§. 62. Of wiues repenting their former goodneſſe. to § 70. Of an husbands place.

§. 62. Of wiues repenting their former goodneſſe.

Contrary to this Conſtancie is firſt intermiſſion of duty, a returning

to it, and a leauing it off by turnes: like one that is ſicke of an ague, ſometimes well, ſometimes ill, one while hot, another while cold. That ſometimes ceaſing taketh away all the vertue, grace and glory, from ſometimes doing. Beſides, it is twenty to one that through the corruption of nature, that diuerſitie and entercourſe of fits at length will ceaſe, and end in the worſe. It is very likely that Michal was ſuch an one: for one while ſhe ſhewed her ſelfe ſo full of reſpect to Dauid, as for his ſake ſhe incurred the King her fathers diſpleaſure: another while in her heart ſhe deſpiſed him, and with her tongue taunted him.

Contrary alſo to the forenamed Conſtancy is Apoſtaſie, that is, a cleane relinquiſhing of the former good courſe, as if a wife repented her of her former good beginning. Such an one is ſhe that is ſaid to for ſake the guide of her youth, and forget the

couenant of her God. For ought we reade to the contrary, Iobs wife was ſuch an one. And ſuch are many who in their younger yeares, while their religious parents liued (as Ioaſh while old good Iehoiada liued) haue behaued themſelues very well like good dutifull wiues, but being grown to elder yeeres, haue growne alſo ſo ſtout and rebellious, as if they cleane repented themſelues of their former good beginning. This reuolt ariſeth ſometimes from the euill counſell of wicked Goſſips, and ſometimes from their owne proud humour. I may ſay of theſe wiues ſubiection, as the Prophet ſaith of the righteouſneſſe of reuolters, their ſubiection ſhall not be remembred, but in their rebellion they ſhall die. Therefore as the Church is ſubiect to Chriſt, let wiues be to their husbands.

§. 63. Of the

extent of a wiues obedience.

The extent of a wiues ſubiection (which remaineth now to be handled) is ſet downe vnder theſe generall termes (in euery thing) which are not ſo generally to be taken as if they admitted no reſtraint or limitation, for then would they contradict ſuch cautions as theſe, in the feare of the Lord, as to the Lord, in

the Lord. For man is ſo corrupt by nature, and of ſo peruerſe a diſpoſition, that oft he willeth and commandeth that which is contrary to Gods will and commandement: which when he

doth, that Chriſtian principle laid downe as a ruled caſe by the Apoſtle muſt take place, we ought rather to obey God then men.

Queſt. Why then is this extent laid downe in ſuch generall termes?

Anſw. 1. To teach wiues that it is not ſufficient for them to obey their husbands in ſome things, as they themſelues thinke meet, but in all things whatſoeuer they be wherein the husband by vertue of his ſuperioritie and authoritie hath power to command his wife. Thus this generall extent excludeth not Gods will, but the wiues will. Shee may doe nothing againſt Gods will; but many things muſt ſhe doe againſt her owne will if her husband require her.

2. To ſhew that the husbands authoritie and power is very large: it hath no reſtraint but Gods contrary command, whereof if a wife be not aſſured, ſhe muſt yeeld to her husbands will.

§. 64. Of a wiues

labouring to bring her iudgement to the bent of her husbands.

From that extent I gather theſe two concluſions:

1. A wife muſt labour to bring her iudgement and will to her husbands.

2. Though in her iudgement ſhe cannot thinke that moſt meet which her husband requireth, yet ſhe muſt yeeld to it in practiſe.

