husband forbiddeth 325 52 Of cases wherein a wife ought to forbeare what her husband requireth 328 53 Of wiues faults in shewing more respect to their husbands then to God 329 54 Of the manner of a wiues subiection to her husband 329 55 Of wiues humility in euery duty 331 56 Of wiues pride 331 57 Of wiues sincerity in euery duty 332 58 Of wiues complement all subiection 334 59 Of wiues cheerefulnesse in euery duty 334 60 Of wiues sullen and forced obedience 334 61 Of wiues constancy in doing their duty 335 62 Of wiues repenting their former goodnesse 335 63 Of the extent of a wiues obedience 336 64 Of a wiues labouring to bring her iudgement to the bent of her husbands 337 65 Of wiues ouerweining conceit of their owne wisdome 338 66 Of a wiues yeelding to her husband in such things as she thinketh not to be the meetest 338 67 Of wiues making their owne will their law 339 68 Of care in choosing such husbands as wiues may without griese be subiect vnto 340 69 Of the reasons to moue wiues to doe their duties 341 70 Of an husbands place 342 71 Of an husbands office 343 72 Of the resemblance betwixt Christ and an husband 344 73 Of the benefit which a wife hath by an husband 346 74 Of the example of the Church set before wiues 347 IV. TREATISE Of Husbands particular duties § 1 OF the generall heads of this treatise 349 2 Of that loue which husbands owe their wiues 350 3 Of an husbands hatred and want of loue 352 4 Of an husbands wise maintaining his authority 353 5 Of husbands losing their authority 355 6 Of husbands high account of wiues 356 7 Of that fellowship which is betwixt man and wife notwithstanding a wiues inferiority 357 8 Of husbands too meane account of wiues 358 9 Of husbands good esteeme of their owne wiues 358 10 Of husbands preposterous opinion of their owne wiues 359 11 Of husbands intire affection to their wiues 360 12 Of the stoicall disposition of husbands to their wiues 362 13 Of an husbands kinde acceptance of such things as his wife doth 362 14 Of husbands fleighting and reiecting their wiues goodnesse 363 15 Of husbands courteous accepting their wiues reuerend cariage 364 16 Of husbands ready yeelding to their wiues humble suits 365 17 Of husbands harshnesse to their wiues 365 18 Of husbands forbearing to exact all that they may 366 19 Of husbands too much strictnesse towards their wiues 368 20 Of husbands encouraging their wiues in good things 369 21 Of husbands vngratefull discouraging their wiues 370 22 Of an husbands mildnesse 370 23 Of husbands bitternesse 371 24 Of the titles which an husband giueth to his wife 371 25 Of an husbands manner of instructing his wife 372 26 Of an husbands manner of commanding his wife any thing 373 27 Of an husbands wise cariage when his wife is erroneously scrupulous 375 28 Of an husbands forbearing to presse things vnbeseeming a wiues place 376 29 Of an husbands pressing his authority in weighty matters 376 30 Of husbands too great pride in commanding 377 31 Of husbands rare and milde vsing their commanding power 378 32 Of husbands insolency and peremptorinesse 378 33 Of an husbands reprouing his wife 379 34 Of neglecting reproofe 379 35 Of well ordering reproofe in the matter thereof 379 36 Of vndue reproofe 381 37 Whether an husband may reproue his wife for such things as he is guilty of 382 38 Of well ordering reproofe in the manner thereof 382 39 Of vndiscreet reproouing a wife 385 40 Of an husbands amiable countenance towards his wife 386 41 Of husbands too great austerity 387 42 Of an husbands familiar gesture with his wife 388 43 Of an husbands giuing fauours to his wife 389 44 Of husbands beating their wiues 389 45 Of an husbands bearing with his wiues infirmities 393 46 Of an husbands prouident care for his wife 396 47 Of an husbands prouiding meanes of spirituall edification for his wife 397 48 Of neglecting their wiues edification 398 49 Of an husbands prouiding things needfull for his wiues body 399 50 Of an husbands prouident care for his wife about her childe-bearing 399 51 Of neglecting wiues in their weaknesse 401 52 Of an husbands prouiding for his wife according to his estate and ability 402 53 Of an husbands niggardlinesse to his wife 402 54 Of husbands allowing their wiues to bestow on others as they see good occasion 403 55 Of husbands too great straitnesse ouer their wiues 405 56 Of an husbands care to prouide for his wife so long as she shall liue 406 57 Of husbands neglect of their wiues future estate 407 58 Of an husbands protecting his wife from danger 408 59 Of an husbands maintaining his wife against children of a former venter and seruants 409 60 Of neglecting to maintaine their wiues 410 61 Of an husbands first beginning to loue his wife 412 62 Of an husbands repaying vnkindnes for loue 413 63 Of the truth of husbands loue 414 64 Of husbands dissimulation 414 65 Of the freenesse of husbands loue 415 66 Of husbands louing for aduantage 415 67 Of the purity of husbands loue 415 68 Of husbands lightnesse 416 69 Of husbands louing their wiues more then themselues 417 70 Of husbands vnkindnesse 417 71 Of combats in pretence of wiues honour 417 72 Of husbands constancy in loue 418 73 Of husbands variablenesse 419 74 Of husbands louing their wiues as themselues 419 75 Of Christs example a motiue to prouoke husbands to loue their wiues 422 76 Of a mans loue to himselfe a motiue to prouoke him to loue his wife 426 V. TREATISE Of childrens duties § 1 OF the generall heads of childrens duties 427 2 Of childrens loue to their parents 428 3 Of a childes feare of his parents 430 4 Of a childes reuerence in refraining speech before his parent and in hearkning to his parent 431 5 Of a childes reuerend framing his speech to his parent 433 6 Of the vices in children contrary to the forenamed reuerence in speech 434 7 Of childrens reuerend speeches of their parents 435 8 Of a childes reuerend cariage to his parent 436 9 Of childrens asking their parents blessing whether it be lawfull or no. 437 10 Of the vices contrary to childrens reuerend gesture towards their parents 439 11 Of childrens obedience 441 12 Of childrens forbearing to doe things without consent of parents 442 13 Of consent of parents for childrens entring into a calling 443 14 Of the vnlawfulnesse of childrens entring into religious orders without consent of parents 443 15 Of the vnlawfulnesse of childrens trauelling and binding themselues prentises without consent of parents 446 16 Of parents consent to the mariage of their children 446 17 Of the equity of the point and reasons why children should haue their parents consent vnto their mariage 449 18 Of a childes carriage in case a parent prouide an vnfit mate or none at all 449 19 Of the sinne of children
reason of their place they ought to goe before such as are vnder them Thirdly a faithfull performance of their duty is an especiall means to keepe their inferiours in compasse of theirs Fourthly their failing in duty is exemplary it causeth others vnder them to faile in theirs and so it is a double sin Fiftly their reckoning shall be the greater for of them who haue receiued more more shall be required It were therefore to be wished that superiours and inferiours would striue who should beginne first and who should performe their owne part best and in this kinde striue to excell as runners in a race striue in running to out-strip one another But if question be made who shall beginne I aduise inferiours not to stand out in this strife but to thinke the Apostle first inciteth them and that it is the safest for them to begin for in this contention inferiours are like to fare the worst by reason of the power which superiours haue ouer them And though it be more against our corrupt proud and stout nature to be subiect and obey yet let vs so much the more endeuour to yeeld duty in this kinde For it is an especiall part of spirituall prudence to obserue what our corrupt nature is most prone vnto and wherein it most swelleth up that therein we may most striue to beat it downe nature is contrary to grace and the wisdome of the flesh is enmitie against God §. 