Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	jesus_n	4,985	5	6.2808	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15013	Prototypes, or, The primarie precedent presidents out of the booke of Genesis shewing, the [brace] good and bad things [brace] they did and had practically applied to our information and reformation / by that faithfull and painefull preacher of Gods word William Whately ... ; together with Mr. Whatelyes life and death ; published by Mr. Edward Leigh and Mr. Henry Scudder, who were appointed by the authour to peruse his manuscripts, and printed by his owne coppy.	Whately, William, 1583-1639.; Leigh, Edward, 1602-1671.; Scudder, Henry, d. 1659?	1640 (1640)	STC 25317.5; ESTC S4965	513,587	514

respect of God man and her selfe For God shee is commended for her faith for the Author to the Hebrewes telleth us That by faith shee received strength to conceive seede and was delivered of a sonne when shee was past age because shee was perswaded that hee was faithfull which had promised where you see the nature of faith it is an acknowledging of Gods faithfullnesse a giving him the honour of his faith and setting to ones seale that God is true Faith causeth the minde of a man to submit it selfe to the Word of God and to be assured that hee can and will keepe promise for to the promise of God it looketh principally and this faith will cause a man to receive power from God to doe those things which otherwise of himselfe he wanted all power to doe This faith will make a weake man strong it will put fruitfullnesse into a barren wombe and life and strength into a dead body it will make a barren soule fruitfull in good workes and make the heart to conceive the Word so as to bring forth the fruit of good living whereto of it selfe it is as unable as a body past age is unapt to bring forth a childe Consider therefore whether you have gotten such a faith into your hearts as makes you fruitfull of good workes If we beleeve Gods promises faithfully it will sub-minister strength to produce all sorts of good workes which otherwise the heart of it selfe would never produce For he that beleeveth Gods promises shall obtaine strength from God to obey his holy Commandement and according to the strength of it to abound in good workes of all sorts Faith is a strong grace and puts a new power into the soule by which it shall be fit to doe good workes We have more largely discoursed of the nature of faith in the Example of Abraham who is also commended for faith Then Sarah in respect of Abraham her husband had two worthy vertues First shee obeyed Abraham her husband Secondly shee reverenced him and that in her heart and tongue too for shee called him Sir when shee thought of him in heart Her obedience shewed it selfe in a cheerefull forwardnesse to prepare things necessary to entertaine Angels that came unto her in the likenesse of men for it is said Abraham hasted into the Tent to Sarah and bad her quickly make ready three measures of fine flower and make cakes upon the hearth which shee did accordingly without grumbling or deferring Shee did not oppose her husband and demand husband you know not what these men be nor whence they come why should you make such care to prepare for them but without any more adoe at her husbands commandement shee gate all things ready according to his desire This is a commendable thing in a wife and is to be followed by all you godly women who would be counted daughters of Sarah if your husbands wish you to doe things honest and lawfull you must addresse your selves not to make your objections but to yeeld your cheerefull obedience according to S. Pauls commandement that saith Wives bee subject to your husbands in all things If any say that this was but a small matter I answer true but it is reported as it were a taste of her good disposition in this matter and a signe of her dutifull obedience the glory whereof the Holy Ghost giveth her more generally saying that shee obeyed her husband meaning constantly and generally shee submitted her selfe and was obedient Secondly it is noted of her that shee reverenced her husband which is also commanded to wives by S. Paul saying Let the wife see that shee feare her husband Loe it is earnestly charged upon women they must looke to it that they yeeld it Let the wife that is every wife see that is carefully looke to it and not make shifts or pretend excuses but see that shee doe it even feare her husband There is a double feare one which maketh one tremble and flie from the thing feared as hurtfull and mischievous so as men doe feare a Lyon or Beare to runne from him as fast as they can that hee may not teare us in pieces such a feare as this is not required Another feare is feare of offending wronging or grieving the person feared flying and shunning all such things as would displease him and make him conceive with dislike an irrespectivenesse of him This is the feare of the wife not to dare to displease her husband or anger him not so much least he should flie upon her with reproofes and blowes as least shee should be an instrument of griefe to one whom shee loveth and honoureth by her undutifullnesse and rudenesse And it must be noted that shee did so reverence him as to call him Lord. And how did shee call him Lord not in speaking to him or in speaking of him before others by whom it might be told him againe what shee had said but when shee thought of him or spake of him with the inward speech of her heart which none could relate againe but God who hath related this to her praise For that