2. Obiect. Her fact is ſo cenſured but by heathen men, that had no vnderſtanding of Gods word. to Obiect. Why may not giuing of almes be reckoned among theſe?

2. Obiect. Her fact is ſo cenſured but by heathen men, that had no vnderſtanding of Gods word.

Anſw. 1. The holy Scripture by the ſeuerall circumſtances ſo diſtinctly noted intimateth that her rebellious fact was a notorious fault: and accordingly both iudicious commenters, and alſo Preachers doe taxe her of ſinfull diſobedience to her husband.

2. Though they were heathen, yet they ſhewed what ſubiection

is required of wiues to their husbands by the very light of nature, whereby this ſinne is aggrauated.

3. Abimelech was but a heathen man, yet his ſentence concerning a womans ſubiection in theſe words, he is to thee a

couering of the eyes, is taken to be iudicious, and being approued by the holy Ghoſt, to be a good proofe. As for that particular of Uaſhtie, why is it ſo largely recorded in the Scripture but for inſtruction, and admonition vnto wiues?

§. 46. Of a wiues readineſſe to

doe what her husband requireth.

A third particular inſtance of a wiues readineſſe to yeeld vnto her husbands commandement, is, to performe what buſineſſe he requireth of her. When of a ſudden there came three men to Abram, and he was deſirous to entertaine them, he bid his wife make readie quickly three meaſures of meale, &c. and ſhe did it accordingly. Ieroboam hauing a weightie occaſion to ſend to Ahijah the Prophet, thought it meet to ſend by his wife, ſhe accordingly (though a Queene) went: ſhe did as her husband would haue her.

Contrary is the humour of many wiues who will not doe any thing vpon command. If ſuch a wiues husband being deſirous to entertaine a friend on the ſudden, ſhall vſe Abrams phraſe, make readie quickly, &c. ſhe will ſay, let him come and doe it himſelfe, if he will haue it ſo quickly done, I will not be his drudge: or if, hauing a matter of moment and ſecrecie, he will his wife her ſelfe to doe it, ſhe will reply, I am none of your ſeruants; cannot you put it to one of them, or doe it your ſelfe? Yet will ſuch wiues be ready to command their husbands to doe euery toy, and if he doe it not, they can reply, is this ſuch a matter? and may not a wife ſpeake to her husband? Were the point of obedience well learned, it would caſt ſuch wiues into another mould.

Theſe few particulars may ſerue for direction in many hundreds. I proceed to the other part of a wiues actiue obedience, which reſpecteth the reproofes of her husband.

§. 47. Of a wiues

meeke taking a reproofe.

The husband hauing authoritie ouer his wife, by vertue thereof he hath power, yea it is his dutie as there is needfull

cauſe to rebuke her: By iuſt conſequence therefore it followeth, that it is her dutie to yeeld obedience thereunto. Which ought the rather to be done becauſe the chiefeſt triall of ſound obedience lieth herein. For nothing goeth ſo much againſt ones ſtomach as reproofe: ſhe that yeelds when ſhe is rebuked, will much more when ſhe is intreated. This point of obedience is manifeſted two waies.

1. By meekneſſe in taking a reproofe.

2. By endeuour to redreſſe what is iuſtly reproued. The very point of obedience eſpecially conſiſteth in this latter: the former is as a good preparatiue thereunto, without which it will hardly be done, at leaſt not well done.

Meekneſſe in this caſe is one of the moſt principall fruits of that meeke and quiet ſpirit which S. Peter commendeth vnto wiues. Howſoeuer Rachel iuſtly deſerued blame for comming in a fuming chafe, and with an imperious command to her husband, yet in that ſhe meekly tooke his ſharpe reproofe (for ſhe replied not againſt it, but meekly gaue a direction for the better accompliſhment of her deſire) her example is commendable: commendable I ſay, not in the matter of her direction, but in her patient bearing of reproofe.

