obedience vnto him as vnto God in him in all things which are honest lawfull or indifferent But if he commaundeth what God forbiddeth or forbiddeth what God commandeth he is not to be obeyed As if hee shall forbid his wife to sanctifie the sabbath to pray heare the word or to performe the workes of mercie which God inioyneth because herein he beareth not the image of God commaunding as he commandeth but the image of the diuell opposing against God and crossing that which he requireth Againe the Lord is our supreme soueraigne and the husband but subordinate vnto him as his deputie or leiuetenant and therefore whilst he houldeth his subordination vnto Gods gouernement the wife is to hold hers to him because so in obeying him she obeyeth God but if he leaue his subordination and rebell against his soueraigne shee is not to ioyne with him in this rebellion but leauing her subordination vnto him as he hath left his vnto God shee is to disobey him that shee may yeelde obedience to the chiefe commander Sect. 11. Of the communion betweene man and wife The second point to be considered is the communion which is between man and wife through the bond of mariage which extendeth both vnto their persons and goods the communion of persons is so neere and indissoluable that they are no more two but one flesh in which regard they haue no more proprietie in themselues nor absolute power of diposing their owne bodies but either in other according to that 1. Cor. 7. 4. The wife 1. Cor. 7 4. hath not power ouer her owne body but the husband and likewise also the husband hath not power ouer his owne body but the wife So also there is such communion in their goods that there is no absolute proprietie in either of them but it resteth in them both neither haue these words mine and thine any place betweene them seeing they are but one flesh and one body whereof the husband is the head And howsoeuer maried persons speaking of that which they possesse vnto others may say that this is mine to note proprietie yet when they haue relation to one another they imply this community by saying these goods are ours So Iacobs wiues speaking of their goods say that all the riches which God hath taken from our father that Gen. 31 16. is ours though no part of it came by their dowry but through the blessing of God vpon their husbands labours onely it was theirs through the communion of marriage And this communion both of persons and goods is signified yea plainely expressed in our forme of marriage both by the words and actions there vsed the communion of persons by ioyning of hands and by those words with my body I thee worship by which hee professeth that he doth her honour in vouchsafing vnto her the communion of his body for it is the honour of a woman to haue an head and husband the communion of goods by giuing vnto her a ring and as it was the practise heretofore money or gold with it as an earnest of all the rest and by those plaine words with all my worldly goods I thee endow Sect. 12. How farre the communion in goods extendeth Yea will some say but this communion extendeth vnto vse onely I answere it is true for what can be more required then vse where there is no proprietie but that which is in them both yea but say they the proprietie is in the husband and for the common vse which the wife hath in her husbands goods it onely extendeth to her meate drinke apparell and such necessaries as are fit for the maintenance of her person The former hath some colour because the husband hath right to alienate and sell house and land yea An obiection that the husband may dispose of all at his pleasure answered to giue all away if hee please without the wiues consent vnlesse it be her ioynter or dowre I answere that they may doe all this wisely and discreetely for their owne good and of their wiues and children by that authoritie and superioritie which they haue ouer their wiues and goods though they haue no proprietie in them more then they because the action best proceedeth from the predominant cause and chiefe agent but if it be to the wiues hurt and preiudice they abuse their authoritie and sinne against their spouse by infringing the communion and as he who with riot wastfulnesse excesse and ill husbandrie consumeth and mispendeth his estate is a theefe to himselfe so also to his wife in that hee robbeth her of her right which by vertue of the communion of marriage belongeth to her And therefore we reade that when Ananias though he were but an hypocrite sold his possession to relieue the necessitie of the Church yet hee did not doe it without his wiues consent but they ioyned both together in the sale according to the custome of those times Act. 5. 1. Now if any Act. 5. 