§. 71. Of an husbands office. to 2. Queſt. How may an husband beſt maintaine his authoritie?

§. 71. Of an husbands office.

The ſecond reaſon is like vnto this taken from an husbands office, he is the wiues head: which is alſo vrged to this very purpoſe in other places.

This metaphor ſheweth that to his wife he is as the head of a naturall body, both more eminent in place, and alſo more excellent in dignity: by vertue of both which, he is a ruler and gouernour of his wife. Nature teacheth vs that this is true of the head of a naturall body: and the Apoſtle by intituling an husband, an head, teacheth vs that it is as true of an husband: whence it followeth, that it ſtandeth with common equity, and with the light of nature, that the wife ſhould be ſubiect to her husband. This argument doth the Apoſtle in plaine termes vrge in another place, ſaying, doth not nature teach you, &c.

Goe therefore, ô wiues, vnto the ſchoole of nature, looke vpon the outward parts and members of your bodies. Doe they deſire to be aboue the head? are they loth to be ſubiect vnto the head? Let your ſoule then learne of your body. Were it not monſtrous for the ſide to be aduanced aboue the head? If the body ſhould not be ſubiect to the head, would not deſtruction

follow vpon head, body, and all the parts thereof? As monſtrous, and much more monſtrous is it for a wife to be aboue her husband: and as great, yea and greater diſturbance and ruine would fall on that family. The order which God hath ſet therein would be cleane ouerthrowne thereby: and they that ouerthrow it would ſhew themſelues oppugners of Gods wiſdome in eſtabliſhing order. This reaſon drawne from nature is of force to moue very Pagans, and Sauages to yeeld ſubiection, how much more Chriſtian wiues, it being alſo agreeable to Gods word, and ratified thereby?

§. 72. Of the reſemblance betwixt Chriſt and an husband.

The third reaſon taken from an husbands reſemblance vnto Chriſt herein, addeth an edge vnto that former reaſon: in being an head, he is like Chriſt. So as there is a kinde of fellowſhip and copartnerſhip betwixt Chriſt, and an husband: they are brethren in office, as two kings of ſeuerall places.

Obiect. There is no equality betwixt Chriſt the Lord from heauen, and an earthly husband: the diſparity betwixt them is infinite.

Anſw. Yet there may be ſimilitude, reſemblance, and fellowſhip: inequality is no hinderance to theſe. Two kings may be more different in eſtate then a ſubiect and a king; yet thoſe two kings brethren and fellowes in office. There may be a reſemblance where there is no parity, and a likeneſſe where there is no equality. The glorious and bright Sunne in the firmament, and a dimme candle in an houſe, haue a kinde of fellowſhip, and the ſame office, which is to giue light: yet there is no equality betwixt them. So then an husband reſembleth not only the head of a naturall body, but alſo the glorious image of Chriſt, and is that to his wife which Chriſt is to his Church.

To apply this point, marke how from it two poſitions (worthy to be noted) doe ariſe.

1. Subiection is due to an husband as well as to Chriſt.

I ſay not as great, becauſe of the difference in glory: but as well, becauſe of the likeneſſe in office. A Conſtable (though a poore meane man) muſt be obeyed as well as an high ſherife: A beggars childe muſt obey his father, as well as a kings

childe. Such wiues therefore who are not ſubiect, wrong their husbands, as well as they wrong Chriſt who are not ſubiect to him.

2. They who by their ſubiection maintaine the honour of their husbands place, maintaine thereby the honour of Chriſts place: and againe by the rule of contraries, They who by refuſing to be ſubiect impeach the honour of their husbands place, impeach thereby the honour of Chriſts place.

The obedience of a poore mans childe or ſeruant iuſtifieth that obedience which kings children and ſeruants owe their father and ſoueraigne: and ſo on the contrary, diſobedience in meane ones, diſhonoureth the place of great ones.

