caring altogether what is her owne dutie and not what is her husbands For whiles men and women are thus intent and doe cast their eies on others rather then vpon themselues it is not possible they should be so careful of their owne duties as they ought to bee Let the wife therefore desire nothing of the knowledge of her husbands but of her owne nor the husband of his wiues duty but of his owne nor any man of his neighbours dutie but of his owne That is not simplie but in comparison Thinke it too long that thou hearest another mans dutie described and thine owne deferred and delight in the inlarging of thine owne and with the sight of thy defects that thou maist abound in the knowledge of thine owne obedience and leaue other mens burthens to their owne shoulders Oh say some Vaine mens profiting when they haue heard a sermon such a note touched such a man to the quick he was not better met withall a good while But not a word touched himselfe for that he let slip flee ouer his head as an arrow shot beyond him This is not well that we cast the wallet of our own sins behind vs and hang other mens sins before look vnto other mens duties and neglect our owne But that I haue somewhat taried vpon this point of the cause of contention betweene man and wife or laid forth the wiues dutie of subiection obedience somewhat largely hath not been to oppresse the wife or to put a sword into the hand of the husband to vpbraid his wife with her dutie but partly to informe all godly and virtuous wiues All good wiues desire to know their duties to the vttermost what is honorable or dishonorable in them which none that are virtuous but doe desire to see and principally to lay a sound foundation for the husband to build vpon Which being thus laid you shall now see what the building will arise to be Certainly it cannot but be a most strong attractiue and effectuall meane to draw from the husband 1. Cor. 7.3 that due beneuolēce which Gods word enioyneth him were hee a very Nabal 1. Sam. 1. much more an Elkanah an husband of wisedome and vnderstanding We reade of no contention betweene Nabal and Abigail though hee were said and doubtlesse not without cause both by his seruants and his wife shee being especially constrained by his owne safetie to say it being said I say to be so churlish and wicked 1. Sam. 25.17 that one could not speake vnto him the cause or reason whereof is not to be doubted to bee in the virtue and wisedome of his wife who obseruing his nature and waighing her own place tooke alwaies opportunitie of time to contriue her affaires When she had met Dauid and pacified his wrath did she presentlie runne with hue and crie vnto her husband did she charge him with his folly and churlish nature you know she did not but waited till hee were fit to bee enformed thereof 1. Sam. 25.36 The very text saith that when she came to the feast and found him so well tipled and merrie she told him nothing more or lesse not one word or inkeling as wee say vntill the morning And what then onely she related the danger without note of any reproofe or contention onely to make him as I conceiue the wiser against another time A note to be remembred And surelie it were a very gratious and godlie care both in wiues towards their husbands and likewise againe in husbands towards their wiues to obserue and waigh the natures each of other and to take opportunitie and fitnes of time to speake each to other of such things as each would obtaine at others hands If the husband be of an angrie or cholerick nature is it any more for the wife then to beare as it were a flash of heate which when the husband obserueth as verily hee is a foole that could or would not note such a virtue in his wife it would not onely be a meane the more speedily to quench the heate but to make double satisfactiō afterward with loue kindnes But if in the heate and flame she shall powre in her oyle of frowardnesse and contention in stead of the water of patience and pacification is it any meruaile or wonder if the house be set on fire The husband also must not disdaine to bee counselled by his wife to heare her reasons and to waigh her words Eccles 4.9 For she is giuen for an helper two are better then one God many times reueales that to the wife that hee doth not to the husband Gen. 21.12 Abraham hearkned to Sarah in the matter of Hagar and Ismael he was bid of the Lord to giue eare vnto her And did not Manoahs wife strengthen him after the sight of the Angell and the sacrifice which he had offered who feared that they should die because they had seene the Lord which feare she put away with a most wise reason saying If the Lord would kill vs Iudg. 13.23 he would not haue receiued a burnt offering and a meate offering at our hands neither would hee haue shewed vs all these things nor would haue told vs any such c. And what is that honour that S. 1. Pet. 3.7 Peter speaketh of which the husband being a man of vnderstanding should giue vnto his wife but amongst other things regard vnto her aduice alwaies prouided that shee counsell not as did Iobes wife Iob. 2.9 to blesse God and die nor with Michol disdaine at his zeale and godlines but counselling wisely she is as a counseller to be heard and honored Neither commeth Salomons counsell short of this when hee biddeth the husband to giue his virtuous wife the fruite of her hands that is being wise virtuous and prouident let her bee commended trusted for such a wife And put case there bee not to bee found all those absolute qualities of that virtuous wife in her whom thou hast chosen to bee thy wife but some infirmities A rule for the husband to beare with the wiues infirmities yea many infirmities to beare with hers as it becommeth the wise husband to doe consider thine owne that she must and doth beare with in thee if thine be more then hers thou canst not bee grieued to beare hers if hers bee more then thine she is said to bee the weaker vessell and thou the stronger that the bigger horse might beare the heauier loade Beare with the homelines of the similitude Why hath God made thee the stronger but to beare the frailties and infirmities of thy wife for a man the wiues or a wife the husbands for either I meane to discouer others infirmities by way of reproch is the greatest reproch that can fall to either Except it be in such a case as wherein Salomon saith her corruptions cannot be hid Prou. 27.16 but He that would hide them
