A Wife’s Submission to Christ First

So much of the diſtinct branches of a wiues ſubiection. The limitation and manner of performing it next followeth.

1. 832. Treat. 4. §. 26. [moved in the edition]

To know the limitation of a wiues obedience, and the manner how ſhe ought to yeeld ſubiection vnto her husband, two things muſt be conſidered:

• 1. The place of an husband.
• 2. The place of a wife.

The husbands place is noted in this phraſe, as to the Lord:⁸³³ whereby is ſhewed that the husband euen by vertue of his p. 326 place is to his wife in Chriſts ſtead: which is further more plainly laid downe in theſe words following, the husband is⁸³⁴ the head of the wife, as Chriſt is the head of the Church.

1. 833. Eph. 5. 22.
2. 834. Verſ. 23.

The wiues place is intimated in theſe words, as the Church⁸³⁵ is ſubiect vnto Chriſt, ſo let wiues be to their owne husbands: whereby it is cleere that the obedience which a wife performeth to her husband muſt be ſuch an obedience as the Church performeth to Chriſt.

1. 835. Verſ. 24.

From the place of an husband, I gather this generall ground concerning a wiues ſubiection, that

Subiection muſt be yeelded to the husband as to Chriſt, whence will follow two concluſions, one negatiue, which is this,

The wife muſt yeeld no other ſubiection to her husband then what may ſtand with her ſubiection to Chriſt.

The other affirmatiue, which is this,

The wife muſt ſubiect her ſelfe to her husband in that manner that ſhe would or ſhould ſubiect her ſelfe to Chriſt.

The former is a neceſſary condition required of all inferiours in their ſubiection, and obedience (as I ſhewed⁸³⁶ before) much more in a wiues ſubiection to her husband, becauſe there is of all vnequals⁸³⁷ the leaſt diſparity betwixt husbands and wiues.

1. 836. Treat. 1. §. 6.
2. 837. See §. 4. of this Treat.

Hence for our preſent purpoſe, I gather theſe two other more particular concluſions, The firſt whereof is this,

1. If God expreſly command the wife any duty, and her huſband will not by any meanes giue conſent that ſhe ſhall doe it, but forbid her, ſhe may and ought to doe it without, or againſt his conſent.

Two cautions are warily to be obſerued about this concluſion:⁸³⁸

1. 838. 2. Cautions for limiting a wiues perſiſting to doe that which her husband forbids.

1. That the wife be ſure that God hath commanded her that which ſhe doth without or againſt her husbands conſent. If ſhe doubt, then ſhe muſt ſtay, and for beare till ſhe gaine his conſent. When two oppoſite caſes meet together, and the one be doubtfull, the other plaine and expreſſe: the doubtfull caſe muſt giue place to the more euident. Now the law of ſubiection is indefinite, thy deſire ſhall be ſubiect to thine huſband;⁸³⁹ the extent of it is generall, in euery thing; the only reſeruation and exception is in the Lord; wherefore if the wife p. 327 be not ſure that that which her husband forbiddeth her is againſt the Lord, ſhe muſt forbeare to doe it.

1. 839. Gen 3 16.

The ſecond caution is that ſhe vſe all good meanes ſhe can to gaine her husbands conſent, before ſhe doe, euen that which is commanded, againſt his conſent. Thus ſhall ſhe teſtifie her ſubiection both to God and her husband. To God, in that nothing can keepe her from doing his expreſſe commandement: ſhe will rather offend her husband then God, when one of them muſt needs be offended. To her husband, in that ſhe putteth it to the vttermoſt puſh, and vſeth all the meanes ſhe can to auoid his offence, in ſo much as he himſelfe might ſee (if the god of this world blinded not his eies) that the offence is no way giuen on her part, but meerely taken on his.

For proofe of this, it is without all contradiction true, that the wife is not bound to greater ſubiection vnto her huſband then the ſubiect is vnto the magiſtrate: but a ſubiect ought not to forbeare a bounden duty commanded of God, becauſe his gouernour forbids him. Inſtance the example of Daniel,⁸⁴⁰ who daily made his praiers to God, though the King had made a ſolemne decree that none ſhould aske any petition of God or man within thirty daies but of the king. Inſtance alſo the Apoſtles,⁸⁴¹ who preached the Goſpel, thogh they were expreſly forbiddē.

1. 840. Dan. 6. 7, &c.
2. 841. Act. 4. 18, &c.

Though the Scripture be plentifull in affording examples of wiues ſubiection, yet it is very ſparing in recording examples of thoſe who in ſuch warrantable caſes refuſed to be ſubiect, leſt wiues from thence ſhould take too great liberty.