In the former of theſe, I ſay not ſimply that a wife is bound to bring her iudgement to the bent of her husbands; for he may be deceiued in his iudgement, and ſhe may ſee his error, and then vnleſſe her vnderſtanding ſhould be blinded, ſhe cannot conceiue that to be true which he iudgeth ſo: but I ſpeake of endeuour (when ſhe hath not ſure and vndeniable grounds to the contrary) to ſuſpect her iudgement when its contrary to her husbands, and to thinke ſhe may be in an error, and thereupon not be too peremptory and reſolute in contradicting her husbands opinion. This ſubmiſſion euen of her iudgement reſpecteth not only things neceſſarie, for which her husband hath an expreſſe determinate warrant out of the Scripture, but alſo things doubtfull & indifferent: for euen ſo farre doth this clauſe (in euery thing) extend: and the ſubiection of a wife reſpecteth not her practiſe only, but her iudgement and opinion alſo: which if ſhe can bring to the lawfulneſſe and meetneſſe of that which her husband requireth,

ſhe will much more cheerefully performe it. To this purpoſe (as I take it) may be applied that exhortation of the Apoſtle vnto women, that they learne in ſilence with all ſubiection: which though it be principally meant of learning in the Church, yet it excludeth not her learning at home of her husband: for in the next words he addeth, I ſuffer not a woman to vſurpe authoritie ouer the man, but to be in ſilence.

§. 65. Of wiues ouerweening conceit of their owne wiſdome.

Contrary is the preſumption of ſuch wiues as thinke themſelues wifer then their husbands, and able better to iudge matters then they can. I denie not but that a wife may haue more vnderſtanding then her husband: for ſome men are very ignorant and blockiſh; and on the other ſide, ſome women well inſtructed, who thereby haue attained to a great meaſure of knowledge, and diſcretion; but many though they haue husbands of ſufficient and good vnderſtanding, wife and diſcreet men, yet thinke that that which they haue once conceiued to be a truth, muſt needs be ſo: and ſuch is their peremptorineſſe, that they wil not be brought to thinke that they may erre: but ſay they will neuer be brought to thinke otherwiſe then they doe, though all the husbands in the world ſhould be of another opinion: not much vnlike to the Wiſemans foole, who thinketh himſelfe wiſer then ſeuen men that can render a reaſon.

§. 66. Of a wiues

yeelding to her husband in ſuch things as ſhe thinketh not to be the meet eſt.

The latter concluſion concerning a wiues yeelding in practiſe to that which her husband requireth, though ſhe cannot bring her iudgement to thinke as he doth about the mee[gap]neſſe of it, hath reſpect to indifferent things, namely, to ſuch as are neither in their particulars commanded, nor forbidden by God: as the outward affaires of the houſe, ordering it, diſpoſing goods, entertaining gueſts, &c.

Queſt. May ſhe not reaſon with her husband about ſuch matters as ſhe thinketh vnmeet, and labour to perſwade her husband not to perſiſt in the preſſing thereof, yea endeuour to bring her husband to ſee the vnmeetneſſe (as ſhe thinketh) of that which ſhe ſeeth?

Anſw. With modeſty, humilitie, and reuerence, ſhe may ſo

doe: and he ought to hearken vnto her, as the husband of the Shunemite did, 2. King. 4. 23, 24. but yet, if notwithſtanding all that ſhe can ſay, he perſiſt in his reſolution, and will haue it done, ſhe muſt yeeld.

Firſt, her ſubiection is moſt manifeſted in ſuch caſes: herein ſhe apparantly ſheweth, that what ſhe doth, ſhe doth in reſpect of her husbands place, and power: were it not for that, ſhe would not doe it. Other things are not ſo euident proofes of her ſubiection to her husband: for if he command her to doe that which God hath expreſly commanded, and ſo ſhe ought to doe it, whether her husband commanded it or no, it may be thought ſhe doth it on Gods command, and not on her husbands. If her husband command her to doe that which God hath expreſly forbidden, then ought ſhe by no meanes to yeeld vnto it: if ſhe doe, it may rather be termed a ioint conſpiracie of husband and wife together againſt Gods will (as S. Peter ſaid to Sapphira the wife of Ananias, How is it that ye haue agreed together to tempt the

ſpirit of the Lord?) then ſubiection to the image of God in her husband.