1. will say that the husband hath more absolute right among vs to dispose of al his goods and possessions at his owne pleasure to this I answere that he hath it not by the law of God but by the positiue lawes of men and I dispute not what a man may doe in foro iudiciali in the courts of men but what he is bound to doe in foro conscientia in the court of conscience Sect. 13. Another obiection answered Secondly the proprietie of the husband hath some shew of reason seeing hee hath power by will to dispose of his goods at his owne pleasure I answere that though he may make such a will in his life yet it is not to take effect till after his death when the band of marriage is dissolued and the communion between them ceaseth Neither is it then lawfull to giue away all from his wife but he is bound to leaue vnto her a good part and share and a part also vnto his children the which generall rule of equitie is by our law wisely and equally determined to be a third part to either of them another third onely being left to his disposing wherein they are like vnto partners who whilest they continue together haue equall right to the whole estate but take euery one his share when their partnership being dissolued they goe from one another Sect 14. That the wife hath communion in goods to al good vses To the other part of the obiection which restraineth the vse onely vnto the meate drinke apparell and such other corporall necessaries I answere that it beseemeth not a christian for haue they power by vertue of this communion to dispose of their goods for all vses sauing doing good may they imploy them at their pleasure for the good of their bodies and may no part be allowed vnto them to dispose of for the good of their soules may they haue enough to pamper their bellies and adorne their backes and to bestow vpon all vses which pride pleasure and
any thing for his sake that hee will giue vs all things which will make vs happy and glorious before we will part with those things wherein men place their worldly happinesse So that those gifts which are giuen to the poore by infidels carnall worldlings and men professing christianitie but yet continuing grosely ignorant of the maine principles of religion and in the state of infidelitie are not such Christian almes as are acceptable vnto God or as will assure vs that we are godly and blessed for to doe a worke in faith and approued in the sight of God is not onely to be truely perswaded and assured that the thing we doe is warranted by Gods word and allowed by him but that we also in Christ are accepted of him which faith being wanting it is impossible that our best actions should please God because they are but sinne as the Apostle telleth Heb. 11 6. Rom. 14. 23. vs. Heb. 11. 6. Rom. 14. 23. Sect. 4. The second cause is obedience vnto God Secondly the godly mans almes is giuen in obedience to God because hee hath commanded it In which regard he putteth no difference betweene friend or enemie nor respecteth his owne praise or profit to be thereby swaied in doing these workes of mercie but alwaies hath God before his eyes and chiefely intendeth in his almes to doe him seruice And therefore such almes as are giuen without any respect to Gods commandement out of meere humanity and naturall pittie or for worldly ends as profit and vaineglory are no badges of christianity nor any infallible properties of a blessed man Math. 6. 2. Sect. 5. The third cause is charitie Fitst the loue of God Thirdly the christians almes arise from true charitie and vnfained loue and are therefore called 2. Cor. 8. 4. by the Apostle χάÏις that is a gift giuen out of meere good will The which is so necessary to the doing of almes that they are of no worth if they be done without it For so the Apostle saith 1. Cor. 13. 3. Though I feede the poore with all my goods and haue no charitie it profiteth me nothing 1. Cor. 13 3. Now this charitie from whence almesdeedes spring is twofold The first is the loue of God for wheÌ„ we are perswaded that God dearely loueth vs and as a pledge hereof hath giuen vnto vs his deare Sonne to the death for our redemption and with him all good things respecting this life or the life to come then from the fire of this diuine loue towards vs flameth or rather sparkleth our loue towards him againe the which we manifest by louing our neighbours for his sake and approue both our loue and thankefulnesse to be hartie and sincere by giuing vnto them somewhat out of that store wherewith God hath inriched vs in obedience to his commandement and that we may glorifie his name by hauing the light of our godly conuersation shining before men Which duties of loue and Christian charitie who so neglect they shew that they are destitute of the true loue of God as the Apostle affirmeth 1. Ioh. 3. 17. Who so hath this worlds good and 1. Ioh. 3. 17. seeth his brother haue neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Euen as on the otherside they are barren of almesdeedes though they giue neuer so much to the poore whose liberalitie springeth not from the fountaine of Gods loue Sect. 6. How our almes arise from the loue of God in respect of the order Now the order to be obserued in this Christian beneficence is vpon consideration of this infinite loue of God towards vs in giuing vs his deare sonne to haue our hearts so inflamed with loue inlarged with thankfulnes that we be readie to giue our selues vnto God to dedicate consecrate our soules bodies goods all that we haue to his seruice for the aduancement of his glorie and consequently to giue liberally to the reliefe of the poore because wee know that it is acceptable vnto him And this the Apostle obserued in the Macedonians who being to extend their Christian bountie to the relieuing of the poore Saints first gaue themselues vnto the Lord and then their almes to the afflicted Saints 2. Cor. 8. 