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
if he had said I will blesse thee with such women as shall both beare thee children and also giue sucke to them which they beare The consequence then is this As it is a blessing to haue children of a true lawfull wife so to haue those children nursed of the same wife their mother Obiect They haue the blessing of breasts that haue other women to nurse their children Answ By the same reason it may be said they haue the blessing of the wombe who haue strange women to beare them children But the ioyning of these two branches of blessing together sheweth that both must be taken in the same kinde so that as the blessing of the wombe is to haue children of a mans wife so the blessing of the breasts is to haue them nursed of his wife If it be a blessing for the woman which beareth the childe to giue it sucke then mothers are bound to performe this dutie 2. It is denounced as a curse that women shall haue a barren wombe and drie breasts If it be a curse for women to haue drie breasts then may not women wittingly make them drie which all mothers doe that giue not sucke to their children 3. Manoahs wife being promised to beare a sonne had this charge giuen her Drinke no wine nor strong drinke c. those things were especially hurtfull for her milke It is therefore implied thereby that she should so order her diet as she might well nurse her childe and haue good milke for him 4. God by his good prouidence brought it to passe that the mother of Moses though she were forced to cast out her childe should nurse her owne childe Yea the mother her selfe was desirous to doe it and therefore appointed her daughter â—o watch who should take it vp These two circumstances â—mplie that it appertaineth to a mother to nurse her children 5. The Apostle layeth this downe as a note of a good woman who in her place hath beene carefull to doe her dutie â—nd thereupon fit to doe seruice in Gods Church If she haue â—ourished her children or word for word If she haue fed her children Now the proper food for young babes is breast-milk which by the Apostles rule the mother must giue 6. The same Apostle commandeth mothers to loue their children How can a mother better expresse her loue to her â—oung babe then by letting it sucke of her owne breasts As his is a testimony of loue so it is a meanes of preseruing and increasing loue for daily experience sheweth that mothers â—ue those children best to whom they themselues giue sucke Summe these seuerall consequences together and we â—all finde the dutie in question to be very strongly inforced hereby 1. As a blessing it is promised that mothers shall giue sucke to the children that they beare 2. As a curse it is threatned that women shall not be able to giue sucke 3. An Angell gaue direction to a mother so to carrie her selfe as she might haue store of good milke for the childe which she should beare 4. God by his speciall prouidence manifested that the proper mother was the best nurse for a childe 5. It is the note of a good woman to performe this part of her particular calling namely to nurse her owne childe 6. Women ought to doe all the best duties of loue that they can to their children Therefore mothers ought to nurse their owne children II. Some of the most worthy patternes in whose example this dutie is commended to mothers are these 1. Sarah gaue sucke to Isaak This example is to be noted especially of the greater sort as rich mens wiues honourable mens wiues and the like For Sarah was an honourable woman a princesse a rich mans wife a beautifull woman aged and well growne in yeeres and a mistresse of a family Are not these excuses pretended by many mothers for not nursing children themselues 2. The virgin Mary gaue sucke to Iesus This example is to be noted especially of the meaner sort for the virgin Man was young poore persecuted forced to remoue and flie with her childe from countrie to countrie Are not these excuses pretended by other mothers These two patternes doe not only commend the duty but also strippe all mothers that are negligent therein of all excuse To these may be added the examples of Annah of Dauids mother and of many others What if also I adde the example of that true naturall affectionate mother who stood before Salomons throne to plead for her childe she thus saith of her selfe I arose to giue my sonne sucke c. If this had not beene a good motherly dutie she would not then and there haue pleaded it III. The places of Scripture which take this dutie for a matter granted and for a ruled case are such as these 1. Where Sarah saith Who would haue said to Abram that Sarah should haue giuen children sucke In this phrase she setteth forth Gods blessing in giuing Abram a sonne by her Now in that she expresseth the blessing vnder this phrase of giuing sucke she taketh it for grant that the mother which beareth children must giue them sucke 2. Where Dauid saith thou diddest make me hope vpon my mothers breasts he doth not onely imply that his mother gaue him sucke but by the phrase maketh it a ruled case that the childe which suckes must hang vpon the mothers breast 3. Where Salomon saith O that thou wert as my brother that sucked the breasts of my mother he taketh if also for grant that brothers and sisters as they come out of the same wombe so they should sucke the same breasts euen the breasts of her out of whose wombe they came their owne mothers breasts 4. Where the woman said to Christ Blessed is the wombe that bare thee and the paps which thou hast sucked she taketh it for grant as it was an vsuall practise in those daies that the â—aps of that woman whose wombe beare him gaue him â—ucke These arguments we haue from the light of Gods word other we may haue from Gods workes and the light of nature as 1. God hath giuen to women two breasts fit to containe â—nd hold milke and nipples vnto them fit to haue milke drawne from them Why are these thus giuen to lay them â—rth for ostentation There is no warrant for that in all Gods â—ord They are directly giuen for the childs food that commeth out of the wombe for till the childe be borne there is â—o milke in the breasts anon after it is borne milke ordinariâ—â— floweth into the breasts yea a great part of the meat which â—â—ey eat turneth into milke They make this admirable worke â—f Gods prouidence to be in vaine that drie vp this spring â—â—d suffer not their children to partake of the benefit of it 2. That nourishment whereon the childe fed in the moâ—â—ers wombe and whereby it was there sustained turneth into milke