Some are recorded, but ſuch as are either extraordinary, or not euery way inſtifiable. Abigails example was extraordinary,⁸⁴² and therfore not imitable but in ſuch like extraordinary caſes.

1. 842. 1 Sam. 25. 18. [moved in the edition]

The example of Rebekah, which may ſeeme ſomewhat more⁸⁴³ pertinent, is not euery way to be iuſtified. For though the thing which ſhe intended were for the ſubſtance of it very good, and ought to haue beene done, namely the bleſſing of Iaakob, (for God foreſhewed that the bleſſing appertained to Iaakob, in that he ſaid, The elder ſhall ſerue the younger) yet⁸⁴⁴ becauſe ſhe put not her husband in minde of Gods word, nor laboured to perſwade him to fulfill the ſame, but went about the matter deceitfully, ſhe cannot therein be iuſtified. But in p. 328 the generall this example ſheweth that Gods word muſt be yeelded vnto rather then an husbands will.

1. 843. Gen. 27. 6. [moved in the edition]
2. 844. Gen. 25. 23. [moved in the edition]

For better application of this point I will lay downe ſome particular inſtances agreeable to Gods word. Suppoſe a wife well inſtructed in the true religion be maried to an idolatrous or profane husband, and he without any iuſt cauſe forbid her to goe to the Church, eſpecially on the Lords daies, to pray in Engliſh, to read the word, to teach her children the principles of religion, to reſtore that which ſhe hath vniuſtly and fraudulently gotten, with the like, ſhe may, and muſt doe them notwithſtanding.

Anſw. 1. Becauſe the husband hath a greater power ouer the goods, then ouer theſe things.

2. Becauſe almes-giuing is not ſimply commanded to all, but to ſuch as haue wherewithall to giue: but theſe things are ſimply commanded to all.

The other particular concluſion is this, that

If an husband require his wife to doe that which God hath forbidden ſhe ought not to doe it.

Two cautions like the former are likewiſe to be obſerued⁸⁴⁵ about this point.

1. 845. 2. Cautions for limiting a wiues refuſing to doe that which her husband commands.

Firſt, that ſhe be ſure (being truly informed by Gods word) that that which ſhe refuſeth to doe at her husbands command, is forbidden by God.

Secondly, that ſhe firſt labour with all meekeneſſe and by all good meanes that ſhe can to diſſwade her husband from vrging and preſſing that vpon her, which with a good conſcience ſhe cannot doe.

A like proofe may be brought for this as was for the former: for we know that a wife is not bound vnto greater ſubiection to her husband then a ſonne is vnto a father: but a ſonne may in the caſe propounded forbeare to doe that which his father requireth and commandeth him to doe: inſtance the approued example of Ionathan, who refuſed to bring Dauid⁸⁴⁶ p. 329 vnto Saul to be ſlaine, though his father commanded him ſo to doe. I might alſo inſtance the ſame in Sauls ſubiects and⁸⁴⁷ ſeruants, who refuſed to ſlay the Prieſts of the Lord at his command. Though an husband be not reckoned in particular among thoſe to whom we are forbidden to hearken if they⁸⁴⁸ intice vs to idolatry, yet by the rule of relation he is implied, and by iuſt conſequence gathered from this clauſe, thy friend which is as thine owne ſoule; for who ſo deare as an husband?

1. 846. 1 Sam. 20. 31.
2. 847. 1 Sam. 22. 17.
3. 848. Deut. 13. 6.

To exemplifie this in ſome particulars as I did the former, If an husband ſhall command his wife to goe to Maſſe, to a ſtage play, to play at dice, to proſtitute her body to vncleannes, to goe gariſhly and whoriſhly attired, to ſell by ſcant weights, ſhort meaſures, or the like, ſhe ought not to doe ſo.

Contrary to this limitation is on the one ſide a fawning flattering diſpoſition of ſuch wiues as ſeeke to pleaſe their husbands, ſo as they care not to diſpleaſe God, (Iezabel was ſuch an one; to pleaſe her husband moſt lewdly ſhe did⁸⁴⁹ practiſe Naboths death) and on the other ſide a fainting timorous heart which maketh them feare their husbands more then they feare God. Good Sarah, that worthy preſident of⁸⁵⁰ good wiues in other things, ſomewhat failed herein. Did wiues duly conſider, and alwaies remember that they haue an husband (namely Chriſt) in heauen, as well as on earth, and that there is greater difference betwixt that and this husband, then betwixt heauen and earth, and that both in giuing reward, and taking reuenge, there is no compariſon betwixt them, their care of pleaſing, or their feare of offending their husband in heauen would be much more then of pleaſing, or offending their husband on earth: if any thing were commanded or forbidden them by their husbands on earth againſt Chriſt, they would ſay, If I doe this, or forbeare that, I ſhould worke falſhood againſt mine owne ſoule; for nothing can be hid from mine husband in heauen: yea I ſhould herein obey Satan, rather then God.