Much wiſdome may be learned hereby: for when any meekly take a reproofe, thereby they ſuppreſſe their paſſion, and keepe it from riſing as a cloud before their vnderſtanding and darkning it, and ſo may they better iudge of the matter reproued whether it be iuſt or no: and whether it need redreſſe or no: whereof they who are impatient of reproofe, and fret and fume againſt it, cannot ſo well iudge. The virgin Mary made good vſe of Chriſts reprouing her, and thereby learned and taught a good point of wiſdome, namely ſo to referre our affaires to Chriſt as we expect his pleaſure; and not preſcribe time, meanes, manner, or any other like circumſtances vnto him.

Queſt. What if the husbands reproofe be bitter?

Anſw. He therein forgets his place, yet thereupon ſhe muſt not forget her duty. If Iaakobs reproofe be well noted, we ſhall finde it very tart, for it is expreſly ſaid that his anger was kindle[gap] againſt her, (Gen. 30. 2.) ſo as he ſpake in anger: the manner

and forme of his words being with an interrogation, and the matter alſo, am I in Gods ſtead, &c. declare tartneſſe: yet (as was declared before) ſhe ſhewed meekneſe.

Queſt. What if his reproofe be vniuſt?

2. Anſw. Yet may not meekneſſe be forgotten. In ſuch a caſe a wife may make a iuſt apologie to cleare her owne innocencie, and manifeſt her husbands error: but if he refuſe to heare her, or will not beleeue her, then (as S. Peter ſpeaketh in another caſe) ſhe muſt endure griefe for conſcience toward God.

The two reaſons which there he rendreth in that other caſe may not vnfitly be applied to this.

1. In generall this is thank-worthy, it is a grace, a glory to her: a matter that deſerueth praiſe and commendation.

2. In particular it is acceptable to God: howſoeuer their huſbands may deale roughly and vntowardly with them, yet God will graciouſly reſpect them, if they ſhall patiently in obedience to his ordinance beare their husbands vniuſt reproofes.

3. I may adde this reaſon alſo, that thus they ſhall ſhew themſelues good Chriſtians indeed, in that they are not ouercome

of euill.

Contrary is their minde who by no meanes will brooke a rebuke at their husbands hands: it skills not whether it be iuſt or vniuſt: if their husbands reproue them, they ſhall be ſure to haue the reproofe rebounded backe againe vpon their faces, and that with greater violence then euer it came from them. There be ſome that ſeeme to be very good wiues till they be tried by the touch-ſtone of reproofe: but then though the reproofe be for matter moſt iuſt, for manner moſt milde, and that in priuate betwixt their husbands and themſelues, yet they grow ſo impatient, or rather mad, as they forbeare not to giue their husbands the moſt ſcornfull ſpeeches that they can inuent, vſing withall bitter imprecations and execrations, and threaten to drowne or hang themſelues if they be croſſed of their wills. Yea further, if wiſe husbands ſhall forbeare them in their paſſion, and after it is allaied tell them how vnbeſeeming their places they carried themſelues, they will ſeeke to iuſtifie themſelues, and lay all the blame on their husbands for croſſing them in their will: or if they cannot but ſee their

fault, yet they will only ſay, it is my infirmitie: but yet euer continue in that infirmitie: and though they make ſhew of fearing God, yet labour not to purge this corrupt humour out of their hearts. Hence is it for the moſt part that contentions ariſe betwixt man and wife. If wiues would learne in this point to be ſubiect, many iarres, which from time to time ariſe betwixt them, would be allaied, if not preuented. Michal the wife of Dauid, and Iobs wife (though they gaue iuſt occaſion to be moſt ſharply reproued, yet) ſhall riſe vp in iudgement againſt theſe wiues, becauſe they were ſilent after they were reproued, and replied not. Salomon oft titles ſuch as cannot beare rebuke ſcorners: ſo as hereby wiues ſhew that they are very ſcornfull.

§. 48. Of a wiues

readineſſe to redreſſe what her husband iuſtly reproueth in her.

A further degree of obedience in bearing reproofe is, that a wife readily redreſſe what is iuſtly reproued by her husband: I ſay iuſtly, becauſe where no fault is, there needs no amendment: patience may be needfull (as was before ſhewed) but no repentance of that which is not amiſſe. But where any thing is amiſſe, there muſt be a redreſſe. Rachel did amiſſe in bringing Idols into her husbands houſe: her husband in bidding her among others to put away their ſtrange gods, reproued them all. Whereupon ſhe with all the reſt gaue to him all their ſtrange gods. This was a good redreſſe.

