Exposition on John 5, Ephesians 5-6 · Verse 22-23

Exposition on John 5 · Ephesians 5-6 · Verse 22-23

p. 1EPHESIANS 5. VER. 22, 23, &c.

Wiues, ſubmit your ſelues vntounto your husbands, as vntounto the Lord.

For the husband is the wiues head, euen as Chriſt is the head of the Church, and the ſame is the ſauiour of his body.

THe ſcope and drift of the Apoſtle in the latter end of this Epiſtle, is to ſtirre vp Chriſtians to walke worthy of the vocation whereunto they were called, Chap. 4.1.

Hee heere ſhewes how they ſhould walke, viz. 1. In the practice of the duties of their generall calling of Ch…ſt…anity, which are ſet downe in the fourth and part of the fift Chapter, vntounto the 20. v…rſe.

2 In the performance of the duties belonging to their particular …llings. 1 In generall, verſe 21. hee layeth down the …uty of ſubiection, which is a generall and common duty belonging to all callings, both inferiour and ſuperiour, of Magiſtrates and Miniſters, yea, Ki…gs themſelues.

Now this ſubiection muſt be in the feare of the Lord, which ſh…weth firſt the cauſe of it: it ariſeth from the fea…e of the Lord, Deut. 5.29 E…cleſiaſtes 12.13. For this bridles our vnruly corruptions, which be otherwiſe vntoward and ſtubbor…e, to yeeld r…ady and cherefull obed…ence. 2 This ſhewes the reſtraint and manner of p…rformance, Col. 3. Epheſ 6. It muſt be done in the Lord. When our ſubmiſsion goeth againſt the Commandements of the Lord, no good iſſue commeth from it: as in S…uls obeying the people, 1 Sam. 15.15, 21. and alſo of Aa…ons yeelding to the children of Iſrael in making the calfe, Exod. …2. for God is the higheſt: and againe, God is our Iud…. This caution muſt be vnderſtood in all particular d…ies t…at enſue.

p. 2Now from this gen…rall ground, the Apoſtle comes to ſome particular functions, or callings, and the duties belonging thereunto.

Hence wee learne this inſtruction from this, in that the Apoſtle ſtayeth not in the general duties of Chriſtianity; but from thence deſcendeth to the particular offices of ſuch generall callings: that it is not ſufficient to performe the generall duties of Chriſtianity, vnleſſe we practiſe the ſeuerall duties of our particular vocations, as the Apoſtle heerein is as carefull to ſet downe the one as the other, and to the Coloſſians the like, Chap. 4.5. And the Apoſtle Peter in his Epiſtle exhorts, and in the 2 Chap. ver. 15. of Titus, the Apoſtle ſhewes, that this is a thing that the Miniſters ought to teach the people, as is plain alſo in the 5 Commandement, in which eueryevery one, is ranked into certaine degrees.

There are 4 conſiderations to ſtirre vsus vp:

1 That thoſe ſeuerall places and callings wherein we are ſet, are appoynted of God, and that hee preſcribes the duties belonging vntounto them.

2 That the particular callings wherein wee are ſet, ſerue to make vp the comlineſſe of the Church of God, and the beauty of the body of Chriſt Ieſus: now wee diſturbe this comely order, when we either exalt or debaſe our ſelfe too much, or liue out of our callings.

3 Theſe are the bonds whereby wee are bound and knit one to another, and by which wee both doe much good, and reape much profit one of another, Eph. 4.16.

4 That the generall duties of Chriſtianity cannot better be ſhewed, then in the practice of our particular duties of our ſeuerall callings.

Vſe. 1 That eueryevery one doe obſerue that place wherein God hath ſet him: herein we muſt hauehave recourſe to the word, which ſhewes vsus direction to walke in the ſame, Tit. ….9, 10. heereby ſhall wee adorne the Goſpell of Chriſt in all things.

p. 3And wee may well ſay without breach of charity, that they who are not carefull to performe the duties of particular callings, are no good Chriſtians, whatſoeuer ſhew they make abroad: as an vnconſcionable Miniſter in his calling, cannot poſſibly be a good Chriſtian.

2 Generall doctrine is, in that the Apoſtle doth make choice of thoſe callings that ſerue to build vp a family: all which in 3 ranks he reckoneth vp very acurately, and is very earneſt, copious and large in vrging the duties of them.

Hence wee learne, that the particular callings of a family are ſome of thoſe that belong to Chriſtians, and ſuch as in which wee ought to be diligent in ob…eruing the duties of them.

The reaſon is, becauſe the family is the ſeminary of the Church and Commonwealth, & as it were the Beehiue, which heere and there ſendeth ſwarmes forth: So all men came firſt from the family of Adam and Eue; after the floud from the family of Noah: therefore great care is to be taken heerin, ſeeing in families all men are firſt trained vp, and ought ſo to be inſtructed, that they may be profitable members afterward of Church and Commonwealth.

Therefore thoſe that hauehave no other calling but onelyonly of a family, ought not to be diſcomforted and troubled in conſcience, as if they had no calling at all, becauſe they hauehave no publike calling; but they ought to k…ow that ſuch callings are warranted by the Word of God, wherein they may hauehave buſines enough to imploy themſelues, if they be conſcionable in performance of it: …nd the more free they are from pub…ike callings, the more care and diligence in gouerning and inſtructing their families ought they to hauehave.

2 For thoſe that hauehave another publike calling, to tell them, that by this, they are not exempted from the calling of the family: for the duties of the one doe not croſſe the other: as Ioſua was a captaine of the hoſt p. 4of the Lord: yet what ſaid hee? I and my houſe will ſerue the Lord, Iosh. 24.15. E…i a good man otherwiſe, was vnconſcionable heerein: ſo was Dauid in bringing vp his children: and we know what iſſue was of both famili…s, 1 Tim. 3.9. …, he that cannot rule and order his family well, cannot rule the Common-wealth well: ſo a ſtubborne chi…de will neuer proue a good ſubiect. Theſe doctrines ſer…e as pr…paratiues to the enſuing duties in our particular vocations.

Now from thoſe general doctrines, we come to handle the du…ies that belong to the particular callings heere mentioned: and firſt, to ſhew the duties …o belong to man and wife.

Fitly doth the Apoſtle beginne with the married couple: 1 Becauſe in the beginning of the world, this was the firſt, as Adam and Eue were married and ioyned together by God, Gen. 2. before either ſeruants or children were any.

2 Becauſe they are the chiefe in the familie, hauing the gouernment thereof, and ſo are the guides and examples to others: and if they carry themſelues lewdly, their ſeruants and children will be ready to follow their examples. So then their fault is double. 1 In neglecting …heir owne duties, and ſo wronging one another. 2 In giuing offence and ill example to others.

Now come we to the duties belonging to them, in which we will proceed in this order: 1 to lay downe the generall duties that belong to both.

2 To lay downe the ſeuerall duties of their particular callings.

The former are twofold, either

de Neceſsitate,

de Honeſtate.

either ſuch as are abſolut…ly nec…ſſary for the pr…ſeruing of the marriage knot, or ſuch as are meete and conuenient to be done for the better preſeruing of it, and furth…rance of their mutuall helpes and comfort. Thoſe that are abſolutely neceſſary, are two.

p. 51 Chaſtity oppoſed to adultery. By both which the marriage knot is broken.

2 Cohabitation oppoſ…d to deſertion. By both which the marriage knot is broken.

Chaſtity is a vertue whereby we poſſeſſe our veſſel… in holin…ſſe and honor, 2 Cor. 11.2. 1 Theſ. 5. in a generall intent is it vnderſtood of all purity.

But in 1 Theſ. 4.4. of the chaſtity of the body. It is twofold, either of

ſingle life, & this either of thoſe that were neuer married, or ſuch as are widdowes or widdowers. Of ſuch, 1 Tim. 5.16.

Married eſtates, Tit. 2.5.

This note againſt the dotage of Papiſts, who thinke that chaſtity and marriage cannot ſtand together, whereas the Apoſtle called the marriage bed vndefiled.

Now this is a mutuall duty to be performed of both. 1 Cor. 7.4. the man and the wife, neither of them hauehave more liberty than the other. It is alſo abſolutely neceſſary, becauſe adultery doth break the marriage bond, Pro. 2.17. Mat. 5.3…. Mat. 19.9. Where the exception ſheweth, that adultry breaketh this bond: ſo that if the man marry another, hee is not an adulterer.