title shee gave him even in her inward cogitations when she said in her selfe at the hearing of the Angels promise that she should have a son Shall I have pleasure after I have waxed old my Lord being old also So the reverence of a good wife should be hearty and cause her when shee doth but thinke of her husband even then to give a title of due respect Wherefore to give rude and undecent termes to an husband such as would but become a Mistresse speaking to her bondman Ned Iacke Dick Tom Robbin is even a little too much familiarity in a wife favouring of some degree of contempt The ground of these two duties reverence and obedience is the image of God in the husband For he doth stand in Gods roome over her because as Christ is the Head of his Church so is the husband the wives head and the woman is the glory of the man meaning one that is made to bring some glory and honour to him Now by this fruit of Sarahs obedience which the Holy Ghost hath noted it is prooved that Sarah was huswifely in her house even as a woman that could stirre about in her family and looke to the dispatching of necessary affaires by her servants and them in her family For had shee beene a coy and nice or idle and sloathfull dame shee would neither have dressed meale nor kneaded it nor made cakes of it nor seene to the baking of them nor yet have followed her maid-servants and looked that they should have beene diligent in this businesse Further in respect of her sonne Isaac shee was a very loving Mother and nursed him with her owne breasts and thought it a duty for her so to doe for so it is noted of her that shee said by way of thankefull wondering at the benefit who would have said

closing the flesh in steed of it and framed it into the body of a Woman in which also he placed a reasonable soule Concerning this Creation of Man you must first informe your selves of the necessity of it It must needs be granted by force of reason that there must be some first man seeing otherwise there must be infinite men because a number without beginning must be also without end in as much as there is the same reason of both that which caused men without beginning did cause them necessarily and therefore it must cause them for ever now all reason agrees to this truth that there cannot be an infinite number seeing to a number still one at least may be added I meane it of actuall numbers and actuall infinitenesse so wee reason thus either an infinite number of men or some first man and woman not the former therfore the latter And if there must be a first man and woman either they came by chance and without any maker which is so absurd that no man can choose but hisse it out or else they were made by some agent or matter that had a being before them and if so then either as Heathen Theologie tels they grew out of the mudde as frogges doe in some Countries or else were formed by God as our Theologie teacheth and let every man that hath his right wits about him judge in himselfe whether of these twaine is more agreeable to reason and more likely to be true So man was created by God now about his Creation the time and matter of it is to be noted For first man was not created till the sixth day when a fit place for him to dwell in and all necessary furniture for the place and all needfull servants and attendants were before provided for his use God saw it not fit to bring man into the world before it was garnished and stored with all contents usefull for him And then man was made in the first place and woman after him to shew that man is the superiour in nature woman was made for man and not man for woman therefore was man made first and woman after and so doth the Apostle reason in two places where he handles the difference of Sexes 1 Cor. 11.8 9. 1 Tim. 2.13 So you have this cleared how man came into the world and how woman but you must observe more particularly the different matter of which they were made and the parts of which they consist Man had a body and that was made of the dust of the earth to teach him Humility but he had also a soule and that was breathed into his nostrils that is infused by God wonderfully and immediately put into mans body it is called a breath of life and after a soule of life that is a soule which procured breathing and living nothing is harder for a man to conceive of then the nature of his owne soule next the nature of God and Angels for the former is much more hard to comprehend the latter equally difficult at least and it should be unto us a matter of great abasement that wee cannot tell what to make of our selves that is of our soules that it is we know by the effects it workes in the body and the absence of these effects and the following of contrary effects when it is departed from the body and this is all we know in a manner onely we may gather by discourse that it is a substance incorporeall because it selfe doth informe the body and one body cannot in reason be fit to informe another The Scripture also tells us certainely that it is an immortall substance which must returne to God that gave it and reason subscribes to this truth because finding the soule a thing simple it cannot conceive how it should be corrupted O how ignorant are we and what cause have we to be puffed up with conceit of our knowledge seeing so much blindnesse doth now possesse our mindes that in a manner all we have to say of our owne soules and spirits the best part of us is this that we cannot tell what to say As for Evah shee also consisted of a body and that was made not of earth but of a bone