A reproofe may be iuſtly giuen either for a good dutie omitted; or for an euill thing committed: and accordingly muſt the redreſſe or amendment be. A dutie formerly omitted muſt after the reproofe be more carefully obſerued and performed, if it be a continuall dutie, and may be againe performed: otherwiſe the redreſſe is a teſtification of true ſorrow for that fault. When an euill is committed, if any meanes can be vſed to make vp the hurt, and redreſſe the miſchiefe that followed thereupon, it muſt be done: if not, ſorrow as before, muſt be teſtified, and care taken that the ſame, or the like be not committed againe.

As a good conſcience requireth as much of all Chriſtians by whomſoeuer they be reproued, ſo the reſpect which a wife

oweth to an husband doth after an eſpeciall manner require it. Otherwiſe her fault is doubled, 1. by continuance in her ſin;

2. by diſobedience to her husband.

Contrary is their ſpirit who for reproofe waxe the worſe: being like thoſe ſcorners (of whom Salomon ſpeaketh) that hate thoſe that reproue them. It is the ſpeech of ſome wiues, that if their husbands would let them alone they would doe the better: but vpon rebuke they will neuer amend: the more their husbands finde fault, the more will they goe on, in doing what they doe. What other iudgement can be giuen of ſuch, then that which the wiſe man giueth, there is more hope

of a foole then of them.

§. 49. Of a wiues

contentment with her husbands preſent eſtate. Of ſubmiſſion hitherto.

Contentment is alſo a part of obedience: it hath reſpect to a mans outward eſtate and abilitie, in and with which a wife muſt reſt ſatisfied and contented, whether it be high or low, great or meane, wealthy or needy, aboue, equall, or vnder that eſtate wherein ſhe was before mariage: yea though a man haue beene ſometimes great in eſtate, yet, if he decay therein, and be brought to a meane eſtate, ſhe ought to reſt content. Thus much Iob implieth in his replie to his wife, ſaying, ſhall we receiue

good at the hand of God, and not receiue euill? The euill he ſpeaketh of was the loſſe of his goods, ſeruants, and children, together with other miſeries that Satan through Gods permiſſion inflicted vpon him: the receiuing of euill which he ſpeaketh of was a reſting content with it, and a patient bearing of it. Euill may be laid on any, and ſo they forced to beare it: but they only receiue it, who are content with it. Now in that he vſeth the plurall number (WE) and ſpeaking to his wife ſaith (ſhall not we receiue euill) he ſheweth that his wife ought as well as he to haue reſt contented in that poore and miſerable eſtate: For

1. Man and wife being one fleſh, by vertue of their matrimoniall vnion, both his aduancement, and alſo his abaſement is hers: as ſhe riſeth with him, ſo ſhe falleth with him. Wherefore as ſhe is willing to be aduanced with him, ſo ſhe muſt be content to be abaſed with him.

2. If at the time of mariage her husband was of meaner eſtate

then ſhe, ſhe voluntarily put her ſelfe into that meane eſtate: for a wife taketh her husband (as he her) for better for worſe, for richer for poorer. And ſhall ſhe not be content with her own act? If after mariage his eſtate decay, and wax meaner then it was, ſhe is to be perſwaded that by God it was ſo ordered, and that God aimed at her humiliation as well as his: and thereupon ſhe ought in her dutifull ſubmiſſion to Gods ouer-ruling prouidence to be patient and content: this Iob implieth vnder this phraſe, ſhall we not receiue euill at the hand of God? and vnder this, The Lord taketh away.

3. A wiues contentment is a great eaſe to her husband lying vnder a croſſe: and it maketh the burden ſeeme much lighter then otherwiſe it would, if at leaſt he be a kinde husband, and affected with his wiues paſſion, as he ought to be. For a louing husband in euery diſtreſſe is more perplexed for his wife, then for himſelfe.

§. 50. Of wiues diſcontent at their husbands eſtate.

