§. 74. Of husbands louing their wiues

as themſelues. to §. 5. Of a childes reuerend framing his ſpeech to his parent.

§. 74. Of husbands louing their wiues

as themſelues.

To the example of Chriſt the Apoſtle annexeth the pat [gap]ne of ones ſelfe, in theſe words: So ought men to loue their

[gap]es as their owne bodies.

Queſt. Is not the former patterne ſufficient? Is this latter more excellent, or more perfect?

Anſw. Chriſts example is a full, compleat, perfect, and euery way ſufficient patterne; farre more excellent then this of a mans ſelfe: this is not annexed to adde any thing to that, or in regard of the excellency hereof, but only in regard of our dulneſſe, to make the point ſomewhat more plaine and perſpicuous. For this patterne is more ſenſible and better diſcerned. Euery one knoweth how he loueth his owne body: but few or none know how Chriſt loueth his Church. Beſides, that example of Chriſt may ſeeme too high and excellent for any to attaine vnto, euen inimitable; therefore to ſhew that he requireth no more then a man may performe, if he will ſet himſelfe with care and conſcience to doe his duty, he addeth the patterne of ones ſelfe; that which one doth to his body, if he will, he may doe to his wife.

No direction can be taken from this latter patterne, but might be referred to the former, as moſt of the former (though in a farre meaner manner) may be referred to the latter. For the loue which a man beareth to himſelfe is true, and intire without all diſſimulation: the moſt diſſembling wretch in the world (who in his dealings with other men doth nothing vprightly) nor will nor can diſſemble with himſelfe; though other men ſhall neuer know the depth of his heart, yet the ſpirit

which is in him, euen himſelfe, knoweth it: ſo as this patterne alſo preſſeth truth and ſincerity on husbands in their affection towards their wiues: of all other they may not diſſemble and deale doubly with them; but let them know the intireneſſe of their affection towards them: and ſee they neither faune o[gap] them, nor flatter them. They which pretend great loue to their wiues in ſhew only, offend againſt nature it ſelfe. As the foreſaid loue of a mans owne ſelfe is for manner intire and true, ſo alſo free not forced: and for meaſure as great as poſſibly i[gap] can be, and for continuance, conſtant, and ſo like to Chriſt loue. But there are two points eſpecially to be conſidered in the loue of ones ſelfe which aboue others are moſt ſenſibly diſcerned in this patterne. 1. Tenderneſſe. 2. Cheerefulneſſe.

No other man will or can ſo tenderly handle a mans hand

arme, legge or any other part of his body, as himſelfe: he is very ſenſible of his owne ſmart.

The metaphors which the Apoſtle vſeth in theſe words, He nouriſheth and cheriſheth it, doe liuely ſet forth this tenderneſſe: for they are taken from fowles and birds which very charily, and tenderly houer ouer their young ones, couering them all ouer with their wings and feathers, but ſo bearing vp their bodies as no weight lieth vpon them.

Thus ought husbands with all tenderneſſe, and mildneſſe to deale with their wiues, as we haue before noted in many particulars: only this example of a mans ſelfe I thought good to ſet before husbands, as a liuely patterne wherein they might behold a preſident without exception, going before them, and whereby they might receiue excellent direction for the better performing of the particulars before noted.

Againe, no friend, no parent, no other party will or can ſo willingly and cheerefully doe any kindneſſe for one, as a man for himſelfe. This among other is one eſpeciall point which the law aimeth at, when it enioynes a man to loue his neighbour

as himſelfe, namely, as willingly and readily as himſelfe. Whatſoeuer a man doth for himſelfe he doth much more cheerefully then for another. There needeth no other proofe then experience. Let men take notice of their owne minde and diſpoſition when they doe things for themſelues, and this will be as cleere as the light when the Sunne ſhineth forth at [gap]oone day.

Such an affection ought husbands to haue to their wiues: they ought more willingly and cheerefully to doe any thing [gap]or their wiues then for parents, children, friends or any other. Though this cheerefulneſſe be an inward diſpoſition of the [gap]eart, yet may it be manifeſted by a mans forwardneſſe and [gap]adineſſe to doe his wife good: when his wife ſhall no ſooner deſire a kindneſſe, then he will be ready to grant it: as [gap]ooz ſaith to Ruth, I will doe to thee all that thou requireſt; yea, by any meanes he may know that this or that will be be [gap]oofull to her, though ſhe deſire it not, yet to effect it for her: which was the minde of the ſaid Booz to Ruth, as the hiſtory [gap] many particulars ſheweth.