of her husband to instruct her and him both of their duty that shee should acknowledge her subjection unto him as being taken out of him and helpefull to him as being made of a rib an helpfull bone in his side and to instruct him that he should account her deare unto him and make precious reckoning of her using her as in a manner his equall as being a peece of himselfe and extracted from his own side Now a woman also hath a soule an immortall spirit to make her a living and a reasonable creature for where sin is found there is a reasonable soule because none other is capable of knowing and consequently transgressing a law made by God but woman was in the Transgression that is shee sinned and sinned first before Adam therefore shee had a soule and a reasonable soule and they seeme to have beene wilfully blinde that whether out of the silence of God in not mentioning the breathing of a soule into Evah or upon what other mad conceit would needs make themselves and others beleeve that women had no soules I conceive it was the device of some brutish and sensuall man that by instilling this most absurd conceit into that Sexe would faine draw them to commit all licentiousnesse with boldnesse for if they have no soules it could be no fault in them more then in the bruit creatures to give over themselves to all sensuality and libidinousnesse You have heard Mans beginning know now his life and herein consider his behaviour and the things that befell him his behaviour bad good indifferent doubtfull Their bad carriage stands in two things Their first sinne whereby they fell and their following sinnes which they added after their fall The first sinne was the eating of the forbidden fruit for you shall have it recorded that the Lord having placed Adam in a garden to dresse and keepe it spake to him in this wise Of all the trees of the garden thou maist eating eate that is thou maist lawfully and with mine allowance eate it was at his choice to eate of what kind he pleased and if it seemed good unto him to forbeare eating of any he might forbeare then followes a prohibition of one kind of fruit viz. of the tree of knowledge of good and evill which is in the midst of the garden thou maist not eate that is you shall not lawfully do it in regard of naturall power he had ability to eate and not eate of that as of any other but God did take away from him the morall liberty of eating of it and by his authority saw good to abridge his liberty and this alone to make it appeare to Adam that he was an absolute and a

that concerne him in his life If godlinesse and religion be not of force to command us in this thing it cannot be conceived that we have any sound knowledge of it and if outward things sway us most here they have the soveraignty and dominion of our hearts Shew your selves spirituall in choice of yoke-fellowes if you will enjoy the comfort of being so in good earnest and in sincerity And if any have done otherwise O let them be much humbled it is a great fault an hazarding of ones selfe to destruction or of his children a signe that one doth not rightly know neither sinne or goodnesse if in this matter wickednesse cannot disgrace all other things and vertue over-ballance all other and therefore if God have made such a match very dismall and unhappie to any one and that they have found these things unable to give content and with these they have beene turned aside from the right way let them acknowledge the justice of God and turne the punishments into a meanes of unfained repentance for the sinne It is just with God to crosse mens false opinions of things and make them meete with wretchednesse where they did falsely and unwarrantably promise to themselves contentment as they doe most times in such kinde of ill made marriages If any good man have so transgressed he is now called to repentance for it by Gods hand crossing and Gods Word warning him Againe beware I pray you of the next sinne viz. unjustice and violence that is taking away the goods of others by strong hand whether by manifest violence or by violent wresting and abusing of law through strength of wit or purse or both To take away that from another by any manner of strength which is his in right that is violence God hath often in his Word spoken against this for the waters of the floud have not yet washed it out but it hath place in the world still Those that are stronger then others will wrench and pull and make a shift to tug all they can unto themselves though they have no right unto such things covetousnesse and greedy desires beget oppression to satisfie such an unsatisfiable desire David complaines Psal 55.9 that hee hath seene violence in the citie and Psal 11.5 Him that loves violence his soule hateth By violence men tread underfoot the light of nature and bury their reason in passion and under it It is the property of beasts to be lead by will and passion what they desire to have if they can possibly get it by any device or power they will have it rules of right they acknowledge none nor can acknowledge because they want reason which is the sole distinguisher betwixt right and wrong But man that hath reason which can set downe limits and bounds to every mans possessions and benefits should follow his reason and not take so much as his hand can reach and pull unto it selfe but alone that which he findes the rules of equity to give him He that doth otherwise doth infinitely trespasse upon Gods Royalty over the whole world for he doth not carrie himselfe in this great family according to the will of him that