11. Of the reasons why wiues duties are first taught Quest Why among other inferiours are wiues first brought into the schoole of Christ to learne their duty Answ Many good reasons may be giuen of the Apostles order euen in this point First of all other inferiours in a family wiues are farre the most excellent and therefore to be placed in the first ranke Secondly wiues were the first to whom subiection was inioyned before there was childe or seruant in the world it was said to her thy desire shall be subiect to thine husband Thirdly wiues are the fountaine from whence all other degrees spring and therefore ought first to be cleansed Fourthly this subiection is a good patterne vnto children and seruants and a great means to moue them to be subiect Fiftly I may further adde as a truth which is too manifest by experience in all places that among all other parties of whom the Holy Ghost requireth subiection wiues for the most part are most back ward in yeelding subiection to their husbands But yee wiues that feare God be carefull of your duty and though it may seeme somewhat contrary to the common course and practise of wiues yet follow not a multitude to doe euill Though it be harsh to corrupt nature yet beat downe that corruption yea though your husbands be backward in their duties yet be ye forward and striue to goe before them in yours remembring what the Lord saith Mat. 5. 46 47. If you loue them which loue you what singular thing doe ye Yea remembring also what the Apostle saith 1 Tim. 2. 14. The woman was first in the transgression and first had her duty giuen vnto her and was made for the man and not man for the woman Thus shall ye deserue that commendation of good wiues Many haue done vertuously but ye excell them all Hauing hitherto handled the forenamed generall instructions I will proceed to a more distinct opening of the words and collect such obseruations as thence arise and then particularly declare the seuerall duties which the three orders in a family owe each to other §. 12. Of wiues subiection EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. THe word by which the Apostle hath noted out the duties of wiues is of the middle voice and may be translated passiuely as many haue done or actiuely as our English doth submit your selues and that most fitly for there is a double subiection 1. A necessary subiection which is the subiection of order 2. A Voluntary subiection which is the subiection of duty The necessary subiection is that degree of inferioritie wherein God hath placed all inferiours and whereby he hath subiected them to their superiours that is set them in a lower ranke By vertue thereof though inferiours seeke to exalt themselues aboue their superiours yet are they subiect unto them their ambition doth not take away that order which God hath established A wife is in an inferiour degree though she domineere neuer so much ouer her husband The Uoluntary subiection is that dutifull respect which inferiours carry towards those whom God hath set ouer them whereby they manifest a willingnesse to yeeld to that order which God hath established Because God hath placed them vnder their superiours they will in all duty manifest that subiection which their place requireth Because it is a duty which is here required the Voluntary subiection must needs be here meant and to expresse so much it is thus set downe submit your selues Though the same word be here vsed that was in the former verse yet it is restrained to a narrower compasse namely to subiection of reuerence Here learne that to necessary subiection must voluntary subiection be added that is duty must be performed according to that order and degree wherein God hath set vs. This is to make a vertue of necessity Vnder this phrase submit your selues all the duties which a wife oweth to her husband are comprised as I shall afterwards more distinctly shew §. 13. Of the persons to whom wiues must be subiect In setting downe the parties to whom wiues owe subiection the Apostle noteth a particle of restraint owne and that to shew that a wife ought to haue but one husband which is more plainly expressed in another place by the same phrase let euery woman haue her owne husband that is only one proper to her selfe so as It is vnlawfull for a wife to haue more than one husband at once A wife must submit her selfe only to that one proper husband and to no other man as she is a wife and yeeldeth the duty of a wife so as the subiection of adulteresses is here excluded and the duty required is that A wife must yeeld a chaste faithfull matrimoniall subiection to her husband Here by the way note the foolish collection of Adamites Familists and such like licentious libertines who from the generall words which the Apostle vseth men and women inferre that all women are as wiues to all men and that there needeth not any such neere coniunction of one man with one woman Which beastly opinion as it is contrary to the current of Scripture and to the ancient law of mariage two shall be one flesh so also to this clause their owne husbands The Apostle in vsing those generall words followed the Greeke phrase which putteth those two words men women for husbands and wiues so also doe other
one in another The care which Elkanah had to carry his wiues along with himselfe vnto the Tabernacle of the Lord yeere by yeere sheweth that his desire was to vphold them in the feare of God yea the gifts and portions which at that time he vsed to bestow on them implie the care that he had to encourage them to hold on in seruing the Lord. It was without question the maine end which the Shunamite aimed at in prouiding lodging for the Prophet that both she and her husband might be built vp in Grace This duty may be the better effected by these means following 1. By taking notice of the beginning and least measure of Grace and approuing the same 2. By frequent conference about such things as concerne the same mutually propounding questions one to another thereabouts and answering the same 3. By their mutuall practise and example making themselues each to other a patterne of pietie 4. By performing exercises of religion as praying singing psalmes reading the word and the like together 5. By maintaining holy and religious exercises in the familie Though this dutie especially appertaine to the husband yet the wife must put her husband in minde thereof if he forget it and stirre him vp if he be backward Thus did the good Shunamite 2 King 4. 9 10. No mans perswasion in this kinde can so much preuaile with a man as his wiues 6. By stirring vp one another to goe to the house of God to heare the word partake of the Sacrament and conscionably performe all the parts of Gods publike worship Great need there is that husbands and wiues should endeuour to helpe forward the growth of grace in each other because we are all so prone to fall away and wax cold euen as water if the fire goe out and more fewell be not put vnder And of all other husbands and wiues may be most helpfull herein because they can soonest espie the beginning of decay by reason of their neere and continuall familiaritie together §. 