1. 849. 1 Ki. 21. 7. &c.
2. 850. Gen. 12. 13. &c. [moved in the edition]

The ſecond generall concluſion concerning the manner of a p. 330 wiues ſubiection, which was gathered from the place of an husband, was this, that

The wife muſt ſubiect her ſelfe to her husband in that manner, that ſhe would or ſhould ſubiect her ſelfe to Chriſt. The particle As in this clauſe (as vnto the Lord) importeth ſo much.

This verie concluſion is alſo inferred out of the place of a wife: In the ſame place that the Church is to Chriſt, a wife is to an husband: therefore ſuch ſubiection as the Church yeeldeth to Chriſt, muſt a wife yeeld to her husband; which the verie words of the Apoſtle doe expreſly affirme. Now we⁸⁵¹ 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.

1. 851. Epheſ. 5. 24. [moved in the edition]

Queſt.⁸⁵² What if an husband be an enemie of Chriſt? muſt ſuch ſubiection be yeelded to an enemie of Chriſt as to Chriſt himſelfe?

1. 852. See §. 5. of this Treatiſe.

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 remaineth⁸⁵³ 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.

1. 853. Cant. 2. 2. [moved in the edition]

This generall concluſion might be applied to the matter of p. 331 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 foure⁸⁵⁴ 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.

1. 854. Foure graces needfull to ſeaſon a wiues ſubiection.

Theſe are the foure,

1. Humilitie, 2. Sinceritie, 3. Cheerefulneſſe, 4. Conſtancie.

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 all⁸⁵⁶ 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 are⁸⁵⁷ 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.

1. 855. Treat 4. §. 15. [moved in the edition]
2. 856. Phil. 2. 3. Epheſ. 4. 2.
3. 857. See before §. 4.

Therefore as the Church is humbly ſubiect to Chriſt, ſo let wiues be to their husbands.

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.⁸⁵⁸

1. 858. Pro. 13. 10.

II. Sincerity is that grace that maketh one to be within euen in truth, what without he appeareth to be in ſhew. This is that⁸⁶⁰ 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 the⁸⁶¹ 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, as⁸⁶² Noah did, and as⁸⁶³ God commanded Abraham to doe.

1. 859. Treat. 4. §. 63. [moved in the edition]
2. 860. Epheſ. 6. 5. [moved in the edition]
3. 861. Acts 1. 24. [moved in the edition]
4. 862. Gen. 6. 9. [moved in the edition]
5. 863. & 17. 1.

Though there were no other motiue in the world to moue her to ſubiection, yet for conſcience ſake to Chriſt ſhe ſhould yeeld it.⁸⁶⁴ 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, when⁸⁶⁵ within her ſelfe, in her heart ſhe called her husband Lord?

1. 864. 1 Pet. 3. 5. [moved in the edition]
2. 865. Gen. 18. 12. [moved in the edition]

Great reaſon there is that wiues ſhould in ſincerity ſubiect⁸⁶⁶ themſelues: for

1. 866. Reaſons for ſincerity.

1. In their ſubiection euen to their husbands they haue to⁸⁶⁷ 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.

1. 867. 1 Becauſe wiues haue to doe with Chriſt.

p. 333 2. Herein lyeth a maine difference betwixt true, Chriſtian,⁸⁶⁸ 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. Thus⁸⁶⁹ 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.

1. 868. 2. This maketh a difference betwixt holy women and others,
2. 869. 1 Pet. 3. 5.

3. The benefit of this vertue being planted in a wiues heart⁸⁷⁰ is very great, and that both to her husband, and alſo to her ſelfe.

1. 870. 3. Great is the benefit hereof.

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,⁸⁷¹ 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.

1. 871. Iſa. 38. 3. [moved in the edition]

That the Church doth ſeaſon all her ſubiection with ſinceritie is cleare, in that ſhe is ſaid to be⁸⁷² all glorious within: (there is no glory within, without ſinceritie) and in that ſhe is oft ſaid⁸⁷³ 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.