is the sole maker and master of it and so lives as if himselfe were Master and chiefe Lord and not bound to any rules but those of his owne will Violence therefore is a grievous sinne It will bring Gods curse and anger and hatred upon the committer A violent man is odious in the world and in Heaven too his love of himselfe makes him i●jurious to all and therefore also loathsome Flie violence therefore either of hand or head and take nothing but what in true right you can prove to be your owne and if you have gotten any thing by violence repent of it and rid your hands of it else the hand of God shall be heavie upon you for it he will bring your violence upon your owne pates And know I beseech you that as there be two sorts of violent beasts so of men You know there be Lions and Beares and Tigers and great creatures that prey upon the weaker as upon the Sheepe the Cowe c. and then there be little beasts too that prey upon the lesser as the Weezle on the Mouse and on Chickens and such like that be lesser then themselves So there be two sorts of violent men too the great and wealthie man and the poore and meaner man The one can beare out his violence openly and doth it in greater things The other doth it more closely and in lesser things but both will have what equity doth not give them by one or other shift or wile or act of his hand And truly as great wickednesse is found in poore men this way as in the wealthier He that is as bad as his place will suffer is as wicked a man as another that in higher place is more apparantly wicked Give the Weezle the fangs and limmes of a Lion hee will doe as much mischiefe as a Lion Therefore the poore robbing the poore is compared to a sweeping raine that leaveth no food and none more violent then these little violent ones when they can tell how to make way and beare out their violence will not you see it evidently in the boldnesse of the poorer sort to steale corne at this time of the yeare He that will pull a piece of ones sheafe from him if hee were a great Prince of name and power would pull his whole living from him Beware therefore of those unjust waies of getting which are under your hands and in your powers incident to your places repent of them shun them and forbeare them for conscience sake that you may not provoke Gods wrath against you Further the men of this time were extreamely worldly as our Lord Jesus noteth they sold over themselves to the world and cared not for Noahs preaching nor for any thing that might concerne their soules but sold over themselves to earthly dealing as you reade in Luke 17.26 27. O be not many of you such are not your hearts fully possessed with all earthlinesse Doe not you set your selves altogether to the things of this life with the meere neglect of that which concernes a better Surely those that doe so are in heart Atheists they doe not thoroughly beleeve that immortality of the soule nor the being of another world For were every mans heart fully perswaded that his soule should continue for ever in another world either in eternall weale or woe it were not possible for him not to consider of the estate to come as well as of the state present if we did as well know and beleeve that there is an Hell and Heaven as that there is an earth and in it misery and welfare we could not but be as studious to get the future happinesse and escape the future misery as the present I pray you therefore strive against that sinne of the old World viz. giving up your selves

transgressed the Law of God Yes Dost thou confesse thy selfe altogether unable of thy selfe to satisfie for or deserve pardon of any of these sinnes or to conquer and overcome them in thy selfe Yes Dost thou acknowledge Jesus Christ to be a sufficient and perfect Saviour ready and able to pardon thee and heale thee and dost thou even labour and desire to rest upon his merits and his Spirit for pardon of sinne and true holinesse And dost thou hereupon put on a resolution and proceede in an indeavour to cast away all sinne and to worke all righteousnesse still confessing and lamenting ●hy faults and failings and renewing thy requests for pardon and grace and thy purposes of amendment Yes I say then to that soule amongst you that can truly make this answer to these questions that he is a righteous man according to the language of the Gospell not righteous with Legall righteousnesse for in that sence never was any found since our first Parents falling from the state of innocency one alone the Lord Jesus Christ excepted nor ever shall be to the last day but righteous with the righteousnesse of the Gospell perfectly justified in the sight of God and sincerely sanctified in himselfe yea though any such amongst you have many and strong corruptions divers times stirring in you and producing evill and wicked acts yet if he persist in lamenting them and renewing his repentance as often as he findeth himselfe an offender yet is he a just man yea if any have runne into most foule and grosse sinnes more then once yet if he have now cast away those sinnes and be returned againe to his purpose and indeavour of godly living he is a righteous man and shall be saved as was Lot So much for Lots goodnesse in generall Now I will speake of those particular good deeds which hee is commended for in Scripture First he left his owne Countrey and Fathers house with his Grand-father Terah and his Unkle Abraham this was a good deed and commendable Indeed if hee were then a meere young man not yet living as the Master of a family of himselfe but under the roofe of his