§. 52. Of caſes wherein a wife ought to forbeare what her husband requireth. to §. 61. Of wiues

conſtancy in doing their dutie.

§. 52. Of caſes wherein a wife ought to forbeare what her husband requireth.

The other particular concluſion is this, that

If an husband require his wife to doe that which God hath forbidden ſhe ought not to doe it.

Two cautions like the former are likewiſe to be obſerued about this point.

Firſt, that ſhe be ſure (being truly informed by Gods word) that that which ſhe refuſeth to doe at her husbands command, is forbidden by God.

Secondly, that ſhe firſt labour with all meekeneſſe and by all good meanes that ſhe can to diſſwade her husband from vrging and preſſing that vpon her, which with a good conſcience ſhe cannot doe.

A like proofe may be brought for this as was for the former: for we know that a wife is not bound vnto greater ſubiection to her husband then a ſonne is vnto a father: but a ſonne may in the caſe propounded forbeare to doe that which his father requireth and commandeth him to doe: inſtance the approued example of Ionathan, who refuſed to bring Dauid

vnto Saul to be ſlaine, though his father commanded him ſo to doe. I might alſo inſtance the ſame in Sauls ſubiects and ſeruants, who refuſed to ſlay the Prieſts of the Lord at his command. Though an husband be not reckoned in particular among thoſe to whom we are forbidden to hearken if they intice vs to idolatry, yet by the rule of relation he is implied, and by iuſt conſequence gathered from this clauſe, thy friend which is as thine owne ſoule; for who ſo deare as an husband?

To exemplifie this in ſome particulars as I did the former, If an husband ſhall command his wife to goe to Maſſe, to a ſtage play, to play at dice, to proſtitute her body to vncleannes, to goe gariſhly and whoriſhly attired, to ſell by ſcant weights, ſhort meaſures, or the like, ſhe ought not to doe ſo.

§. 53. Of wiues faults in ſhewing more reſpect to their huſbands then to God.

Contrary to this limitation is on the one ſide a fawning flattering diſpoſition of ſuch wiues as ſeeke to pleaſe their husbands, ſo as they care not to diſpleaſe God, (Iezabel was ſuch an one; to pleaſe her husband moſt lewdly ſhe did practiſe Naboths death) and on the other ſide a fainting timorous heart which maketh them feare their husbands more then they feare God. Good Sarah, that worthy preſident of good wiues in other things, ſomewhat failed herein. Did wiues duly conſider, and alwaies remember that they haue an husband (namely Chriſt) in heauen, as well as on earth, and that there is greater difference betwixt that and this husband, then betwixt heauen and earth, and that both in giuing reward, and taking reuenge, there is no compariſon betwixt them, their care of pleaſing, or their feare of offending their husband in heauen would be much more then of pleaſing, or offending their husband on earth: if any thing were commanded or forbidden them by their husbands on earth againſt Chriſt, they would ſay, If I doe this, or forbeare that, I ſhould worke falſhood againſt mine owne ſoule; for nothing can be hid from mine husband in heauen: yea I ſhould herein obey Satan, rather then God.

§. 54. Of the manner of a wiues ſubiection to her husband.

The ſecond generall concluſion concerning the manner of a

wiues ſubiection, which was gathered from the place of an husband, was this, that

The wife muſt ſubiect her ſelfe to her husband in that manner, that ſhe would or ſhould ſubiect her ſelfe to Chriſt. The particle As in this clauſe (as vnto the Lord) importeth ſo much.

This verie concluſion is alſo inferred out of the place of a wife: In the ſame place that the Church is to Chriſt, a wife is to an husband: therefore ſuch ſubiection as the Church yeeldeth to Chriſt, muſt a wife yeeld to her husband; which the verie words of the Apoſtle doe expreſly affirme. Now we know that euerie Chriſtian wife in her particular ought to yeeld that obedience to Chriſt which the Church in generall doth: therefore alſo ſhe muſt yeeld ſuch ſubiection to her huſband as ſhe ſhould to Chriſt.