Reaſon is euident, becauſe in adultery they make themſelues one fleſh with a ſtranger, 1 Cor. 6.16. Now this neer vnion can be but betwixt two. The vſe is therfore that we obſerue this cou…ſell of the Apoſtle, 1 Cor. 7 4, 5 and of S…lomon, Pro. 5.17 18, 19. Shewing hereby, that if we hauehave a delight in our wiues, and comfort our ſ…lues with one another, truely to louelove one another, we ſhall the better auoyde ſtrange fleſh: Conſidering alſo that it is a point of ſo great conſequence, and adultery ſuch a ſinne, as God himſelfe will iudge and auenge. If we hauehave alſo an eye to the feare of the Lord, then wee hauehave Gods promiſ…, Prou. 2.16. and 6.20, 24. and … will keepe vsus as it kept Ioſeph, Gen. 39.9.

Cohabitation is, that the h…sband and wife dwell together, enioying the mutuall h…pe and comfort one p. 6of another, 1 Pet. 3.7. 1 Cor. 7.12, 13. Where the Apoſtle vſeth an argument, which if it hold in thoſe marriages where one party is an Infidell, much more then where both are Chriſtians: and this was meant, Gen. 2. vlt. in that commandement, that a man ſhould leaue all, and cleaue to his wife: and this is the ground thereof. Reaſon is twofold, drawn partly from the benefits that come by Cohabitation, as, firſt becauſe all marriage duties are hereby better performed, louelove increaſed and preſerued, the gifts and graces beſtowed on either of them ſhall be better obſerued, and ſo God ſhall be more prayſed and glorified, their affections more neerly knit together: for abſence doth alienate affectio…s, &c.

Partly, from the hurts proceeding from the neglect thereof. 1 A neglect of the duties of marriage. 2 A hinderance of breeding and begetting holy ſeed. 3 A lying open to the ſnares and temptations of Satan, to many noyſome luſts, and occaſion of falling into adultery.

Now this is abſolutely neceſſary, 1 By conſequent, becauſe it giueth occaſion to adultery, wherby marriage is broken. 2 Simply in it ſelfe, in the vttermoſt extent. If it be an obſtinate, wilfull and finall deſertion, it doth directly breake the bond. But will ſome ſay, How ſhall we know whether it be ſuch a deſertion or no? We may know it by theſe two ſignes:

1 By the open profeſſion of the party forſaking: as if he be a Papiſt, &c. and …o refuſe obſtinately to abide and dwe…l amongſt thoſe that are truely religious: Heereby hee manifeſtly proc…aimes, that his departing and deſertion is obſtinate, and that hee will neuer returne againe, 1 Cor. 7.15.

2 By the continuance in this ſeparation, as is further manifeſted by the comparing it with the ſtatutes of Colledges, from which i… any one abſ…nt himſelfe for ſuch and ſuch a time, without giu…ng notice thereof, and without any neceſſity, this his ſeparation an… deſertion is adiudged wilfull, and hee expuiſt, ipſo facto. So the p. 7Lawes of the Land hauehave determined vponupon ſeuen yeeres abſence.

Obiect. But there is nothing for which a man may put away his wife, or ſhee her husband, but onelyonly for adultery, and ſo not for deſertion.

Anſwer. Indeed nothing doth diſſolue the band by diuorce and putting away, but adultery, of which the places, Math. 5. Mat. 19. are to be vnderſtood: but yet beſides this, there are other cauſes whereby wedlocke is diſſolued: as namely death: and ſo alſo by deſertion: in which caſe vponupon complaint, the Magiſtrate doth relieue the innocent party wronged.

Queſt. Whether it be ſimply vnlawfull or no to be abſent for a time? No, if it be not in the vttermoſt extent: 2 If it be with mutuall conſent, 2 Kings 4.22. Pro. 7.19, 20. 3 If it be for weighty affaires, either for family or other occaſions by vertue of ones calling, as of Courtiers, Lawyers, Mariners, &c. 4 If it be for an ineuitable impediment and neceſſity, as if a man be taken captiue, or the like.

But theſe cautions in all muſt be obſerued, that it be a departing with griefe and ſorrow, euen as if it were a pulling of one member from another. 2 That there be a returne againe ſo ſpeedily as poſsibly they may▪ and laſtly, in the time of their abſence, to ſupply their preſence by frequent intercourſe of letters, ſending tokens of mutuall louelove, and enquiring of one anothers wellfare, &c.

From hence wee may learne, firſt, the erronious opinion of the Canoniſts, that hold that there is nothing that doth breake the band, neither adultery, nor deſertion: yet they hold many cauſes of ſeparation from bed and boord: ſo the band ſhall remaine, yet they ſhall hauehave no meanes of performance of marriage duties.

2 This condemnes them that thinke themſelues neuer well and merry, but in the abſence one of another: as they that … abroad when their wiues are at home, p. 8and ſuch as ſend their wiues into the countrie, &c.

The other common du…es that are meet and co…uenient, and indeed nec…ſſary for the well being, a…d comfortable, good, religious, a…d peac…able eſtate of marriage, and b…tter pr…eruing of that knot. Theſe are twofold, either as they are both ioyntly to performe to others: either …uch as they are mutually to performe one vntounto ano…her.

And they are two.

1 LoueLove, Titus 2.4.

2 Prouident care for the good one of another.

This louelove is the bond of perfection, Col. 3. and it is the ground of all other good duties, and the cheerefull and ready performance of them. So that if any duties be neglect…d between them, then hence may we gather the ground of it, viz. want of louelove.

But let vsus ſ…e what kind of louelove the Scripture heere requireth: it muſt not bee a m…ere naturall louelove, or a worldly louelove: but it is a ſpiritua…l louelove, ariſing from obedience to Gods commandement, and a conſcience of his ordinance. That louelove that is for the things of this world, as for honour, riches, beauty, &c. is fading and continues not, becauſe take away the cauſe, take away the …ffect: thoſe worldly things decaying, the louelove thereof muſt alſo needes decay; farewell it.

But the ſpirituall louelove grounded vponupon the conſideration of Gods ordinance, is firm and conſtant, and laſteth alwaies, becauſe th…y conſid…r that God hath ioyned them together; and ſo, becauſe ſhe is my wife, becauſe he is my husband, &c. ther…fore they louelove one another. This cōdemnes the vnnatural practice of thoſe that cannot affect one another, but louelove any other rather then th…ir owne wiues and husbands, yea, becauſe th…y are their husbands or their wiues: as many will ſay, I could louelove him, if he were not my husband, or if ſhee were not my wife.

2 Duty: The former doth eſpecially reſpect the affection, p. 9this the action: that they bee prouident and carefull, one for the good of another, Prou. 31.1. This good ſtandeth in foure things. 1 In the ſoule. 2 In the body. 3 In the goods. 4 In the good name of one another: in which the good or ill of one another doth conſiſt: for all together, this is a generall meanes to be vſed, namely, Faithfull and daily prayer one for ano…her; for the meanes to obtaine any bleſſing of God, is pray…r, Iames 5.16. This to be performed continually without ceaſing: ſo Gen. 25. Iſaac prayed for the barrenneſſe of his wife. And this muſt be done both inwardly by themſelues in their ſecret prayers, and alſo one with another. So Iſaac is ſaid to hauehave prayed with or before his wife, Gen. 25.

1 For the ſoule: either to winne them and conuert them; or to build them vp further being conuerted: For the former, ſee 1 Peter 3.1. 1 Cor. 7. The reaſon is, becauſe this bond is not onelyonly, and ſo much for carnall reſpects, as indeed for the good of the ſoule: as for this reſpect, they are called the bonds of miniſtration.

And this is not only between thoſe where one party is an Infidell, but alſo if he be a prophane perſon and not yet called.

For the latter, namely, edifying of one another, this muſt be done. 1 By remoouing the impediments which may hinder this ſpirituall edification, the greateſt of which is ſinne; wherefore we muſt watch one ouer another for the auoyding of ſinne.

This watchfulneſſe ſhewes it ſelfe a waies: 1 preuenting of a ſinne, if we ſee them purpoſed to commit any, as Rebecca did preuent Iſaac in bleſſing Eſau, which if according to his purpoſe he had done, hee had ſinned. 2 In redreſſing of any thing that is out of ord…r, as Zipporah d…d redreſſe that fault of Moſes child, who neglected the circūciſion of his child. Here alſo is place for admonition, whereby the faults one of another are amended, as Naamans ſe…uant did, and Abigail alſo to Nabal. p. 10This milde and gentle admo…ition doth eſpecially belong to the husba…d.