Father then the commendation is not great for he might be then driven to it by the authority of his Grand-father rather then be lead by any faith in himselfe But I suppose he was then of age to make his owne choice of habitation and might if it seemed good unto him have stayed in Aram Naharaim as well as his Unkle Nahor did the Father of Rebekah for in the yeere of the World 2079 Abraham left his Countrey and in the yeere 2009 or thereabouts Sodome was consumed So betwixt the comming out of Mesopotamia and the conflagration of Sodome were but about thirty yeares but Lot had at that time two marriageable daughters therefore it is likely that himselfe was of a fit age at the time of his going out of the Countrey to choose whether he would have gone or staied Well Lot left his Countrey and so shewed himselfe a Pilgrim and stranger on earth together with Abraham for though he inherited not Canaan yet because he left the false gods which were served by his kindred in Mesopotamia to serve the true God which Abraham went to serve it prooveth that hee had faith in that God and was accepted to life You must all learne to be ready to forsake false gods and cleave to the true if ever you desire to inherit salvation Now the false gods that we are in danger to serve are the World and the things of the World and our selves Pleasure profit credit ease and the like these be your Idols these be the things that men in our times and Countries doe erect as it were stumbling blocks unto themselves the belly the backe the purse the profits and contents of this world these we seeke for more then for Gods favour these wee long for more then grace to get or keepe these we leave the waies of God we give our affections and thoughts more to these then unto God and will not obey his blessed Commandements farther then these wicked Idols will give us leave Now you can no more serve God and Mammon and the belly then you can serve God and Dagon or Ashtaroth or God by Iupiter and Iuno The Lord hath imployed mee now thirty yeares or thereabouts to call you from following these unhappy Idols at length rid your hands of them and doe the same thing in effect that Lot did when hee left his Countrey and came into the land of promise with Abraham But another good deed of Lots we reade of and that is he vexed his righteous soule from day to day with the uncleane conversation of the Sodomites and it is said he was labouring against for so much the word in proper signification of it doth expresse He was burdened with it and even laboured under it as under a burden hee was also upon the rack with it He grieved so for it that hee would faine have amended it and not finding that possible it was a torture unto him to see it growing more and more This is a good thing to grieve at the common faults and sinnes I beheld the transgressour and was grieved Psal 119.158 and in another place Rivers of teares gush out of mine eyes because men keepe not thy Law If wee hate sinne if wee love the glory of God or the soules of men we must needs be grieved to see that done which our selves hate and which tendeth to Gods dishonour and the damnation of men If we grieve for sin we shall be preserved from the contagion of it and keepe our selves unspotted in the common pollution but if wee have not so much grace as to bewaile it we shall quickly shew our selves so weake as to fall to the imitating it at least in some degrees Yea the Prophet Ezekiel noteth that the mourners were marked out for deliverance as Noah was in the destruction of Sodome and Gomorrha Now come let mee enquire of you my Brethren Doe you take the sinnes of others heavily doe they pierce your hearts with sorrow Are they burdens to you Ah how many doe rather rejoyce in seeing other mens evills in secret and joyne with them in the same excesse of riot are glad to see and heare lewdnesse from others and to joyne with them it What are these how farre from deserving to be called righteous But even of those that be righteous as wee hope there are some so farre inferiour are they to Lot in goodnesse though having farre better meanes then any Sodome affoorded they ought also to be better persons that few teares serve them and little sorrow is found in them for the common sinnes The common oathes cursing Sabbath-breaking which are every where rife doe not grieve them at all One little trifling losse or crosse hath made them more take on with sorrow then all the disorders of the Land It is but weake goodnesse that

worke at all or else will not work for your Families but your lusts to spend it on them I pray you at length be ashamed of such worse than brutish distemper of minde and more than beast-like misdemeanour what account can you give to God when he shall call you to an account Where was your naturall affection to your owne bodies and bowels where was your dutifull obedience to the Law of God and Nature and the Lawes of well ordered Common wealths where were your wits and your consciences and where be they that you live more sinfully and scandalously than the ignorant Goe home I beseech you with shame and sorrow in your hearts and countenances be not hardened against this reproofe after so many former reproofes but fall downe before God condemning your selves to the pit of Hell for such your unthriftinesse and confessing your owne extreme slavery to sinne and unfitnesse to mend that or any other fault beseech the living God to reforme you by his Spirit and to pardon you by the bloud of his Sonne and even beleeve his promise that he will grant your prayers and