Contrary is the diſpoſition of thoſe husbands who ſo grudgingly, repiningly, and diſcontentedly doe thoſe things which they doe in their wiues behalfe, as their wiues had rather they were not done at all. The manner of doing them cauſeth more griefe to tender hearted wiues, then the things themſelues can doe good.

Hitherto of the manner which husbands ought to obſerue in performing their duties. The reaſons to inforce the ſame remaine to be handled.

§. 75. Of Chriſts example, a motiue to prouoke husbands to loue their wiues.

The forenamed examples of Chriſt and of our ſelues as they are patternes for our direction, ſo generall motiues to prouoke and ſtirre vs vp the more to performe all the forenamed duties after the manner preſcribed.

A greater, and ſtronger motiue cannot be yeelded then the example of Chriſt. Example in it ſelfe is of great force to prouoke vs to doe any thing: eſpecially if it be the example of ſome great one, a man of place and renoune.

But who greater then Chriſt? What more worthy patterne? If (as was ſhewed) the example of the Church be of great force to moue wiues to be ſubiect to their husbands, the example of Chriſt muſt needs be of much greater force to moue husbands to loue their wiues. A great honour it is to be like vnto Chriſt: and his example is a perfect patterne.

Two things there be which in Chriſts example are eſpecially to be noted to moue husbands to loue their wiues.

1. That great inequality which is betwixt him and his ſpouſe.

2. That ſmall benefit which he reapeth by louing her.

For the better diſcerning of that inequality, the greatneſſe of Chriſt on the one ſide, and the meaneſſe of the Church on the other, are duly to be weighed.

Chriſts greatneſſe is in Scripture ſet forth by comparing him with creatures, and the Creator. Compared with creatures he is farre more excellent then the moſt excellent, as the Apoſtle by many arguments proueth in the firſt chapter to Hebr. that whole chapter is ſpent in proofe of this point: And in

another place it is ſaid that He is ſet farre aboue all principality and power, and might, and dominion, and euery name that is named not only in this world, but alſo in that which is to come.

Compared with the Creator he is no whit inferiour to him, but equall:

Being the brightneſſe of glory, and the expreſſe image of his perſon: and that word of whom it is ſaid, In the beginning was the word, and the word was with God, and the word was God: All things were made by him &c. So as he is the very Creator himſelfe, eternall, infinite, incomprehenſible. Thus is Chriſts greatneſſe inexplicable.

The meaneſſe of the Church is as low on the other ſide: ſhe is a creature, faſhioned out of the earth, proceeding from the loines of corrupt Adam, not only finite, but in it ſelfe vile and baſe: The Prophet Ezechiel doth ſet her forth in her liuely colours as ſhe is in her ſelfe. Compared therefore vnto Chriſt ſhe is nothing, leſſe then nothing. What equality, what proportion can there then be betwixt Chriſt and her?

But if man and woman be compared together, we ſhall finde a neere equality: and that both in the points of their humiliation, and alſo of their exaltation. In regard of the former, they are both of the ſame mould, of the ſame corrupt nature, ſubiect to the ſame infirmities, at length brought to the ſame end. In regard of the latter the beſt and greateſt priuiledges are common to both of them: they are both made after the ſame image, redeemed by the ſame price, partakers of the ſame grace, and heires together of the ſame inheritance.

Queſt. What is then the preferment of the male kinde? What is the excellency of an husband?

Anſw. Only outward and momentany. Outward, in the things of this world only: for in Chriſt Ieſus they are both one. Momentany, for the time of this life only: for in the reſurrection they neither marie, nor are giuen in mariage, but are as the Angels of God in heauen: then all ſubiection of wiues to husbands ceaſeth.

To conclude this point, the inequality betwixt Chriſt and the Church, and equality betwixt man and wife being ſuch as hath beene declared; ſeeing Chriſt vouchſafeth to loue his Church, ought not man thereby be moued to loue his wife?

The other point concerning the ſmall benefit which Chriſt

reapeth by his Church, will yet further inforce the point: for illuſtration whereof we will note the great benefit which man reapeth by his wife.

