſe the Lord doe afterwards knit their hearts, and vnite their affections more neerely and firmely together.

§. 38. Of husbands and wiues mutuall prouidence about the goods of the family.

Yet there remaineth one thing more, whereabout husbands and wiues ought to manifeſt a mutuall prouident care each ouer other: and that is about the goods of this world. Howſoeuer the husband, while he liueth with his wife, hath the trueſt propertie in them, and the greateſt title vnto them, yet I referre this to thoſe mutuall duties which man and wife owe each to other, in three reſpects.

Firſt, becauſe in conſcience they appertaine to the vſe of the wife, as well as of the husband.

Secondly, becauſe the wife is by Gods prouidence appointed a ioynt gouernour with the husband of the familie, and in that reſpect ought to be an helpe in prouiding ſuch a ſufficiencie of the goods of this world, as are needfull for that eſtate wherein God hath ſet them, and for that charge which God hath committed to them.

Thirdly, becauſe the wife, if ſhe ſuruiue the husband, ought to haue ſuch a portion of thoſe goods, as are meet for her place and charge.

In theſe reſpects we ſee it requiſite, yea a bounden dutie, that husband and wife, euen in a mutuall regard one of another, be as prouident as they can be with a good conſcience in getting, keeping, and diſpoſing competent goods and riches for the mutuall good one of another. Concerning the huſbands dutie in this reſpect no queſtion is made: the practiſe of all good husbands mentioned in Scripture, the care of prouiding for their owne enioyned to them, their place and office to be their wiues head, with many other like arguments, whereof we ſhall more diſtinctly ſpeake, when we come to declare the particular duties of husbands, doe proue as much. The greateſt queſtion is concerning the wife, whether ſhe be bound to take any care about the goods. But if the Scripture be tho [gap]owly ſearched, we ſhall finde proofe enough to ſhew that euen [gap]he alſo is bound hereunto. For firſt, the generall end which God aimed at in making the woman (namely to be an helpe [gap]o man) implieth as much: for herein may ſhe be a verie great helpe, as we ſhall ſee by and by in ſundry particulars. 2. That

generall property attributed to a wife to be a good thing, confirmeth as much: for that which is profitable is called good: and it is one reſpect wherein a wife is termed a good thing, that ſhe may by her prouidence and diligence bring much profit to her husband: and therefore in this, among other reſpects, the good wife which Salomon deſcribeth, is ſaid to doe good to her husband all the daies of her life: for by her induſtry and prouidence ſhee did ſo preſerue and increaſe his goods, that the heart of her husband truſted in her, and he had no need of ſpoile. If the particular actions whereby that good wife is deſcribed be well noted, we may eaſily obſerue that ſhe was an eſpeciall helpe vnto her husband, euen in his outward eſtate. From all which, we may inferre theſe two points. Firſt, that this prouident care about outward temporall goods is lawfull, not vnbeſeeming a Chriſtian man or woman. Secondly, that it is a mutuall dutie appertaining both to husband and wife.

For the firſt, how needfull the goods of this world are for preſeruation of life and health, eſtate of the family, good of Church and Common-wealth, releefe of the poore, with the like vſes, no man can be ignorant. God hath giuen them as bleſſings to his children, and that often times in great abundance; and his children haue accordingly beene thankfull for them: ſo as a prouident care about them is not vnlawfull, but very expedient and needfull.

For the ſecond, If there ſhould not be a ioint care herein, the care and paines of the one might be altogether in vaine. For ſuppoſe an husband be induſtrious, as Iaakob was, and get much abroad, if the wife either by her vnthriftineſſe, idleneſſe, negligence, or the like vices, ſuffer that which is brought home to be embeaſeled and waſted; or by her prodigalitie, brauerie, or loue of vaine companie, conſume it her ſelfe, where will be the profit of the husbands paines? Or on the other ſide, if a wife ſhould be as painfull and proſperous in getting, as the good houſwife before mentioned was, and the husband by carding, dicing, drinking, reuelling, or other like meanes ſhould waſte all away, what fruit would remaine of the wiues prouidence? In this mutuall prouident care of husband and wife, each of them muſt haue an eye to their owne place:

affaires abroad doe moſt appertaine to the man, and are eſpecially to be ordered by him: that which the wife is eſpecially to care for, is the buſineſſe of the houſe: for the Apoſtle laieth it downe as a rule for wiues (as we ſhall hereafter more particularly declare) that they keepe at home, and gouerne the houſe. By this means may they be very profitable each to other.