COVNSEL TO THE HVSBAND TO THE WIFE Instruction A SHORT AND PITHY TREATISE OF SEuerall and ioynt duties belonging vnto man and wife as counsels to the one and instructions to the other for their more perfect happinesse in this present life and their eternall glorie in the life to come AT LONDON Imprinted by Felix Kyngston for Richard Boyle 1608. TO THE RIGHT WORSHIPFVL AND my very Christian friends Master THOMAS GERVOYSE and his vertuous wife Mistris LVCY GERVOYSE true happinesse in this life and eternall glorie in the life to come be from God the Father through Iesus Christ. MY VVorshipfull deare friends in the Christian dutie which I owe vnto your worshipfull Parents who haue a long time deserued much at mine hands and much more then I can repay as also in the loue J beare to your owne and your beloued yokâ—fellow bethinking with my selfe wherein to shew some token of this loue as it well becommeth and concerneth a thankefull heart and weighing the estate whereunto God hath called you of the marriage band J did light vpon this argument thinking it the fittest for your vse and the easiest for my studie to labour in by reason of mine experience of the euils thereof which as a token of my loue to preuent the euill and to instruct vnto the godly duties and fruits of that Christian and honourable estate J doe humbly present and prefer vnto you not doubting but you will both accept and apply it as shall be most expedient in euery respect And so to a slender worke a short and briefe Dedication may well suffice that the porch of the house be not bigger then the whole building And so I commend it to Gods glorie and my self to your seruice in the Lord Iesus Yours in all Christian duty and seruice Ste. B. Counsell to the Husband To the wife instruction THE whole estate of mans happines may easily bee disposed into the consideration of two times The state of this life present and the glorie of the life to come This life being the first is both the Image to resemble and the foundation wherein to lay or worke that eternall happines Neither is there any estate wherein we may more liuely behold or sensiblie taste and feele any sparckle or iot of the Lord our God his eternall loue to vs then in that vnited estate of man and wife wherein two persons become but one Ephes 5.13 which still are two and mutually owe to otheâ— seuerall dutie A double vnion The vnion whereof as it is vnspeakeable where there is indeede an holy vnion so hath it pleased the Lord not seldome but often in his word and especially in that Song of songs called Salomons Canticles vnder the title of an husband reioycing with his wife to set forth his loue vnto vs what it is in Christ Iesus Whose mutuall kindnes expressed in that song I meane in termes in duties in wanting each other in seeking in sorrowing in finding in inioying in solacing and imbracing in vnwillingnes to leaue and depart each from other may well shew the coniunction to be vnspeakeable betweene man and wife rightly conioyned and yoked equally and bee a liuely paterne of more heauenly things Howbeit I say it is not in all coniunctions that this Image of spiritual happines doth appeare All mariages doe not resemble heauenly happines for in some it beareth rather a type of hellish sorrowes wherein our Sauiour saith shall bee weeping and gnashing of teeth Matth. 25.30 when the iudgement shall bee pronounced vpon the reprobate Goe away yee cursed ones into euerlasting fire Verse 41. Euen so where the match is vnmeete the coniunction vnequall the vnited in bodie disunited in spirit of contrarie affections harts and religions duties vnperformed each crossing other or any of the twaine vnwise that will not bee admonished what are the fruits there but wrath bitternes contention controlling contradiction taking all things in the euill parte ielousie vpbraiding discontentment false dealing secret iuggling conspiring wants without pittying each other toyle without helping each other seeking each one his credit with discredit vnto both with many other as grieuous to be spoken of as any past All which no doubt made Salomon so to speake Prou. 21.9.19 as his Prouerbes doe beare witnes namely that it were better to dwell in the corner of an house top yea in the wildernesse most desolate and solitarie and as another saith with dragons beares or other cruell beasts then with the contentious and froward wife So that as I said this Image of Gods loue and of our eternall and most happie coniunction with Christ he the head and we the members hee the husband and we the wife hee our welbeloued one and we his aswell beloued is not to bee found in euerie coniunction as wofull experience giueth cause of complaint to many but onely in the godly vnited match in the well ordered and gouerned match A necessarie caueat So that how necessarily doth it behooue them that would liue perfectlie happie by inioying the one and auoyding the other to bee instructed in the meanes which leade hereunto that is seeing this happines is in the right ordering of man and wife themselues each towards other and then both in the ioynt gouerning of their familie to know therefore both their seuerall workes and conioyned duties And whereas I called this estate before a foundation wherein to lay the worke of eternall happines I spake not without aduisement for that The Church is the schoole of Gods Kingdome as the Church generally is the schoole of Gods kingdome a place to make men fit before they can enioy his kingdome vnderstanding me of such as come to the state of discretion and iudgement as also the word of God is called the Gospell of this kingdome because that in this life it fitteth men thereunto so is euery mans house rightlie ordered and gouerned by the rules of godlines not vniustly or without cause by the holy Ghost called a Church Rom. 16.5 Reu. 1.6 the Gouernours Kings Priests and Prophets vnto God Kings to rule Priests to offer sacrifice and Prophets to instruct or see instructed The husband first and principally as the head and high Priest the wife in his absence or as vpon iust cause he shall require her She openeth her mouth saith Salomon with wisedome Prou. 30.26 and the Law of grace is in her tongue So likewise did Bathsheba teach her sonne Salomon Prou. 30. See the title therof Lest whereas the Apostle saith The wife shall learne at home of her husband 1. Cor. 14.34 1. Tim. â— 12 she should thinke her selfe absolutely excused or freed of this dutie No by no meanes may shee thinke it Vertuous women must teach in the familie as not being the meanest propertie of the virtuous wife In all which gouernment howsoeuer the Church oftentimes doth want the parts and members of her gouernment by reason wherof God