and commeth into the breasts when the childe commeth out of the wombe Whence we may gather that of all womens milke that womans milke is fittest for the childe out of whose wombe the childe came 3. Together with the milke passeth some smacke of the affection and disposition of the mother which maketh mothers to loue such children best as they haue giuen sucke vnto yea and oft times such children as haue sucked their mothers breasts loue their mothers best yea we may obserue many who haue sucked others milke to loue those nurses all the daies of their life 4. Other things are nourished by the same that they are bred The earth out of which plants grow ministreth nourishment to the said plants trees that bring forth fruit yeeld sap to that fruit whereby it groweth to ripenesse vnreasonable creatures and among them the most sauage wilde beasts as Tigers and Dragons yea sea-monsters giue sucke to their young ones whereupon the Prophet saith of women that giue not sucke to their Children that they are more cruell then those sea-monsters Like the Ostriches in the wildernesse for the cruell Ostrich and the hatefull Cucco are the two kinde of creatures which are noted to leaue their young ones for others to nourish the Ostrich leaueth her eggs in the dust the Cucco leaueth hers in other birds nests Other creatures if nature afford them not milke and dugges as to birds it doth not feed their young ones other waies yet by themselues 5. Shall I adde another argument which daily experience confirmeth namely Gods blessing vpon this motherly dutie commonly such children as are nursed by their mothers prosper best Mothers are most tender ouer them and cannot indure to let them lie crying out without taking them vp and stilling them as nurses will let them crie and crie againe if they be about any businesse of their owne For who are commonly chosen to be nurses euen poore countrie women which haue much worke to doe and little helpe and so are forced to let the childe lie and crie many times till it burst againe Children nursed by their mothers are for the most part more cleanly and neatly brought vp freer from diseases not so many die I am sure not so many through negligence cast away The number of nurse children that die euery yeere is very great It hath beene obserued in many countrie villages that the most part that from time to time die there are nurse children Are not mothers that might haue nursed their owne children if they would accessary to the death of those that are cast away by the nurses negligence On these and other like reasons heathen women and very sauages haue in all ages beene moued to nurse their owne children and some heathen Philosophers haue vrged and pressed the necessitie of this dutie Neuer was it more neglected then among those that beare the name of Christians Let mothers know of what ranke or degree so euer they be that out of the case of necessitie they haue no warrant to put forth their children to others to nurse We read not in all the Scripture of any holy women that euer did it §. 13. Of the obiections for putting children forth to nurse Obiect Many nurses are mentioned in Scripture as Rebekahs nurse Mephibosheths nurse Ioash his nurse and others 1. Answ Such nurses mentioned in Scripture were commonly drie nurses Rebekahs nurse went with her before she was maried how can it be thought that she was a milch nurse Could they tell when Rebekah should haue a childe or when he had one that Deborah the nurse there mentioned should haue milke for her It is said that Naomi became nurse to Ruths â—hilde now Naomi was old long before this she was past â—hild-bearing without an husband for many yeeres how then was it possible that she should giue sucke She was therefore a â—rie nurse as other nurses mentioned in Scripture 2. Answ The mothers of those children which are said to â—aue nurses if those nurses were milch-nurses might be â—ead or if liuing not able to giue sucke for want of milke â—ipple or for some other like defect or if able sinne in putting forth their children 3. Answ Though it be said that there were nurses yet is no where said that a mother put forth her childe to sucke 2. Obiect Pharohs daughter put forth the childe which she â—â—oke for her owne to nurse Answ She bare not this childe nor was the naturall mother of it so as this is nothing to the purpose Yea it maketh against the obiectors in that the true mother of this childe nursed it 3. Obiect The metaphor taken from nurses is oft vsed and applied to God and to Gods ministers 1. Answ The vsing of a thing by way of comparison and resemblance doth not simply iustifie it instance the parable of the vniust steward and of a theefe 2. Answ The metaphor may be taken from a drie nurse as well as a milch nurse for the comparisons are not vsed of giuing sucke but of bearing and carrying in armes as drie nurses vse to carry children 3. Answ The metaphors are most fitly taken from mothers that are nurses to their owne children 4. Obiect Many mothers haue not such skill in giuing sucke as nurses haue Answ Let them learne seeing it is their dutie 5. Obiect Mothers that are of great wealth and high place cannot endure the paine of nursing nor take the paines in handling young children as they must be handled 1. Answ The greatest that be must set themselues to doe that duty which God requireth at their hands though it be with paine and paines Note Sarahs example before recorded 2. Answ By this it appeareth that if other women could beare their children in the wombe nine moneths and endure the paine of trauell for them they would hire them to doe it But seeing they doe the one namely beare and bring forth their owne children with hard labour why should they not doe the other If they say there is an vnauoidable necessity of bearing and bringing forth their children I answer that conscience ought to moue them to nurse those children which necessity forceth them to bring forth God by this latter oâ— nursing children maketh triall of women whether they will for conscience sake doe that duty which they may if they will put off But because God knew that many will doe no more then necessity laieth vpon them he hath made it a matter oâ— impossibility for women to beare and bring forth their children by another 3. Answ If women would with cheerefulnesse set themselues to performe this duty much of the supposed paine and paines would be lessened 4. Answ Though they put not forth their children to nurse they may for their ease entertaine a nurse so they giue sucke themselues 6. Obiect A mother that hath a trade or that hath the care of an house will neglect much businesse by nursing her