Secondly, her yeelding in indifferent things tendeth much to the peace of the family, as ſubiects yeelding to their Magiſtrates in ſuch caſes maketh much to the peace of the Common wealth. For in differencies and diſſentions one ſide muſt yeeld, or elſe great miſchiefe is like to follow: now of the two, who ſhould yeeld but the inferiour?

§. 67. Of wiues making their owne will their law.

Contrary is the cuſtome of many wiues, who neuer will doe any more then they themſelues thinke meet, though their huſbands require it neuer ſo much: ſurely they come farre ſhort of this Apoſtolicall extent (in euery thing) though in their own eies they may ſeeme to be very much ſubiect. But when wiues will no further be ſubiect, then their owne iudgments, wils and affections concurre with their husbands, what can be thought but that they are ſubiect rather to their owne wils, then to the will of their husbands? Many ſuch wiues, from the leaſt difference in iudgement & opiniō, euen in the ſmalleſt matters, take occaſion to refuſe ſubiection, and thinke they haue warrant enough ſo to doe: whence oftentimes there ariſeth much contention, the fault whereof lieth

eſpecially on the wiues necke, though the occaſion may ariſe from the husband: and I thinke that wiues themſelues would ſo iudge of the like caſes betwixt them and their children.

Obiect. If the caſe be ſuch betwixt man and wife, it is not good to marry.

Anſw. This is no good inference; for all the ſeeming hardneſſe of a wiues caſe is in the lewdneſſe of an husband, who abuſeth his place and power: and not in that ſubiection which is required by God. For if an husband carry himſelfe to his wife as God requireth, ſhe will finde her yoke to be eaſie, and her ſubiection a great benefit euen vnto her ſelfe. Wherefore I would exhort parties that are vnmaried, whether maidens or widowes, to be very carefull in their choiſe of husbands: and in their choiſe to reſpect aboue all, their good qualities and conditions, therein bearing the image of Chriſt, as well as in their office, and authoritie: ſo as their wiues may with ioy and comfort, not with griefe and anguiſh, be ſubiect vnto them: then will ſubiection proue a vexation, when the husband is an ignorant, profane, idolatrous, worldly, wicked man: wiues of ſuch husbands are oft brought into many ſtraits. Ye widowes and maidens who are free, be not too free and forward in giuing your conſent to whom you know not: among other motiues, oft thinke of this point of ſubiection, to which all wiues are bound: this I ſay, both of the ſeuerall branches, and alſo of the extent thereof. After you are maried it is in vaine to thinke of freedome from ſubiection. By taking husbands, and giuing your ſelues to be wiues, you binde your ſelues to the law of the man, as long as he liueth. Then as you deſire to be accepted of God, and to finde mercy and comfort from him, you muſt beare this yoke, how heauy and grieuous ſoeuer it ſeeme to be.

§. 69. Of the reaſons to moue wiues to doe their duties.

Hitherto of wiues duties: The reaſons noted by the Apoſtle to enforce thoſe duties now follow. They are laid downe in theſe words.

EPHES. 5. 22.—As vnto the Lord.

Verſ. 23. For the husband is the head of the wife, euen as Chriſt is the head of the Church: and he is the Sauiour of the bodie.

Verſ. 24. Wherefore as the Church is ſubiect, &c.

THe maine ground of all the reaſons which the Apoſtle here intimateth, is taken from the place wherin God hath ſet an husband, which is firſt by conſequence implied in theſe words, as to the Lord: and then more plainly and directly expreſſed in theſe, the husband is the head of the wife. The particle prefixed before theſe words (for) being a cauſall coniunction, doth ſhew, that they are here ſet downe as a reaſon, which is firſt propounded vnder a metaphor (head) and then amplified by that reſemblance which an husband hath therein vnto Chriſt (euen as Chriſt, &c.) which reſemblance is further commended by the vertue and benefit that proceedeth from the head-ſhip of Chriſt properly, and of an husband alſo by conſequence, in theſe words (and is the Sauiour of the bodie.) Vpon an husbands reſemblance vnto Chriſt, he inferreth that a wife ſhould haue a reſemblance vnto the Church, and ſo concludeth, Therefore as the Church is in ſubiection to Chriſt, ſo let wiues be to their husbands.