the description of a virtuous wife Giue her the fruit of her hands and let her owne workes praise her in the gates Hauing before so notablie set forth the qualities of a virtuous wife First of her grace and obedient faithfulnes shee will doe him good saith Salomon though I know the wordes of his mother Bathsheba and not euill all the daies of her life Vers 12. no meruaile though hee said Vers 10. her price was aboue the pearles marke yee wiues the patterne of a wife and yee husbands that are to choose learne yee to choose a wife she will doe him good good shall be the obiect and subiect of her labour so you will say will many A perfect good but saith hee she will doe him good and not euill that is good without intermixing it with euill good whollie good absolutely good and no euill with it to distaine or corrupt it Michol did some good when shee conuaied away Dauid 1. Sam. 19.12 when the house was beset and his life in hazard 2. Sam. 6.20 but how ill beseeming was her euill scoffing at him when his zeale in Gods cause did abound and shew it selfe Manie there are that will doe good vnto their husbands Many causes why women may doe good vnto their husbands and yet misse the right cause for diuers causes nature will enforce selfe vnitie and ioynt partaking in condition constraine desert procure and euince and many others But to doe such good so soundely so carefully and that all the life long as shall be voide of euill how rare is such a wife Surely in comparison of the multitude of contraries whereof some will doe but little good for much euill and some all euill and no good such as Salomon describeth in his Prouerbs Prou. 12.4 which by dishonouring of her husband becommeth corruption to his bones I say in comparison of the multitude of such vngodly and foolish wiues which neither doe good to their husbands nor to theÌ„selues such virtuous ones may be said to be rare scarce yet otherwise I could point vnto some virtuous paternes by coniunction neere vnto you and the taste whereof if nature diuerte not or grace rather faile not you may finde in due time in whom shall shine a gratious measure of this heauenly virtue But if by description of qualitie you would haue mee rather speake and for modesty to insist asking me where she is or who may be found to be such a wife I will make this answere she that indeuoureth as in that aforesaid description Salomon purtayeth it she that laboureth in her place for her husbands quiet for his health for his credit for his wealth for his happines in his estate more then for her selfe and counteth his in all those respects her owne this is shee that doth her husband good The wiues will and desire to do her husband good and not euill is her perfection and not euil if withall she abide herein all the daies of her life It is indeede the will indeuour and faithfull practise that is this perfection for other in any of our duties either towards God or man cannot be attained vnto which here is spoken of whereunto whosoeuer shee bee that indeauoureth is that virtuous wife Which point to returne again being positiuely as a foundation set downe by Salomon he formeth the rest her labour how painefull her skill how excellent her wisedom how incomparable her religion how sincere She openeth her mouth with wisedome Vers 26. and the Law of grace is in her tongue She ouerseeth the way of her household Loe her gouernment eateth not the bread of Idlenes her children rise vp Vers 28. Vers 29. and call her blessed her husband also shall praise her saying many daughters haue done virtuouslie but thou surmountest them all c. So that it was not for nought that before I said it might be a glorious spectacle to see the wife sustaine the househould gouernment and to manage the affaires pertaining thereunto Where I meant not euery wife the foolish and vnprofitable wife the corruption of her husbands bones and dishonour of his life Iudg. 14.18 which becommeth an heifer for his aduersaries and the vile to plough withall but as I said with respect of these cautions 1. That the wife be fit for the gouernment she vndertaketh 2. Being neuer so fit with the consent and refereÌ„ce of her husbands wil taking all her light as the Moone is said from the Sunne so she from her husband for gouernment and authoritie The wife the husbands lieutenant as his Lieutenant vnder him and so wisely disposing all to his honour accordinglie In such a case The wife gouerning well becommeth an honour vnto the husband how great an honour is the wiues godly gouernment vnto the husband whiles hee as king to command yet with loue as an husband shall goe in and out in the middest of his familie not fearing spoyle whether he be at home or abroade nor needing vnlawfull spoyles to maintaine his state As also how honourable a seruice is it in the wife to depend vpon his becke to aduise with her head to leane vpon his brest and yet to haue the authoritie to doe what she will that is whilest her will is honest lawfull and to her husbands good as hath been spoken of Can this be counted slauerie or seruill subiection must there not be in some subiection Can al in a nation bee kings Can all in a family bee fathers can all be wiues can all bee euery thing If the whole bodie saith the Apostle were an â—ie 1. Cor. 12.17 where were the hearing or if all were the eare where were the smelling If therfore in a kingdom or familie there must of necessitie be these degrees and that wee see men so subiect to Princes that they contentedly delight therein and neither couÌ„t it slauishnes nor affect aboue their state though some wicked doe otherwise should not the wife look vnto the hand of God The vvife must consider that it is God vvho hath assigned her vnto her subiection which made her the wife and not the husband the weaker vessell and not the stronger the bodie and not the head to obey and not to rule that is not to rule without obedience To grudge hereat is not against the husband but against God withall to gouerne otherwise is not to rule but to vsurpe Therefore the Apostle said not the wife shal not rule but he said 1. Tim. 2.12 I permit not a woman to teach nor to vsurpe authoritie ouer the man That is as vnder correction I take it without the husbandes consent will and approbation neither constrained by her shrewdnes but referred for cause voluntarilie to exercise the rule and gouernmeÌ„t of the family And this is that I said or meant before which communicablie the husband may not dispose to the wife though he translate the gouernment of things namely the