The argument of Memucan drawne from the greater to the leſſe (in theſe words, Vaſhty the Queene hath not done wrong to the king only, but alſo to all the princes, and all the people) may be applied from the leſſe to the greater. Diſobedient wiues doe wrong not only to their owne particular husbands, but alſo to all heads, euen to Chriſt the head of the Church.

If a naturall body, and the Church were flexible, and could be ſeduced, and drawne to preſume, and rebell againſt their heads, the ill example of wiues were enough to moue them thereunto, for, as much as in them lieth, they by example ſeduce them.

From the laſt forenamed poſitions (viz. that the obedience of a good wife maintaineth the honour of Chriſts place, and on the contrary ſide that the diſobedience of an ill wife impaireth the honour thereof) I may iuſtly inferre two other concluſions.

1. That Chriſt will aſſuredly reward the good ſubiection of

good wiues: for he hath ſaid (and what he hath ſaid he can and will performe) them that honour me will I honour.

2. That he will ſorely reuenge the rebellion of euill wiues: for againe he hath ſaid, they that deſpiſe me, ſhall be deſpiſed.

We know that fellowes in office are ready to ſtand for the credit of one anothers place, and to maintaine the honour thereof: and that not without good reaſon: for thereby they maintaine their owne honour and credit.

Wherefore as good wiues may well expect a reward at Chriſts hands, howſoeuer their husbands reſpect their obedience,

whether well or ill: (a great incouragement for wiues to performe their duties, though their husbands be neuer ſo ill) ſo euill wiues haue iuſt cauſe to feare reuenge at Chriſts hand, how ſoeuer their husbands beare with them.

They who duly weigh this reaſon taken from that reſemblance which is betwixt Chriſt and the Church, cannot but hold it to be a motiue of great moment.

§. 73. Of the benefit which a wife hath by an husband.

The fourth reaſon taken from the benefit which a wife receiueth from her husband, doth yet further preſſe the point in hand. Though Chriſt be properly the Sauiour of the bodie, yet euen herein an husband carieth a reſemblance of Chriſt, and is after a manner a Saniour: for by vertue of his place and office he is on the one ſide her protector, to defend her from hurt, and preſerue her from danger; and on the other ſide, a pronider of all needfull and neceſſarie things for her: in which reſpect ſhe is taken from her parents and friends, and wholly committed to him: (as Iaakobs wiues ſaid, Haue we any more portion or inheritance in our fathers houſe?) yea ſhe her ſelfe, and all ſhe hath is giuen to him: and he againe communicateth what ſoeuer he hath to her good, and for her vſe. Dauid compareth a wife to a Vine, in relation to her husband: intimating thereby, that by him ſhe is raiſed to that height of honour ſhe hath, as a vine by the tree, or frame neere vnto which it is planted. By his honour is ſhe dignified, by his wealth is ſhe enriched. He is, vnder God, all in all to her; in the family he is a King to gouerne and aid her, a Prieſt to pray with her and for her, a Prophet to teach and inſtruct her. As the head is placed in the higheſt place ouer the bodie, and vnderſtanding placed in it, to gouerne, direct, protect, and euerie way ſeeke the good of the bodie, and as Chriſt is vnited to the Church as a ſpouſe, and made her head, that ſhe might be ſaued, maintained, and prouided for by him; ſo for this end was an husband placed in his place of ſuperioritie; and his authoritie was committed to him, to be a Saniour of his wife. Wherefore if none of the former motiues preuaile with wiues, and moue them to be ſubiect to their husbands, yet ought this.

For from this reaſon flow theſe two concluſions.

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1. The ſubiection required of a wife is for her owne good.

• 2. In refuſing to obey ſhe ſheweth her ſelfe both vngratefull to her husband, and alſo iniurious to her ſelfe.