The benefit which Chriſt reapeth from the Church is in one word nothing. For Chriſt is in himſelfe Al-ſufficient: he neither needeth any thing, nor can receiue any thing: If thou be eſt righteous, what giueſt thou to him? Or what receiueth he of thine hand? Yet abundantly he beſtoweth all manner of gifts, temporall, and ſpirituall, earthly and heauenly. It was not therefore his owne good that he reſpected in louing the Church, but her good: for he being God became man; being Lord of heauen and earth, he tooke vpon him the forme of a ſeruant; being rich he became poore: hauing the Keyes of hell and of death, and being the Lord of life, he humbled himſelfe, and became obedient vnto the death: thus to ſhew loue to his Church he left much for her ſake, but receiued nothing of her.

But the benefit which man reapeth from a wife is very great: for It was not good for a man to be alone: in ſo much as He who findeth a wife findeth a good thing; and that in all the points of goodneſſe, a profitable thing, a comfortable thing, a delightfull thing. They know not the benefit of the maried eſtate, who prefer ſingle life before it, eſpecially if the maried eſtate be ordered by Gods word, and man and wife carefull to performe their owne duty each to other.

To apply this point alſo, and to bring it to the concluſion: If Chriſt who can receiue nothing from the Church notwithſtanding loue her, ought not men much more to loue their wiues, who many waies receiue much good from them, and without whom they cannot well be?

This example of Chriſt is the rather to be noted, becauſe it cleane wipeth away all thoſe falſe colours, and vaine pretences which many alledge as reaſons, to ſhew that there is little reaſon they ſhould loue their wiues: ſome of their pretences are theſe.

1. Their wiues are of a farre meaner ranke then themſelues; ſhould they then performe duty to their inferiours?

They commonly who marrie their kitchin maids, or others farre vnder their degree, alledge this pretence.

Anſw. I might reply, That mariage aduanceth a wife to the degree of her husband: and that it was his owne follie to marrie one ſo meane: but for the purpoſe and point in hand, let any tell me, whether the ſuppoſed diſparitie betwixt them & their wiues, be in any degree comparable to that which is betwixt Chriſt and the Church: yet Chriſt thinketh not much to doe duties of loue to his Church.

2. There is nothing in their wiues worthy to be loued.

Anſw. This very thing, that ſuch an one is thy wife, is matter enough to make her worthy of loue. But what was there in the Church to make her worthy of Chriſts loue? If it be ſaid that ſhe is endued with many excellent graces, which make her amiable in Chriſts ſight: I anſwer, that of her ſelfe ſhe hath none of thoſe graces, Chriſt hath beſtowed them vpon her, and ſo made her [gap]miable: and thus oughteſt thou to endeuour by vſing all good meanes thou canſt to make thy wife anſwerable to thy loue: but howſoeuer, to loue her.

3. Their wiues giue iuſt occaſion to be hated by reaſon of their beeuiſhneſſe, ſtoutneſſe, inſolencie, and other like intolerable [gap]ices.

Anſw. No occaſion may ſeeme iuſt to moue an husband to hate his wife: nor any vice ſeeme to him intolerable: with goodnes he [gap]ught to ouercome euill. If notorious ſins ſeemed intolerable to Chriſt, or that he thought any occaſion iuſt to cauſe hatred, many [gap]hat are of his Church would oft draw his hatred vpon them: but Chriſt hateth neuer a member of his Church.

4. There is no hope that euer I ſhall receiue any helpe of my wife, or benefit from her.

Anſ. There is little charitie in ſuch as can conceiue no hope: for [gap]ue hopeth all things: but yet the caſe ſo ſtandeth with Chriſt. The Church is ſo vtterly vnable to help or benefit him, as he may iuſtly [gap]y, he cannot hope to receiue any thing frō her. Chriſt loueth the [gap]hurch for her own good, not for his; ſo ought husbands. Thus if Chriſts example be well weighed, & obſerued of husbands, it will [gap]ford matter enough to remoue euery doubt or ſcruple raiſed to [gap]enate their affections from their wiues. Fitly therefore hath the

Apoſtle ſet it before husbands, both to direct them how to loue their wiues, and alſo to moue them ſo to doe.

§. 76. Of a mans loue to himſelfe, a motiue to prouoke him to loue his wife.