honor of Headship to alter order and direct as in wisedome hee seeth cause which glorie must still shine in his face as he liueth in his familie and not in hers in his presence he must still be seene to bee the head and husband and shee may not beare it which were most vncomely yea her very shame and dishonour if shee waigh it rightlie Now contrarie to all this one euil sicknes I haue obserued in the experience of my daies An euill obserued amongst men and their wiues to speake according to the phrase of Salomon which I find not the offenders therein carefully to preuent though it be the confusion of mariage happines namely where the husband and the wife are at oddes which of them shall first begin to performe their duty that is A law point betweene man and wife whether the husbands loue bee the foundation of the wiues obedience or the wiues obedience of the husbands loue The wife will say Let mine husband loue me as he should and I will obey him as I ought The busband he saith Let her doe her dutie and I will loue and maintaine her Thus they stand at staues end both of them agreeing in generall that ioynt dutie is to be performed of both but neither at agreement which shall begin Surely as in all duties the Apostles counsell is Rom. 12.10 that in giuing honour one should goe before another that is euery member should striue to giue each other the chiefest honour a note of true loue and singular humilitie so could I wish that it might neuer grow to question of law betweene man and wife whose is the dutie for foundation to begin the worke of household gouernment but for them rather to striue VVhat should be not vvhat is who should bee most carefull of each others good The husband in needfull seruice should not neede to say Good wife helpe me herein I meane in things euident vnto her but the wife should preuent him with Good husband let me doe it for you Neither the wife to say in like case I pray husband doe this for me but hee rather to take care to preuent her desire 1. Cor. 7.23.24 Else what meaneth the Apostle by those words which of this estate hee vttereth The wife careth for the things of the world how she may please her husband And againe The husband careth for the things of this world how hee may please his wife Thus they should not striue vnlesse it were to giue honour as was said and to doe seruice and by loue to preuent each other in that which loue should further one another in to the benefit of the whole and honour of the Lord. And surely where true loue raigneth indeede and not a counterfeit shew of loue or where in faithfull loue either of them are truely carefull of each others good they shall not neede to sue each other at the law for their right or complaine they haue wrong but as Abraham said to Lot Gen. 13.8.9 Let there bee no strife I pray thee betweene thee and me c. But if thou wilt take the left hand then I will goe to the right or if thou wilt goe to the right I will take the left so quietly would they compound nay make no question thereof But if there bee such The remedie of the foresaid euill sicknes as cannot end this controuersie without the Law as no question there bee of both vnreasonable men and women men that will rule like Lamech tyrannouslie and women that will liue contentiouslie to whom the wiues will say If my husband will loue me I will obey him and such men say If my wife will serue me I wil be beneuolent then this I must say A doome against the wife that contendeth The wrong and burthen will light vpon the womans backe By wrong I meane not iniustice but as we say in our prouerbe the wrong end of the staffe will be her parte that is it is in vaine in this case for the wife to striue with the husband which is the weaker with the stronger the horse pardon mee good wiues to vse so base a similitude the horse I say with him that hath the bridle and is able to sit fast Concerning which point if women will bring their case to the Law of Gods word which either must rule them here or else will rule and iudge them most fearefully elsewhere they shall finde Reasons vvhy the husband ought to be superiour and the vvife to obey first 1. Tim. 2.13 first the man to haue the prerogatiue by these circumstances 1. By being called the head she the bodie 2. The man to be first created and so perfect touching creation without her though in regard of fellowship and procreation as the Apostle saith Neither is the man without the woman nor the woman without the man in the Lord and therefore hee saith that the man was not made for the woman but the woman for the man The punishment of Adam and Eue for sinne 3. As the woman being the weaker vessell was deceiued by the diuell and so deceiued man so God calling them both before his iudgement seate arraigned Gen. 3. accused and condemned both of them for their fault and sinne Vers 17. The man for his loosenes of gouernment in obeying his wife was condemned not to lose his gouernment but to labour and paine to trauaile with paine for foode and maintenance The woman besides her peculiar paines ioyned with his generall 1. Tim. 2.15 wherein yet being patient shee serueth God as an excellent instrument and handmaide to store and fulfill his kingdome I say besides these ioynt or peculiar paines as to the principall instrumentall cause of Adams miserie for that she did that which Satan otherwise could not haue done without her the Lord ouer and aboue condemneth her for tribute of all obedience to her husband The vviues tribute to the husband Vers 16. saying Thy desire shall bee subiect to thine husband and hee shall rule ouer thee which words being so plaine and euident need no exposition in the world neither neede I to confirme it with many testimonies which abound in the Scriptures to this effect and purpose The sentence must needes be iust and good vvhen God is the Iudge So that the Lord not man decideth this controuersie and subiecteth the wife both in desire and will vnto her husband telling them who shall begin who shall lay the foundation and how the worke and building shall arise thereon Thus and thus saith God it shall be both desire to haue euen desire of good things and of all things and will or power to doe or vndertake ought both these saith God shall bee subiect to thine husband and hee shall rule ouer thee Hearken now my deere friend here vnto the iudgement of the Lord though I trust I shall haue little cause to speake peculiarlie vnto you yea to auoide offence