2 By vſing the meanes of …difying one of ano…her, for the cheriſhing of the graces in either of them, as by obſeruing them; and by praiſing and w…ſe commendations of them in one another, 1 The. 5.11. …nd the good example of each other for the increaſing of them. This condemnes thoſe wiues and huſbands that hinder the ſaluation one of another.

3 Concerning the welfare of the body and perſon of one another, Eph. 5.28, 29. this duty is well ſet down by the Apoſtle, that they ſhould nouriſh and cheriſh one another in all eſtates and co…ditions.

Yea, this G…n. 2.18. is the maine end of their comming toge…her, Prou. 17.17. A true friend is alwaies conſtant in his louelove, alteration of ſtat…s cannot alter his affections. If this be true of friends, much more then betweene man and wife. This appeareth in Rebecca that had a tender care of her husband, ſo that ſhee knew what hee beſt loued, and ſo prouided it for him, Gen. 27.9.

This ſerues to reprooue the vnnaturalneſſe of thoſe that grudge one another things conuenient in any ſickneſſe, &c. The husbands complaining of great charges, the wiues of their labor and paines: and ſo making their afflictions more h…auy and grieuous; as two Oxen in the yoke, one drawing backward, as Iobs wife did, Iob 2. See Iob 19.17.

Of this ſo let vsus be perſwaded, that when God laies the croſſe vponupon one, God layeth it vponupon the other, for the tryall of their patience.

4 Concerning the good name one of another, that the good name of the one ought to bee as deare vntounto the other as their owne name.

Such a care had Ioſeph of Maries good name, Mat. 1.19. And ſo Bathſheba was in the 2 Sam. 11.5. carefull for Dauids credit.

p. 11For▪ Pro. 22.1. Eccleſ. 7.3. A good name is better then riches, then life, yea, then any thing elſe.

Againe, how will this knit their hearts together, when they perceiue each other care for the credit one of another, as the contrary bringeth heart-burning, contention, iealouſie, and debate betweene them?

For the performance heereof, theſe 4 things are to be marked.

1 To hauehave a care to preuent an ill name: in which, we muſt hauehave reſpect to theſe 3 eſpeciall things.

1 What the wife doth relate of the husband, or he of her.

2 What they doe heare; to take heed of their eares.

3 To take heed to their iudgements, what cenſure they giuegive of it.

For the firſt, that they diuulge not their infirmities, 1 Pet. 4.8. but couer and hide them as Ioſeph did. This condemnes thoſe that diſcouer and lay open their husbands and wiues imperfections; which fault is ſo much the greater in theſe two reſpects.

1 Becauſe theſe two being ſo neerly linked together, doe know more by one another, than any other, and ſo if theſe blaze their imperfections abroad, it is a moſt foule fault.

2 B…cauſe of all, they are moſt bound to ſeeke the credit one of another: For the bond betweene man and wife is more neere than betweene father and ſonne, as appeares, Gen. 2.24. So that if Cham were curſed for diſcouering his fathers fault, much more ſhall ſuch a husband or wife be accurſed, that lay open the infirmities one of another.

2 For our eares, that they be not open to receiue newes and tales one of another, that our eares be not ready and willing, itching to heare falſe rumors and ſurmiſes. Our iudgement muſt be very ſparing or very charitable: that we ſuſpend our iudgement, and not ſtraightway raſhly giuegive our cenſure, as Ioſeph by all likelihood did of Mary: p. 12otherwiſe there will be many euill ſurmiſes, iealouſies, and ſuſpitions.

Or if wee giuegive our cenſure, it muſt be in louelove: the properties whereof, the Apoſtle ſetteth down, 1 Cor. 13.7, 8. either that we int…rpret it, if it be doubtfull, in the beſt part, or that we mitigate and extenuate it ſo farre as well wee may: as Abigail did mitigate to Dauid her husband Na…als faults, whereas Michol did exaſperate and aggrauate her husbands infirmitie, as ſhe thought.

2 For redreſſing of an ill name; that if an ill report be raiſ…d, that the wife hide it not from her husba…d, but diſcouer it to him, that if the report be vponupon iuſt ground, hee may be brought to r…pentance; if vponupon ſuſpicion, that hee may be warned to preuent it.

3 For the procuring of a good name: that they gladly report and diuulge their good parts, as the husband of that good wife, Pro. …1, 28. and willingly to heare the good report one of another.

4 For the preſeruing of a good name, they muſt, if they heare a good report of one another, giuegive notice thereof to each other, not to glory in it themſelues, and to be proud of it, but to glorifie God for it.

For the manifeſtation of this care, this muſt bee vſed, viz. that both reioyce and grieue mutually, for the good or ill name one of another, by which ſimpathy and fellow feeling our louelove and care of one anothers credit will plainely ſhew it ſelfe.

4 Concerning the goods of one another, that as they h…ue a mutuall right in the poſſeſſiō of all, ſo they ought mutually to be prouident for the wealth and good eſtate of each other, to preſerue and increaſe it: this is a common duty; common, I ſay, becauſe vſually wiues put this off to their husbands: but read Pro. 31. and we ſhall …ee the contrary.

This ſo on the one ſide reprooues vnthrifty and couetous husdands, and on the other idle wiues.

Now generally, if all theſe duties were performed, p. 13how comfortable, peaceable, and ioyous would the band of marriage be, which wee ſee many by neglecting the performance thereof, to make moſt weariſome, and burdenſome? ſo that after a while, the… begin to be weary one of another, to wiſh the death of each other, and ſuch other grudges, contentions and diſcomforts doe ariſe betweene them.

Duties

Cōmon.

Abſolutely neceſſary,

Chaſtity.

Cohabitation.

Conuenient to be performed

one to another.

LoueLove,

Care,

both to others, as the care of the worſhip of God in the family, &c.

Particular.

The Apoſtle doth beginne with wiues, as hee doth in the Epiſtle to the Coloſsians, &c. And ſo Saint Peter.

The reaſon of it is, becauſe ſhee is the inferiour, and it is the Apoſtles order, to beginne alwaies with the duties of inferiour, and ſo is this order obſerued in the 5 Commandement: But what is the reaſon of this? Two there are:

1 Becauſe the inferiour is the lother to ſubiect himſelfe to his place, not that that is a matter of greater difficulty to obey, than gouerne; for this thing is farre more d…fficult: and ſo places of greater authority, and ſuperiority, are by the wiſe prouidence of God order…d for ſuch as are of greater ſtrength, wiſdome, diſcretion, and ability: as to men, not women; to men of ripe age, and not to children, Eſa. 3.4, 12. becauſe they are p. 14to lay downe the rule of ob…dience, and ſo may ſooner, y…a, a…d ſo oug…t to hauehave more wiſdome; the other only to obſerue it being laid downe.

Her… we may conſider the great fauour of God in giuing vsus ſuc… a King as we now hauehave, of the ſtronge…t ſexe; g…uen to …s in ſuch a ripe age, fu…niſhed with ſuch knowledge and zeale, as neuer King ſince Chriſt had; indeed a true Defender of the faith, &c.

Naturally there is in man a d…ſire to rule, and ſo they who are inferiours, are drawne vntounto obedience praemio & paena, as we ſee penall ſtatutes and the like are indeed moſt commonly for to keepe inferiours wi…hin their compaſſe, and are not ſo much appointed for ſuperio…rs.

2 Becauſe it will fare worſe with inferiours, if there be ſtrife, who ſhall beginne: for whence ariſeth rage and anger in the ſuperiour? Is it not becauſe of the ſtubbornneſſe of in…eriours? Whereas the beſt way for inferiours, to mooue thoſe that are in places of authority ouer them, is to vſe them mildly and gently, and not churliſhly, yea, to winne them to the performing of their owne duties, is firſt, to beginne with duty, and to behaue themſelues obediently, and reuerently. Indeed both ought to prouoke by good example, not ſt…y till they be prouoked, and to ſtriue to goe before the other in performing of their duties; and this is praiſe-worthy: But generally, if there be any contention about beginning, the inferiour muſt beginne: And in the caſe of wiues, there be ſome reaſons ſpeciall why they ſhould beginne.

1 Out of 1 Corinth. 11.9.

2 Out of 1 Tim. 2.14. Becauſe ſhe was firſt in the tranſgreſsion, and ſo ought by her obedience recompence the wrong ſhee hath done vntounto her husband; by being firſt in obedience.