That her ſubiection is for her owne good, is euident by this end for which an husband is made an head, to be a Saniour: not to puffe him vp, to make him inſult and tyrannize ouer his wife. So as if ſhe be ſubiect vnto him, ſhe may reape much good from him. As the Church is wiſely gouerned, and ſafely protected by ſubiecting her ſelfe to her head Chriſt Ieſus; and as the body partaketh of much good, and is preſerued from much euill by ſubiecting it ſelfe to the head, ſo if a wife be ſubiect to her huſband, ſhe will fare much the better thereby, all the eaſe, profit, and benefit thereof will be hers. If therefore ſhe tender her owne good, this is a way and meanes ordained of God for this end; let her herein ſeeke it.

If notwithſtanding this ſhe refuſe to be ſubiect vnto her huſband, doth ſhe not (as we ſay) ſtand in her owne light? She being by her ſex the weaker, and the more vnable to helpe her ſelfe, [gap]f ſhe ſhall reiect this good helpe which God hath prouided for her, is ſhe not moſt iniurious to her owne ſelfe? And conſidering the care and pains her husband vndergoeth for her ſake, is it not moſt vnnaturall and monſtrous ingratitude, inwardly to de [gap]piſe, or outwardly to ſcorne ſuch an head? No better teſtimony [gap]f a gratefull heart can be giuen by a wife to her husband, then [gap]heerefull and ready ſubiection: and no greater ingratitude can [gap]e ſhewed, then rebellion, and diſdaine. Now among vices in [gap]ratitude is one of the moſt odious to God and man: ſo as both [gap]o auoid the blacke ſpot of ingratitude, and to carry away the [gap]ame of gratefulneſſe, ought wiues to be ſubiect.

§. 74. Of the example of the Church ſet before wines.

The laſt reaſon taken from the example of the Church is alſo [gap]f good force to perſwade wiues vnto ſubiection. Example more [gap]reuailes with many then precept. If any example may be of [gap]orce, then this moſt of all: for it is not the example of one only, [gap]ut of many; not of many ignorant, and wicked perſons, but of underſtanding, wiſe, holy and righteous perſons, euen all the [gap]aints that euer were, are, or ſhall be: for the Church compriſeth [gap]l vnder it, euen that whole ſociety of Saints, which are choſen

of God in his eternall counſell, redeemed of Chriſt by his precious bloud, and effectually called by the Goſpell of faluation, Gods ſpirit working inwardly and powerfully vpon them, thoſe very ſoules of iuſt and perfect men now triumphing in heauen, not excepted: note how this Church is deſcribed in the 26, and 27. verſes. Let this example therefore be oft thought of: it will neuer repent any to follow it: for it treadeth the only right path to eternall glory, whereunto they ſhall aſſuredly come that follow it.

But to ſhew the force of this reaſon a little more diſtinctly, note theſe two concluſions following from it.

1. Wiues are as much bound to be ſubiect to their husbands, as the Church to Chriſt. Elſe why ſhould this example be thus ſet before them, and preſſed vpon them? why are husbands ſet in Chriſts ſtead, and reſembled to him?

2. A wiues ſubiection to her husband, anſwerable to the Churches ſubiection vnto Chriſt, is an euidence that ſhe is of the Church, guided by the ſame Spirit that the Church is. For it cannot be performed by the power of nature, it is a ſupernaturall worke, and ſo an euidence of the Spirit.

Wherefore, ô Chriſtian wiues, as your husbands by their place reſemble Chriſt, ſo doe you by your practiſe reſemble the Church. Of the two this is the more commendable: for that is a dignitie, this a vertue: but true vertue is much more glorious then any dignitie can be.

Theſe reaſons being well poiſed, and the force of them all ioyned together, they cannot but worke on the ſtouteſt ſtomacke that is: wherefore if this point of ſubiection ſeeme to be too bitter a pill to be well digeſted, let it be ſweetned with the ſyrupe of theſe reaſons, and it will much better be ſwallowed, and haue the more kindly worke.