§. 39. Of the vices contrary to the good prouidence of huſband and wife, about the goods of the family.

Contrary to that dutie, are theſe vices following.

1. Couetouſneſſe, and ouermuch care for themſelues: as when an husband ſo raketh, and ſcrapeth, and hoordeth vp for himſelfe, as he neither affordeth vnto his wife ſo much as is meet for her place while he liueth with her, nor thinketh of prouiding ſufficient maintenance for her, if ſhee ouer-liue him, but rather thinketh how to defraud her of that which the law caſteth vpon her. Or when a wife ſecretly hoordeth vp whatſoeuer ſhe can get, either by her owne induſtry, or elſe by purloining from her husband: ſometimes ſelling corne, wares, houſhold-ſtuffe, or other like commodities, ſo priuily as the husband ſhall neuer know it: ſometimes taking money out of his counter, box, bagge, cheſt, or the like, ſo as either it ſhall not be miſſed, or if it be, it ſhall not be knowne who had it. Many there be who in miſtruſt of their husbands prouidence, or in diſlike of them, or on ſome other by-reſpects, commit whatſoeuer they can get to the truſt and cuſtody of others, whereby it oft commeth to paſſe, that they themſelues, meeting with deceitfull friends, are vtterly defeated, euen becauſe they dare not make their fraud knowne. As Couetouſneſſe is in it ſelfe an odious ſinne; ſo it is made much more hainous by defrauding husband or wife, who ought to be as deare each to other as themſelues.

2. Prodigalitie, and too lauiſh ſpending vpon themſelues, and thoſe things which are moſt agreeable to their owne corrupt humor: as when husbands without any meane or mea [gap]ure, ſpend their goods abroad in hunting, hauking, carding, [gap]icing, eating, drinking, or the like, and ſuffer their wiues to want at home, and yet tooke their wiues to maintaine them, and therefore had their portion. Or when wiues bring their

husbands into debt, and weaken, if not cleane ouerthrow their eſtate, by gorgeous decking and adorning their houſes, by braue and coſtly apparell, by dainty fare, by goſſipping abroad, with the like. Many wiues are ſo violent herein, that if their deſire and humour be not ſatisfied, their husbands ſhall haue no reſt (forſooth they brought a portion, and maintained they muſt and will be; it skilleth not whether their husbands eſtate can beare it or no) in ſo much as many are forced wittingly, for quietneſſe ſake, to ſuffer their eſtate to ſinke. O fooliſh and wretched wiues! how little do they conſider that they were maried to doe their husbands good, and not euill all the daies of their life? is this to be an helpe to man? or rather is it not cleane to thwart Gods counſell, and peruert his purpoſe? can we thinke that God will forbeare, and not be auenged of them? yet much more will God be auenged of the forenamed husbands, becauſe of that image of himſelfe which he hath placed in them, and becauſe of that place and authority wherein he hath ſet them. The Apoſtle expreſly ſaith of them, that they are worſe then Infidels, which being ſo, they muſt looke for the greater iudgement.

3. Idleneſſe, and a careleſſe neglect of their eſtate. Many men ſpend day after day, like a bird that flieth vp and downe, as it falleth out, from tree to tree, from twigge to twigge: they goe from place to place, but know not for what end: as they meet with any company, ſo they abide as long as the company tarrieth, and then ſeeke after other company, and are ready to goe with any to Ale-houſe, Tauerne, Play-houſe, Bowlingalley, or other like places. Many women alſo ſpend all the forenoone in lying a bed and tyring themſelues, and the afternoone as occaſion is offered in ſitting idly at home, or walking forth to little purpoſe, but only to weare out time, little regarding their husbands eſtate, whether it increaſe, or diminiſh. Thus by the idleneſſe and careleſneſſe of husband and wife, come faire eſtates many times to ruine, and both of then brought to penury and beggery.