Now let's conſider why the Apoſtle firſt beginnes with wiues amongſt all other degrees of inferiours: For why is the wife as loth to performe the duties of p. 15ſubiection, as other ſorts of inferiours are? yea ſurely, and the reaſon is, becauſe of all inequalities, there is the l…aſt diſparity in this, between man and wife. Though ſhee be not the head, yet ſhe is the heart. See 1 Cor. …1.11, 12. ſo that there is a moſt neere relation: yea a common …quity in many things with their husbands: and ſo in ſome things there is an equality; but yet for all this, to conclude as women do, that ſo there is an equality in all, is but a womans reaſon, &c.

Againe, euen in thoſe things wherein there is a community, yet is there an inequality, as in commanding of their children: if the father command a thing indifferent, and the mother forbid, the fathers word ought to ſtand.

Againe, in ſome things there is no equality: as the husband may command the wife, but ſhee by no meanes her husband.

Now becauſe of this little diſparity, it is; that wiues of all other inferiours, are moſt hardly drawne to ſubiect themſelues obediently.

This ſerues for the praiſe of thoſe wiues, that hauehave ſo farre ſubdued their nature, as to yeeld willing obedience.

2 To reproue them that labour not againſt this corruption of nature, but rather increaſe and nouriſh the ſame by their wilfull peruerſeneſſe.

Now, from theſe Generalities, come we to the particular duties belonging to each of them in ſeuerall.

And firſt of the Wife, contained in the 22.23, 24. verſes. Firſt, let vsus ſet downe the meaning of the words,

Wiues and Husbands, (foreign,) Though theſe be general phraſes and words belonging to all men and women, yet in our tranſlation, they are reſtrained well vntounto them only that are maried perſons, which is plain by the relation between them here ſignified, & ſeco…dly by the duties which are laid vponupon thē by the Apoſtle.

Submi…, (foreign) The word being of the meane p. 16voice, may be tranſlated either paſsiuely (Be yee ſubiect) or actiuely, (Submit your ſelues.) No… there is a two…old ſubiection. 1 Of neceſsity. 2 Of will. Of order, or of duty. The firſt is in regard of that ranke and degree of Inferiority wherein God hath placed wiues: by vertue of which Ordinance of God, they muſt be ſubiect, will they, …ill they.

The ſ…cond is that dutifull reſpect and reuerence that inferiours are to carry towards thoſe that are in place of authority, b…cauſe God hath ſet them ouer them: and this is the ſubiection here meant, that wiues performe vntounto th…ir husbands.

VntoUnto your owne …usbands: (foreign ▪) which words containe two things. 1 That wiues ought to hauehave but one husband, 1 Cor. 7.2. 2 That this ſubiection is to be performed to him alone, forbidding all ſubmiſsion to adulterers, &c. Commanding chaſte and faithfull obedience vntounto him.

As vntounto the Lord,) that is, to Chriſt Ieſus: for this word is by a kind of excellency appropriated vntounto him, and it is ſo expounded in the 5 verſe of the next Chap. Theſe words teach vsus two things. 1 That the husband by vertue of his place, hath a kinde of fellowſhip with Chriſt.

2 That ſuch a ſubmiſsion is to be performed by the wife to her husband, as ſhee would performe vntounto Chriſt. That is, 1 That it be done reuerently, in feare and trembling. 2 Sincerely, in ſingleneſſe of heart, as is ſaid of ſeruants, Chap. 6.5, 6.

For the huſband is the wiues head.) This is metaphorically ſpoken, in alluſion to a naturall body, that is, the husband, by reaſon of his place, is more eminent, he is to protect, to defend, and gouerne his wife.

Euen as Chriſt is the head of the Church,) To vrge and preſſe the husbands authority ouer the wife, hee putteth in this ſimilitude betwixt the husband and Chriſt; wherein we may conſider two things. 1 That p. 17the husband, by verue of his place, is abo…e his wife. 2 That heerein there is a reſemblance between him and Chriſt, both which ought duely to be obſerued, becauſe they are ſtrong motiues to ſtirre vp wiues to yeeld obedience to their husbands.

And the ſame is the Sauiour of his body,) that is, Chriſt is not onelyonly a head to rule, to giuegive ſpirituall life, ſenſe and motion to his members, but (himſelfe) and no other is alſo the (Sauiour) abſolute and eueryevery way perfect, (foreign,) to protect, defend, and ſaue his (body) that is, the Elect, Gods children, ſuch as God hath giuen to him.

Therefore as, &c.) This concluſion inferred vponupon the former ground, ſheweth two things, 1 That there is as great reaſon that the wife ſhould ſubiect her ſelfe to her husband, as that the Church ſhould ſubmit her ſelfe to Chriſt. 2 That ſuch a ſubiection as the Church doth performe to Chriſt, ſuch ought the wife to performe to her husband; that it be done cheerefully, readily, conſtantly, and ſo in other things agreeably.

Ob. Why, but will ſome man ſay, is any man to be obeyed ſo as Chriſt is obeyed.

Anſw. We muſt reſtraine this and ſuch like generalities to the point in queſtion; and then wee ſhall ſee the meaning to be this, that in eueryevery thing, which doth belong to the husband by Vertue of his place, to command, therein ought the wife to obey, euen as the Church obeyeth Chriſt. Like as it is ſaid, 1 Cor. 10.23. All things are lawfull for mee, that is, all things indifferent: as alſo. 1 Cor. 6.13.

Hence wee may learne two things. 1 That the authority of the husband is very ample and large. 2 That the wife muſt looke vntounto all duties of obedience, and not onelyonly to ſome, ſaying as ſome doe, I will obey my husband in theſe and theſe, but not in others.

More diſtinctly to ſpeake of them, we may conſider in theſe words, two parts. 1 The duty it ſelfe, and this,

p. 181 Wherein it conſiſteth, viz. In Subiection.

2 To whom to be performed, namely, to their owne husbands.

3 How to be performed. The manner is threefold. 1 As to the Lord. 2 As the Church to Chriſt. 3 In eueryevery thing.

2 The reaſon of this duty, taken from the authority and place, wherein God hath placed the man. The husband is the head, which is amplified by a ſimilitude betweene Chriſt and him.

1 Dutie is Subiection, which is a generall duty commended in Gen. 3.16. For wee muſt thinke that this is not a iudgement onelyonly, but alſo a commandement, as the iudgement vponupon Adam, of eating his bread in the ſweat of his browes, was alſo a commandement that he ſhould not liue without a calling, Gen. 3.19. And from this ground, the Apoſtles and Prophets hauehave raiſed this doctrine of the wiues ſubmiſsion, that wee ſtand not to recite all the places ſeuerally.

This word (ſubiect,) is of large extent, as the word honour is in the 5 Commandement. It implyeth two branches of duties. 1 That ſhe acknowledge and yeeld vntounto her husband by reaſon of his place, the prerogatiue of eminency, and ſuperiority aboue her ſelfe. 2 That accordingly ſhe reſpect him.

The firſt that is, That ſhe doe ſee and acknowledge a ſuperiority in her husband, is not only a maine duty, but alſo indeed the ground of all other. For how can the wife ſubiect her ſelfe willingly, if ſhee neuer acknowledge any preeminency, and authority ouer her in her husband? Well may ſhee yeeld a forced ſubmiſsion, euen as a conquered King may ſubmit himſelfe to the conquerour, though hee account him not his ſuperiour, but in his heart deſpiſeth him, and ſeeketh opportunity of reuenge: but a willing and ready ſubmiſſion ſhe can neuer performe.

Now that wiues ought to knowledge ſuch a ſuperiority p. 19in their husbands: 1 See Gen. 3.16. 2 Let them obſerue the Titles God giues them in Scripture: as of Lord, Gen. 18.12. 1 Peter 3.6. Hoſ. 2.16. Guide, Pro. 2.17. Head, as heere, Image and glory of God, 1 Cor. 11.7.

3 Euen nature ſheweth this, that women are alwaie… couered in token of ſubiection; whereof alſo their long hayre is a ſigne, 1 Cor. 11.

4 The husband by reaſon of his place, repreſents the comely order and beauty in a naturall body, viz. That he is the head. So, &c. And alſo he represents the perſon of Chriſt.

5 The woman was made for the man: ſhee was made after the man, ſhe was made not of the mans head, but out of his ſide: all which ſhew the ſuperiority of her husband.

Wee ſee then, that ſubiection is a neceſſary duty to be performed by wiues: yea, of whatſoeuer ſtate or degree ſhee was before her marriage, yet muſt ſhe, though a Queen, &c. but married to a meane ſubiect, after her marriage acknowledge her ſelfe inferiour to him, though for her Regiment and the like ſhe may be his ſuperiour.