Queſt. What if an husband be an enemie of Chriſt? muſt ſuch ſubiection be yeelded to an enemie of Chriſt as to Chriſt himſelfe?

Anſw. Yea: becauſe in his office he is in Chriſts ſtead, though in his heart an enemie. In this caſe will the wiſdome, patience, and obedience of a wife be beſt tried. It is noted of the Church, that ſhe is a Lilly among thornes. She remaineth Lilly-like, white, ſoft, pleaſant, amiable, though ſhe be ioyned with thornes, which are ſcraggie, prickly, ſharpe: ſo a wife muſt be milde, meeke, gentle, obedient, though ſhe be matched with a crooked, peruerſe, profane, wicked husband: thus ſhall her vertue and grace ſhine forth the more clearely, euen as the ſtars ſhine forth moſt brightly in the darkeſt night. Among wiues Abigail deſerueth great praiſe, that forgot not her dutie, though ſhe were maried to a churliſh, couetous, drunken ſot, a verie Nabal in name and deed. As for thoſe who take occaſion from the wickedneſſe of their husbands to neglect their dutie, they adde to their croſſe a curſe: for a croſſe it is to haue a bad husband, but to be a bad wife is a ſinne, which pulleth downe a curſe. Let wiues therefore remoue their eyes from the diſpoſition of their husbands perſon, to the condition of his place: and by vertue thereof, ſeeing he beareth Chriſts image, be ſubiect to him as vnto Chriſt.

This generall concluſion might be applied to the matter of

ſubiection as well as to the manner, for the Church acknowledgeth Chriſt her ſuperiour, feareth him inwardly, reuerenceth him outwardly, obeyeth him alſo both by forbearing to doe what he forbiddeth, and alſo by doing what he commandeth, which points hauing beene before diſtinctly and largely handled and applied to wiues, I will not repeat them againe. Wherefore now to inſiſt in the manner only, there are foure vertues which are eſpecially needfull hereunto, whereby the Church ſeaſoneth her ſubiection to Chriſt, and wiues alſo may and muſt ſeaſon their ſubiection to their husbands.

Theſe are the foure,

1. Humilitie, 2. Sinceritie, 3. Cheerefulneſſe, 4. Conſtancie.

§. 55. Of wiues

humilitie in euery duty.

Humility is that grace that keepes one from thinking highly of himſelfe aboue that which is meet: and in regard of that meane conceit which he hath of himſelfe maketh him thinke reuerendly, and highly of others: ſo as if humility be placed in a wiues heart, it will make her thinke better of her husband then of her ſelfe, and ſo make her the more willing to yeeld all ſubiection vnto him. The Apoſtle requireth it of all Chriſtians as a generall ſawce to ſeaſon all other duties: but after a peculiar maner is it needfull for inferiours: moſt of all for wiues, becauſe there are many prerogatiues appertaining to their place, which may ſoone make them thinke they ought not to be ſubiect, vnleſſe they be humbly minded. That the Church doth herewith ſeaſon her ſubiection, is cleare by the booke of Canticles, where oft ſhe acknowledgeth her owne meanneſſe, and the excellency of her ſpouſe.

Therefore as the Church is humbly ſubiect to Chriſt, ſo let wiues be to their husbands.

§. 56. Of wiues pride.

Contrary is pride, which puffeth vp wiues, & maketh them thinke there is no reaſon they ſhould be ſubiect to husbands, they can rule themſelues well enough, yea and rule their huſbands too, as well as their husbands rule them. No more peſtilent vice for an inferiour, then this: it is the cauſe of all rebellion, diſobedience, & diſloyalty: only by pride, commeth contention.

§. 57. Of Wiues

ſinceritie in euery dutie.