hearken all ye wiues or maidens that may bee wiues especiallie you that feare the Lord and doe take his word to be your guide Necessarie things to be knovvne for the quiet of maried persons if you doe desire the happie life of Matrimonie behold your condition know your place and station and who hath subiected you If will and desire be taken from you touching rule and gouernment what is left you to vse of your owne authoritie If therefore you will contend at law about superioritie you are bid lay down your interest for God hath disposed it vnto your husbands not so much as to desire any thing or doe any thing as of your selues but is made tributarie vnto your husbands The shrewde wife saith this is hard And from hence I take it it came Prou. 19.13 Contention properly ascribed to the vvife by Salomon that Salomon spake so much and that so bitterly about the contentions of the wife calling them as by a proper name the Contentions of the wife and her the contentious person if there be any strife betweene her and her husband Who although he spake of diuers wicked men and of diuers imperfections of men yet neuer speaking of the husband doth hee call it the husbands contention but the contention of the wife Prou. 27.15 comparing her and her contentions to the dropping of an house or gutter noting therby the poore husbands misery that is so matched with a contentious wife The poore husbands miserie as if he stoode continually vnder the dropping of an house as also noting her dishonour thereby where he saith that Hee which hideth her or would seeme to couer such infirmities hideth the winde Vers 16. that is is like him that would goe about that that were impossible and shee is saith he as the oyle in his right hand that vttereth it selfe Vers 16. which cannot bee concealed though hee would neuer so faine Heare the verie text Pro. 27.15.16 A continuall dropping in the day of raine and a contentious woman are alike Hee that hideth her hideth the wind and she is as the oyle in his right hand that vttereth it selfe In another place thus hee hath it A foolish sonne Prou. 19.13 is the calamitie of the father and the contentions of the wife are like a continuall dropping c. To this you will obiect and Obiect 1 say May not the wife contend for lawfull and good things May the wife doe nothing but the husband may denie her To these two questions thus I answere Answ I cal them two because they are diuers and distinct First vndoubtedlie The vvife may not contend by any meanes VVhat contending is she must not contend no not for good things that is vnderstanding by contending that brawling bickering and vexing disposition whereby as it were shee will seeme to wrestell and wage warre for that which is wanting through which either she constraineth his patience offendeth his loue breaketh quiet peace or resisteth his authoritie Admit you will say it bee for most necessarie duties as for good gouernmēt in the family for prayer to bee performed for restraint of euill exercises or entertainement of godly friends may shee not striue for these things I answere The wife may vse perswasion but not contention for these she may intreate for these shee may wisely speake and counsell for the reformation of these amisse shee may moue friends to perswade but to fall out to braule to lower to be sullen and fret or which is a degree worse as it is a note aboue Ela to scold and speake presumptuouslie A note aboue Ela. this is beyond her place it is intolerable contention The contrarie to which is contained vnder those wordes of the virtuous wiues expressed dutie Prou. 31.26 She openeth her mouth with wisedome and the Law of grace is in her tongue To open her mouth with wisedome is not to braule but to intreate her husband for things amisse to be redressed and how contrarie is scolding contentious words to the Law of grace But you will say what if all Obiect 2 this preuaile not may she not yet contend for answere I say Answ Admit the case to be betweene thee and thy Prince For reformation or otherwise in withholding right wilt thou trie him by vnquietnes in words or deedes beware of that Eccles 8.3 saith Salomon For he will doe euen what hee list I know the conditions are very diuers and vnequall in their different degrees yet this may be drawne out of the comparison that as there is no striuing with a Prince because of his power so there is or should be no contending with the husband for whatsoeuer cause because of that absolute soueraigntie which is in his hand hee will doe whatsoeuer hee list lawfull honest and indifferent and shee cannot hinder him So that looke how vaine a thing it is for one to striue with another that is bound hand and foote and cannot wagge a finger so vaine a thing it is for the wife who for euery thing must depend vpon her husbands will to striue and wrestle with him If therefore the things which are to bee obtained or redressed bee to bee done by him and cannot be done by her The vvife discharged by informing rather then by reforming the burthen being his and not hers she hauing done her dutie by intreatie she is discharged and he standeth guiltie he being King Priest and Prophet in his house he shall answere for it 2. Quest The other question viz. whether the wife may doe nothing but the husband may denie her must be thus considered If they be partely of the aforesaid nature things indifferent he may forbid her or things good and lawfull being extraordinarie and not common duties of religion and Gods seruice hee may restraine her but he doth euill it may bee in it which is not the question My reason of which restraint or authoritie is this Numb 30.9 where Moses saith that if a woman shall vow a vow vnto God if her husband disallow her the same in the day that hee heareth it hee shall make her vow that she hath pronounced with her lippes of no effect As touching common ordinarie duties and partes of Gods holy seruice as the hearing of his Word Prayer Sacraments such like or shall command her things vnlawfull or vncomely she is not bound to obey herein neither can he restraine her or if hee shall do it by violēce she is excused as one violently hindred from her dutie and he shall beare the sinne neither may the hazard of his displeasure wrath or offence The vvife must do some duties with hazard of her husbands displeasure be any iust excuse if violently she be not hindred touching the duties of Gods seruice which with patience she is to beare and submit her selfe vnto But in any case shee must not contend for any cause or matter The
inconuenience of the wiues contending which is no way to win nor meanes to obtaine but to breake peace vnitie to dissolue loue and make way to al disorder and discontented estate This is the best fruite that can come of contention with either wise or foolish man If he be wise he will not beare it that is not beare the losing of his authoritie If he be foolish he will bee more intemperate and not endure it Wiselie therefore did Abigail in the case of her husbands danger Abigails wisedome who not consulting with him because hee was not in case ventred rather in a good action to beare some blame then to omit a needefull thing Surely if he had knowne it it is probable hee would not haue consented which thing because she feared knew he might restraine her will she did it priuilie So such wiues as whose husbands are Nabals haue onelie libertie to doe good without consent and to hazard blame But that the husband may restraine if he be acquainted with their purpose and they must obey there is no question Let the wife therefore by all meanes shun the obloquie of a contentious wife wherein is so much dishonour as almost nothing more For what a shame is it to a wife to be compared to a dropping house