heale your Soules and forgive your sinnes for his Sonnes sake and so in Faith to his promises and Obedience to his Commandements set about the reformation of this and other faults and cease not praying repenting striving and you shall prevaile unthriftinesse will prove a disease of exceeding difficult care but not uncurable and you whom God hath pleased to make good and provident and thrifty husbands blesse him for it indeed and withall pray him to order you so in labouring for your families that it may shew it selfe to be a good Floure growing up as a Fruit of Gods Spirit not as a Weed springing up from a corrupt though restrained Nature by going into excesse making you so eager in providing for your houses as that you become niggardly unjust or otherwise excessive For the worldly minded man though hee live in better reputation on Earth hath no better reputation in Heaven than the waste-good nor shall have lesse torment in Hell seeing the worldly minded are enemies to God as well as the sensuall minded So Iacob provided for his family Now hee prayes for them as you see hee did when Isaac came against him Save me for I feare lest he come and strike the Mother with the Children Parents must blesse their children and in this sence also the whole families and cry to God for prosperity and peace If the Apostles bee bidden to pronounce peace surely then wee must pray for it If S. Paul prayed for the houshold of Onesiphorus were it not a wonder that Onesiphorus should not pray for his owne houshold You Governours shew your selves religious as well as thrifty call upon God for the people committed to your charge If publque supplications must be made for all men surely then even man must privatly pray for them that are his owne Be not prophane content not your selves alone to labour and toyle for your families but visit the Throne of Grace in their behalfe and call earnestly upon God to save them chiefly from sinne and wickednesse Further Iacob purged his family as you have it Gen 35.2 to the requiring them to put away the false gods and to bee cleane and change their garments and then having received of them all their idolatrous and superstitious trinkets hee buried them under the Oake mentioned there O that all Parents would be carefull to clense all vices out of their houses as well as Idolatry and this as well as other vices But Parents are most times too too carelesse of their families and see and winke at their sinnes their undecent behaviour ryot idlenesse disguised attire and any naughtinesse that doth not bring forth great discredit in the World Purifie your houses and so see the faults as to chase them out and call your people to amendment to cleannesse to changing their garments if they be proud vaine foolish as well as if they be superstitious Lastly Iacob instructed his people here and called them to the worship of the true God telling them that he would goe to Bethel and make an Altar to God that had fulfilled his vow and met him when he fled from Esau Wee should all call upon our families and bring them to Gods Worship and labour to instruct them therein that they may be able to performe it holily and fruitfully Surely had not Iacob taught his people what Duty they did owe to God in these sacrifices and how to performe them in spirituall manner he must have endeavoured onely to make them hypocriticall abusers of Gods service So much for Iacobs regard to his whole family Now see how he shewed himselfe in particular to his Wives and Ghildren To his Wives Hee was undoubtedly a very kinde Husband to them all for we read of no jarres or brawles O that Husbands would live void of contention with their Wives O that their houses might be peaceable It is a forerunner of ruine when an house is divided against it selfe But specially towards Rachael it is noted how hee loved her Gen. 29.30 that is very much more than the rest Indeed he had cause she was his true Wife for whom hee first agreed Leah was forced upon him he might lawfully have refused her yea and had not the custome of the times tolerated poligamy hee must have refused her and taken Rachael for whom hee made his agreement and so in a sort contracted himselfe too Now the light that hath shewed it selfe amongst us causeth that poligamy is banished therefore every one amongst us is bound to love his Wife as Iacob did Rachael which is also the speciall commandement Woe unto those Husbands therefore that what shew of love soever they make unto their Wives at first yet within a while are so sowre and churlish unto them that they shew an extinguishment of love to have befallen them So farre as any man faileth of loving his Wife he must also faile of loving God It is possible to love the Wife and not God but to love God and not the wife is impossible Therefore now you husbands strive to love your wives and you Wives carry your selves so respectively and humbly as to win love at your husbands hands Nothing but this can make you live happily together all riches honours pleasures be no farther soundly comfortable than the husband and wife are loving each to other Now God can give love to them that aske as well as wisdome and let him that would love his wife pray for it and withall withdraw his heart from strange women But againe Iacob could be duly angry with his wife and reprove her for her fault for when she in a great rage cals to him for children and would die if she had none He is angry at her but with such moderation that he gives her a due reproofe but no distempered language saying Am I in Gods stead that hath