§. 1. Of the Generall Heads of this Treatiſe.

EPHES. 5. 25, &c. Husbands loue your owne wiues, euen as Chriſt alſo loued the Church, &c.

AS the wife is to know her dutie, ſo the huſband much more his, becauſe he is to be a guide, and good example to his wife, he is to dwell with her according to knowledge, (1 Pet. 3. 7.) the more eminent his place is, the more knowledge he ought to haue how to walke worthy thereof. Neglect of dutie in him is more diſhonourable vnto God, becauſe by vertue of his place he is the Imag eand glory of God, and more pernicious not to his wife only, but alſo to the whole family, becauſe of that power and authority he hath, which he may abuſe to the maintenance of his wickedneſſe, hauing in the houſe no ſuperiour power to reſtraine his fury: whereas the wife, though neuer ſo wicked, may by the power of her husband be kept vnder, and reſtrained from outrage.

Wherefore to goe on in order, in laying downe the husbands duties (as we haue the wiues) we are to conſider,

• 1. The Duties themſelues.

• 2. The reaſons to inforce them.

In ſetting downe the duties we muſt note

• 1. The matter wherein they conſiſt.

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2. The manner how they are to be performed.

The Apoſtle compriſeth the whole matter of them all vnder Loue, which is the ſumme and head of all.

This we will firſt handle: and then proceed to other particulars.

§. 2. Of that

loue which husbands owe their wiues.

This head of all the reſt, Loue, is expreſly ſet downe, and alone mentioned in this, and in many other places of Scripture, whereby it is euident, that all other duties are compriſed vnder it.

To omit other places, where this dutie is vrged in this place, Loue is foure times by name expreſſed, beſide that it is intimated vnder many other termes and phraſes.

Whoſoeuer therefore taketh a wife, muſt, in this reſpect that ſhe is his wife, loue her: as it is noted of Iſaak (the beſt patterne of husbands noted in the Scripture) he tooke Rebekah, ſhe was his wife ana he loued her.

Many good reaſons hereof may be rendred.

1. Becauſe no dutie on the husbands part can be rightly performed except it be ſeaſoned with loue. The Apoſtle exhorteth all Chriſtians to doe all their things in loue: much more ought husbands: though in place they be aboue their wiues, yet loue may not be forgotten.

2. Becauſe of all perſons on earth a wife is the moſt proper obiect of loue: nor friend, nor childe, nor parent ought ſo to be loued as a wife: ſhe is termed, the wife of his boſome, to ſhew that ſhe ought to be as his heart in his boſome.

3. Becauſe his place of eminency, and power of authority may ſoone puffe him vp, and make him inſult ouer his wife, and trample her vnder his feet, if a intire loue of her be not planted in his heart. To keepe him from abuſing his authority is loue ſo much preſſed vpon him.

4. Becauſe wiues through the weakneſſe of their ſex (for they are the weaker veſſels) are much prone to prouoke their husbands. So as if there be not loue predominant in the huſband, there is like to be but little peace betwixt man and wife. Loue couereth a multitude of imperfections.

5. Becauſe as Chriſt by his loue firſt manifeſted prouoketh

the Church to loue him, ſo an husband by louing his wife ſhould prouoke her to loue him againe: ſhewing himſelfe like the Sunne which is the fountaine of light, and from which the Moone receiueth what light ſhe hath: ſo he ſhould be the fountaine of loue to his wife.

Obiect. Loue was before laid downe as a common dutie appertaining both to man and wife: how is it then here required as a particular and peculiar dutie of an husband?