§. 40. Of husbands and wiues ioint care in gouerning the family.

Hitherto I haue deliuered ſuch common duties as mutually

reſpect the husband and wife, and are to be performed of each to other. There are other common duties which they are both iointly bound to performe to other perſons: and thoſe either members of the family, or ſtrangers comming to the family.

Concerning the members of the family, though there be ſome peculiar duties belonging to the maſter, and ſome to the miſtreſſe, ſome to the father, and ſome to the mother, of which we ſhall ſpeake in their due place; yet in generall the gouernment of the family, and the ſeuerall members thereof belongeth to the husband and wife both (if at leaſt they haue a family) and a ioint common dutie it is to be helpfull one to another therein.

Obiect. Seeing it is not neceſſarily required, that a huſband and wife ſhould haue a family to gouerne, for two may be maried and haue neither children nor ſeruants (as many are) and yet be true husband and wife; why is this care of a family ranked among the duties of husband and wife?

Anſw. 1. Becauſe ordinarily when two are maried they gather a family, and are the gouernours thereof: ſo as though it faile in ſome particulars, yet for the moſt part it holdeth.

2. Becauſe the ioint gouernment whereof I ſpeake in this place is by vertue of the mariage-bond: for if a man and a woman ſhould liue together in an houſe, and by mutuall conſent haue a ioint authority and gouernment, this would be very offenſiue to all that ſhould know it, or heare of it: neither were they by any ordinance of God bound to be ſo helpfull one to another as husband and wife: nor the members of a family ſo bound to ſubiect themſelues to both.

3. The duty whereof I ſpeake, though it be about the gouernment of a family, yet hath it reſpect to an huſband as he is an husband, and to a wife as ſhee is a wife; namely, that by vertue of their mariage-bond, and neere vnion, they be helpfull one to another in well-ordering the things of the family.

Whether the man ought to look to the good gouernment of

his houſe is a queſtion without all queſtion. He is the higheſt in the family, and hath both authoritie ouer all, and the charge of all is committed to his charge: he is as a king in his owne houſe: as a king is to ſee that land well gouerned where he is king, ſo he that is the chiefe ruler in an houſe. The dutie which the Apoſtle applieth in particular to Biſhops & Deacons, in generall appertaineth to all husbands, that they rule their owne houſe honeſtly: and againe, that they be ſuch as can rule their children well, and their owne houſholds. The care of many huſbands is in this reſpect commended in Scripture, as of Abram, of Iaakob, of Ioſuah, of Dauid, the Ruler at Galile, and of many other. That the wife alſo ought to be an helpe to him therein, is very euident: for the Apoſtle layeth it expreſly to their charge, that they gouerne the houſe: would the Wiſe man haue ſo highly commended a wife for well gouerning her huſbands houſe if it had not appertained to her? It is very likely that wiſe Abigail had a great hand in gouerning Nabals houſe, becauſe the ſeruants made complaint to her of Nabals churliſhneſſe, and becauſe ſhe had the ſeruants at command, readily to doe what ſhe would haue them; yea alſo, becauſe ſhe could ſo readily prepare ſuch ſtore of prouiſion for Dauid and his men, as ſhe did. Hence is it that the wife is called miſtreſſe of the houſe, as well as the husband maſter of the houſe.

Obiect.

A woman is not to teach, nor to vſurpe authoritie ouer the man.

Anſw. 1. That branch of teaching hath reſpect to publike aſſemblies, and Churches, in which ſhe may not teach: but not to priuate families, in which ſhe may, and ought to teach: for Barthſhebah taught Salomon. When Apollos was brought to the houſe of Aquila, Priſcilla the wife of Aquila did helpe to expound to Apollos the way of God more perfectly.

2. The other branch concerning authoritie, hath not reference to the inferiour members in the family, ouer which the wife of an houſhold gouernour hath authoritie, but only to the husband, ouer whom if ſhe take any authoritie, ſhe vſurpeth it. Therfore neither this place of Scripture, nor any other doth exclude the wife, being iointly conſidered with the husband, to rule & gouerne thoſe in the family which are vnder them both.