To the ſame purpoſe that Chriſts example tendeth, tendeth alſo the patterne of a mans ſelfe. Great is the affection that a man beareth to himſelfe, to his owne fleſh, his owne bodie: he neuer hateth, but euer loueth himſelfe: no ſore, no diſeaſe, no paine, no ſtinch that the fleſh bringeth to a man, can make him hate it: but rather all manner of infirmities doe make him the more to pitty, tender, and cheriſh it. This is a worke of nature: the moſt heatheniſh, and barbarous, that euer were, doe it. Now a wife being to a man as his bodie and his fleſh (for they two are one fleſh) and God hauing commanded men to loue their wiues as their owne bodies, theſe concluſions will neceſſarily follow from this motiue:

1. He that loueth not his wife is more caried with the inſtinct of nature, then with the expreſſe charge of the God of nature. Natures inſtinct moueth him to loue his bodie. But Gods expreſſe charge moueth him not, to loue his wife.

2. He that loueth not his wife is worſe then an infidell and a barbarian, yea then a very beaſt: for all theſe loue their owne bodies, and their owne fleſh: but a wife (by Gods ordinance) is as ones bodie, and his fleſh.

3. He that loueth his wife loueth himſelfe: the Apoſtle himſelfe in theſe very words layeth downe this concluſion: from whence by the rule of contraries this alſo will follow, He that loueth not his wife, loueth not himſelfe.

4. He that loueth not his wife cannot but bring woe and miſchiefe vpon himſelfe. For the damage and miſchiefe which followeth on a wife, through any neglect of dutie on her husband part, followeth alſo on him: as the miſchiefe which followeth on the bodie through any negligence of the head, lighteth alſo on the head.

If theſe be not motiues ſufficient to prouoke an husband to loue his wife, I know not what can be ſufficient.

§. 1. Of the generall Heads of Childrens duties.

EPHES. 6. 1. Children obey your Parents in the Lord: for this is right.

2. Honour thy father and mother (which is the first commandement with promiſe.)

3. That it may be well with thee: and thou maiſt liue long on the earth.

THe ſecond couple in a familie are

• Parents.

• Children.

In laying downe their duties, the Apoſtle beginneth with children: his direction, and inſtigation vnto them is laid downe in the three firſt verſes of the ſixt chapter: wherein

• 1. He declareth their dutie.

• 2. He addeth reaſons to inforce the ſame.

In laying downe their dutie he noteth three points.

• 1. Wherein it conſiſteth, (obey, honour.)

• 2. To whom it is to be performed (your parents.)

• 3. After what manner it is to be done (in the Lord.)

The reaſons vſed by the Apoſtle are foure.

• 1. The place of parents (in the Lord.)

• 2. The aequitie of the thing (this is right.)

• 3. The charge of God (Honour thy father, &c.)

• 4. The reward promiſed (That it may goe well, &c.)

Vnder this word (obey) which the Apoſtle vſeth, and that word (honour) which the law vſeth, are all thoſe duties compriſed, which any where thorowout the whole Scripture are inioyned to children.

We will therefore ſet them downe in ſome order, and handle them diſtinctly one after another.

• 1. The Fountaine of childrens duties is to be ſearched out.

• 2. The Streames that flow from thence are to be obſerued.

The Fountaine is an inward diſpoſition of the heart compounded of loue and feare.

The Streames iſſuing from thence extend vnto parents, both while they are liuing, and alſo when they are dead.

Childrens duties which are to be performed to their parents while they liue, haue reſpect to their

Authoritie.

Neceſſitie.

The Authoritie of parents requireth of children

Reuerence.

Obedience.

Their Neceſſitie requireth Recompence.

The duties which children owe to their parents deceaſed, reſpect their

Body.

Credit.

Their Body with decency muſt be buried.

Their Credit with honour muſt be maintained.

§. 2. Of Childrens loue to their Parents.

I make the fountaine of childrens duties to be a mixed and compound diſpoſition, in reſpect of that authoritie and affection which is mixed together in parents. The authoritie of parents requireth feare in children: and their affection, loue. So intire and ſo ardent is parents affection towards their children, as it would make children too bold and inſolent if there were not authoritie mixed therewith to worke feare: and ſo ſupreme and abſolute is their authoritie ouer them, as it would make children like ſlaues to dread their parents, if a fatherly affection were not tempered therewith to breed loue. But both theſe ioyned together make a very good compoſition: loue like ſugar ſweetneth feare, and feare like ſalt ſeaſoneth loue: and thus, to ioyne them both together, it is a louing-feare, or a fearingloue, which is the ground of childrens duties.