is as it were set on a racke if at least the trauell be sharpe and all their parts so stretched as a wonder it is they should euer recouer their health and strength againe or that they should hold out the brunt and not die with their trauell as Rachel and the wife of Phinchas and many in all ages haue done Surely among ordinary deliuerances I know none so neere a miracle none wherein the Almighty doth so euidently manifest his great power and good prouidence as in the safe deliuerie of women Besides the great pang of trauell women are also after their deliuerie subiect to many after-throws which are very painfull From all these paines and great weaknesse which befalleth women in childbed especially if they nurse their children men by reason of their sex are freed Now then to apply this point seeing women are brought to such paines and weaknesse in bringing forth those children which are the man 's as well as hers and he freed from all is it not very iust and meet that he should prouide all things needfull for her welfare ease and recouery of strength 3. Because the want of things needfull is at that time very dangerous dangerous to the health and life of the woman and childe also §. 51. Of neglecting wiues in their weaknesse Contrary to an husbands prouident care in generall are those vices which were taxed in the treatise of common duties as grudging at the charges bestowed on a wife Couetousnesse Prodigality and Idlenesse But contrary in particular to an husbands care for his wife in childbed is the inhumane and more then barbarous vnkindnesse of many husbands who no whit consider the weaknesse of their wiues in this case to helpe ease and comfort them but rather make their burden much more heauy For 1. Some through couetousnesse refuse before hand to afford meanes to their wife to prouide such things as are needfull for her selfe and child when the time commeth if their wife be desirous of a Midwife that requireth somwhat more charges then she that is next she shall haue none if she will not haue the next And as for a nurse to tend her they thinke their Maid will serue the turne wel enough they need not be at the charges to bring a Nurse into the house In regard of conuenient lodging some will not sticke to say Cannot my wife be brought to bed in a roome without a chimney as well as the Virgin Mary Why should my wife need more things then she did Yea further there be many that whē the time that their wife should be deliuered approacheth neere carie her from al her friends into a place where she is not knowne lest her friends should by importunity draw him to expend and lay out more vpon his wife then he is willing In the time while their wife is weake in childbed many are loath to allow them any other diet then is for themselues and children prouided in the house not considering that her stomach cannot be like theirs Many other such bitter fruits of vnkinde husbands arising from couetousnesse might be reckoned vp whereby husbands plainely shew that they loue their wealth better then their wiues they had rather lose them then part with that 2. Others through iealous suspicion forbeare not euen in the time of their wiues paine and weaknesse to vpbraid them with lightnesse and to say that the childe is none of theirs To lay this to a wiues charge vniustly is at any time a most shamefull and odious reproach but in the time of childebirth whether iust or vniust a thing too too spightfull and reuengefull Some wiues are so farre ouercome thereby especially in the time of their weaknesse as they are not able to beare it but euen faint and die vnder the reproach others more stout vow neuer to know their husbands againe Many like mischiefes follow on such vnkindnesse §. 52. Of an husbands prouiding for his wife according to his estate and abilitie In an husbands prouiding for the body of his wife respect must be had to the measure and to the manner The measure must extend to his ability for an husband ought to maintaine his wife in as good an estate and fashion as himselfe by mariage she is aduanced to as high an estate and dignity in relation to others as he is and for her owne vse she is made a partner of all his goods and accordingly ought to partake thereof For the manner he must suffer her if at least he obserue her to haue any competent discretion to order such things as are needfull for her selfe according to her best liking as Elkanah in another case said to his wife Doe what seemeth thee best Both in the measure and in the manner of prouiding there must be a difference put betwixt a wife and seruants or children These may haue their portions of meat apparrell and like necessaries proportioned out and stinted vnto them which is vnmeet to be done to a wife Neither is it needfull that so plentifull a prouision be made for them as for her §. 53. Of an husbands nigardlynesse to his wife Contrary is an husbands nigardly dealing with his wife when the allowance she hath is both farre vnder his estate and also so giuen her by little and little as if she were a childe Many husbands make their wiues drudge at home fare hardly and goe meanly who are themselues braue in apparrell frolicke in their feasting abroad and so exceed their wiues as they are ashamed to be seene in company with them They who marry their maids or others of meaner ranke then themselues oft so deale with them esteeming them but as seruants and meane persons though they be their wiues But it hath beene before shewed that wiues by marriage are aduanced to their husbands dignity how meane soeuer they were before §. 54. Of husbands allowing their wiues to bestow on others as they see good occasion So farre ought the prouident care of an husband for his wife to extend as she may haue beside things needfull to her selfe to bestow on such as it is requisite for her to giue vnto as namely on children and seruants in the house and others also out of the house For so much is noted in Salomons description of a good wife She giueth meat to her houshold and a portion to her maidens all her houshold is clothed with scarlet namely by her ordering and disposing the matter Her children rise vp and call her blessed as for her generall cariage in the family so for her particular fauours bestowed on themselues As for others out of the house it is also noted that she stretcheth out her hand to the poore and reacheth forth her hands to the needie These things she did by virtue of that power and liberty which her husband gaue her as appeareth by two points there noted 1. In that before any mention is made of those things