Anſw. In regard of the generall extent of loue it is indeed a common dutie belonging to the one as well as to the other, yea belonging to all Chriſtians, to all men: for it is the very nature of loue, and an eſpeciall property thereof, to ſeeke not her owne things, but the good of others, which all are bound to doe by vertue of the bond of nature; more then others, Chriſtians by vertue of the bond of the ſpirit: among Chriſtians, eſpecially wiues and husbands by vertue of the matrimoniall bond: of maried couples, moſt of all husbands by vertue of their place and charge. Their place is a place of authoritie, which without loue will ſoone turne into tyrannie. Their charge is eſpecially and aboue all, to ſeeke the good of their wiues: as wiues are the chiefeſt, and greateſt charge of husbands, ſo their chiefeſt and greateſt care muſt be for them: the parents and friends of wiues as they giue ouer all their authority to their husbands, ſo they caſt all care vpon them: wherefore that husbands may take the more care of their wiues, and the better ſeeke their good, they ought after a peculiar manner to loue them. Husbands are moſt of all bound to loue: and bound to loue their wiues moſt of all.

Thus this affection of loue is a diſtinct dutie in it ſelfe, peculiarly appertaining to an husband: and alſo a common condition which muſt be annexed to euery other dutie of an huſband, to ſeaſon and ſweeten the ſame. His looke, his ſpeech, his carriage, and all his actions, wherein he hath to doe with his wife, muſt be ſeaſoned with loue: loue muſt ſhew it ſelfe in his commandements, in his reproofes, in his inſtructions, in his admonitions, in his authoritie, in his familiaritie, when they are alone together, when they are in company before others, in ciuill affaires, in religious matters, at all times, in all

things: as ſalt muſt be firſt and laſt vpon the table, and eaten with euery bit of meate, ſo muſt loue be firſt in an husbands heart, and laſt out of it, and mixed with euery thing wherein he hath to doe with his wife.

§. 3. Of an husbands hatred and want of loue.

Contrary hereunto is hatred of heart: which vice as it is very odious and deteſtable in it ſelfe, ſo much more when the wife is made the obiect thereof. As loue prouoketh an huſband to doe his wife what good he can, ſo hatred, to doe her what miſchiefe he can. Moſes noteth a mans hatred of his wife to be a cauſe of much miſchiefe: for the neerer, and dearer any perſons be, the more violent will that hatred be which is faſtened on them.

Hence was it that a diuorce was ſuffered to be made betwixt a man and his wife, in caſe he hated her: which law queſtionleſſe was made for releefe of the wife, leſt the hatred which her husband conceiued againſt her ſhould worke her ſome miſchiefe, if he were forced to keepe her as his wife: which Chriſt ſeemeth to imply in theſe words, Moſes, becauſe of the

hardneſſe of your hearts, ſuffered you to put away your wines. This therefore being ſo peſtilent a poiſon, let husbands take heed how they ſuffer it to ſoake into them.

Neither is it ſufficient for an husband not to hate his wife, for euen the want of loue, though it be only a priuation, yet is it a great vice, and contrary alſo to the forenamed dutie of loue. Where this want of loue is, there can be no duty wel performed, euen as when the great wheele of a clocke, the firſt mouer of all the reſt, is out of frame, neuer a wheele can be in good order. They that thinke lightly hereof, plainly diſcouer that there is little or no loue of God in them at all: for if the Apoſtles inference be good, taken from a mans neighbour or brother whom he hath ſeene, it will much more be good hauing relation to a wife: for how can he who loueth not his wife, (whom God hath giuen to him as a token of his fauour, and as an helpe meet for him, to be in his boſome, and euer in his ſight, yea to be no more two, but one fleſh) loue God whom he hath not ſeene? If any man ſaith, he loueth God, and hate his wife, he is a lier. Let

husbands therefore by louing their wiues giue euidence that they loue God.

§. 4. Of an husbands

wiſe maintaining his authoritie.

All the branches which grow out of this root of loue, as they haue reſpect to husbands duties, may be drawne to two heads:

• 1. A wiſe maintaining of his authoritie.

• 2. A right managing of the ſame.