Where Chriſt forbiddeth an exceſſiue loue in children to their parents, he implieth that parents are a fit obiect for children to loue (ſo as their loue be wel moderated:) yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents. Ioſeph is commended vnto children as a worthy patterne in louing his father, and that from his youth till the deceaſe of his father: in teſtimony whereof in his younger yeeres he brought to his father the euill report of his

brethren, whereby he incurred their enuie and hatred, which he would neuer haue done, if he had not loued his father: and hauing beene long abſent from his father, when by Gods prouidence there was offered an occaſion for him to meet with his brethren, one of his firſt queſtions to them was about their father: and hearing that he was liuing, he thought it not enough to ſend him food for his need, but muſt alſo needs ſee his face, and haue him dwell with him: and while his father was in the way he went out to meet him, and at firſt ſight fell on his neck, and wept a good while (a token of great affection.)

That loue which naturally parents beare to their children, ought in equitie to breed in children a loue to their parents. For loue deſerueth loue: and moſt vnworthy are they to be loued, who cannot loue againe. The loue of parents aboue all others is to be anſwered with loue on childrens part to the vttermoſt of their power, becauſe it is free, great, and conſtant.

Beſides, there is a neceſſitie of loue in children to their parents, leſt for want thereof, their ſubiection (which of all others ought to be moſt free) ſhould turne into ſlauiſh ſeruitude.

This ought children the rather to labour after, becauſe by nature they are nothing ſo prone to loue their parents, as their parents are to loue them. Loue is weightie, and, as weighty things, it deſcendeth. Children therefore with conſcience of dutie muſt labour to make ſupply of this defect, and helpe nature by grace. I denie not but naturally there is in children a greater loue to their parents, then to others: yet in compariſon of the heat of parents loue to them, their loue to their parents is but cold. Wherfore as the heat of the Sun ſhining much and long on a ſtone wall, draweth a reflection of heat from that wall: ſo the hot beames of parents loue, which with

feruency and conſtancy is caſt on children, ought to prouoke and ſtirre vp children to ſend forth a reflection of loue on their parents.

Two extreames are contrary to this affection of loue.

One is want of naturall affection, which is a vice moſt odious and abominable in all, but moſt of all in children. The Apoſtle reckoneth this among the moſt heighnous vices that be.

The other is hatred and deſpight of parents: a vice more then monſtrous, and vnnaturall. From thence commeth mocking and curſing of parents, whereof we ſhall afterwards heare.

§. 3. Of a childes feare of his parent.

To the forenamed dutie of loue, muſt feare be added, which is a childes awfull reſpect of his parent.

This awfull reſpect ariſeth from an honourable eſteeme which a childe in his iudgement and opinion hath of his parent, as he is his parent; and from it proceedeth on the one ſide, a deſire and indeauour in all things to pleaſe the parent, and on the other ſide a loathneſſe to offend him.

In this reſpect the feare of a childe is oppoſed to the feare of a ſlaue. For a childes feare being mixed with loue, hath reſpect to the offence which a parent may take; but a ſlaues feare, which is ordinarily mixed with hatred, hath reſpect to nothing but the puniſhment which his maſter may inflict vpon him. The forenamed feare is ſo proper to children, as that awfull reſpect which the Saints beare to God, is called a ſiliall or child-like feare.

This feare in a childe is an eſpeciall branch of that honour which the law requireth of children to their parents: and it is in expreſſe termes inioyned to children by the law. That phraſe which God vſeth of Miriam ( If her father had but ſpit in her face, ſhould ſhe not be aſhamed ſeuen daies?) ſheweth that there ought to be ſuch a feare of the parent in a childes heart, as ſhould worke ſhame in it when the parent is offended.

A worthy patterne we haue hereof in Iaakob, who was loath to gaine the bleſſing with offence of his father.

This feare keepeth loue in compaſſe: and reſtraineth a childe from ouermuch ſaucineſſe, and malipartneſſe.