2. Obiect. This ioint gouernment of the wife doth much impaire the dignity and authority of the husband.

Anſw. Nothing leſſe: for ſhe is ſubordinate to her husband, and muſt ſo rule others as ſhe be ſubiect to her husband, and not command any thing againſt his command, (prouided that his command be not againſt the Lord, and his word.) We ſee that in all eſtates the king or higheſt gouernour hath other Magiſtrates vnder him, who haue a command ouer the ſubiects, and yet thereby the kings ſupreme authoritie is no whit impaired, but rather the better eſtabliſhed, and he the more honoured. So is it in a family.

Let therefore husbands and wiues herein aſſiſt one another, for ſo they may be very helpfull one to another, and bring, by their mutuall helpe in gouerning, much good to the family. The husband by his helpe aiding his wife, addeth much authoritie vnto her, and ſo cauſeth that ſhe is not deſpiſed, nor lightly eſteemed. The wife by her helpe cauſeth many things to be eſpied, and ſo redreſſed, which otherwiſe might neuer haue beene found out: for two eies ſee more then one, eſpecially when one of thoſe is more at hand, and in preſence, as the wife is in the houſe.

Beſides there are many things in well gouerning a family more fit for one to meddle withall then for the other: as for the husband to meddle with the great and weightie affaires of the family (as performing Gods worſhip, appointing and ſetling good orders, prouiding conuenient houſe-roome, and other neceſſaries for the family: keeping children when they grow great, or waxe ſtubborne, in awe: ruling men ſeruants, with the like) And for the wife to meddle with ſome leſſe, but very needfull matters, as nouriſhing and inſtructing children when they are young, adorning the houſe, ordering the prouiſion brought into the houſe, ruling maid ſeruants, with the like. Yea further, as the man eſpecially is to performe the very actions of prayer, reading the word, catechizing, and other like duties in the family, ſo the wife may be a great helpe in putting her husband in minde both of the dutie it ſelfe, and of the time of performing it, and incouraging him to doe it, in gathering the family together, and exhorting them to be forward,

in making her ſelfe an example to the reſt by her diligent and reuerend attention, in oft vrging and preſſing to her children and ſeruants ſuch points of inſtruction as her husband hath taught; yea, in praying, reading, teaching, and performing like exerciſes her ſelfe, ſo farre as ſhe is able, when her huſband is abſent, or negligent and careleſſe, and will not himſelfe doe them; or it may be, is not able to doe them: or if ſhe performe them not her ſelfe, in getting ſome other to performe them.

§. 41. Of the vices contrary to a ioint care of gouerning the family.

The minde and practiſe of many, both husbands and wiues, is contrary to this dutie.

Many a husband becauſe the wiues office is eſpecially to abide at home, will put off all gouernment to the wife: leauing it to her not only to order the things in the houſe, but alſo to bring in all needful things, to order and gouerne the children both young and old, yea euen to prouide for them alſo, to take in, to put out, to vſe all ſorts of ſeruants as pleaſeth her: yea, if ſeruants ſhall be ſtubborne and ſtout againſt her, he will take no notice of it, nor endure to be told of it, much leſſe afford her his aſſiſtance, but ſuffer her to be diſgraced and deſpiſed. As for religious duties, he will no way meddle with them. Oh baſe minded men, vnworthy to be huſbands and heads of wiues! ſhall your wiues who were made to be an helpe to you, haue no helpe from you, [gap]o not in thoſe things which eſpecially belong to your charge? ſhall the weaker veſſels beare all the burden? Aſſuredly as the man carrieth away the greateſt reputation and honour when a family is well gouerned (though it be by the ioynt care and wiſdome of his wife) ſo lieth he moſt open to the iudgement of God if the gouernment thereof be neglected, and through the neglect thereof, children and ſeruants grow impious: inſtance Elie, and Dauid. For as in a common-wealth, the greateſt honour of good gouernment, victorious battels, happy peace, and proſperity, and the greateſt diſhonor and dammage of the contrary, redoundeth to the king, ſo to the man who is chiefe gouernour in a family: for it is preſuppoſed, that all which doe any good are inſtruments of

the higheſt gouernour: if any euill or miſchiefe fall out, that it is through his negligence.