28. Of the sinnes of husbands and wiues contrary to a mutuall care of one anothers saluation The vices contrary to that generall mutuall dutie of husbands and wiues in procuring the Saluation of one another and to the particular branches comprised vnder it are many As 1. A carelesse neglect thereof when as husbands and wiues so minde earthly things as they thinke it enough if they be prouident one for another in the things of this life Hereof most that liue in this earth are guiltie and among others euen many of them who haue the name of very good and kinde husbands and wiues But whatsoeuer the opinion of others be of them the truth is that if they faile in this point they goe no further then the very heathen haue done and their kindnesse may be as the apes kindnesse which causeth death 2. The vnworthy walking and vnchristian cariage of a beleeuer that is maried to one that beleeueth not hereby the vnbeleeuer is kept off from embracing the Gospell and made the more to dislike and detest it If a popish or profane husband be maried to a wife that maketh profession of the truth of the Gospell and she be stout proud wanton waspish wastefull or giuen to any other like vices will he not be ready thereupon to inueigh against the religion she professeth and vtterly protest against it So also a popish or profane wife if she be maried to such an husband 3. Negligence in obseruing one anothers disposition or conuersation whereby it commeth to passe that they keepe not backe nor restraine one another from running into any sinne but proue such husbands and wiues one to another as Eli proued a father to his sonnes whence it fell out that Gods seuere vengeance fell vpon the necke of the one and of the other Pilats wife though an heathenish woman shall rise vp in iudgement against many such wiues for she did what she could to keepe her husband from shedding innocent bloud 4. Acomplement all soothing of one anothers humour and seeking mutually to please one another in all things without respect of good or euill Such as these the Scripture termeth men-pleasers Hence it commeth to passe that husbands and wiues are so farre from drawing one another from sinne that the better rather yeelds vnto the worse and both runne into euill as Adam was perswaded by his wife to transgresse against Gods expresse charge and wise Salomon was drawne by his wiues vnto Idolatrie 1 King 11. 4. and Sapphira consented to the sacriledge of Ananias her husband Act. 5. 2. 5. An vndue feare of offending one another by Christian instruction admonition reproofe and the like Many who are oft moued in conscience to make knowne to their husbands and wiues the sinnes wherein they liue and the danger wherein they lie by reason thereof doe notwithstanding through carelesse and causelesse feare refraine and forbeare to doe so 6. An impious and enuious disposition whereby many husbands and wiues are moued to mocke and scoffe at that holy zeale and forwardnesse which they obserue in their bedfellowes as Michal who resembled Dauid to a foole or vaine-fellow because he manifested his zeale by dancing before the Arke Thus doe many nip the worke of the spirit in the very bud and cause grace soone to wither But cursed be that husband or wife that thus peruerteth the maine end of their neere coniunction §. 29. Of husbands and wiues mutuall care ouer one anothers body After the good of the soule followeth the good of the body wherein husband and wife must shew their prouident care each ouer other and doe what lieth in them to procure the well-fare of one anothers person and to nourish and cherish one anothers body This dutie the Apostle layeth down vnder the comparison of a body which he calleth flesh saying No man hateth his owne flesh but nourisheth and cherisheth it now man and wife are one flesh This dutie the Apostle in particular applieth to husbands At the first institution of mariage it was in particular applied to the wife whom God made to be an helpe meet for man so as it is a mutuall dutie appertaining to both It seemeth that Rebecha was so carefull of Isaak in this respect that she could readily make sauory meat for him such as he loued This dutie extendeth it selfe to all estates both of prosperity and aduersity of health and sicknesse for so much doe they mutually couenant and promise when they are first ioyned together in mariage I take thee saith each to other for better for worse for richer for poorer in sicknesse and in health to loue and to cherish Wherefore they ought mutually both to reioyce in the well-fare of one another and also in all distresse to succour and comfort each other putting their shoulders vnder one anothers burden and helping to ease one another as much as
that her owne husband is aboue her or hath any authoritie ouer her First therefore concerning the generall I will lay downe some euident and vndeniable proofes to shew that an husband is his wiues superiour and hath authoritie ouer her The proofes are these following 1. God of whom the powers that be ordained are hath power to place his Image in whom he will and to whom God giueth superioritie and authority the same ought to be acknowledged to be due vnto them But God said of the man to the woman he shall rule ouer thee Gen. 3. 16. 2. Nature hath placed an eminencie in the male ouer the female so as where they are linked together in one yoake it is giuen by nature that he should gouerne she obey This did the heathen by light of nature obserue 3. The titles and names whereby an husband is set forth doe implie a superiority and authority in him as Lord 1 Pet. 3. 6. Master Est 1. 17. Guide Prou. 2. 17. Head 1 Cor. 11. 3. Image and glory of God 1 Cor. 11. 7. 4. The persons whom the husband by vertue of his place and whom the wife by vertue of her place represent most euidently proue as much for an husband representeth Christ and a wife the Church Eph. 5. 23. 5. The circumstances noted by the holy Ghost at the womans creation implie no lesse as that she was created after man for mans good and out of mans side Gen. 2. 18 c. 6. The very attire which nature and custome of all times and places haue taught women to put on confirmeth the same as long haire vailes and other couerings ouer the head this and the former argument doth the Apostle himselfe vse to this very purpose 1 Cor. 11. 7 c. The point then being so cleere wiues ought in conscience to acknowledge as much namely that an husband hath superiority and authoritie ouer a wife The acknowledgement hereof is a maine and principall dutie and a ground of all other duties Till a wife be fully instructed therein and truly perswaded thereof no dutie can be performed by her as it ought for subiection hath relation to superioritie and authoritie The very notation of the word implieth as much How then can subiection be yeelded if husbands be not acknowledged superiors It may be forced as one King conquered in battell by another may be compelled to yeeld homage to the conqueror but yet because he still thinketh with himselfe that he is no whit inferiour he will hardly be brought willingly to yeeld a subiects dutie to him but rather expect a time when he may free himselfe and take reuenge of the conqueror §. 4. Of a fond conceit that husband and wife are equall Contrary to the forenamed subiection is the opinion of many wiues who thinke themselues euery way as good as their husbands and no way inferiour to them The reason whereof seemeth to be that small inequalitie which is betwixt the husband and the wife for of all degrees wherein there is any difference betwixt person and person there is the least disparitie betwixt man and wife Though the man be as the head yet is the woman as the heart which is the most excellent part of the body next the head farre more excellent then any other member vnder the head and almost equall to the head in many respects and as necessary as the head As an euidence that a wife is to man as the heart to the head she was at her first creation taken out of the side of man where his heart lieth and though the woman was at first of the man created out of his side yet is the man also by the woman Euer since the first creation man hath beene borne and brought forth out of the womans wombe so as neither the man is without the woman nor the woman without the man yea as the wife hath not power of her owne body but the husband so the husband hath not power of his owne body but the wife They are also heires together of the grace of life Besides wiues are mothers of the same children whereof their husbands are fathers for God said to both multiplie and increase and mistresses of the same seruants whereof they are masters for Sarah is called mistresse and in many other respects there is a common equitie betwixt husbands and wiues whence many wiues gather that in all things there ought to be a mutuall equalitie But from some particulars to inferre a generall is a very weake argument 1. Doth it follow that because in many things there is a common equitie betwixt Iudges of Assise Iustices of peace and Constables of townes that therefore there is in all things an equalitie betwixt them 2. In many things there is not a common equitie for the husband may command his wife but not she him 3. Euen in those things wherein there is a common equity there is not an equality for the husband hath euer euen in all things a superioritie as if there be any difference euen in the forenamed instances the husband must haue the stroake as in giuing the name of Rachels youngest childe where the wife would haue one name the husband another that name which the husband gaue stood Gen. 35. 