5. 2. Cor. 8. 5. Sect. 7. 2. From our loue to our brethren And as our almes must principally arise from our loue towards God so also in the next place 2. Cor. 7. 5. from our loue towards our neighbours in which regard they are rightly called a beneuolence because they proceede from meere loue and free good will The which our loue must not onely spring from hence that they are of the same flesh but also because they are brethren of the same father and members of the same body whereof Christ Iesus is the head Not so much because they are of the same countrey as because they are of the same Church and communion of Saints and of the same religion faith and baptisme Sect. 8. The fourth cause is mercy compassion Lastly the blessed mans bounty in the outward action of the hand must spring from the inward mercie and compassion of his heart so that it is not enough to relieue the necessities of the poore but like a member of the same body he must doe it with a sense feeling of their miserie and penurie as though he suffered together with them And this dutie is implyed by those phrases which the Scriptures vse in exhorting to these workes of mercie As Esa 58. 10. If thou draw out thy soule to the hungrie and satisfie the afflictâ—â— â—sa 58 〈…〉 soule So that it is not inough to draw out our purse and relieue them vnlesse we draw out our soules also by pittying them And 1. Ioh. 3. 17. Who 1. Ioh. 3. 17. so hath these worlds goods and seeth his brother haue neede and shutteth vp his bowels of compassion from him c. So that it is not sufficient to haue an open liberall hand vnlesse also we haue an open and compassionate heart And in other places this is expresly required as Hos 6. 6. I will haue mercy Hos 6 6. and not sacrifice And therefore if the sacrifice of our almesdeedes bee not mingled with the oyle and incense of mercy and compassion it will not be acceptable vnto God Thus the Apostle also requireth vs to remember them that are in bonds as bound with them and them that suffer aduersitie as being our selues also of the same body Heb. 13. 3. An Heb. 13. 3. example whereof we haue in Iob who was not onely bountifull in relieuing the poore but was also in his soule grieued for them and wept for him that was troubled Iob 30. 15. Iob 30. 15. Sect 9. The Hebrew name implieth that mercy and almesdeedes must goe together Chesedh And this is signified by the names which in the Scriptures are giuen to almesdeedes For whereas the
vanitie will call necessary and shall they haue no power to lay vp treasures in heauen nor to send some small part of their wealth by the hands of the poore to those eternall mansions if their husbands do not giue allowance who care not to haue any store laid vp in that countrey because they meane neuer to trauaile thither Let diuines then be ashamed of making such a limitation and restraint which so much tendeth to Gods dishonour in the neglect of charitable and christian duties Sect. 15. The conclusiō of the former point Let this then be the conclusion of this point that the chiefe authoritie ouer the person of the wife and their common estate is in the husband and that the wife hath also communion with him in all he hath both in respect of proprietie and vse taking it in the largest signification for all imployments which may bring good either to her soule or body the which both of them are bound to further in one another by all good meanes it being the most excellent and common dutie of marriage to aduance their mutuall good And therefore the good woman of whom wee reade 2. King 4. 10. ioyneth both these together 2. King 4. 10. and maketh suite vnto her husband in behalfe of the Prophet to acknowledge his superior authoritie but yet attributeth a part of the action to be done vnto her selfe seeing it was to bee performed by those goods in which she had communion with him and this is the cause why shee saith not I will make him a chamber to infringe her husbands authoritie nor doe you make him a chamber to impaire her owne right but let vs I pray thee make him a chamber Neither let any man here say that this maketh against mee because shee would not doe it of her selfe without her husbands consent seeing no man euer dreamed that the wife should take vpon her so to doe if shee can possibly by any good meanes obtaine her husbands allowance Sect. 16. The first reason That all good workes are inioyned vnto the wife as well as vnto the husband And thus hauing vntyed the hardest knots in this controuersie and remoued the maine blocks which did lie in the way the reasons which may further be produced for the clearing of this point will finde a faire and easie entrance And first all good actions and workes of mercie are charged as well vpon the wife as the husband and where any commaundement requiring them is propounded it extendeth as well to the woman as the man as namely relieuing the poore feeding the hungrie visiting the sicke cloathing the naked such like and therefore the wife is no lesse bound to doe them than the husband and liable to the same punishment if she doe neglect them yea not onely these good workes are generally cōmanded to all mankinde but especially to this sexe as appeareth 1. Tim. 2. 