On the other ſide, becauſe the husband is the moſt principall, many wiues thinke that the gouernment of the family nothing at all appertaines to them, and thereupon are careleſſe of the good thereof, and will not ſtirre their leaſt finger to order any thing aright: but, if any thing be amiſſe, lay all the blame on their husbands. Doe not ſuch peruert that maine end for which God made them, euen to be an helpe? Doe they not carrie themſelues moſt vnworthy of the place wherein God hath ſet them, namely to be ioynt-gouernours with their husbands, and partakers of their dignities? As by their negligence they make themſelues acceſſary to all the euill which falleth out in the family, ſo aſſuredly ſhall they haue their part in thoſe iudgements which are executed on the head thereof.

Moſt contrary to the forenamed dutie is the practiſe of ſuch as are hindrances one to another in gouerning the family: as when wiues are not only negligent themſelues in comming to religious exerciſes, but keepe backe children and ſeruants, and ſo are a great griefe vnto their religious huſbands: or when they vſe any of the children or ſeruants to be inſtruments of iniquity; or are themſelues diſquiet and troubleſome in the houſe, like to her of whom Salomon ſpeaketh in this prouerbe, It is better to dwell in the corner of the houſe

top, then with a contentious woman in a wide houſe.

Husbands alſo are oft an hinderance to that good gouernment which their wiues would helpe forward, when they ſcoffe and ſcorne at that good counſell which their wiues giue them for that purpoſe, or when they will not ſuffer their wiues to meddle with any thing at all, nor endure that they ſhould finde any fault, much leſſe take in hand to redreſſe any thing that is amiſſe. Theſe and ſuch like peruerſe diſpoſitions are in husbands and wiues, whereby it commeth to paſſe that they who were ioyned together to be a mutuall helpe each to other, proue heauy, yea intolerable burdens.

§. 42. Of husbands and wiues mutuall helpe in hoſpitality.

The next common duty of husband and wife reſpecteth

ſuch as come to their houſe, but are no particular members thereof, whether they be kindred, alliance, acquaintance, or ſtrangers, eſpecially if they be Saints, to whom hoſpitality, that is, a kinde and courteous entertainment, is due. Herein therefore muſt husbands and wiues be helpfull one to another: for as it is required of husbands, ſo alſo of wiues to be harborous, namely while they are maried, together with their husbands, and when they are widowes, of themſelues. Abraham and Sarah were herein an helpe one to another, when the three Angels in ſhapes of men came to their houſe: ſo were the Shunemite and her husband when Eliſha the Prophet came to their houſe.

For hoſpitality, that it is a commendable dutie belonging to ſuch as are houſe-keepers and able to giue entertainment, is euident by the precepts and examples before ſpecified, as alſo by the bleſſing which God thereupon hath brought to the houſes of them that were giuen thereunto, which the Apoſtle intimateth in theſe words, thereby ſome haue entertained Angels vnawares. Now therfore husbands and wiues being (as we haue heard) ioynt gouernours, as in other things, ſo in this they ought to lend an helping hand each to other, and that for theſe reaſons.

1. Becauſe in giuing entertainment there are ſundry things to be done, whereof ſome are proper to the husbands place, and ſome to the wiues. To take order for the prouiſion of things without doores is more fit for the husband, Abraham did it: to order the ſmaller things within doores is more fit for the wife; that was left to Sarah.

2. Becauſe it is meet that gueſts ſhould know they are welcome both to the husband and to the wife, that ſo they may be the more cheerefull.

3. Becauſe a mutuall conſent, and cheerefull help herein will be an eſpeciall means, as to manifeſt their mutuall affection, ſo to hold the hearts of man and wife firme and cloſe together, and make them the better like and loue one the other: eſpecially if the husband ſhall ſhew himſelfe as ready and willing to entertaine his wiues friends and kindred as his owne, and ſo the wife her husbands (as they ought.) For as they themſelues

are made one fleſh, ſo ought each of them to eſteeme of the others friends as of their owne.

4. Becauſe thus they ſhew a mutuall deſire of bringing Gods bleſſing on each other, and vpon their whole family.