18. Though there seeme to be neuer so little disparitie yet God hauing so expresly appointed subiection it ought to be acknowledged and though husband and wife may mutually serue one another through loue yet the Apostle suffereth not a woman to rule ouer the man §. 5. Of a wiues acknowledgement of her owne husbands superioritie The truth and life of that generall acknowledgement of husbands honour consisteth in the particular application therof vnto their owne proper husbands The next dutie therefore is that wiues acknowledge their owne husbands euen those to whom by Gods prouidence they are ioyned in mariage to be worthy of an husbands honour and to be their superiour thus much the Apostle intendeth by that particle of restraint owne which he vseth very often so likewise doth S. Peter exhorting wiues to be in subiection to their owne husbands and hereunto restraining the commendation of the ancient good wiues that they were in subiection to their owne husbands Obiect What if a man of meane place be maried to a woman of eminent place or a seruant be maried to his mistresse or an aged woman to a youth must such a wife acknowledge such an husband her superiour Answ Yea verily for in giuing her selfe to be his wife and taking him to be her husband she aduanceth him aboue herselfe and subiecteth her selfe vnto him It booteth nothing what either of them were before mariage by vertue of the matrimoniall bond the husband is made the head of his wife though the husband were before mariage a very begger and of meane parentage and the wife very wealthy and of a noble
stocke or though he were her prentise or bondslaue which also holdeth in the case betwixt an aged woman and a youth for the Scripture hath made no exception in any of those cases 2. Obiect But what if a man of lewd and beastly conditions as a drunkard a glutton a profane swaggerer an impious swearer and blasphemer be maried to a wife sober religious Matron must she account him her superiour and worthy of an husbands honour Answ Surely she must For the euill qualitie and disposition of his heart and life doth not depriue a man of that ciuill honour which God hath giuen vnto him Though an husband in regard of euill qualities may carrie the Image of the deuill yet in regard of his place and office he beareth the â—mage of God so doe Magistrates in the common-wealth Ministers in the Church parents and masters in the familie Note for our present purpose the exhortation of S. Peter to Christian wiues which had infidell husbands Be in subiection to them let your conuersation be in feare If Infidels carrie â—ot the deuils Image and are not so long as they are Infidels â—assals of Satan who are yet wiues must be subiect to them and feare them §. 6. Of wiues denying honour to their owne husbands Contrary thereunto is a very peruerse disposition in some wiues who thinke they could better subiect themselues to any husband then their owne Though in generall they acknowledge that an husband is his wiues superiour yet when the application commeth to themselues they faile and cannot be brought to yeeld that they are their husbands inferiours This is a vice worse then the former For to acknowledge no husband to be superiour ouer his wife but to thinke man and wife in all things equall may proceed from ignorance of hinde and error of iudgement But for a wife who knoweth and acknowledgeth the generall that an husband is aboue his wife to imagine that she her selfe is not inferiour to her husband ariseth from monstrous selfe-conceit and intolerable â—rrogancy as if she her selfe were aboue her owne sex and â—ore then a woman Contrary also is the practise of such women as purposely â—ary men of farre lower ranke then themselues for this very end that they may rule ouer their owne husbands and of others who being aged for that end mary youths if not very boyes A minde and practise very vnseemely and cleaneth warting Gods ordinance But let them thinke of ruling what they list the truth is that they make themselues subiects both by Gods law and mans of which subiection such wiues doe oft feele the heauiest burden Salomon noteth this to be one of the things for which the earth is disquieted when a seruant reigneth Now when can a seruant more dominere then when he hath maried his mistresse As for aged women who are maried to youths I may say as in another case it was said woe to thee ô wife whose husband is a childe Vnmeet it is that an aged man should be maried to a young maid but much more vnmeet for an aged woman to be maried to a youth §. 7. Of a wiues inward feare of her husband Hitherto of a wiues acknowledgement of her husbands superioritie It followeth to speake of that answerable respect which she ought to beare towards him A wiue-like respect of her husband consisteth in two points 1. Reuerence 2. Obedience  The reuerence which she oweth to him is 1. Inward 2. Outward  Inward reuerence is an awfull respect which a wife in her heart hath of her husband esteeming him worthy of all honour for his place and office sake because he is her husband Doubtlesse Sarah had in her heart a reuerend respect and honourable esteeme of her husband when being alone and thinking of him in her very thought she gaue him this title Lord. This inward reuerence the Scripture compriseth vnder this word Feare as where our Apostle saith Let the wife see that she feare her husband and where S. Peter exhorteth wiues to haue their conuersation in Feare It is no slauish feare of her husband which ought to possesse the heart of a wife dreading blowes frownes spightfull words or the like but such an awfull respect of him as maketh her to vse the Apostles word care how she may please him This wiue-like Feare is manifested by two effects one is Ioy when she giueth contentment to her husband and obserueth him to be pleased with that which she doth the other is griefe when he is iustly offended and grieued especially with any thing that she her selfe hath done Vnlesse this inward reuerence and due respect of an husband be first placed in the heart of a wife either no outward reuerence and obedience will be performed at all or if it be performed it will be very vnsound only in shew hypocriticall and deceitfull so that as good neuer a whit as neuer the better For according to ones inward affection and disposition will the outward action and conuersation be framed Michal first despised Dauid in her heart and thence it followed that she vtteredmost vnreuerend and vile speeches of him euen to his face Wherefore after the iudgement of a wife is rightly informed of an husbands superioritie and her will perswaded to account her owne husband her head and guide it is very needfull that her heart and affection be accordingly seasoned with the salt of good respect and high esteeme which breedeth feare and that thus her heart may be seasoned she ought oft and seriously to meditate of his place and office and of that honour which the Lord by vertue thereof hath planted in him And if he haue gifts worthie his place as knowledge wisdome pietie temperance loue and the like she ought to take notice thereof and to thinke him worthie of double honour §. 