II. Sincerity is that grace that maketh one to be within euen in truth, what without he appeareth to be in ſhew. This is that Singleneſſe of heart which is expreſly required of ſeruants, and may be applied to wiues, for indeed it appertaineth to all ſorts. Becauſe it is only diſcerned by the Lord, who is the ſearcher of all hearts, it will moue a wife to haue an eye to him in all ſhe doth, and to endeuour to approue her ſelfe to him aboue all: therefore vprightneſſe and walking before God are oft ioyned together: he that is vpright will aſſuredly walke before God, that is, endeuour to approue himſelfe to God, as Noah did, and as God commanded Abraham to doe.

Though there were no other motiue in the world to moue her to ſubiection, yet for conſcience ſake to Chriſt ſhe ſhould yeeld it. S. Peter teſtifieth of holy women, that they truſted in God and were ſubiect to their husbands: implying thereby, that their conſcience to God made them be ſubiect to their huſbands. Was not Sarahs ſubiection ſeaſoned with ſinceritie, when within her ſelfe, in her heart ſhe called her husband Lord?

Great reaſon there is that wiues ſhould in ſincerity ſubiect themſelues: for

1. In their ſubiection euen to their husbands they haue to doe with Chriſt, in whoſe roome their husbands ſtand: ſo as, though their husbands who are but men, ſee only the face and outward behauiour, yet Chriſt ſeeth their heart and inward diſpoſition: though their husbands ſee only the things which they doe before their faces, and can heare only of ſuch things as are done before others: yet Chriſt ſeeth and knoweth the things that are done in the moſt ſecret places that can be, when no creature beſide themſelues is priuie thereunto: Now let it be granted that in their outward carriage they giue very good contentment vnto their husbands, and pleaſe them euery way, yet if ſinceritie haue beene wanting, with what face can they appeare before Chriſt? he will take another manner account of them: before Chriſt all their outward complement will ſtand them in no ſtead at all.

2. Herein lyeth a maine difference betwixt true, Chriſtian, religious wiues, and meere naturall women: theſe may be ſubiect on by-reſpects, as namely, that their husbands may the more loue them, or liue the more quietly and peaceably with them, or that they may the more readily obtaine what they deſire at their husbands hands, or for feare of their husbands diſpleaſure and wrath, knowing him to be an angry, furious man, ſo as otherwiſe it might be worſe with them, they might want many needfull things, or carry away many ſore blowes if they were not ſubiect. But the other haue reſpect to Chriſts ordinance, whereby their husbands are made their head, and to his word and will, whereby they are commanded ſubiection. Thus holy women ſubiected themſelues; they cannot be holy that doe not thus ſubiect themſelues: for this is a ſweet perfume that ſendeth forth a good ſauour into Chriſts noſtrils, and maketh the things we doe pleaſant and acceptable to him.

3. The benefit of this vertue being planted in a wiues heart is very great, and that both to her husband, and alſo to her ſelfe.

To her husband, in that it will make her manifeſt her reſpect of him before others, behinde his backe, as well as before himſelfe in his preſence: and alſo will make her faithfull to him, and carefull to doe his will whereſoeuer he be, with her, or from her.

To her ſelfe, in that it will miniſter inward ſweet comfort vnto her, though her husband ſhould take no notice of her ſubiection, or mif-interpret it, or ill requite it; for ſhe might ſay as Hezekiah did, Remember ô Lord how I haue walked before thee in truth, and with a perfect heart, and haue done that which is good in thy ſight.

That the Church doth ſeaſon all her ſubiection with ſinceritie is cleare, in that ſhe is ſaid to be all glorious within: (there is no glory within, without ſinceritie) and in that ſhe is oft ſaid to ſeeke him whom her ſoule loued: if her ſoule loued him, in ſinceritie of heart ſhe was ſubiect to him: Therefore as the Church is ſincerely ſubiect to Chriſt, ſo let wiues be to their huſbands.

§. 58. Of wiues complementall ſubiection.