That theſe two are branches of an husbands loue, is euident by the place wherein God hath ſet him, which is a place of authoritie; for the beſt good that any can doe, and ſo the beſt fruits of loue which he can ſhew forth to any, are ſuch as are done in his owne proper place, and by vertue thereof. If then an husband relinquiſh his authoritie, he diſableth himſelfe from doing that good, and ſhewing thoſe fruits of loue which otherwiſe he might. If he abuſe his authoritie, he turneth the edge and point of his ſword amiſſe: in ſtead of holding it ouer his wife for her protection, he turneth it into her bowels to her deſtruction, and ſo manifeſteth thereby more hatred then loue.

Now then to handle theſe two ſeuerally, and diſtinctly:

I. That an husband ought wiſely to maintaine his authoritie, is implied vnder this Apoſtolicall precept, Husbands dwell with your wiues according to knowledge, that is, as ſuch as are well able to maintaine the honour of that place wherein God hath ſet you: not as ſots and fooles without vnderſtanding. The ſame is alſo implied vnder the titles of preheminence which the Scripture attributeth to husbands, as Lord, Maſter,

head, guide, image and glory of God, &c.

The honour and authoritie of God, and of his Sonne Chriſt Ieſus, is maintained in and by the honour and authoritie of an husband, as the Kings authoritie is maintained by the authoritie of his Priuy Councell and other Magiſtrates vnder him; yea, as an husbands authoritie is in the family maintained by the authoritie of his wife: (for as the man is the glory of God, ſo

the woman is the glory of the man.)

The good of the wife her ſelfe is thus alſo much promoted, euen as the good of the body is helped forward by the heads

abiding in his place; ſhould the head be put vnder any of the parts of the body, the body and all the parts thereof could not but receiue much dammage thereby: euen ſo the wife and whole family would feele the dammage of the husbands loſſe of his authoritie.

1. Queſt. Is it in the power of the husband to maintaine his owne authoritie?

Anſw. Yea, in his more then in any others: for note the counſell of the Apoſtle to Timothie, (though in another caſe, yet very pertinent to this purpoſe) Let no man deſpiſe thy youth. It was therefore in Timothies power to maintaine his honour, and not to ſuffer it to be deſpiſed; and ſo is it in an husbands power.

2. Queſt. How may an husband beſt maintaine his authoritie?

Anſw. That direction which the Apoſtle giueth to Timothie to maintaine his authoritie, may fitly be applied for this purpoſe vnto an husband; Be an enſample in conuerſation, in loue, in ſpirit, in faith, and in pureneſſe: as if he had ſaid, If thou walke before them worthy of thy place and calling, and worthy of that honour and reſpect which is due thereunto, ſhewing forth the fruits of loue, faith, and other like graces, aſſuredly they will reuerence thy youth; but if otherwiſe thou carrie thy ſelfe baſely, and not beſeeming a miniſter, thou giueſt them iuſt occaſion to deſpiſe thee. Euen thus may husbands beſt maintaine their authoritie by being an enſample in loue, grauitie, pietie, honeſty, &c. The fruits of theſe and other like graces ſhewed forth by husbands before their wiues and family, cannot but worke a reuerend and dutifull reſpect in their wiues and whole houſe towards them: for by this means they ſhall more cleerely diſcerne the image of God ſhine forth in their faces.

Obiect. Very goodneſſe and grace it ſelfe is hated of wicked and vngodly wiues: it was an act of pietie that made Michal deſpiſe Dauid.

Anſw. 1. Grant it to be ſo: yet this may be a good direction for ſuch husbands as haue not ſuch wicked wiues.

2. This doth not alwaies ſo fall our, no, nor yet for the moſt

part in thoſe that are wicked; true vertue and integritie doth oft cauſe admiration in ſuch as loue it not.

3. Though ſome be of ſo crooked and peruerſe a diſpoſition as to take occaſion of contempt, where none is giuen, yet ſhall that husband iuſtifie himſelfe before God and man, that carryeth himſelfe worthy of his place.