8. Of a wiues base esteeme of her husband Contrary to this inward reuerence of the heart is a base and wile esteeme which many haue of their husbands thinking no better of them then of other men nay worse then of others despising their husbands in their heart like Michal of whom we heard before This as it is in it selfe a vile vice so is â—t a cause of many other vices as of presumption rebellion yea and of adultery it selfe many times and it is also a maine hinderance of all dutie It commonly riseth either from selfe-conceit whereby wiues ouerweene their owne gifts thinking them so excellent is they need no guide or head but are rather fit to guide and rule both their husband and all the houshold of which proud and presumptuous spirit Iezabel seemeth to be who with an audacious and impudent face said to Ahab her husband Dost thou now gouerne the kingdome of Israel Up I will giue thee the vineyard of Naboth So also all those wiues which are noted to draw away their husbands hearts from the
then to keepe in their tongues with bit and bridle but most of all to take heed that their husbands taste not of the bitternesse thereof no not though they should by some ouersight of their husbands be prouoked It is to be noted how Salomon calleth the iarres which are betweene man and wife the contentions of a wife whereby he intimateth that she commonly is the cause thereof either by prouoking her husband or not bearing with him §. 16. Of a wiues speech of her husband in his absence The reuerence which a wife beareth to her husband must further be manifested by her speeches of him in his absence So did Sarah manifest her reuerence and so must all such as desire to be accounted the daughters of Sarah The Church speaking of her Spouse doth it with as great reuerence as if she had spoken to him It was for honour and reuerence sake that the Virgin Mary called Ioseph the Father of Iesus when she spake of him This sheweth that a wiues reuerend speeches in presence of her husband and to his face are not in flatterie to please him and fawne vpon him but in sinceritie to please God and performe her dutie Contrary therefore to their dutie deale they who in presence can afford the fairest and meek est speeches that may be to their husbands face but behinde their backs speake most reproachfully of them §. 17. Of a wiues obedience in generall Hitherto of a wiues reuerence it followeth to speake of her obedience The first law that euer was giuen to woman since her fall laid vpon her this dutie of Obedience to her husband in these words Thy desire shall be to thine husband and he shall rule ouer thee How can an husband rule ouer a wife if she obey not him The principall part of that submission which in this text and in many other places is required of a wife consisteth in obedience and therefore it is expresly commended vnto wiues in the example of Sarah who obeyed Abraham Thus by Obedience doth the Church manifest her subiection to Christ The place wherein God hath set an husband namely to be an head the authoritie which he hath giuen vnto him to be a Lord and Master the duty which he requireth of him to rule doe all require obedience of a wife Is not obedience to be yeelded to an Head Lord and Master Take away all authoritie from an husband if ye exempt a wife from obedience Contrary is the stoutnesse of such wiues as must haue their own will and doe what they list or else all shall be out of quiet Their will must be done they must rule and ouer-rule all they must command not only children and seruants but husbands also if at least the husband will be at peace Looke into families obserue the estate and condition of many of them and then tell me if these things be not so If an husband be a man of courage and seeke to stand vpon his right and maintaine his authoritie by requiring obedience of his wife strange it is to behold what an hurly burly she will make in the house but if he be a milke-sop and basely yeeld vnto his wife and suffer her to rule then it may be there shall be some outward quiet The ground hereof is an ambitious and proud humour in women who must needs rule or else they thinke themselues slaues But let them thinke as they list assuredly herein they thwart Gods ordinance peruert the order of nature deface the image of Christ ouerthrow the ground of all dutie hinder the good of the family become an ill patterne to children and seruants lay themselues open to Satan and incurre many other mischiefes which cannot but follow vpon the violating of this maine duty of Obedience which if it be not performed how can other duties be expected §. 18. Of the cases wherein a wife hath power to order things of the house without her husbands consent A wiues obedience requireth Submission Contentment  Submission in yeelding to her husbands minde and will Contentment in resting satisfied and content with his estate and abilitie That Submission consisteth in two things First in abstaining from doing things against her husbands minde Secondly in doing what her husband requireth The former of these requireth that a wife haue her husbands consent for the things which she doth For the better cleering whereof we are to consider 1. What kinde of husbands they must be whose consent is required 2. How many waies his consent may be giuen 3. What are the things whereabout his consent is to be expected For the first as on the one side it oft falleth out that a wife prouident and religious man is maried to a foolish woman a very ideot that hath no vnderstanding of whom there can be no question but that such a wife is to doe nothing of her selfe and of her owne head but altogether to be ordered by her husband So on the other side it oft falleth out that a wise vertuous and gratious woman is maried to an husband destitute of vnderstanding to a very naturall as we say or a â—renzy man or to one made very blockish and stupid vnfit to manage his affaires through some distemper wound or sicknesle In such a case the whole gouernment lieth vpon the wife so as her husbands consent is not to be expected Quest What if the husband be a wicked and prophane man and so blinded and stupified in his soule doth not this spirituall blindnesse and blockishnese giue a religious wife as great libertie as naturall stupiditie Answ No verily For S. Peter exhorteth faithfull wiues that were maried to Infidell husbands to be subiect to them and that in feare The reason is cleare For spirituall blindnesse disableth not from ciuill gouernment indeed nothing that such a man doth is acceptable to God or auailable to his owne saluation but yet it may be profitable to man a wicked man may be prouident enough for wife children and whole family in outward temporall things Againe it oft falleth out that an husband is a long time farre off absent from the house sometimes by reason of his calling as an Ambassadour Souldier or Mariner sometimes also carelesly or wilfully neglecting house goods wife children and all and in his absence hath left no order for the ordering of things at home in this case also there is no question but that the wife hath power to dispose matters without her husbands consent prouided that she obserue those rules of Gods word concerning iustice equitie truth and mercie which an husband in his disposing of them ought to obserue The first of these cases declareth an impotencie in the husband the other an impossibilitie for him to order matters wherefore the wife being next to the husband the power of ordering things is diuolued on her she is not bound to haue his consent §. 19.