Contrary to ſinceritie is diſſimulation, and meere outward, complementall ſubiection: when a wife doth euen deſpiſe her husband in her heart, as Michal did Dauid and yet carry a faire face before him, as that adulterous woman, who eateth, and wipeth her mouth, and ſaith I haue not committed iniquitie. Salomon maketh it a note of a lewd wife to flatter with her words. Though ſuch a wife ſhould performe all the duties named before, yet would thoſe all be nothing to God, if they were done with a double heart, and not in ſingleneſſe of heart. For as many outward imperfections are pardoned by God, where ſinceritie is, ſo no outward actions are accepted of him though they ſeeme neuer ſo faire, where there is no ſinceritie.

§. 59. Of wiues

cheerefulneſſe in euery dutie.

III. Cheerefulneſſe is more apparant then ſinceritie, and maketh ſubiection the more pleaſing not only to God, but alſo to man, who by the effects thereof may eaſily diſcerne it.

For God, as he doth himſelfe all things willingly and cheerefully, ſo he expecteth that his children ſhould therein follow him, and thereby ſhew themſelues his children. God loueth a

cheerefull giuer: not only a cheerefull giuer of almes, but of all dutie to God and man.

For men, it maketh them alſo much better accept any dutie when they obſerue it to be done cheerefully: this did euen rauiſh Dauid with ioy, to ſee his people offer their gifts willingly vnto the Lord: when an husband ſeeth his wife willingly and cheerefully performe her dutie, it cannot but raiſe vp loue in him. This cheerefulneſſe is manifeſted by a ready, quicke, and ſpeedy performance of her duty. Sarahs readineſſe to obey, ſheweth that what ſhe did, ſhe did willingly.

That thus the Church ſubiecteth her ſelfe to Chriſt is euident by that which Dauid ſaith, They ſhall be willing in the day

of thy power. Therefore as the Church is cheerefully ſubiect vnto Chriſt, ſo let wiues be to their husbands.

§. 60. Of wiues ſullen and forced obedience.

Contrary to this cheerefulneſſe is the ſullen diſpoſition of ſome wiues, who will indeed be ſubiect to their husbands, and obey, but with ſuch a lowring and ſowre countenance,

with ſuch powting and muttering, as they grieue their huſbands more in the manner, then they can be pleaſed with the thing it ſelfe that they doe: herein they ſhew themſelues like to a curſt cow, which hauing giuen a faire ſoape of milke, caſteth all downe with her heele, and ſo verifie the prouerbe, A good neuer a whit as neuer the better. Such ſubiection is in truth no ſubiection, it can neither be acceptable to God, nor profitable to their husbands, nor comfortable to their owne ſoules.

§. 61. Of wiues

conſtancy in doing their dutie.

IIII. Conſtancy is a vertue which maketh all the reſt perfect, and ſetteth the crowne vpon them; without which they are all nothing. This is in thoſe who after they haue begun well, continue to doe well vnto the end, and thereby reape the fruit of all. It hath reſpect both to continuance without intermiſſion, and alſo to perſeuerance without reuolting, and giuing cleane ouer. So as it is not enough to be ſubiect by ſtarts and fits: one while yeelding all good obedience, another while ſtout and rebellious: neither is it ſufficient in former times to haue beene a good wife, and after proue bad: but there muſt be daily proceeding and holding on from time to time, ſo long as husband and wife liue together. This grace was in her of whom it is ſaid, She will doe him good, and not euill all the daies of her life. Such were all the holy wiues commended in Scripture: among other particulars, mention is made of the wife of Phinehas, who on her death-bed ſhewed the reuerend good reſpect ſhe bare to her husband, though he were a wicked and lewd man. This grace doth the Church adde to all her other vertues, ſhe in all parts of her ſubiection remaineth conſtant, & faithfull vnto the death, whereby it commeth to paſſe, that at length ſhe receiueth the reward of her holy obedience, which is full and perfect communion and fellowſhip with her ſpouſe Chriſt Ieſus in heauen. In regard of her vnmoueable conſtancy it is ſaid, that the gates of hell ſhall neuer preuaile againſt

her. Therefore as the Church is conſtantly ſubiect vnto Chriſt, ſo let wiues be to their husbands.