Vſe Is firſt, to teach wiues, that they be diligent to learn this duty, & for to attaine to the right knowledge, and acknowledging of their husbands prerogatiues.

2 To condemne ambitious and proud wiues, that will forſooth be not onelyonly equall, but aboue their husbands: whence ariſe ſo many contentions in families.

The ſecond that is, Wiuely reſpect conſiſts in two things.

1 Reuerence.

2 Obedience.

Reuerence is either inward or outward. Inward in the heart, when the wife doth eſteeme her husband in reſpect of his place, worthy of honour; which duty, in the laſt verſe of this 5. Chapter is called Feare. Not ſlauiſh and ſeruile, but ioyned with louelove, when ſhe p. 20grieueth if he be diſpleaſed, & reioiceth, if ſhe can at any time giuegive him contentment. The married wife careth how ſhe may pleaſe her husba…d, 1 Cor. 7.34. It is ſuch an eſteeme, as the Church carrieth of Chriſt, who we ſee, Cant. 5. how ſhee was grieued, and could not be at reſt when ſhe had once loſt him.

This is layd downe vntounto vsus, by the example of Sarah. For if wee compare, 1 Pet. 3.6. with Gen. 18.12. wee ſhall finde, that that which is ſet downe as her word, was onelyonly the thought of her heart.

Now this duty is another ground of the good performance of all other duties; without this, they will be but fained, and hypocriticall: for as the former duty ſerued to informe the iudgement in a right apprehenſion of that ſuperiority God hath layd on husbands; ſo this ſerues to rectifie the heart and affections, that ſincerely and vnfainedly they may honour and reuerence them.

The want of this feare and reuerence, is the cauſe that we ſee many, who of others are much regarded and honored for their good gifts, which are more eminent & openly knowne, are yet for ſome hidden infirmities, whereunto their wiues are moſt priuy, very vilely, and baſely eſteemed of them. For redreſſe whereof, wiues ought,

1 More to regard that place wherein their husbands are ſet, in which they doe ſuſtaine the perſon of Chriſt, then to looke vponupon their perſons, to conſider them as their husbands, and not as men.

2 To bee more carefull to looke vntounto their better parts.

3 To interprete all things in the better part, to couer and hide their infirmities, and to labour to amend them.

4 To weigh their owne infirmities.

Theſe conſiderations will root out that vile eſteeme many beare towards their husbands, and plant in ther p. 21hearts an honourable reſpect and reuerence of them.

Outward Reuerence conſiſts in two things. 1 A reuerent behauiour, and carriage. 2 In reuerent ſpeech: The reuerence is commended vntounto wiues by the example of Rebecca, Gen. 24.64, 65. and expreſly commanded, 1 Cor. …1.10. 1 Pet. 3.2.

Now this outward carriage conſiſts in three poynts. 1 Sober behauiour. 2 Courteous geſture. 3 Modeſt attyre.

Sobriety, as it is a vertue eſpecially belonging to all women, ſo moſt eſpecially to wiues; and it is oppoſed to Leuity and Wantonneſſe: for as this vaine and light carriage betokens a light eſteeme that wiues hauehave of their husbands, ſo the other is a ſpeciall manifeſtation of inward feare and reuerence. See Titus 2.4. This is not oppoſed to Matrimoniall familiarity: ſuch as was betweene Iſaac and Rebecca, Gen. 26.8. but ſuch ſporting ought, 1 To be in priuate, when they are alone. 2 It ought to be begun by the husband, as it is there ſaid, that (Iſaac) ſported with Rebecca. 3 That in companie they doe abſtaine.

2 Courteſie and obeyſance: not as children and ſeruants for eueryevery light occaſion, for heerein a difference is to be put, conſidering, that of all inequality, there is leaſt diſparity betweene the husband and wife. This ſo muſt be ſhewed when there ſhall be a departing one from the other for a ſeaſon, or a comming home, or at the ſitting downe at table, or when the wife maketh ſome ſolemn requeſt vntounto her husband: as Bathſheba did vntounto Dauid, 1 King. 1.16, 31. Some may ſay, that Dauid was a King, and ſo ſhe reuerenced him as King, & not as her husband. But I anſwer, 1 that though Dauid were a King, yet was ſhe a Kings wife, and ſo dignified with the Titles and Honors of a Queene; and if ſhe notwithſtanding would doe it, much more ought others. 2 That if on the contrary, Vaſhties ſtoutneſſe were cenſured as an ill example to all wiues, Eſter 1.17. Why p. 22ſhould not this that was well performed by Bathſheba, be a good example to others to doe the like?

This is alſo commended vntounto vsus by the example of Rebecca, lighting downe from her horſe to meete Iſaac, Gen. 24.64. and of Abigail to Dauid.

3 Modeſty, eſpecially in apparell, which is a very ſingular manifeſtation of the inward reuerence and honor they doe carry towards their husbands: And it is, th…t they be ſo attired, as neither by coſtlineſſe nor curiouſneſſe of faſhion, they exceed the ſtate and calling of their husbands. It is commanded to all women in generall, 1 Tim. 2.9. So is it particularly applyed to wiues, 1 Pet. 3.3. Heere are condemned thoſe proud Dames, that will goe fine and in the faſhion, though their husbands goe neuer ſo plainely: which ſhewes that there is no care to honour their husbands; for euen their example ſhould teach them otherwiſe.

Now come we to the ſecond branch, which is Reuerent Speech, which muſt be anſwerable to their carriage, manifeſting a humble ſubiection in themſelues, and ſuperiority in their huſbands: and it is either in Preſence, to their husbands, or in Abſence, to others concerning their husbands. In the preſence of their husbands, their ſpeeches and words muſt be, 1 Few. 2 Meeke and Gentle. Fewneſſe of words; that they ſtriue not to hauehave all the talke, to begin and end, to take the tale out of their husbands mouth, &c. See for this ſilence, 1 Tim. 2.11, 12. 1 Cor. 14.34, 35. where the Apoſtle ſaith, that the woman muſt learne of her husband. Now, a learner muſt keepe ſilence: and ſilence is commanded vntounto women not onelyonly in the congregation, but alſo in the family. What then, muſt they be mute? No: ſilence is not oppoſed to ſpeech, but to loquacity, when they muſt hauehave all the talke. This condemnes many wiues, whoſe tongues neuer lye ſtill, &c.

Meekneſſe and Mildeneſſe of ſpeech is ſhewed, 1 In Titles: all their compellations giuen to their husbands, p. 23muſt ſauour of reuerence. Sarah was well inured and accuſtomed to this, that euen in her heart, alone by her ſelfe, when ſhee might hauehave ſtiled her husband otherwiſe, without any diſgrace to him, yet ſhee calleth him Lord, Gen. 18.12. OnelyOnly let Chriſtians take heed, that they auoyde ſingularity heerein, as in calling their husbands Head, or Guide, &c. but let them vſe ſuch Titles of reuerence, as are vſual & proper to our toungs. I do not altogether condemne thoſe that call their huſbands by their Surnames: as Maſter ſuch a one, &c. But ſuch are to be condemned, as call them by their Chriſten names; as Iohn, Will, Tom, &c. which indeed are, and ought to be vſed towards them onelyonly that are inferiours. 2 Thoſe that giuegive them vaine and fooliſh names of their owne deuiſing: as chicke, pigge, &c. What reuerence is there in theſe ſpeeches?

For the manner of ſpeech, either in approuing, or reprouing any thing; they may not directly command their husbands, but intreate: nor reproue with chiding and anger, but gently by exhortation, auoyding vnaduiſed and raſh ſpeech: as that of Rahel to Iacob, Gen. 30.1. angerly and ſhrewiſh ſpeech: as, Iezabel to Ahab, 1 King. 2.17. Bitter and rayling ſpeech: as that of Zipporah to Moſes, Exod. 4.25. Scoffing and frumping: as Michol to Dauid, 2 Sam. 6.20. Diſdainfull and reprochfull ſpeeches: as Iobs wife, Iob. 2.9. Shee muſt not giuegive word for word. All theſe are implyed by Saint Peter, 1 Pet. 3.4. vnderunder the name of a meeke and quiet ſpirit: a thing much ſet by of God.

This therefore is to be obſerued, becauſe that wiues being the weaker veſſell, are more ſubiect to choller, and raſh vnaduiſed anger. 2 Becauſe that this fault in them is double. 1 The diſtemper of affections in themſelues. 2 The neglecting of their husbands place.