affirme Now we know that euerie Christian wife in her particular ought to yeeld that obedience to Christ which the Church in generall doth therefore also she must yeeld such subiection to her husband as she should to Christ Quest What if an husband be an enemie of Christ must such subiection be yeelded to an enemie of Christ as to Christ himselfe Answ Yea because in his office he is in Christs stead though in his heart an enemie In this case will the wisdome patience and obedience of a wife be best tried It is noted of the Church that she is a Lilly among thornes She remaineth Lilly-like white soft pleasant amiable though she be ioyned with thornes which are scraggie prickly sharpe so a wife must be milde meeke gentle obedient though she be matched with a crooked peruerse profane wicked husband thus shall her vertue and grace shine forth the more clearely euen as the stars shine forth most brightly in the darkest night Among wiues Abigail deserueth great praise that forgot not her dutie though she were maried to a churlish couetous drunken sot a verie Nabal in name and deed As for those who take occasion from the wickednesse of their husbands to neglect their dutie they adde to their crosse a curse for a crosse it is to haue a bad husband but to be a bad wife is a sinne which pulleth downe a curse Let wiues therefore remoue their eyes from the disposition of their husbands person to the condition of his place and by vertue thereof seeing he beareth Christs image be subiect to him as vnto Christ This generall conclusion might be applied to the matter of subiection as well as to the manner for the Church acknowledgeth Christ her superiour feareth him inwardly reuerenceth him outwardly obeyeth him also both by forbearing to doe what he forbiddeth and also by doing what he commandeth which points hauing beene before distinctly and largely handled and applied to wiues I will not repeat them againe Wherefore now to insist in the manner only there are foure vertues which are especially needfull hereunto whereby the Church seasoneth her subiection to Christ and wiues also may and must season their subiection to their husbands These are the foure 1. Humilitie 2. Sinceritie 3. Cheerefulnesse 4. Constancie §. 55. Of wiues humilitie in euery duty Humility is that grace that keepes one from thinking highly of himselfe aboue that which is meet and in regard of that meane conceit which he hath of himselfe maketh him thinke reuerendly and highly of others so as if humility be placed in a wiues heart it will make her thinke better of her husband then of her selfe and so make her the more willing to yeeld all subiection vnto him The Apostle requireth it of all Christians as a generall sawce to season all other duties but after a peculiar maner is it needfull for inferiours most of all for wiues because there are many prerogatiues appertaining to their place which may soone make them thinke they ought not to be subiect vnlesse they be humbly minded That the Church doth herewith season her subiection is cleare by the booke of Canticles where oft she acknowledgeth her owne meannesse and the excellency of her spouse Therefore as the Church is humbly subiect to Christ so let wiues be to their husbands §. 56. Of wiues pride Contrary is pride which puffeth vp wiues maketh them thinke there is no reason they should be subiect to husbands they can rule themselues well enough yea and rule their husbands too as well as their husbands rule them No more pestilent vice for an inferiour then this it is the cause of all rebellion disobedience disloyalty only by pride commeth contention §. 57. Of Wiues sinceritie in euery dutie II. Sincerity is that grace that maketh one to be within euen in truth what without he appeareth to be in shew This is that Singlenesse of heart which is expresly required of seruants and may be applied to wiues for indeed it appertaineth to all sorts Because it is only discerned by the Lord who is the searcher of all hearts it will moue a wife to haue an eye to him in all she doth and to endeuour to approue her selfe to him aboue all therefore vprightnesse and walking before God are oft ioyned together he that is vpright will assuredly walke before God that is endeuour to approue himselfe to God as Noah did and as God commanded Abraham to doe Though there were no other motiue in the world to moue her to subiection yet for conscience sake to Christ she should yeeld it S. Peter testifieth of holy women that they trusted in God and were subiect to their husbands implying thereby that their conscience to God made them be subiect to their husbands Was not Sarahs subiection seasoned with sinceritie when within her selfe in her heart she called her husband Lord Great reason there is that wiues should in sincerity subiect themselues for 1. In their subiection euen to their husbands they haue to doe with Christ in whose roome their husbands stand so as though their husbands who are but men see only the face and outward behauiour yet Christ seeth their heart and inward disposition though their husbands see only the things which they doe before their faces and can heare only of such things as are done before others yet Christ seeth and knoweth the things that are done in the most secret places that can be when no creature beside themselues is priuie thereunto Now let it be granted that in their outward carriage they giue very good contentment vnto their husbands and please them euery way yet if sinceritie haue beene wanting with what face can they appeare before Christ he will take another manner account of them before Christ all their outward complement will stand them in no stead at all 2. Herein lyeth a maine difference betwixt true Christian religious wiues and meere naturall women these may be subiect on by-respects as namely that their husbands may the more loue them or liue the more quietly and peaceably with them or that they may the more readily obtaine what they desire at their husbands hands or for feare of their husbands displeasure and wrath knowing him to be an angry furious man so as otherwise it might be worse with them they might want many needfull things or carry away many sore blowes if they were not subiect But the other haue respect to Christs ordinance whereby their husbands are made their head and to his word and will whereby they are commanded subiection Thus holy women subiected themselues they cannot be holy that doe not thus subiect themselues for this is a sweet perfume that sendeth forth a good sauour into Christs nostrils and maketh the things we doe pleasant and acceptable to him 3. The benefit of this vertue being planted in a wiues heart is very great and that both
to her husband and also to her selfe To her husband in that it will make her manifest her respect of him before others behinde his backe as well as before himselfe in his presence and also will make her faithfull to him and carefull to doe his will wheresoeuer he be with her or from her To her selfe in that it will minister inward sweet comfort vnto her though her husband should take no notice of her subiection or mif-interpret it or ill requite it for she might say as Hezekiah did Remember ô Lord how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight That the Church doth season all her subiection with sinceritie is cleare in that she is said to be all glorious within there is no glory within without sinceritie and in that she is oft said to seeke him whom her soule loued if her soule loued him in sinceritie of heart she was subiect to him Therefore as the Church is sincerely subiect to Christ so let wiues be to their husbands §. 58. Of wiues complementall subiection Contrary to sinceritie is dissimulation and meere outward complementall subiection when a wife doth euen despise her husband in her heart as Michal did Dauid and yet carry a faire face before him as that adulterous woman who eateth and wipeth her mouth and saith I haue not committed iniquitie Salomon maketh it a note of a lewd wife to flatter with her words Though such a wife should performe all the duties named before yet would those all be nothing to God if they were done with a double heart and not in singlenesse of heart For as many outward imperfections are pardoned by God where sinceritie is so no outward actions are accepted of him though they seeme neuer so faire where there is no sinceritie §. 