the aduice to the Queene 1. It is mystically to be taken 2. If it should be literally taken it is to be taken as giuen to her after mariage when she was out of her parents gouernment 3. It hath relation to the law of mariage â—nd implieth not a simple forsaking of parents but a preferring of a husband before them 4. For the louing of father and mother more then Christ 〈◊〉 It doth not necessarily imply a forsaking of our parents â—or we may loue Christ more then them and yet performe â—uty to them 2. If they be forsaken it must be in opposition to Christ that either Christ or they must be forsaken in that if we cleaue to them they will draw vs from Christ 5. For Christs forbidding one that followed him to goe and burie his father 1. It was because of an extraordinary calling which he had 2. It is set downe as a patterne to Ministers to shew that they should especially attend vpon their proper function and leaue other secular matters to be performed by such as can performe them well enough To apply it to childrens forsaking of parents is to peruert the sense of it Thus we see to how little purpose the forenamed arguments are alledged to proue that erronious opinion of childrens entring into religious orders without their parents consent I might further shew how irreligious their pretended religious orders be and so shew how vnlawfull it is to enter into them euen with consent of parents but that maketh nothing to the point in hand §. 15. Of the vnlawfulnesse of childrens trauelling and binding themselues prentises without consent of parents Contrary also to the forenamed part of childrens obedience is the practise of such children as trauell and seeke their fortunes as they speake without consent of parents like the Prodigall childe if not worse for it is likely that he forced from his father a generall consent in that he obtained of him his portion of goods These vsually bring great griefe to their parents and many times make them feare more then is cause as old Iaakob feared when he knew not what was become of his sonne Among those aberrations may be reckoned a custome in this land more vsuall then lawfull for children to binde themselues prentises without consent of parents to which fault they who take indentures of such children or otherwise couenant with them without knowledge of their parents consent make themselues accessary §. 16. Of parents consent to the mariage of their children II. That children ought to haue their parents consent vnto their mariage is without all question euident For 1. God himselfe hath giuen vs herein a patterne He first brought the woman to the man Gen. 2. 22. whereby he would shew that he who gaue a being to the woman had a right to dispose her in mariage which right parents now haue for from them vnder God children receiue their being In this case parents stand in Gods roome and are as it were Gods hand to ioyne their children in mariage 2. God hath giuen expresse lawes concerning this point To omit that generall morall law Honour thy father and thy mother which as it is the ground of all other duties appertaining to children so of this also the authoritie and charge which God by his law Deut. 7. 3 hath laid vpon parents to giue their daughters to husbands and to take wiues for their sonnes hath the force of a law to binde children from taking wiues or husbands without or against their parents consent This law was not proper to the Iewes only but as a branch of the morall law it is pressed vpon Christians 1 Cor. 7. 36. 37. To this may be added the iudiciall law if it be to be accounted meerely iudiciall of a parents power in giuing his daughter or refusing to giue her in mariage to him that had defloured her Exo. 22. 17. 3. Answerable to the law hath beene the practise of Gods Saints recorded and approued in Scripture Isaak married the wife which his father prouided Gen. 24. 67. Iaakob both obeyed his father in going to Labans house for a wife Gen. 28. 2. and also when he came to Laban asked his daughter of him Gen. 29. 18. c. Though Sampson saw a daughter of the Philistims which pleased him well yet would he not marry her before he had his parents consent Iudg. 14. 2. 4. These words of Thamar 2 Sam. 13. 13. Speake vnto the King who was her father for he will not with-hold thee from me shew that children were not wont to be married without consent of parents Which is further confirmed by this oath of the Israelites There shall not any of vs giue his daughter vnto Beniamin to wife Iudg. 21. 1. 5. The ancient fathers of the Church haue in their ages taught children this duty and pronounced mariages of children without consent of parents to be vnlawfull 6. The very heathen haue obserued the equity hereof Though Shechem loued Dinah and had defloured her yet would he not mary her without the consent of his and her father Gen. 34 3. c. Ismael had learned as much either by the instruction he had receiued out of Abrahams house or else by the light of nature for he stood to the choice which his mother made for him Gen. 21. 21. 7. Though Papists in other cases make the authority of parents to be of no effect yet in this case they count it vtterly vnlawfull for children to marry without or against their parents consent and haue thereupon made Canons against it 8. The law of nature and nations the ciuill and canon law the common and statute law of our Land all manner of law is agreeable to Gods law in this point 9. It hath beene a custome in all Christian Churches throughout all ages for the parent or some in the parents roome to giue the Bride to the Bridegroome at the time of the mariage whereby the parents consent is openly manifested 10. Many Diuines of good note and name haue iudged such marriages as haue beene made simply without or directly against parents consent especially if parents haue iust cause of exception against those mariages to be of no force till the parent be brought to ratifie them and in many Churches vpon due examination of the matter they vse to account them as no mariages Experience hath manifested the boldnesse of many children in setting light by their parents consent in those places where mariages once consummated are ratified and made indissoluble though they haue beene made simply without or directly against parents consent Many children thinke though it be vnlawfully done yet being done it shall stand Whereupon if they doubt of their parents consent they will cast how to get their mariage consummate so as their parents may not know of it to hinder it before it is done and after it is done impudently resolue to beare out as