Contrary is the impatiencie, and diſcontent of wiues at the meanneſſe, and (as they thinke) baſeneſſe of their husbands eſtate: which is many waies manifeſted.

1. Some when they are maried finding their husbands eſtate weaker then they imagined, repent their mariage, and ſticke not to tell their husbands, that if they had before knowne them to be no better men then they finde them to be, they ſhould haue beene no husbands for them. Wherein firſt they bewray their fooliſh indiſcretion by ſaying, when it is too late, if I had

thought this; and withall they manifeſt their own raſhneſſe and vnaduiſedneſſe, in that they gaue their hands and plighted their troth to thoſe whom they knew not. If they ſay, they were deceiued by their friends whom they put in truſt, I anſwer that mariage is too weightie a matter to be wholly referred ouer to the truſt of friends: euery one that yeeldeth to be maried, ought wel to know the party vnto whom in this caſe they yeeld: and aboue all they ought to ſeeke direction, helpe, and bleſſing from God. If notwithſtanding all the meanes which poſſibly they could vſe, they be deceiued, they are to looke vnto God, and to behold his prouidence therein: and duly to weigh whether the Lord haue croſſed their deſire for their

humiliation, or for triall of their patience, wiſdome and other like graces, or elſe to weine them from ſome vaine and worldly delights, whereunto they were too much addicted.

2. Others obſeruing their husbands eſtate to be decaied and waſted, neuer ſearch after the occaſion, but lay all the blame vpon their husbands, and with their diſcontented lookes, paſſionate words, and impatient cariage, ſo vex their hearts, as they make the croſſe much more heauy then otherwiſe it could be. Though the eſtate ſhould be ouerthrowne by the vnthriftineſſe of an husband, yet ought a wife to looke vnto Gods prouidence therein, as was noted before.

3. Others ſcorning to ſtoope, and to come downe to their husbands preſent condition, through their pride and vaineglory are a great means to make his eſtate much the worſe: for they, ſo long as by any meanes they can get it, will not abate any thing of their braue apparell, dainty cheere, rich furniture, and other like things, which are cauſes of great expence to their husbands: hereby alſo it commeth oft to paſſe that huſbands are thought to be wealthier then indeed they are, and ſo greater taxations and charges then they can beare are laid vpon them for King, Countrey, Church, Poore, and the like.

4. Others, through diſcontent lie long lazing in their beds, or idly ſit ſtill when they are vp, and will not take any whit the more paines to raiſe vp and increaſe their husbands eſtate: whereby God is prouoked more and more to weaken their eſtates, that ſo he may the more puniſh ſuch pride and lazineſſe in wiues.

§. 51. Of

caſes wherein a wife ought not to forbeare what her husband forbiddeth.

So much of the diſtinct branches of a wiues ſubiection. The limitation and manner of performing it next followeth.

To know the limitation of a wiues obedience, and the manner how ſhe ought to yeeld ſubiection vnto her husband, two things muſt be conſidered:

• 1. The place of an husband.

• 2. The place of a wife.

The husbands place is noted in this phraſe, as to the Lord: whereby is ſhewed that the husband euen by vertue of his

place is to his wife in Chriſts ſtead: which is further more plainly laid downe in theſe words following, the husband is

the head of the wife, as Chriſt is the head of the Church.

The wiues place is intimated in theſe words, as the Church

is ſubiect vnto Chriſt, ſo let wiues be to their owne husbands: whereby it is cleere that the obedience which a wife performeth to her husband muſt be ſuch an obedience as the Church performeth to Chriſt.

From the place of an husband, I gather this generall ground concerning a wiues ſubiection, that

Subiection muſt be yeelded to the husband as to Chriſt, whence will follow two concluſions, one negatiue, which is this,

The wife muſt yeeld no other ſubiection to her husband then what may ſtand with her ſubiection to Chriſt.

The other affirmatiue, which is this,

The wife muſt ſubiect her ſelfe to her husband in that manner that ſhe would or ſhould ſubiect her ſelfe to Chriſt.