2 In their abſence, to others concerning their huſbands, they ought ſo to ſpeake of them, as they may ſhew their reuerence and honour to them, as Sarah did p. 24alone in her heart, as the Church in the 5. of the Cant. ver. 10. highly extolleth her husband Chriſt, vntounto thoſe that ſhee meeteth. So doth Mary ſpeake concerning Ioſeph: Thy father and I, putting him in the firſt place, Luke 2.48.

Now this ought to bee obſerued of women, when they meet together, becauſe then, commonly their talk is of their husbands.

So much for Reuerence. The ſecond branch is Obedience: and this is that which tryes their religion, whether they ſubiect themſelues to the word of God or no: for the other duties ſtand more in contemplation, and acknowledgement, and ſo may be more eaſily performed.

This duty is layd downe in the Law of the woman, Gen. 3.16. (whereunto wee muſt alwaies hauehave an eye) which ſaith, Ty deſire ſhall be ſubiect to thine huſband, and he ſhall rule ouer thee: therefore it followes, that ſhee muſt obey: and by the example of Sarah, 1 Pet. 3.6. And the compariſon betweene the wife and the Church enforceth this. Laſtly, the woman promiſes the ſame at her marriage.

More particularly, let vsus conſider three poynts.

1 The kindes of obedience.

2 The manner of performing them.

3 The extent, how farre forth obedience is to bee yeelded.

For the firſt, it ſtands in two poyntes.

1 That the wife abſtaine to doe any thing of her owne head, and after her owne minde, eyther without or againſt the conſent of her husband. 2 That ſhe performe that which he willeth her to doe.

Conſent of the husband is twofold, eyther expreſſe, or implicit. Expreſſe, by writing, ſpeaking, or other ſignification of his minde vntounto her. And this is eyther Generall, or Speciall. Generall, when without a diſtinct reſtraint to this or that thing, the huſband giues p. 25h…r liberty to doe what ſhee thinkes beſt: as when a Miniſter, or other man is occupied in ſome publike calling, commits vntounto his wife the care, and managing of all his houſhold affaires: Such a generall conſent had Ioſeph, of whom his Maſter tooke account of nothing. ſaue of the bread hee did eate, Gen. 39.6. And the like when hee was mad… ruler of Aegypt, Gen. 41.40. The ſame alſo had the good wife, Prou. 31. In whom becauſe the heart of her husband t…uſted, that is, iudged her faithfull, truſt…, and dilig…nt for the procuring of his wealth, verſe 11. therefore hee commits all vntounto her, ſhe buies, ſhe ſels, ſhee doth all, ver. 16, &c.

Particular conſent is for one, or ſome particular actions, as Hannah had for not going with her husband at that time, 1 Sam. 1.22, 23. and Sarah againſt her maid Agar, Gen. 16.6. for power and authority to correct her, but for that manner ſhe did it in.

Implicit conſent and by conſequence. 1 By Silence, when the husband hearing and knowing of the matter, may if he will, hinder it, and yet doth not, as in the caſe of Vowes, Numb. …0.8, 9. 2 That which the wife gathers by the minde, former carriage, and diſpoſition of her husband; as if a woman in her husbands abſence, doe relieue a man in diſtreſſe and miſery, whom ſhee knowes, if h…r husband himſelfe were preſent, would ſuccour and relieue, and by this his good minde, ſhee is perſwaded that he is willing ſhee ſhould doe it. So Hannah, in vowing her childe vntounto God, 1 Sam. 1.11. had the implicit conſent of her hu…band, becauſe ſhee knew that Elkanah being a religious man, would conſecrate vntounto God that childe, which hee ſhould hauehave in his old age.

So then, if the wife doe any thing without the expreſſe, or implicit conſent of her husband, ſhe breakes the rule and Law of Obedience.

Now againſt Conſent, is when the husband forbiddeth it and diſclaimes it, and yet ſhe will doe it. A p. 26thing ſimply to bee condemned.

This may be further amplified by ſome particulars: as, 1 in diſpoſing of the goods of the family: Wherein ſhee hath not liberty to doe what ſhee will: but theſe goods are two-fold, either proper, or common. Proper goods are ſuch as the wife hath a property and right, not only in the vſe, but in the poſſeſsion of them; and they are either ſuch as the husband before his marriage bindes himſelfe by obligation, eyther vponupon his own voluntary motion, or by the perſwaſion of friends to giuegive vntounto her, to be diſpoſed at her owne minde and pleaſure: or ſuch as he husband in kindneſſe after their marriage giues vntounto his wife; as the rent of ſuch a houſe or field, or the like. In all theſe it's left to the wiues liberty to doe therewith what ſhee pleaſeth, and not what her husband would hauehave her.

For goods that are common, which come eyther by the wife or by the husband; the property, right, and poſſeſsion belongs onelyonly to the husband, the wife hath onelyonly the vſe of them and no more. Therefore doth Iacob call that riches which hee had with his wiues, his riches, Gen. 31.37. and though his wiues called their goods, our goods; yet this prooues not that it was theirs for poſſeſsion, but only for vſe: and againe, this is ſpoken not in oppoſition to their husband, but in oppoſition to Laban their fath…r, that it was none of his. And hence it is, that we neuer read in Scripture, the wife called rich, but onelyonly the husband. This is alſo proued by that law among the Iſraelites, that no inheritrix, or daughter heire might marry to one of another tribe, becauſe then the inheritance was to goe away from the wife, to the husband: as the example of the daughters of Zelophehad, Numb. 36.6, 8. And the Law of our Land ſheweth it, ſaying, that the woman is vnderunder couert baron, and therefore ſhe may not giuegive, ſell, buy, or borrow without her husband conſent to it, for otherwiſe her huſband may reuoke all againe.

p. 27But heere ſome caſes of conſcience are briefely to be decided:

1 Whether the wife may not relieue the poore Saints in diſtreſſe without her husbands conſent?

Anſw. She may not, becauſe her husbands goods are not hers to giuegive away. Yea, but it is to a good end. Well, but a good end cannot iuſtifie a bad action; and indeed children that are vnderunder the gouernment of their parents, may as well doe it, ſteale away from them, and giuegive it to the poore: and if good ends may ſerue the turne, then coozeners and fraudulent perſons that get their goods by deceit, &c. may be excuſed, if they ſay they doe it to a good end: as to build an Hoſpitall▪ and ſuch like. Wee muſt ſo follow Chriſts rule, bidding vsus to giuegive of that which wee hauehave, Luke 11.41. That obiection out of Luke 8.3. is nothing: for there indeed it is ſaid, that Ioanna Chuzas wife, miniſtred to Chriſt; but it is not ſaid that ſhee did it without the conſent of her husband, for then Chriſt would not hauehave ſuffered it.

Ob. But what if the husband be a profane hard-hearted mercileſſe man, that will giuegive nothing to the poore, and ſhee bee pittifull and compaſsionate towards them?

Anſw. Her hands in this caſe alſo are tyed, ſhe may not giuegive, no more than a ſonne that being of diſcretion, and deſirous to relieue the poore, may take away any thing of his fathers goods. Her honeſt heart, her griefe that ſhee cannot doe it, her deſire and willing minde to relieue them, ſhall be accepted of God for the deed it ſelfe. But herein the husbands fault is doubled. 1. The neglect of charity in himſelfe. 2 That he tyes his wifes hands, and hinders her from doing the good ſhe deſireth, and ſo euen cauſes her to cry vntounto God againſt him.

Obiect. 2 What if the husband bee childiſh, ſottiſh, and fooliſh, and hauehave ſuch naturall infirmities, p. 28that hee know…s not how to diſpence of his goods?

Anſ…. In this c…ſ…, … wif… com…s in place of a go…ernour, and the charg… of a…l li…s vponupon her.

Obiect. 3. What i… h… be a drunkard, a ſpend-thrift, and a riotous perſon, may ſhee not then lay vp ſomething, and keepe it from him?

Anſw. Yes, ſo that ſhee doe it for the good of her husband, and her children, to prouide for them in time of need. Heere therefore ſhee muſt looke that her heart be vpright, ayming only at this end, & ſo to doe it with ſuch a minde, as ſhe will approue her …elfe to God for it. So did Abigail take of her husbands goods, wi…hout his conſent, for to appeaſ… the wrath of Dauid, and thereby to preſerue the life of h…r husband and family, 1 Sam. 25.18, 19. This was a caſe of neceſsitie, and a ſeruant might hauehave done it: Iuſt as wee ſee in a great fire, a man puts downe another mans houſe, and carries away his goods to ſaue it from the fire.