59. Of wiues cheerefulnesse in euery dutie III. Cheerefulnesse is more apparant then sinceritie and maketh subiection the more pleasing not only to God but also to man who by the effects thereof may easily discerne it For God as he doth himselfe all things willingly and cheerefully so he expecteth that his children should therein follow him and thereby shew themselues his children God loueth a cheerefull giuer not only a cheerefull giuer of almes but of all dutie to God and man For men it maketh them also much better accept any dutie when they obserue it to be done cheerefully this did euen rauish Dauid with ioy to see his people offer their gifts willingly vnto the Lord when an husband seeth his wife willingly and cheerefully performe her dutie it cannot but raise vp loue in him This cheerefulnesse is manifested by a ready quicke and speedy performance of her duty Sarahs readinesse to obey sheweth that what she did she did willingly That thus the Church subiecteth her selfe to Christ is euident by that which Dauid saith They shall be willing in the day of thy power Therefore as the Church is cheerefully subiect vnto Christ so let wiues be to their husbands §. 60. Of wiues sullen and forced obedience Contrary to this cheerefulnesse is the sullen disposition of some wiues who will indeed be subiect to their husbands and obey but with such a lowring and sowre countenance with such powting and muttering as they grieue their husbands more in the manner then they can be pleased with the thing it selfe that they doe herein they shew themselues like to a curst cow which hauing giuen a faire soape of milke casteth all downe with her heele and so verifie the prouerbe A good neuer a whit as neuer the better Such subiection is in truth no subiection it can neither be acceptable to God nor profitable to their husbands nor comfortable to their owne soules §. 61. Of wiues constancy in doing their dutie IIII. Constancy is a vertue which maketh all the rest perfect and setteth the crowne vpon them without which they are all nothing This is in those who after they haue begun well continue to doe well vnto the end and thereby reape the fruit of all It hath respect both to continuance without intermission and also to perseuerance without reuolting and giuing cleane ouer So as it is not enough to be subiect by starts and fits one while yeelding all good obedience another while stout and rebellious neither is it sufficient in former times to haue beene a good wife and after proue bad but there must be daily proceeding and holding on from time to time so long as husband and wife liue together This grace was in her of whom it is said She will doe him good and not euill all the daies of her life Such were all the holy wiues commended in Scripture among other particulars mention is made of the wife of Phinehas who on her death-bed shewed the reuerend good respect she bare to her husband though he were a wicked and lewd man This grace doth the Church adde to all her other vertues she in all parts of her subiection remaineth constant faithfull vnto the death whereby it commeth to passe that at length she receiueth the reward of her holy obedience which is full and perfect communion and fellowship with her spouse Christ Iesus in heauen In regard of her vnmoueable constancy it is said that the gates of hell shall neuer preuaile against her Therefore as the Church is constantly subiect vnto Christ so let wiues be to their husbands §. 62. Of wiues repenting their former goodnesse Contrary to this Constancie is first intermission of duty a returning to it and a leauing it off by turnes like one that is sicke of an ague sometimes well sometimes ill one while hot another while cold That sometimes ceasing taketh away all the vertue grace and glory from sometimes doing Besides it is twenty to one that through the corruption of nature that diuersitie and entercourse of fits at length will cease and end in the worse It is very likely that Michal was such an one for one while she shewed her selfe so full of respect to Dauid as for his sake she incurred the King her fathers displeasure another while in her heart she despised him and with her tongue taunted him Contrary also to the forenamed Constancy is Apostasie that is a cleane relinquishing of the former good course as if a wife repented her of her former good beginning Such an one is she that is said to for sake the guide of her youth and forget the couenant of her God For ought we reade to the contrary Iobs wife was such an one And such are many who in their younger yeares while their religious parents liued as Ioash while old good Iehoiada liued haue behaued themselues very well like good dutifull wiues but being grown to elder yeeres haue growne also so stout and rebellious as if they cleane repented themselues of their former good beginning This reuolt ariseth sometimes
from the euill counsell of wicked Gossips and sometimes from their owne proud humour I may say of these wiues subiection as the Prophet saith of the righteousnesse of reuolters their subiection shall not be remembred but in their rebellion they shall die Therefore as the Church is subiect to Christ let wiues be to their husbands §. 63. Of the extent of a wiues obedience The extent of a wiues subiection which remaineth now to be handled is set downe vnder these generall termes in euery thing which are not so generally to be taken as if they admitted no restraint or limitation for then would they contradict such cautions as these in the feare of the Lord as to the Lord in the Lord. For man is so corrupt by nature and of so peruerse a disposition that oft he willeth and commandeth that which is contrary to Gods will and commandement which when he doth that Christian principle laid downe as a ruled case by the Apostle must take place we ought rather to obey God then men Quest Why then is this extent laid downe in such generall termes Answ 1. To teach wiues that it is not sufficient for them to obey their husbands in some things as they themselues thinke meet but in all things whatsoeuer they be wherein the husband by vertue of his superioritie and authoritie hath power to command his wife Thus this generall extent excludeth not Gods will but the wiues will Shee may doe nothing against Gods will but many things must she doe against her owne will if her husband require her 2. To shew that the husbands authoritie and power is very large it hath no restraint but Gods contrary command whereof if a wife be not assured she must yeeld to her husbands will §. 64. Of a wiues labouring to bring her iudgement to the bent of her husbands From that extent I gather these two conclusions 1. A wife must labour to bring her iudgement and will to her husbands 2. Though in her iudgement she cannot thinke that most meet which her husband requireth yet she must yeeld to it in practise In the former of these I say not simply that a wife is bound to bring her iudgement to the bent of her husbands for he may be deceiued in his iudgement and she may see his error and then vnlesse her vnderstanding should be blinded she cannot conceiue that to be true which he iudgeth so but I speake of endeuour when she hath not sure and vndeniable grounds to the contrary to suspect her iudgement when its contrary to her husbands and to thinke she may be in an error and thereupon not be too peremptory and resolute in contradicting her husbands opinion This submission euen of her iudgement respecteth not only things necessarie for which her husband hath an expresse determinate warrant out of the Scripture but also things doubtfull indifferent for euen so farre doth this clause in euery thing extend and the subiection of a wife respecteth not her practise only but her iudgement and opinion also which if she can bring to the lawfulnesse and meetnesse of that which her husband requireth she will much more cheerefully performe it To this purpose as I take it may be applied that exhortation of the Apostle vnto women that they learne in silence with all subiection which though it be principally meant of learning in the Church yet it excludeth not her learning at home of her husband for in the next words he addeth I suffer not a woman to vsurpe authoritie ouer the man but to be in silence §. 65. Of wiues ouerweening conceit of their owne wisdome Contrary is the presumption of such wiues as thinke themselues wifer then their husbands and able better to iudge matters then they can I denie not but that a wife may haue more vnderstanding then her husband for some men are very ignorant and blockish and on the other side some women well instructed who thereby haue attained to a great measure of knowledge and discretion but many though they haue husbands of sufficient and good vnderstanding wife and discreet men yet thinke that that which they haue once conceiued to be a truth must needs be so and such is their peremptorinesse that they wil not be brought to thinke that they may erre but say they will neuer be brought to thinke otherwise then they doe though all the husbands in the world should be of another opinion not much vnlike to the Wisemans foole who thinketh himselfe wiser then seuen men that can render a reason §. 