The former is a neceſſary condition required of all inferiours in their ſubiection, and obedience (as I ſhewed before) much more in a wiues ſubiection to her husband, becauſe there is of all vnequals the leaſt diſparity betwixt husbands and wiues.

Hence for our preſent purpoſe, I gather theſe two other more particular concluſions, The firſt whereof is this,

1. If God expreſly command the wife any duty, and her huſband will not by any meanes giue conſent that ſhe ſhall doe it, but forbid her, ſhe may and ought to doe it without, or againſt his conſent.

Two cautions are warily to be obſerued about this concluſion:

1. That the wife be ſure that God hath commanded her that which ſhe doth without or againſt her husbands conſent. If ſhe doubt, then ſhe muſt ſtay, and for beare till ſhe gaine his conſent. When two oppoſite caſes meet together, and the one be doubtfull, the other plaine and expreſſe: the doubtfull caſe muſt giue place to the more euident. Now the law of ſubiection is indefinite, thy deſire ſhall be ſubiect to thine huſband; the extent of it is generall, in euery thing; the only reſeruation and exception is in the Lord; wherefore if the wife

be not ſure that that which her husband forbiddeth her is againſt the Lord, ſhe muſt forbeare to doe it.

The ſecond caution is that ſhe vſe all good meanes ſhe can to gaine her husbands conſent, before ſhe doe, euen that which is commanded, againſt his conſent. Thus ſhall ſhe teſtifie her ſubiection both to God and her husband. To God, in that nothing can keepe her from doing his expreſſe commandement: ſhe will rather offend her husband then God, when one of them muſt needs be offended. To her husband, in that ſhe putteth it to the vttermoſt puſh, and vſeth all the meanes ſhe can to auoid his offence, in ſo much as he himſelfe might ſee (if the god of this world blinded not his eies) that the offence is no way giuen on her part, but meerely taken on his.

For proofe of this, it is without all contradiction true, that the wife is not bound to greater ſubiection vnto her huſband then the ſubiect is vnto the magiſtrate: but a ſubiect ought not to forbeare a bounden duty commanded of God, becauſe his gouernour forbids him. Inſtance the example of Daniel, who daily made his praiers to God, though the King had made a ſolemne decree that none ſhould aske any petition of God or man within thirty daies but of the king. Inſtance alſo the Apoſtles, who preached the Goſpel, thogh they were expreſly forbiddē.

Though the Scripture be plentifull in affording examples of wiues ſubiection, yet it is very ſparing in recording examples of thoſe who in ſuch warrantable caſes refuſed to be ſubiect, leſt wiues from thence ſhould take too great liberty.

Some are recorded, but ſuch as are either extraordinary, or not euery way inſtifiable. Abigails example was extraordinary, and therfore not imitable but in ſuch like extraordinary caſes.

The example of Rebekah, which may ſeeme ſomewhat more pertinent, is not euery way to be iuſtified. For though the thing which ſhe intended were for the ſubſtance of it very good, and ought to haue beene done, namely the bleſſing of Iaakob, (for God foreſhewed that the bleſſing appertained to Iaakob, in that he ſaid, The elder ſhall ſerue the younger) yet becauſe ſhe put not her husband in minde of Gods word, nor laboured to perſwade him to fulfill the ſame, but went about the matter deceitfully, ſhe cannot therein be iuſtified. But in

the generall this example ſheweth that Gods word muſt be yeelded vnto rather then an husbands will.

For better application of this point I will lay downe ſome particular inſtances agreeable to Gods word. Suppoſe a wife well inſtructed in the true religion be maried to an idolatrous or profane husband, and he without any iuſt cauſe forbid her to goe to the Church, eſpecially on the Lords daies, to pray in Engliſh, to read the word, to teach her children the principles of religion, to reſtore that which ſhe hath vniuſtly and fraudulently gotten, with the like, ſhe may, and muſt doe them notwithſtanding.

Obiect. Why may not giuing of almes be reckoned among theſe?

Anſw. 1. Becauſe the husband hath a greater power ouer the goods, then ouer theſe things.

2. Becauſe almes-giuing is not ſimply commanded to all, but to ſuch as haue wherewithall to giue: but theſe things are ſimply commanded to all.