dutie lieth principally vpon the mother who so soone as she perceiueth a childe to be conceiued in her wombe ought to haue an especiall care thereof that so much as in her lieth the childe may be safely brought forth The heathen Philosophen by light of nature obserued this to be a dutie and prescribed it to mothers A mother then must haue a tender care ouer her selfe when shee is with childe for the childe being lodged in her and receiuing nourishment from her as plants from the earth her well-being tendeth much to the good and safetie of the childe but the hurt that commeth to her maketh the childe the worse if it be not a meanes to destroy it Why was the charge of abstaining from wine strong drinke and vncleane things giuen to Manoahs wife but because of the childe which she conceiued In this case there is a double bond to make mothers carefull of themselues 1. Their owne 2. Their childs good Husbands also in this case must be very tender ouer their wiues and helpfull to them in all things needfull both in regard of that dutie which they owe to their wiues and also of that they owe to their children Why was Manoah so desirous to heare himselfe the forenamed direction which the Angell gaue to his wife and why did the Angell againe repeat it to him but to shew it belonged to him to see her obserue it They who through violence of passion whether of griefe or anger or through violent motion of the bodie as by dancing striuing running galloping on horsebacke or the like or through distemper of the bodie by eating things hurtfull by eating too much by too much abstinence by too much bashfulnesse in concealing their desires and longings as we speake cause any abortion or miscariage fall into the offence contrary to the forenamed dutie If women were perswaded that in conscience they are bound to the forenamed dutie they would I thinke be more carefull of themselues For if through their default they themselues or their childe miscarry they make themselues guilty of that miscariage if both miscarry they make themselues guiltie of the bloud of both at least in the court of conscience before God But they who purposely take things to make away their children in their wombe are in farre higher degree guiltie of bloud yea euen of wilfull murther For that which hath receiued a soule formed in it by God if it be vniustly cast away shall be reuenged So farre forth as husbands are carelesse of their wiues being with childe denying them things needfull they are accessarie to the hurt which the woman or childe taketh guiltie of the sin and liable to the iudgement §. 10. Of prouiding things needfull for the childe so soone as it is borne and of crueltie contrary thereunto The next degree of a childs infancie is while it is in the swadling bands and remaineth a sucking childe In this also the care especially lieth vpon the mother yet so as the father must afford what helpe he can The first dutie here required is that sufficient prouision of all things needfull for a childe in that weaknesse be before hand prouided What the particulars be women better know then I can expresse For me it is sufficient to lay downe the dutie in generall which is commended vnto vs in that worthy patterne of the Virgin Marie who though she were very poore and forced to trauell farre and brought to bed in a strange place where she was so little respected as she was not afforded a place meet for a woman in her case but was faine to content her selfe with a stable in a common Inne yet she prouided for her childe For it is said She wrapped him in swadling clothes Luk 2. 7. Contrary is the practise of such lewd and vnnaturall women as leaue their new-borne children vnder stalls at mens doores in Church porches yea many times in open field It is noted as a point of vnnaturalnesse in the Ostrich to leaue her eggs in the earth and in the dust in which respect she is said to be hardned against her young ones as though they were not hers Iob 39. 14 16. Much more hardned are the foresaid lewd women The Eagle is counted an vnnaturall bird because she thrusteth her young ones which she hath brought forth out of her nest Are not then such mothers much more vnnaturall They oft lay their children forth in publike places for others to shew that mercy which they themselues haue not The Ciuill Law iudgeth this to be a kinde of further §. 11. Of giuing sucke to children Among other needfull things the milke of the breast is fit for â—oung babes and with it they are to be nourished I thinke none â—oubt of the equitie of this It hath in all ages and in all counâ—ies beene accounted the bestfood that can be for young babes The metaphor which S. Peter vseth taken from young infants in these words As new-borne babes desire the sincere milke of the â—ord confirmeth as much So doth also the desire which such â—nfants haue to the milke of the breasts and the abilitie and â—omptnesse which is in them to sucke and Gods prouidence in â—using a womans breasts to yeeld forth such milke and the constant manner of nourishing little infants after this manner commended in the Scriptures and to conclude the naturall instinct which many vnreasonable creatures haue thus to nourish their young ones They who on meere curiositie where no vrgent necessitie requireth try whether their children may not as birds be nourished without sucke offend contrary to this dutie and reiect that meanes which God hath ordained as the best and so oppose their shallow wit to his vnsearchable wisdome §. 12. Of mothers giuing sucke to their owne children Of nourishing children with brest-milke there is no great question therefore I haue with a touch passed it ouer The chiefest question of doubt is concerning the partie who is bound to this dutie namely whether the mother be bound to doe it her selfe or no. Many strong arguments there be to presse it vpon the consciences of mothers and to shew that so farre as they are able they are bound to giue sucke to their owne children Some are taken from the light of Gods word and some from the light of nature Gods word doth in many places by iust consequence imply that it is a bounden dutie in other places it doth expresly commend it by the practise of holy women and againe in other places it taketh it for a granted truth and ruled case not to be denied 1. The consequences whereby the word implieth this dutie are these 1. In the blessing giuen to Ioseph thus speaketh old Iaakob God shall blesse thee with the blessing of the breasts and of the wombe By the blessing of the wombe what can be meant but children By the blessing of the breasts what but milke whereby those children are nourished As