10. where the Apostle 1. Tim. 2. 10. forbiddeth women brayded hayre gold pearle and costly array and requireth that instead of them they should as becommeth women professing godlinesse adorne themselues with good works Now if any say that they must doe workes of mercie out of that which is their owne and not out of their husbands goods to this I haue answered that by the vertue of the communion of marriage they haue to all good purposes the lawfull vse of that which is in their possession And if they affirme that shee is inferiour to her husband and therefore must not doe any of these workes without his consent I answere that as shee is inferiour to her husband so both he and she to the supreme soueraigne and therefore though shee is to shew subiection and yeeld obedience to her husband in all things lawfull and indifferent yet not where God commandeth the contrary seeing here the Apostles rule taketh place that it is better to obey God then man For he is the chiefe Act. 5. Lord of all and the husband but a steward and inferiour officer vnder him to dispose of his goods as he commaundeth and to giue vnto his fellow-seruants their portion which belongeth vnto them now if he neglect this duetie and conuert all to his owne vse like a miser or mispend his maisters goods in excesse and riot the wife who is ioyned in commission with him as an inferiour officer is not to ioyne with him in these courses and so make her selfe partaker of his sinne and punishment but to imploy that which is vnder her hand in her maisters seruice and to performe those good duties to her fellow-seruants which he neglecteth Sect. 17. An obiection answered Yea but the husband hath such authority ouer his wife that though in the time of the law she should make a vow vnto God to consecrate any thing vnto his seruice it was in his power to disanull and make it voide To which I answere Num. 30. that vowes were either of things absolutely commanded or of things indifferent either in their owne nature or in respect of circumstances the former vowes are nothing else but the renewing of the generall vow which we made vnto God in baptisme as the Iewes in the sacrament of circumcision and such no power of man can make voide and disanull But these are improperly called vowes being nothing else but duties which we are absolutely bound to performe are not at all left at our choyse But the other sort of vowes which are of things indifferent at the pleasure of the wife may be made voide by the authoritie of the husband and of these that place in the law is to be vnderstood For example if the wife vow unto God that she wil bestow some part of her goods in doing works of mercy the Husbands authoritie cannot make it voide because God himselfe hath required it but if she vow that she will giue such and so great a summe to these vses the husband by his authority may disanull it when as it is more then his estate will well beare or that it is otherwise vnfit in respect of other circumstances being wisely and religiously considered Sect. 18. That works of mercy are commended in the wife as well as in the husband The second reason is that almes-deeds and the workes of mercie are no lesse commended in the Scriptures in the wife then in the husband for as it is heere made a signe or propertie of a blessed man that hee disperseth and giueth to the poore so elsewhere of a vertuous and good woman As Pro. 31. 20. She stretcheth out her hand to Pro. 31. 20. the poore yea she reacheth out her hand to the needie by which phrases of stretching and reachidg out the hand is signified not onely that she giueth somewhat but liberally and to the vttermost of her abilitie And not without good cause is it made a note of a gracious wife because almes deeds are ordinarily done out of houshold store and prouision the administration and disposing
may this our last Testament be concealed and Vna transpefita litera vnum noÌ„ probè appositâ—m signum totam sententiam mutare ac irritâ—am facere valeâ—it Basil in Diuit Auares Sâ—r. 2. suppressed or defeated made voyde vpon some nice point in law or vniust testimonie of some false witnesses or not be performed according to our purpose and proiect through the dishonestie and corruption of our executors For the auoyding of all which dangers let vs take the Wise-mans counsell Pro. 3. 27. With-hold not good Pro. 3. 27. from them to whom it is due when it is in the power of thy hand to doe it and the Apostles exhortation Gal. 6. 10. Gal 6. 10. whilest we haue opportunitie let vs do good vnto all men And let vs remember that death will not be long in comming and that the couenant of the graue is not shewed vnto vs and so doe good before we dye and according to our abilitie stretch out our hands to giue vnto him Let vs not defraud our selues of the good day nor let the part of a good desire ouerpasse vs because we shall leaue our trauels vnto another and our labours to be deuided by lot as the sonne of Syrach perswadeth Chap. 14. 12. 13. 14. 15. Eccli 14. 12. 