or to haue a corner in a house top for a man to liue alone in yea or the very wildernes to be preferred before her therefore in the Prouerbes hee saith Pro. 21.9.19 that It is better to dwell in the corner of the house top then with a contentious woman in a wide house And againe Vers 19. It is better to dwell in the wildernes then with a contentious and angrie woman A womans disgrace Oh how ill beseeming is it the chaste sober modest and amiable face of a louing and virtuous wife to fret lower skowle scold braule or bee vnquiet towards her husband if such saw their faces then in a glasse it would make them loue the practise of such behauiour the worse for euer On the contrarie side if they did but know what fetters bonds and perswasions their kind and dutifull behauiour were vnto verie foolish much more to wise and godly husbands for obtaining of their willes in things lawfull and necessarie they would neuer fall into a contentious humor but by kindnes ouercome A similitude of the vvinde and the Sun The wind and the Sunne may be similitudes in this case to set forth the effect hereof It is said they once contended who should haue the victorie to make a Traueller cast off his cloke the winde began after his ruffling manner to blow with strength then more stronglie after that with violence as though he would carrie away man and all but the more hee threatned the faster the said traueller held his cloke about him neither could the winde by his ruffling get victorie The Sunne by warmth and faire demeanes setteth vpon his taske who not at first preuailing increased his warmth till at length not onely it caused him to cast off his cloke but his coate and doublet too So verily if wiues did know how vnsauorie their ruffling courses of contentions are vnto husbands hearts Though kind and dutifull persvvasion vvill not preuaile yet must contention needes be the vvorst though by it she should preuaile because it is no honest meane appointed of God Mark 6.21 Hest 5. and how much their amiable louing patient perswasions are more likely if ought at al to take place with thē not only to get victorie of the cloke but of coate and al wisely watching their times and seasons as Herodias did though in a bad cause but indeed as Queene Hester did in a better good cause they would surely abhorre and abandon their windie course and wholly cleaue vnto the way of wisedome They are therefore more then foolish for euen that name the Scripture giueth vnto indiscreet both women and men I say they are more then foolish women Iob. 2.10 Prou. 14.1 that cannot say with themselues if I cannot obtaine by gentle and moderate meanes I shall neuer preuaile by vnlawfull meanes for verily contending is meerely vnlawful not only as I haue said an vnlikely but an vnlawfull course Thus you see I trust this point most euident that by no meanes the wife may contend no not for things lawfull A wise mans saying if wiues would beleeue it Well as one saith the cause of contention may be in the husband but the fault of contending is surely in the wife The husband may be foolish and wicked as Nabal was and therein giue occasion or cause to a contentious nature but the wife must auoid it as Abigail did who wisely preuented the euill but brawled not for his follie Let this rule be obserued and there shall be no contention But when this aduice in the wife is no more regarded then in many it is and that the order of Gods decree is so violated Gen. 3.16 is it any meruaile if there bee contention betweene man and wife Nay rather it were a wonder if there should be peace for whereas the Lord hath inuested the husband with the authoritie and headship will any lose this authority resigne it preposterouslie will hee lose his libertie and cast his scepter to the ground The vvife in vsurping authoritie crucifieth her husband as it is said of S. Peter vvith his heeles vpvvard will hee bee nailed to the crosse with his heeles vpward I denie not much lesse iustifie the husband to be in cause oftentimes of disunitie and contention when he shall be carelesse of necessarie and godlie duties improuident vnthriftie froward rigorous and worse then all this yet still as hath been prooued the contentions are the wiues and the fault of contending will light on her vnanswerablie because she is subiected vnto a tributary estate being made for the man and hee made her head She being the cause of all his miserie VVhen husbands are frovvard vviues must remember that they vvere the originall cause thereof in them if she beare any miserie by meanes of his indiscretion shee must looke vnto the originall thereof which first sprang in her selfe whereas for a man to transgresse that hath the prerogatiue and is as it were the king and chiefe gouernour of the familie for him to say with Lamech though I say not iustifiable I would slay a man in my wound and a young man in mine hurt Gen. 4.23 yet is it not so monstrous or intollerable or to be wondred at though the dutie and beneuolence thus with Lamech to terrifie and feare the wife bee thereby wounded and discouraged yet is not the order of Gods ordinance so inuerted and ouerthrowne as in the former disobedience and contention of the wife Al which I speake not to oppresse the wife as shall appeare my deare friend in the matter subsequent and therefore doe I craue your patience vnto the very ende but
to enforce the euill of contention by discouering the cause and fault therof that by wisdome it may be preueÌ„ted or with speed remoued which being absolutelie I meane the fault of contending in the wife she must of necessitie take care to remoue it or beare the blame thereof Neither yet is it a vile estate whereunto the wife is thus subiected as partly hath bin shewed though her will and desire bee both captiued neither yet the â—ight way for her to relieue her selfe if the burthen be too heauie to contend for ease For as the husband may lawfully if he will impart his authoritie with his wife which who so doth not is not wise if his wife bee virtuous and fit to vse it so yet it behooueth her to take the best course to obtaine and winne it Now contending as hath been proued is absolutely denied her what then may compasse it Surely her subiection shall get her gouernment True subiection the right vvay to rule and her obedience rule the more subiect the greater power shall shee obtaine and the more humble in her obedieÌ„ce the more libertie shall she win If therefore there were not an euill spirit a corrupt nature to blind the wife rather with the wind to contend by force for her will then patiently with the sunne to gaine it by virtue and diligence they might much more preuaile for rule and gouernment then by the warre of contention Contention consumeth loue which consumeth loue I will giue that by intreatie which by constraint I will not and remit a debt Matth. 