Heere there is a generall direction for wiues in this matter, that what a ſonne, who is vnderunder the gouernment of his parents, may doe in this ca…e, in diſpoſing of the goods of his father, the ſame may the wife doe in the diſpoſing of her husbands goods, and no more. Neither l…t the wife plead that ſhee brought maintenance with her, and therefore ſhee may doe what ſhee liſt; but ſhe muſt conſider the ſubiection that God hath laid vponupon her, and that now her goods are not her owne, but her husbands: And though they be yoke-fellowes, yet it is in familiarity, not in authority.

Now then, what vnnaturall wiues are they that ſteale a…d purloyne from their husbands, ſ…lling away their wares and ſuch like, for to beſtow their money in goſ…ipping, in following the faſhion, and fine fare, &c? Hereby they 1. breake the Commandement: 2. They ill …epay their husbands labour and paines, and ſo reward euill for good. 3. They impoueriſh their husbands eſtate, it decayes they know not how: when the yeere p. 29comes about, the…r gaines are gone, and conſumed as the dew before the Sunne. 4. They ſhew themſelues to be arrant theeues, ſo much more worſe than other, becauſe greater truſt is put in them than in other, & therefore the deceit is the greater: as, Prou. 28.24. 5. They are ill examples to thoſe that are vnderunder them, to doe the like, and indeed commonly they vſe their ſeruants helpe in this dealing.

2 Another particular, wherein ſhee muſt hauehave her husbands conſent, is in intertaining of gueſts: if ſhee hauehave a deſire to bring in gueſts, ſhe muſt make it known to her husband, as the Shunamite, 2 King. 4.9. The reaſon is, becauſe wiues know not their husbands eſtate; and ſo hereby he may be burdened. Which condemnes thoſe wiues that will feaſt and entertaine gueſts in their husbands abſence. A note of a light houſwife, Pro. 7.19.

2 Such as will ſend their meate out a dores, to their companions and goſſips, yea, though it be to neuer ſo good company. Laſtly, ſuch as will hauehave it in their huſbands preſence, but how? It muſt be as they liſt, or elſe the houſe will be too little for them.

3 Concerning children, and the diſpoſing of them… as firſt in giuing of the name, they cannot do it without the allowance of their husbands. Leah and Rahel gaue names to their children, Gen. 29. and 30. but it is probable they had their husbands conſent, as may appeare alſo for that Iacob changed the name of one, when Rahel had giuen him a name without his cōſent, Gē. 35.18. So in the naming of Iohn, when his mother had giuen him the name, yet did not this ſatisfie them, but they would hauehave him name him, Luke 1.60.62, 2. For appoynting of the Calling, manner of education, marriage, &c. as Rebbeca did, Gen. 27.43. compared with 46. ver. and the beginning of the 28. Chap. and Hannah, 1 Sam. 1.22▪ and ſo likewiſe for the apparelling of the child, maintenance, and giuing of portions. This condemnes thoſe p. 30wiues that cocker their children, and will not let them be at the husbands diſpoſing, and to be in ſuch places as hee ſees fit for them.

4 Concerning ſeruants, in taking them in, putting them away, imploying them in buſineſſe, whether they be prentizes in the ſhop, or other, as labouring men in the field, &c. The Shunamite asked leaue of her huſband to take one of her ſeruants with her, 2 King. 4.22. Sarah thurſt not Hagar out a doores of her ſelfe, Gen. 21.10. Neither hath ſhee command ouer her husbands beaſts, his horſes, &c. to runne and ride whither ſhee liſt, as appeares by that example of the Shunamite, 2 Kings 4.22.

This condemnes ſuch as will hauehave their ſeruants alwaies at cōmand, to go with them about their buſineſſe, though their husband hauehave neuer ſo much need of them. 2 Such ſhrewiſh wiues as will change their ſeruants when they liſt, againſt their husbands conſent.

5 Touching their owne goings abroade, that they gadde not vp and downe at their owne pleaſure, 1 Tim. 5.13. A fault of a Leuites wife, Iudg. 19.2. A note of a whore, Prou. 7.11, 12.

6 Concerning vowes, that ſhee be not raſh in binding her ſelfe without his conſent and agreement: for this the Scripture is plaine, Numb. 30.9. Hannah in vowing her ſonne to God, had the implicit conſent of her husband, 1 Sam. 1.11.

Theſe duties thus warranted from the example of holy women in Scripture, are ſound and ſtrong arguments to enforce the like duties vponupon all women, vnleſſe wee deny the Apoſtles argument from the example of Sarah, 1 Peter 3.6. So much for the negatiue part of obedience; The affirmatiue or actiue part followeth, and that is twofold: in regard of his

1 Commandement,

2 Reproofe.

For the former, the duty is▪ that ſhe yeeld to do what p. 31he willeth & requireth: which duty is laid downe in the Command…ment, Gen. 3.16. and further proued by the compariſon betweene the woman and the Church. Let wiues obſerue firſt the genera…l rule, viz. That they ſubiect their iudgement and will, vntounto their husbands iudgement and will; obeying them in tho…e things which to their owne iudgement ſeeme vnmeete and inconuenient; for many wiues will be content to doe as their huſbands would hauehave them, in ſuch things as themſelues alſo thinke fit; but if any thing be required that likes not them, this they will ſticke at. More particularly we may diuide it into three branches.

1 That the wife be content to dwell and abide where her husband will hauehave her; vnleſſe it be an Idolatrous place, where ſhee may be drawne away to Idolatry, 1 Cor. 7.15. or where ſhee cannot h…are the Word preached: Examples of Sarah, who went with Abraham from place to place, and Rebecca, and Leah, & Rachel, Gen. 31.4. with 16. Yea, if a mans calling requires that he muſt ſoiourne here and there, and trauell vp and downe: ſee, 1 Cor. 9.5. So Mary went to Ieruſalem with Ioſeph, not be to taxed, but becauſe ſhee was his wife, Luk. 2.5. the ſtory ſheweth, as Gods prouidence, ſo Mario… obedience. Againſt this duty they offend, who are ſo addicted to ſome one place, eyther where they were borne, or where their friends dwell, that when their huſbands calling requires, that hee dwell in ſome other place, they will not depart to come with him; whereby it comes to paſſe, that either they muſt ſoiourn one from the other, or the husband is conſtrained to leaue his calling.

2 That they come vntounto their husbands when he ſhall ſend and call for them: as Iacobs wiues did, Gen. 3.4. The Scripture regiſtreth the fault of Vaſhti, in not comming to Ahaſhueroſh, Eſter 1.12.

This condemnes thoſe ſtubborne and proud wiues, that will not come at their husbands call; they will p. 32not be their husbands ſeruants, and why ſhould they ſend for them, ſay they, &c?

3 That what…oeu…r charge the husband layeth vponupon them, they ought to p…rforme it. So did Iero…oams wife, though a Queene, 1 Kings 14 2. and Sarah, Gen. 18.6. Now as if …hey were to be drudges, and ſeruants to doe eueryevery thing themſelues: but to ſet to their owne hands in any caſe of …eed and neceſsity: which condemnes tho…e that repine and grudge againſt their huſba…ds commands, &c.

For Reproofe, two things are to be obſerued in it.

1 That ſh… me…kely and gen…ly take reproofe.

2 That ſhe readi…y redr…ſſe the things reproued.

The patient bearing of reproofe, is a ſpeciall branch of a quiet and meeke ſpirit, 1 Pet. 3.4. For as we ſay, the diuell is good when hee is pleaſed: and peruerſe natures will yeeld when they hauehave all things at their owne will and deſire; but if wh…n they are croſſed and checked, they then take it patiently, and ſubmit themſelues, this indeed is praiſe-worthy. And by this, 1 They much manifeſt the reuerence which they beare vntounto their huſbands. 2 They ſhall learne much wiſedome by the milde and patient hearing of reproofe, as Mary did, Iohn 2.4, 5. S…ee replyed not againe roughly, but learned wiſedome her ſelfe, and thereupon inſtructed the ſeruants what they ſhould doe. This benefit they loſe by paſsion, anger, and impatiency. Yea, but what if the huſband be eager and bitter in his reproofe?

Anſw. Shee muſt not raile againe, giuing word for word, &c. Iacobs reproofe of Rahel, Gen. 30.2. was ſharp and bitter, yet wee read not but ſhee tooke it meekely without railing againe. Obiect. What if it be vniuſt?