13. Sect 7. Giuing almes in our life-time most sutable comely for a Christian Fiftly it is most comely and sutable that a charitable life should goe before a charitable death and it well beseemeth a Christian so to liue continually as he meaneth to dye For who can expect a pleasant epilogue after a direfull tragedie or that he should be pittifull compassionate and liberall in the end who in all his former course hath beene cruell hard-hearted and niggardly or that God will honour him with a close of bountie and blessednes who hath all his whole life dishonored God wronged his poore Saints with his extreame miserablenesse and gripplenes or how shall a man take his words spoken in extremitie of sicknes I giue and bequeath pounds and hundreds to these and these good vses who would not in his whole life part with a few pence to releeue the poores necessitie and preserue them from staruing who seeing such dissonancie and disagreement betweene his present words and former practise would not thinke that he raued and talked idly rather then out of a setled iudgement and good deliberation Againe it better futeth with the nature of these good workes to be done by our selues in our life-time then to be left vnto the discretion of other to bee done by them after our death in which respect our Sauiour calleth our good workes by the name of lights to imply vnto vs that wee must see them goe before vs and not suffer them by others to be held behinde our backes Sect. 8. Almesdeeds to bee suspected when they are onely done after death Lastly howsoeuer we are to iudge charitably of such actions when we see them done because wee discerne onely the outward worke but cannot search the heart and secret thoughts yet when as we see all on a sudden crueltie turned into mercie and miserly hardnesse into profuse bountie the hands wide opened towards the approch of death for the releefe of the poore which haue beene close shut in the whole life and the workes of mercy practised which alwaies before haue been vtterly neglected there is great cause of iealousie and doubting that these actions proceede not from those right and religious causes which set the true Christian a worke to doe the like things but rather from sinister worldly and carnall respects which haue ouerswayed and ruled them in the whole course of their liues Not from the loue of God Christian obedience charity and mercy towards the poore for if these graces had residence in their hearts they would haue produced the like effects in their health and strength but rather from selfe loue which is alwayes accompanied with carnall feare and vaine glory whereby they are made willing to imploy their goods to these pious and charitable vses when as they see they can keepe them no longer either to eternize their names in this world by these long lasting monuments or to escape the better before Gods iudgement seat where now they must giue vp the account of their stewardship and to be freed from that fearefull condemnation in the world to come From which iealousie and suspicion there is no means to be freed vnlesse these workes of mercy thus performed do apparantly proceede from serious and sound repentance and a liuely faith in Christ which are seldome granted to any in their death-bed who haue neglected and contemned them through the whole course of their liues CHAP. 14. Of the properties of the Christians almes wherein they differ from those which are done by worldlings And of the diuers sorts and kindes of them Sect. 1. That there are many great differences betweene the almes of Christians and of worldlings And first in the causes mouing them THe next point which I propounded in this duty of almesdeedes was their properties whereby the pious and charitable almes of Christians which are the vndoubted signes of a godly and blessed man may bee discerned from those counterfet almes which are done by hypocrites and worldlings the which are great and manifold For first they differ in the causes and fountaines from which they arise and spring For the almes of Christians are the fruites of a liuely and and iustifying faith and are done out of vnfained loue and obedience towards God and therefore is a Christian mercifull vnto others because he is assured of Gods mercie to himselfe therefore doth he giue small things to men because he hath receiued great things from God and for this cause is he liberall to those that neede his helpe not because they haue deserued it but because God hath commanded it So also his almes spring from Christian charity mercy and compassion towards the poore because hee is a member of Christ and of the houshold of faith or at least a creature of God and of the same flesh But the worldlings alms arise froÌ„ selfe-loue wherby in his almes he aimeth at some temporarie and earthly good to be deriued by them vnto himselfe out of pride and vaine-glory that hee may bee praised Matth. 6. and magnified amongst men or may merit a farre greater reward at the hands of God or out of seruile feare of Gods iudgments in this life or the life to come which by this meanes hee would auert and turne away from him and therefore not proceeding from true charitie they profit nothing 1. Corinth 13. 3. 1. Cor. 13. 3. Secondly the Christian sheweth mercy being enclined thereunto by the motion of Gods spirit and the inward fountaine of goodnesse which is thereby wrought in him which make him when hee wanteth occasions of doing good to enquire and seeke after them but the worldlings mercie is the meere worke