18.26 if the debter craue patience whereas if he be insolent he may rot in prison for it why then do not wiues consider this that virtue rather then violence submission then contention refusing then vsurping patience then stubbornnes will more preuaile for peace in their fellowship and libertie to their will then al their crossing inuentions can euince and conquere But what if no grace or virtue will preuaile to whom then are they subiect if the husband be vnreasonable is it vnto man or vnto God I say vnto God The threefold pledge 1. To loue 2. To cherish 3. To obey and vnto his ordinance to whom shee sweareth obedience in the mariage knot Now out of all this deare friend I shall neede no great exhortation vnto you to imbrace this wisedome seeing the course I prescribe is not onely the euidence of the word of God but in all sense and reason both the easiest the faithfullest and most honorable for the wife yea of both good and bad it is most commendable except some rare woman for wickednes that excelleth other For was there euer commendation giuen to Sarah aboue her obedience of whom the holie Ghost saith 1. Pet. 3.6 That shee obeyed her husband and called him Lord whose meeke and quiete spirit opposed to the contentious spirit the Apostle saith Vers 4. is a thing much set by of God Whose daughters saith hee againe yee are whiles yee do well Vers 6. not being affraid with any terror Or is there a more odious reproch vnto a wife whoredome set aside which dissolues the knot how much more then when whoredome and contention are met in one I say is there a more shamefull reproch vnto the wife then to bee Salomons contentious woman of whom wee spake before Prou. 6.33 there can be no greater that euerlasting blot excepted for that it ouerthroweth the virtue of the wife prooueth her to haue neither meeke nor quiet spirit but froward insolent and contentious Which meeknes quietnes if it be as the Apostle auouched a thing of God so much set by then needes must frowardnes and contention bee vnto him most detestable and so consequently that which is so odious to God and so offensiue to man as to stand vnder the dropping of a gutter must needes be a diuellish nature and a reprochfull qualitie Prou. 12.4 But saith Salomon the virtuous wife is a crowne to her husband shee will doe him good and not euill Prou. 31.12 and that not a day or twaine but in an vnwearied course all the daies of her life giue her therefore the fruit of her hands and let her owne workes praise her in the gates Now in all the subiection that I haue spoken of in the wife I haue meant no seruil subiectioÌ„ or dutie but dutie with a kind of equalitie and equalitie with reuerence For the dutie Obedience according to degree or word of obedience is very large and generall and must bee considered according to his degree There is the seruants dutie the sons dutie and the wiues dutie The sonnes differeth from the seruants dutie because the seruant abideth not in the house for euer whereas the sonne being heire shall inherit and abide His obedience is with loue the seruants with feare The wiues dutie or obedience also differeth from the sonnes and is by degree more excellent in that it is graced and seasoned with a kind of equalitie being fellow heires as Peter saith or heires together of the grace of God 1. Pet. 3.7 to whoÌ„ the holy Ghost there commandeth honour as to the weaker vessell that is by honour hee meaneth tender regard as not to prouoke or discourage but as a vessell so profitable for vse and as the weaker vessell so with wisedome to be gouerned And this putteth a difference also and exceedeth the sonnes obedience in boldnes in kindnes and in equalitie 1. Cor. 7.4 The husband saith the Apostle hath not power ouer himself but the wife so then the wise hath that interest in and ouer the husband the faithfull and dutifull wife I meane which neither the seruant nor son can require nor the husband impart with any other Hitherto you will say I haue wholly as it were intreated of the dutie of the wife And you will further say I haue laid loade vpon their shoulders who are the weaker vessels longing it may be to heare the dutie of the husband in like sort set forth to see what bonds he is to bee tied withall in his conuersation to his wife It is true that the further our duties are discouered vnto vs the more grieuous and tedious it doth seeme vnto vs each delighting to heare rather the others dutie then their owne and proper dutie the husband is pleased when the wiues dutie is extended to the vttermost and the wife likewise when the husbands is enlarged Jt is a good token of a good spirit to delight in the â—earing of our ovvne duties especially but this is no good signe either of a good husband or a virtuous wife The better husband the more hee delighteth to see and vnderstand both the properties of the good husband that hee may the better follow them and the qualities of the bad husband that he may auoid them The good wife likewise hath her eyes bent to the things that may be excellent that her obedience may bee perfect
hideth the wind and she is as oyle in his right hand that vttereth it selfe The husband must dwell with his wife as a man of vnderstanding 1. Pet. 3.7 that is as one that hath vnderstanding so to gouerne that hee giue not occasion by foolishnes to be despised nor by ouermuch seueritie to be hated or feared That care which before I obserued that the husband and wife should duely marke each others disposition and nature ought especially to begin betimes in theÌ„ For if for want thereof they fall once vnto contention and each by contention to take dislike of other it will grow without great grace in either or both vnto hardnes of heart and then another kind of marking each others nature will ensue Namely not to preuent euill or contention but to deuise euill and contention and so this counsell and remedie come to late Prou. 17.14 Therefore doth Salomon giue this counsell where he compareth the beginning of strife to bee like one that openeth the waters that is maketh a breach into a banke or bay of waters therefore saith he Or euer contention be medled with leaue off Vers 14. If this doe hold in common contentions and of any nature much more in this ciuill and household strife It is wisedome sometimes to seeme guiltie in some cause Great vvisedome to seeme guiltie sometimes for a season vvhere one is guiltles either the wife towards the husband or the husband towards the wife during the time of wrath if it bee once kindled or inflamed and to pacifie rather by intreating then excusing or cleering for which opportunitie of time caÌ„not but afterward be found to cleare and which cannot but be perceiued to