Anſw. 1 She muſt by any meanes, endeauor to make him ſee his own error. 2 If he will not heare her, but be furious and obſtinate, ſhee muſt beare it patiently, and meekly euen as ſeruants in the like caſe muſt doe, 1 Pet. 2.19. which condemnes thoſe wiues that are vnpatient of reproofe, &c.

p. 33The redreſsing of a fault muſt be onelyonly when ſhe is iuſtly reproued: for otherwiſe where no fault is, there needs no amendment.

Now ſhee may bee reprooued either for neglect of ſome duty, or committing ſome fault: for the former, her duty is to perfo…me it more carefully afterwards. The latter, namely, committing of a fault, is either when it cannot be vndone or remedied, being once done; then is required her repentance and ſorrow for it, with promiſe, purpoſe, and endeauour neuer to doe it againe. 2 If it may be redreſſed, that ſhee doe it ſpeedily, as all Chriſtians ought to doe, and ſpecially wiues: So Rahel did by her Idoles: Compare Gen. 31.19. with Gen. 35.2, 3, 4.

So much for the kindes of obedience. Now come we to the generall point, viz. The Manner how this obedience muſt be performed: where two things are propounded to the wiues conſideration:

1 The place of her husband, who is to her in Chriſts roome and ſtead; and therefore ſhee muſt obey her huſband, as if Chriſt were before her.

2 Her owne place: ſhee is to her husband, as the Church is to Chriſt; and therefore as the Church obeyeth Chriſt: ſo muſt ſhee her husband.

As vntounto the Lord, ver. 22.) The wife muſt ſo ſubiect her ſelfe vntounto her husband, as ſhee would vntounto the Lord Ieſus. Heereof there are 2 maine branches.

1 Negatiue: No other obedience is be performed to the husband, but ſuch as may ſtand with the obedience due to Chriſt.

2 Affirmatiue: ſuch obedience as ſhee ſhould performe to Chriſt, ſuch muſt ſhee performe to her huſband.

The former hath beene handled verſe 21. …nd it is a neceſſary duty r…quired in all obedience; ſo …ſpecially in this, be…auſe it is the leaſt of all other, that no…hi… be done contrary to it. Reaſons are, firſt becauſe … p. 34husband is in Chriſts roome, and he indeed is the proper huſband; and therefore his will muſt not be thwarted and croſſed. 2 Seeing many good wiues are worſt vſed of their husbands, of whom ſhal they receiue their reward of their obedience, but of Chriſt? Hence ariſe two further conſiderations.

1 That if God and Chriſt Ieſus doe command a duty, and the husband will not aſſent that ſhee ſhould performe it, ſhee muſt doe it without and againſt his conſent. Prouided: 1 That ſhee be fully aſſured, that it is Gods Commandement, and that obedience to her husband in this caſe is contrary to it. 2 That ſhe be not raſh and haſty to ſay, God commands it, therefore I will doe it, but that firſt ſhee vſe all gentle meanes poſsibly ſhee can to winne her husbands conſent.

2 That if the Lord forbids any thing which her husband commands, ſhee muſt not doe it. OnelyOnly take two caueats: 1 That ſhe be ſure God commands the contrary. 2 That ſhee firſt perſwade him gently and meekely to forbeare, and not to vrge, and preſſe it vponupon her, being contrary to a higher commandement: but if all this ſerue not, ſhe muſt obey Chriſt rather then him.

Examples of wiues reſiſting their husbands, are very ſparingly ſet downe in Scripture. We read of Rebecca, Gen. 27. and of Abigail, 1 Sam. 25. But theſe were extraordinary, and ſerue onelyonly in the like caſe. Yet we may giuegive ſome examples, as if the husband forbid the wife to keepe holy the Sabbath day: if hee command her to weare garniſhed apparell, paint her face, to run to Stage-playes, &c. ſhee muſt not obey, becauſe God commands the contrary.

Therefore as the Church is in ſubiection to Chriſt, euen ſo, &c.) The affirmatiue part is, that ſuch obedience as the Church performeth to Chriſt, the ſame muſt the wife vntounto her husband.

The manner of obedience of the Church to Chriſt, is manifeſted in fiue poynts.

p. 351 Reuerence.

2 Sincerity.

3 Cheerefulneſſe.

4 A good conſcience.

5 Conſtancy and perſeuerance.

Reuerence. Obſerue but the book of Canticles, and we ſhall ſee how reuerently the Church carrieth her ſelfe to Chriſt: ſo muſt wiues to their husbands: and though this, as is ſaid before, be a particular duty; yet in ſome ſort it is alſo a generall grace to be exerciſed in the performance of eueryevery duty.

Sincerity: Saints will pretend no more in their outward actions, but what they intend in their hearts: the like is to be performed by wiues, 1 Becauſe they hauehave to deale not onelyonly with their huſbands, who are men, and can looke but vponupon the outward work, but alſo with Chriſt, who beholdeth the heart & affection. 2 When their obedience commeth from the heart, it is both acceptable to Chriſt, & pleaſing to their husbands.

Willingneſſe: as the Church doth readily, and cheerfully obey Chriſt, Pſalm. 110.3. ſo muſt wiues obey their husbands, as Sarah did, Gen. 18.6. whoſe willingneſſe was apparant by her readineſſe to doe that which Abraham did bid her: otherwiſe her obedience is neither acceptable to Chriſt, nor pleaſing to her husband, nor profitable to her ſelfe. This cheerefulnes, as it is planted in the h…art, ſo it muſt be ſhewed in the countenance, by her ſpeech and actions.

A good Conſcience; That ſhee ſubiect her ſelfe for conſcience ſake: this the Church doth, obeying Chriſt becauſe of her place, and becauſe it is pleaſing to him, though there were no other motiue in the world. So muſt wiues obey for conſcience of Gods Cōmandement, and for that their huſbands ſtand in the roome of Chriſt, and not as many doe, for by-reſpects, for feare, for praiſe, for hope that their husbands will let them hauehave what they deſire, and ſuch like: for heereby appeares a maine difference betweene religious and meere naturall women, Rom. 13.5.

p. 36Conſtancy. This makes all other duties perfect and … the Crowne on them; therefore wiues muſt not …hinke it ſufficient to h…ue done well, but they muſt continue to doe well ſtill; and not as many wiues, who at the firſt hauehave beene ſubi…ct and obedient to their husbands, but aferwards hauehave growne ſtubborne, and …o loſt the com…ort of their good beginning, by a badde ending, Ezek. 18.24. Such a one it ſeemes Mich…l was: Compare 1 Sam· 19.11, &c. with 2 Sam. 6.20.

Obiect. But the wife will ſay, If my husband were to mee as Chriſt is to the Church, that is, a wiſe and religious man, then I could obey him; but otherwiſe I cannot.

Anſw. Shee muſt more regard his place, than his perſon, for by vertue of his place, hee carrieth the glorious Image of Chriſt, though in regard of his qualities and conditions, he may beare the …mage of the diuell: like as wee ſee other inferiours obey their ſuperiours; but the 1 Pet. 3.1. puts all out of doubt.

In eueryevery thing, ver. 24.) The extent: which is not ſo generall, but that a limitation muſt be vnderſtood: otherwiſe it will bee contrary to many other places in Scripture: as, Acts 5.29. But it is layd downe in theſe generall tearmes: 1 To ſhew the large authority of the husband. 2 Becauſe the wife ought to obey in all things, that is, eueryevery thing that the husband by vertue of his place may command, and not onelyonly in ſome things, which ſhee beſt liketh of. So that in briefe, by this generality, not Gods will, but the wifes will is excluded.

From this ground ariſe two concluſions.

1 That the wife labour to bring her iudgement and will in ſubiection to the will and iudgement of her huſband: Not onelyonly in things neceſſary, which are expreſly commanded by the Word of God, but alſo in things indifferent: for ſhe muſt think her husband to be wiſer than her ſelfe both for his ſexe and place.

2 Though in iudgement ſhee cannot thinke that to p. 37be meere which her husband commands, yet ſhee muſt yeeld in outward action in things indifferent, for peace and qu…et ſake: Neuertheleſſe, ſhee may perſwade, and indeed the husband ought to heare her, as the Shunamites husband did, 2 Kings 4.23.

The reaſon is, 1 Becauſe hereby is her ſubiection manifeſted, that it is for conſcience, in regard of her huſbands place and authority: for if it be in things commanded, ſhee muſt doe it, whether her husband will or no. 2 For the peace and quiet of families: for from hence we ſee ariſe many contentions and brawlings, that the wife will not yeeld in ſuch indifferent matters.