66. Of a wiues yeelding to her husband in such things as she thinketh not to be the meet est The latter conclusion concerning a wiues yeelding in practise to that which her husband requireth though she cannot bring her iudgement to thinke as he doth about the meeâ—nesse of it hath respect to indifferent things namely to such as are neither in their particulars commanded nor forbidden by God as the outward affaires of the house ordering it disposing goods entertaining guests c. Quest May she not reason with her husband about such matters as she thinketh vnmeet and labour to perswade her husband not to persist in the pressing thereof yea endeuour to bring her husband to see the vnmeetnesse as she thinketh of that which she seeth Answ With modesty humilitie and reuerence she may so doe and he ought to hearken vnto her as the husband of the Shunemite did 2. King 4. 23 24. but yet if notwithstanding all that she can say he persist in his resolution and will haue it done she must yeeld First her subiection is most manifested in such cases herein she apparantly sheweth that what she doth she doth in respect of her husbands place and power were it not for that she would not doe it Other things are not so euident proofes of her subiection to her husband for if he command her to doe that which God hath expresly commanded and so she ought to doe it whether her husband commanded it or no it may be thought she doth it on Gods command and not on her husbands If her husband command her to doe that which God hath expresly forbidden then ought she by no meanes to yeeld vnto it if she doe it may rather be termed a ioint conspiracie of husband and wife together against Gods will as S. Peter said to Sapphira the wife of Ananias How is it that ye haue agreed together to tempt the spirit of the Lord then subiection to the image of God in her husband Secondly her yeelding in indifferent things tendeth much to the peace of the family as subiects yeelding to their Magistrates in such cases maketh much to the peace of the Common wealth For in differencies and dissentions one side must yeeld or else great mischiefe is like to follow now of the two who should yeeld but the inferiour §. 67. Of wiues making their owne will their law Contrary is the
points which are 1. The order 4. The qualitie thereof 2. The truth 5. The quantitie  3. The cause 6. The continuance  I. For the Order Christ began to loue his Church he mafested his loue to her before she loued him as the aire heated by the Sunne is hote and a wall on which the Sun-beames smite giueth a reflexion of heat backe againe so the Church as it were heated and warmed at heart by the sence of Christs loue loued him as the Apostle expresly noteth We loue him because he loued vs first and the Church her selfe acknowledgeth saying Because of the sauour of thy good ointments wherewith we are reuiued and cheered the virgins loue thee There is in vs by nature no sparke of loue at all if Christ by his louing of vs first did not instill loue into vs we could no more loue him then a liuing bird rise out of a cold egge if it were not kept warme by the dammes sitting vpon it Thus must an husband first begin to loue his wife His place of eminencie and authority requireth that he should be to his wife a guide which title is expresly giuen to him by the holy Ghost to teach him to goe before her and by his example to instruct and incite her to doe her dutie What a shame would it be for a man who is the Image and glory of God the head of his wife in the same place to her that Christ is to his Church to be prouoked by his wiues wiue-like carriage she being the weaker vessell vnder him to learne of him to loue her Reasons there be to stirre vp a wife to indeauour to preuent her husband in doing her dutie which if she doe it is the greater glory to her but this patterne of Christ should stirre him much more to striue to goe before her §. 62. Of husbands repaying vnkindnesse for loue Contrary is their disposition who hauing louing and dutifull wiues are notwithstanding nothing moued to loue them againe but are as vnkinde and churlish as if they had the most â—eeuish and peruerse wiues that could be But what shall we say of such as loue their wiues the lesse yea and hate them for their forwardnesse to loue and in testimony of true loue to performe all good dutie What but that they are very deuils â—ncarnate For it is the deuils property to ouercome good with cuill These make the doctrine of a wiues subiection to seeme harsh and a carefull performance thereof an heauy burden Neuer shall they partake of Christs loue that in their place â—ew themselues so vnlike to Christ §. 63. Of the truth of husbands loue II. The truth of Christs loue was manifested by the fruits thereof to his Church He gaue himselfe for it It was therefore not in word only no nor only in heart but in deed also Thus his loue proued profitable and beneficiall to his Church which thereby was clensed and made a glorious Church Had he only borne a tender compassion and pittifull affection towards it or laboured only with comfortable and sweet words to vphold and succour it it had still laine polluted with sinne in the power of the deuill and vnder Gods wrath and so receiued no profit and benefit at all So must husbands loue their wiues in truth and in deed Such a loue is required of a man to his brother much more therefore to his wife who is not only a sister as the Apostle expresly stileth her but neerer then sister mother daughter friend or any other whatsoeuer This therefore serueth to presse the practise of all the forenamed duties appertaining to an husband §. 64. Of husbands dissimulation Contrary is their dissimulation and hypocrisie who make great shew of much loue and pretence of earnest affection vsing many outward complements but faile when they come to the truest triall the deed Some like suters or wooers will promise mountaines but not performe moul-hills others will coll and kisse their wiues much but trust them with nothing nor prouide for them things requisite there be that will weepe much when their wiues are sicke yet not afford physicke and such like things for their recouery yea many will carrie a faire face all their life long towards their wiues and at their death leaue them nothing to liue by Hence it is that many who by others are accounted to be very kinde husbands are by their wiues found to be farre otherwise If triall be made of husbands loue by their practise and performance of the forenamed duties it will be found that they for the most part come as farre short in loue as wiues in subiection §. 65. Of the freenesse of husbands loue III. The cause of Christs loue was his loue as Moses noteth He set his loue on you because he loued you His loue arose only and wholly from himselfe and was euery way free as there was nothing in the Church before Christ loued her to moue him to loue her so can there be nothing that he could hope for afterwards but what himselfe bestowed Indeed he delighteth in that righteousnesse wherewith as with a glorious robe she is clothed and with those heauenly graces wherewith as with pretious Iewels she is decked but that righteousnesse and those graces are his owne and of his free gift He presents it to himselfe a glorious Church In imitation hereof husbands should loue their wiues though there were nothing in wiues to moue them so to doe but only that they are their wiues yea though no future benefit could after be expected from them true loue hath respect to the obiect which is loued and the good it may doe thereunto rather then to the subiect which loueth and the good that it may receiue For loue seeketh not her owne Christs loue in this branch thereof should further moue husbands to doe what lieth in their power to make their wiues worthy of loue thus will it be in truth said that they dwell with their wiues according to knowledge and thus will their â—oue appeare to be as Christs loue free §. 66. Of husbands louing for aduantage Contrary is their loue which is only for their owne content â—nd aduantage Many can loue no further then they may haue â—ome bait to allure their affections as beauty wealth honour â—r the like by-respects or at least hope of some inheritance or â—ortion aboue that which they haue or of some fauour that they â—xpect from their wiues friends This cannot be a true sound â—â—ue such a man may be thought to loue his wiues beautie â—â—heritance and friends rather then his wife This loue cannot last §. 67. Of the puritie of husbands loue IIII. Christs loue for the qualitie is an holy pure chaste â—â—ue as he himselfe is so is his loue as is euident by the â—â—fect thereof for it moued him to sanctifie and clense his Church to make it a glorious Church without