Out of the forenamed ground of a wiues ſubiection, and the ſeuerall amplifications thereof, and the inference thereupon made, fiue ſeuerall and diſtinct reaſons may be gathered to enforce a wines ſubiection to her husband.

The firſt is taken from an husbands place: he is in the Lords ſtead to his wife (as to the Lord.)

The ſecond from his office: he is an head to his wife.

The chird from the image he beareth, or from the reſemblance betwixt him and Chriſt (euen as Chriſt &c.)

The fourth from the benefit that his wife receiueth from him (he is the Sauiour &c.)

The fift from the example and patterne of the Church (as the Church is in ſubiection, &c.)

§ 70. Of an husbands place.

The place wherein God hath ſet an husband as it ſerueth to direct a wife in the manner of her ſubiection, whereof I haue ſpoken before, ſo alſo it ſerueth to moue a wife to yeeld ſuch ſubiection as is required: which will euidently appeare by theſe two concluſions following from thence.

1. A wife by ſubiecting her ſelfe to her husband, therein is ſubiect vnto Chriſt.

2. A wife by refuſing to be ſubiect vnto her husband, therein refuſeth to be ſubiect vnto Chriſt.

That theſe two concluſions are rightly and iuſtly gathered from the forenamed ground I proue by like concluſions which the holy Ghoſt inferreth vpon the like ground. It is euident that Chriſt Ieſus, euen incarnat and made fleſh, was in the roome and ſtead of his father, whereupon Chriſt ſaid to Philip that deſired to ſee the father, he that hath ſeene me hath ſeene the father: Now marke what Chriſt thence inferreth both on the one ſide (he that receiueth me receiueth him that ſent me) and on the other (he that honoureth not the ſonne, honoureth not the father that ſent him.) It is alſo euident that Miniſters of the Goſpell ſtand in the roome and ſtead of Chriſt: for thus ſaith the Apoſtle of himſelfe and other Miniſters, we are ambaſſadors for Chriſt, as though God did beſeech you by vs, we pray you in Chriſts ſtead, &c. Now marke againe the concluſions inferred thereupon by Chriſt, on the one ſide, he that heareth

you, heareth me, and on the other, he that deſpiſeth you, deſpiſeth me. On this ground it was that God ſaid to Samuel concerning the people that reiected his gouernment, they haue not caſt thee away, but they haue caſt me away.

To apply this reaſon, I hope ſuch wiues as liue vnder the Goſpell haue ſo much religion and piety in them as to acknowledge, it becommeth them well to be ſubiect vnto the Lord Chriſt Ieſus: here then learne one eſpeciall and principall part of ſubiection vnto Chriſt, which is to be ſubiect

vnto your husbands: thus ſhall you ſhew your ſelues to be the wiues of the Lord Chriſt, as the Apoſtle ſaith of obedient ſeruants, they are the ſeruants of God.

Againe I hope none are ſo void of all religion and piety as to refuſe to be ſubiect vnto Chriſt: here then take notice, that if wilfully yee refuſe to be ſubiect to your husbands, yee wilfully refuſe to be ſubiect to Chriſt: fitly on this ground may I apply that to wiues, which the Apoſtle ſpeaketh of ſubiects, whoſoeuer reſiſteth the power and authority of an husband,

reſiſteth the ordinance of God: and they that reſiſt ſhall receiue to themſelues iudgement.

A ſtrong motiue is this firſt motiue. If it were duly conſidered of wiues, they would more readily, and cheerefully be ſubiect, then many are; they would not ſo lightly thinke of their husbands place, nor ſo reproachfully ſpeake againſt Gods Miniſters who plainly declare their duty vnto them, as many doe.