forced to correct such Heauy are Gods corrections and oft light on parent and childe both as appeareth by the iudgement on Eli and his sonnes for such parents make themselues accessary to their childrens sinnes yea also to the iudgements laid vpon their children God saith of such parents that they honour their children aboue God It is therefore a fond indulgency which maketh parents regard neither Gods honour nor their owne or childrens safetie Mothers for the most part offend herein who are so farre from performing this dutie themselues as they are much offended with their husbands if they doe it And to proclaime their folly to all the world they cannot commit their children to a Tutor or Schoole-master but with a strait charge that they correct them not Obiect Correction maketh children sots and blocks Answ If Gods spirit deserue to haue more credence then such foolish women that obiection is most false for we heard before how correction giueth wisdome and driueth out foolishnesse 2. Obiect Mothers may be the more borne with herein because with long trouble they did beare and with great trauell bring forth their children Answ That may be a good motiue for them to seeke the true good of their children that so their trouble and trauell may not be in vaine but not to vphold them in the broad way that leadeth to destruction §. 49. Of parents too much seueritie in correcting their children They who offend in the other extreme of seuerity of the two are the more vnnaturall parents they offend directly against the first branch of this text Prouoke not to wrath Nothing more prouoketh then immoderate seuerity for 1. It argueth no loue in the parent but rather hatred at least wrath and other such like distempered affections 2. It softeneth not the childes heart but hardeneth it rather 3. It maketh him dull and stupid and cleane peruerteth the right and true end of correction 4. It oft maketh a childe thinke of doing some mischiefe to his parent or himselfe That parents may the rather take heed of this extreme I will briefly note wherein excesse in seueritie is shewed It is shewed when correction is giuen 1. For no fault In this case though correction be neuer so light it is too seuere 2. For small faults in wrath and furie though the stripes be few and light yet the parents behauiour is too much seueritie 3. To children that are young and tender or soft milde and ingenuous as if they were in some yeeres the most obstinate and peruerse that could be 4. Too often for euery thing done amisse whereas parents should seeme not to see or heare many things which they see and heare 5. Too sorely so as the childe is lamed or some way so hurt as he shall feele it as long as he liueth §. 50. Of Parents care in prouiding fit callings for their children Hauing laid downe such duties of parents as especially respect the childhood of children I proceed to lay forth such as haue respect to their riper yeeres wherein they are to be placed forth Here we are to note 1. The kindes of those duties 2. The meanes of performing them  The kindes may be drawne to two heads 1. Prouiding fit places and callings for them to exercise their gifts 2. Prouiding fit mariages for them We heard before how children were to be trained vp and fitted to some good calling euen in their childhood Now further when by vertue of good education they are inabled to discharge the functions and duties of a calling and by yeeres they are well growne vp so as it is time they should be set to some particular calling Parents ought to prouide fit callings for their children and fit places for them to exercise the gifts which by nature or education they haue gotten For example If children haue beene brought vp in learning parents must vse what lawfull and honest meanes they can to settle them in such a place and course as they may professe and exercise their gifts according to their seuerall kindes be it Diuinitie Law Physicke or the like or if they haue beene brought vp in any trade to prouide that they may set vp as we speake and exercise their trade The two first children that euer were borne of woman Cain and Abel were placed forth in seuerall callings and without doubt their places were so ordered by their parents The like may be gathered out of these phrases Esau was a man of the field and Iaakob dwelt intents It is noted of Samuel that he made his two sonnes Iudges Had they beene as faithfull in well vsing their places as their father was carefull in prouiding them they might haue liued well themselues and done much good to others Ishai hauing many sonnes had a care hereof for he sent his three eldest sonnes to the war and placed them in a souldiers course of life his youngest he made a shepheard which was in those daies and places a calling of greater reckoning then now it is with vs. 1. Thus shall they make vse of that abilitie whereunto by their parents prouidence and their owne diligence they haue attained otherwise that abilitie may soone be lost Doth not daily experience shew that many who haue beene well trained vp by their parents in learning so farre as they haue beene fit to haue entred into the ministerie for want of place and imploiment haue in time so forgotten all as if they had neuer beene trained vp in learning and so in other sciences 2. Thus come they to doe much more good in Church or Common-wealth till men be placed in distinct callings they are but fitting and preparing for future times I denie not but that both Church and Common-wealth may reape much benefit by the paines and labour of the younger sort who are trained vp vnder others but most properly are they counted members of the Church and Common-wealth and actuall instruments of the good thereof who haue some particular distinct calling whereby they doe good to others 3. Thus they come to liue of themselues and to be able to releeue others also All the time of their education they are commonly at the charge of others at least though by their paines they may gaine much yet the gaine returnes to others they themselues for the most part haue but a bare maintenance meat drinke and cloth as we say little haue they to lay vp for themselues for the time to come or to giue to others for the present 4. They thus come to traine vp others against after times as they themselues haue beene trained vp whereby a continuall and perpetuall succession of all kindes of callings is from time to time preserued and thus Family Church and Common-wealth vpheld and maintained In short time would all callings and functions vtterly decay if a continuall supplie were not thus made §. 51. Direction for parents in prouiding callings for their children Two