And it is a cauſe of a childes reuerend and dutifull carriage to his parent. For as the heart is affected the carriage will be ordered.

Contrary hereunto is that light, or (which is more abomi [gap]nable) that baſe and vile eſteeme of parents, which is in the heart of many children: eſpecially if parents be poore, of low degree, vnlearned, ignorant, or ſubiect to any infirmities. It cannot be but that Cham had too light, if not a baſe eſteeme of his father, when he derided him. A true filiall feare would haue reſtrained him from that extreme.

Wherefore to breed and cheriſh this feare, and to preuent, [gap]r redreſſe the contrary extreme, let children well informe themſelues of their parents place and authoritie, how they are in Gods ſtead, and a meanes vnder God of their childrens being: children haue receiued their very ſubſtance from the ſub [gap]tance of their parents. In which reſpect though they ſhould [gap]eeme contemptible to others, yet not to their children.

Thus much of a childes inward diſpoſition towards his parent. The manifeſtation thereof muſt be by his outward carriage: and that in two things; Reuerence, and Obedience: both which reſpect a parents authoritie.

§. 4. Of a childes Reuerence in refraining ſpeech before his parent, and in hearkening to his parent.

The outward reuerence which children owe to their pa [gap]nts conſiſteth partly in their ſpeech, partly in their carriage.

Their ſpeech both to and of their parents muſt ſauour reuerence.

To their parents in preſence.

OF their parents in abſence.

In preſence, by

refraining

their ſpeech.

well framing

For refraining ſpeech two vertues are requiſite

Silence.

Patience.

Silence in

forbearing to ſpeake.

breaking of ſpeech.

Patience in hearkening to their parents.

The two branches of ſilence, in forbearing to ſpeake (eſpe [gap]lly when parents are ſpeaking, or till parents giue leaue to

their children to ſpeake,) and in breaking off ſpeech, when parents come into the place where children are ſpeaking, are tokens of great reuerence. Thus children teſtifie that there are ſome in place whom they much reſpect and honour. Iob doth thus ſet forth the reſpect which Princes and others did beare to him in his proſperitie, The Princes (ſaith he) refrained

talking, and laid their hand vpon their mouth, the Nobles held their peace, &c. Namely, while he was in preſence, or while he ſpake. The like may be ſaid of childrens patience in induring their parents ſpeech; which Iob alſo noteth in theſe words, Vnto me men gaue eare, and waited, and kept ſilence. Though parents in their ſpeech ſeeme to be long and tedious, yet muſt children indure it.

And it is very needfull that patience be added to ſilence, becauſe many parents in tender loue of their children, and earneſt deſire of their good, thinke they can neuer ſpeake enough in inſtructing and admoniſhing them. The many exhortations giuen in Scripture vnto children to heare, hearken, giue eare, giue heed, marke, and obſerue the words of their parents, doe imply the forenamed ſilence and patience: for they who ought to be ſwift to heare muſt be ſlow to ſpeake. I denie not but much more is intended vnder thoſe phraſes, namely, obedience: yet muſt theſe alſo be preſuppoſed: for he that will not in ſilence patiently hearken to his parents while they ſpeake, will much leſſe obey what they ſay.

Contrary to ſilence is ſawcineſſe (as we ſpeake) and ouermuch boldneſſe in children, when, without due reſpect of their parents preſence, they will be prating of this thing or that thing: inſomuch as if ſtrangers ſhould come into the roome where ſuch children are, they would not thinke that their parents were in preſence; or if they knew it, they might well thinke that ſuch children beare little reſpect to their parents.

Contrary to patience in hearing, is fretting and murmuring againſt parents (if at leaſt their ſpeech be any whit long) an[gap] flinging or ſlinking away before they haue done. Theſe faults are the greater, if children by their loquacitie, or impatiencie hinder or interrupt their parents ſpeech when they are

giuing any admonition or inſtruction: for thus they ſhew both too light a reſpect of their parents: and alſo too little regard of the meanes of their owne good.

§. 5. Of a childes reuerend framing his ſpeech to his parent.

A childes reuerence in well framing his ſpeech to his parents may many waies be manifeſted, as

1. By giuing vnto them reuerend and honourable titles. No title can be more honourable then that which is moſt proper and vſuall, Father to the one parent, and Mother to the other. God taketh the title Father vnto himſelfe, as a title of great dignity.