bee done by great wisedome A speciall dutie in the husband It is certainelie a great encouraging of the wife where the husband maketh his loue to appeare by sound effects shewing that he regardeth her dutie obserueth her labour pitieth her paines considereth her weakenes and would lighten her yoke and burthen by any meanes he could that he trusteth her and is not lightly or vniustly iealous of her not exacting too narrow an account of her domesticall affaires but as if she were himselfe who is indeede become one with himself his half self or other self eueÌ„ so to be perswaded of her trueth and faithfulnes Prou. 31.29 Many daughters haue done virtuouslie but thou saith Salomon surmountest them all There the husband obserueth the labors trauails night-watchings and early risings of his wife which were spoken of before and lastlie doth crowne and commend them in her The contrarie neglecting of all the poore wiues trauaile taketh away her heart breedeth discontentment maketh weake her hands and for either the wife ouer the husband or the husband ouer the wife to be attainted with that filthy sin of iealousie Beware of causelesse iealousie is the next way to cause either to fall into the sin It is an hard taske to meete with all the inconueniences of the marriage state or to applie preuentions to all the euills that may be feared therein which S. Pauls wordes imported when hauing said such shall haue tribulation in the flesh he added withall but I spare you 1. Cor. 7.28 I spare to relate all the dangers that I could But surely â—he most principall meane to preâ—ent them is the obseruing of the â—rdinance of God and the geneâ—all cause of euill vnto man and wife is as hath bin said the inuerting of the same If the husband rule with loue and the wise obey with cheerefulnes and either of them be contented with their lot portion in each other then must the yoke needs go easie But if the wife will vsurpe and not acknowledge her head king or will not vse the fittest meanes for her rule and libertie or hauing what shee would cannot or will not vse it to her husbands honor thus lay a foundation of contention and strife Gods wisedome is despised it cannot be well Whereupon I doe exhort you both as my most deere friends whom as I daily pray for so would I bee glad to see the fruits of my prayers in the happines of your estate I say I doe exhort you vnto those mutual duties which concerne you both You Mistris Lucie to wise subiection to louing and Christian reuerence to faithfull and dutifull obedience which shall not onely bee your crowne of glorie amongst the godly wise as it was Sarahs commendation by the holy Ghost to be obedient to her husband but if you desire to rule and to be trusted with all your husband hath this is the way and there is no other If you thus say giue me the sword you shall haue both it and all assistance to vse it but if you will striue to wrest it out of your husbands hand you will not only misse your desire but take hurt by striuing Thus your godly subiection shal gaine you more libertie ease honour and lawfull gouernment then all the contention in the world can bring to passe and hate both the name and nature of a contentious wife remember shee is as an incureable dropping and intollerable Besides to rule a familie with the husbands assignement is a great honour to the wife but to beare sway against his will and fauour no greater shame Such wiues are scoffed at as their husbands masters such husbands esteemed but vnwise and foolish And you Master Geruoyse as my deere friend I counsell vnto the vnderstanding of a man of wisedome 1. Pet. 3.7 Know your wife to be a vessell therefore necessarie I wil not say as one saith a necessarie euill for I trust shee shall bee that virtuous wife that shall doe her husband good and not euill al the daies of her life but I doubt not to say a necessarie vessell for fruit vnto Gods glorie a vessell when you are full of sorrowes to helpe beare them and ease you A vessel to containe your counsels and instructions Iudg. 14.18 not to be ploughed with by any aduersarie but as a faithfull bulwarke against all aduersaries Yet being withall the weaker vessell shee must bee tendered accordingly Our most pretious vessels whether glasse or gold are commonly the weakest by reason either of nature or workemanship those we most precisely order not roughly or carelessely To a virtuous woman there is no vessell no iewell comparable count her therefore the cheefest vessell in your house that must containe your selfe and all your treasures Her price Prou. 31.10 saith Salomon is aboue the pearles shew not your rough and manlike courage like Lamech to your wife but to your enemie You are both but one therefore be both but as one Looke not so much what is required of her as what is due to her from your selfe Gen. 20.16 You are the couering of her eies which must defend her not oppresse her She is of godly wise and worshipfull stocke and parentage her yeeres haue been seasoned hitherto with the salt of godly education and therefore the fitter for your wisedome to worke vpon make you the worke perfect and you shall haue both the honour and the comfort of the worke To bee briefe what is wanting in her yeeres being considered that may derogate from the title of a virtuous wife this I speake to you not to her â—ishing my words to be esteemed as farre from flattery as mine heart is from hypocrisie in that I speake You are both in the fittest time to begin an happie estate lay therefore the foundation according to Gods holie word and the building shall bee glorious Let that be the rule of both your duties and know that God is most wise in directing both your states Thus whiles you both regard the duties of your seuerall places ioyntly towards the Lord first then mutually towards one another how easie will the burthen of your familie and callings be vnto you the equal draught maketh yâ— burâ—hen light What an example will 〈◊〉 be to seruants to children to â—eighbours to friends yea to all â—en to be followed commenâ—ed So that Matth. 6.33 you first seeke the â—ingdom of heauen and the righâ—eousnes therof the glorie of your God in a religious profession of â—is name all other things as wisâ—ome vnderstanding riches and â—rue pleasures shall bee cast vpon â—ou You shall be most happie first 〈◊〉 this present life more happie â—boue happines in the life to come Which is the scope of this my â—ender labour and dutie vnto you â—oth slender I call it for so it is â—nd my dutie I doe acknowledge 〈◊〉 for diuers causes which I will â—miâ— I professe euer plainenes and â—ruth not eloqueÌ„ce or deep knowâ—dâ—ge in any of my writings And â—o I commend you both to the beâ—efit of all instruction and al vnto Gods glory in Iesus Christ Amen FINIS