Scripture noteth many husbands to be elder then their wiues as Abraham was tenne yeeres elder then Sarah and if we narrowly marke the circumstances of the histories of Isaac and Iacob and their wiues we shall finde that the husbands were elder then their wiues To my remembrance an approued example of an husband younger then his wife cannot be giuen out of Scripture Contrary to this equalitie in yeeres is the practise of many men and women who being aged to satisfie their lust or for some other by-respect mary such as are but in the floure of their age wherein they doe many times much faile of their expectation for those young ones finding the societie of aged folkes to be burdensome and irksome vnto them soone begin to loath the same and thereby cause more griefe and vexation then euer they did giue comfort and contentment On the other side others there be who in the prime and strength of their age for wealth honour or such like respects mary those that with age begin to be decrepit and vnfit to be maried hoping that they will not long liue but that with a little trouble they shall purchase much dignitie or riches after a while be free againe But God oft meeteth with such in their kinde by prolonging the life of those aged persons and so making the burden to be much more grieuous and tedious then was imagined and by taking away those young ones sooner then they looked for whereby it commeth to passe that all their hopes perish The heathen obserued inequalitie in yeeres to be occasions of many mischiefes and thereupon prescribed rules against it §. 10. Of equalitie in estatâ— and condition betwixt those that are to be maried together 2. Some equalitie in outward estate and wealth is also befitting the parties that are to be maried together lest the disparitie therein especially if it be ouer-great make the one â—nsult ouer the other more then is meet for if a man of great wealth be maried to a poore woman he will thinke to make her as his maid-seruant and expect that she should carrie her selfe towards him so as beseemeth not a yoake-fellow and a bedfellow so as such an one may rather be said to be brought vnto bondage then mariage And if a rich woman mary a poore man she will looke to be the master and to rule him so as the order which God hath established will be cleane peruerted and the honour of mariage laid in the dust For where no order is there can be no honour 3. The like may be said of outward condition that therein also there be some equalitie that Princes Nobles and Gentlemen mary such as are of their owne ranke and the meaner sort such as are of their degree Note what sort of wiues Abraham Isaac and Iaacob maried and it will appeare that they had respect to this paritie Disparitie in condition as well as in estate is a meanes to make men and women swell and insult aboue that which is meet yea and to twit one another in the teeth with their former estate and condition Contrary on the one side are the practises of such as affect to mary aboue their owne estate and degree thinking by such mariages to aduance themselues This is the only thing which many seeke after in seeking wiues and husbands whereby it commeth to passe that they oft meet with the worst matches and make their mariage a kinde of bondage vnto them Great portions make many women proud daintie lauish idle and carelesse a man were much better euen for helpe of his outward estate to mary a prudent sober thriftie carefull diligent wife though with a small portion then such an one A proud backe a daintie tooth and a lauish hand will soone consume a great portion but a wise woman buildeth her house and a vertuous woman is a crowne to her husband Many wiues also that are maried to very rich husbands are more stinted and pinched in their allowance then such as are maried to men of meaner estate It is not the meanes which a man hath but his minde and disposition that maketh him free and bountifull to his wife Contrarie are the mariages which men of great authoritie and abilitie make with meane women yea their owne maids many times and those of the lowest ranke their kitchinmaids parties part that is to be maried and then if that partie be vnder the gouernment of parents the matter must be moued to them before there be any further proceeding therein as Sampson who seeing and liking a daughter of the Philistims told his father and his mother thereof Yea though the partie be not vnder the gouernment of any yet it is very meet that counsell be taken of wise and vnderstanding friends that in a matter so weightie as mariage is there may be the aduice of more heads then one for the preuenting of such mischiefes as through rashnesse might fall out After a liking is thus taken by one partie of a meet mate that liking must be moued to the other partie so liked to know whether there be a reciprocall affection of one towards another Thus Sampson went and talked with that woman whom he liked to be his wife If at first there be a good liking mutually and thorowly setled in both their hearts of one another loue is like to continue in them for euer as things which are well glued and setled before they be shaken vp and downe will neuer be seuered asunder but if they be ioyned together without glue or shaken while the glue is moist they cannot remaine firme Mutuall loue and good liking of each other is as glue Let the parties to be maried be herein well setled before they come to meet with trials through cohabitation and that loue will not easily be loosened by any trials Contrarie is the adulterous and brutish practise of such as so soone as they cast their eie on any whom they like neuer aduise or consult about a right and due proceeding vnto mariage but instantly with all the eagernesse and speed they can like brute beasts seeke to haue their desire and lust satisfied Though to keepe themselues free from the penalty of the lawes vnder which they liue they procure meanes to be maried yet they declare a lustfull and adulterous minde And their practise is too like to the practise of the Beniamits who catcht wiues from among the daughters of Shiloh as they were dancing or else to the practise of the old world which so grieued the Spirit of God that it repented him that he had made man and thereupon he was moued to bring a generall deluge on the whole world Their practise was this that they tooke them wiues of all that they chose that is they rashly and suddenly maried whomsoeuer they liked without any consideration of their condition §. 14. Of a contract what it is II. When both parties
Lord as the wiues of Salomon Iehoram and others which they learned of their great grandmother Euah or else from some infirmities of minde or body or of life which they behold in their husbands whence it commeth to passe that many husbands who are highly honoured and greatly accounted of by others are much despised by their wiues because their wiues alwaies conuersing with them are priuie to such infirmities as are concealed from others or which is worst of all from vniust surmizes and suspicions suspecting many euill things of their husbands whereof they are no way guiltie and misinterpreting and peruerting things well done as Michal peruerted Dauids holy zeale For redresse of this enormous vice wiues ought first in regard of themselues to purge out of their hearts pride and selfe-conceit thinking humbly and lowly of themselues and that euen in regard of their sex and the weaknesse thereof and if the Lord haue endued them with any gift aboue the ordinary sort of women to note well their owne infirmities and to lay them by their eminent gifts thus by looking on their blacke feet their proud-peacock-feathers may be cast downe Yea also when they behold any infirmities in their husbands they ought to reflect their eies on their owne infirmities which it may be are euen as many and as grieuous if not more in number and more hainous in their nature and kinde at least let them consider that they are subiect to the same if God leaue them to the sway of their owne corruption Secondly wiues ought in regard of their husbands to surmize no euill whereof they haue not sure proofe and euidence but rather interpret euery thing in better part and follow the rule of loue which beareth all things beleeueth all things hopeth all things endureth all things If they note any defects of nature and deformity of body or any enormous and notorious vices in their husband then ought they to turne their eies and thoughts from his person to his place and from his vicious qualities to his honourable office which is to be an husband and this will abate that vile esteeme which otherwise might be occasioned from the forenamed meanes §. 9. Of wiue-like sobriety A wiues outward reuerence towards her husband is a manifestation of her inward due respect of him Now then seeing the intent of the heart and inward disposition cannot be discerned by man simply in it selfe that the husband may know his wiues good affection towards him it is behouefull that she manifest the same by her outward reuerence A wiues outward reuerence consisteth in her reuerend Gesture Speech  For the first that a reuerend gesture carriage of her selfe to her husband and in her husbands presence beseemeth a wife was of old implied by the vaile which the woman vsed to put on when she was brought vnto her husband as is noted in the example of Rebekah whereunto the Apostle alludeth in these words the woman ought to haue power on her head That couer on the womans head as in generall it implied subiection so in particular this kinde of subiection viz. a reuerend carriage and gesture But most expresly is this dutie set downe by Saint Peter who exhorteth wiues to order their conuersation before their husbands so as it be pure with reuerence This reuerend conuersation consisteth in a wiue-like sobrietie mildnesse courtesie and modestie By sobriety I meane such a comely graue and gratious carriage as giueth euidence to the husband that his wife respecteth his place the authority which God hath giuen him Sobriety in generall is required of all women by reason of their sexe and surely it doth well become them all but much more doth it become wiues most of all in their husbands presence The Apostle in particular enioyneth it to Deacons wiues yet not so as proper vnto them but in a further respect appertaining to them not only as wiues but as the wiues of Deacons Contrary to this sobriety is lightnesse and wantonnesse which vices in a wife especially before her husband argueth little respect if not a plaine contempt of him Obiect Thus shall all delightfull familiarity betwixt husband and wife be taken away Answ Though the forenamed sobriety be opposed to lightnesse and wantonnesse yet not to matrimoniall familiarity which is so farre permitted to man and wife as if any other man and woman should so behaue themselues one towards another as an husband and wife lawfully may it might iustly be counted lightnesse and sinne instance the example of Isaak and Rebekah who so sported together as Abimelech knowing them to be such as feared God gathered by that sporting that they were man and wife for he thought that otherwise they would not haue beene so familiar together This familiarity argueth both liking and loue and sheweth that the man and wife delight in one anothers person But the lightnesse here condemned in a wife is not so much a mutuall familiarity with her husband by his good liking as a wanton dallying with others to his griefe and disgrace §. 10. Of wiue-like mildnesse Mildnesse in a wife hath respect also to the ordering of her countenance gesture and whole cariage before her husband whereby she manifesteth a pleasingnesse to him and a contentednesse and willingnesse to be vnder him and ruled by him Excellently is this set forth in the spouse of Christ whose eies are said to be as doues eies her lips to drop as honie combs and she her selfe euery way pleasant whereupon it is noted that she appeared to her husband as the bright morning and that his heart was wounded with her Assuredly the cleere skie is not more pleasant in time of haruest then a milde and amiable countenance and carriage of a wife in her husbands presence And though her husband should be of an harsh and cruell disposition yet by this means might he be made meeke and gentle For the keepers of Lions are said to bring them to some tamenesse by handling them gently and speaking to them fairely Contrary to this mildnesse is a frowning brow a lowring eie a sullen looke a powting lip a swelling face a deriding mouth a scornefull cast of the armes and hands a disdainfull turning of this side and that side of the body and a fretfull flinging out of her husbands presence all which and other like contemptuous gestures are as thicke clouds ouerspreading the heauens in a Summers day which make it very vncomfortable They oft stirre vp much passion in the man and bring much mischiefe vpon the wife her selfe §. 11. Of wiue-like courtesie and obeysance Courtesie is that vertue whereby a wife taketh occasion to testifie her acknowledgement of her husbands superiority by some outward obeysance to him Rebekah so soone as she saw Isaak whom she had taken for her husband lighted from her Camell and came to him on foot which was
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