1. 872. Pſal. 45. 13. [moved in the edition]
2. 873. Cant. 3. 1, 2. [moved in the edition]

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 faire⁸⁷⁴ 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.⁸⁷⁵ 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.

1. 874. 2 Sam. 6. 16. Pro. 30. 20. [moved in the edition]
2. 875. Pro. 2. 16.

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.

1. 876. Treat. 4. §. 65, 74. [moved in the edition]

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 a⁸⁷⁷ cheerefull giuer: not only a cheerefull giuer of almes, but of all dutie to God and man.

1. 877. 2 Cor. 9. 7.

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 willingly⁸⁷⁸ 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,⁸⁷⁹ ſheweth that what ſhe did, ſhe did willingly.

1. 878. 1 Chro. 29. 9.
2. 879. Gen. 18.

That thus the Church ſubiecteth her ſelfe to Chriſt is euident by that which Dauid ſaith, They ſhall be willing in the day⁸⁸⁰ of thy power. Therefore as the Church is cheerefully ſubiect vnto Chriſt, ſo let wiues be to their husbands.

1. 880. Pſal. 110. 3.

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, p. 335 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.

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 reuerend⁸⁸² 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 againſt⁸⁸³ her. Therefore as the Church is conſtantly ſubiect vnto Chriſt, ſo let wiues be to their husbands.

1. 881. Treat. 4. §. 72. [moved in the edition]
2. 882. 1 Sam. 4. 21. [moved in the edition]
3. 883. Matth. 16. 18.

Contrary to this Conſtancie is firſt intermiſſion of duty, a returning p. 336 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, as⁸⁸⁵ for his ſake ſhe incurred the King her fathers diſpleaſure: another while in her heart ſhe deſpiſed him, and with her tongue⁸⁸⁶ taunted him.

1. 884. Contrary, 1. Intermiſſion.
2. 885. 1 Sam. 19. 11, &c.
3. 886. 2 Sam. 6. 16, 20.

Contrary alſo to the forenamed Conſtancy is Apoſtaſie,⁸⁸⁷ 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 the⁸⁸⁸ 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 while⁸⁸⁹ 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,⁸⁹⁰ 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.

1. 887. 2. Apoſtaſie.
2. 888. Pro. 2. 17.
3. 889. 2 Chron. 24. 2. [moved in the edition]
4. 890. Ezek. 18. 24.

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, in⁸⁹² 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 p. 337 doth, that Chriſtian principle laid downe as a ruled caſe by the Apoſtle muſt take place, we ought rather to obey God then men.⁸⁹³

1. 891. Treat. 4. §. 26. [moved in the edition]
2. 892. Eph. 5. 21. & 22. Col. 3. 18. [moved in the edition]
3. 893. Acts 5. 29.

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.

From that extent I gather theſe two concluſions:

1. 894. Treat. 4. §. 28, 29. [moved in the edition]

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, p. 338 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:⁸⁹⁵ 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.

1. 895. 1 Tim. 2. 11.

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 men⁸⁹⁶ that can render a reaſon.

1. 896. Pro. 26. 16.

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 meetneſſe of it,⁸⁹⁸ 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.

1. 897. Treat. 4. §. 27. [moved in the edition]
2. 898. Si res aliqua occurrat, quae conſilio opus habeat, quin ipſa quoꝗ quid cenſeas dic as minimè prohibeo: ſed viri tui ſententiam vim maiorem ſemper obtinere volo. Greg. Naz. ad Olymp.

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 p. 339 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 the⁸⁹⁹ ſpirit of the Lord?) then ſubiection to the image of God in her husband.

1. 899. Acts 5. 9.

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?

Contrary is the cuſtome of many wiues, who neuer will doe any more then they themſelues thinke meet, though their huſbands require it neuer ſo much: ſurely they come farre ſhort of this Apoſtolicall extent (in euery thing) though in their own eies they may ſeeme to be very much ſubiect. But when wiues will no further be ſubiect, then their owne iudgments, wils and affections concurre with their husbands, what can be thought but that they are ſubiect rather to their owne wils, then to the will of their husbands? Many ſuch wiues, from the leaſt difference in iudgement & opiniō, euen in the ſmalleſt matters, take occaſion to refuſe ſubiection, and thinke they haue warrant enough ſo to doe: whence oftentimes there ariſeth much contention, the fault whereof lieth p. 340 eſpecially on the wiues necke, though the occaſion may ariſe from the husband: and I thinke that wiues themſelues would ſo iudge of the like caſes betwixt them and their children.

Anſw. This is no good inference; for all the ſeeming hardneſſe of a wiues caſe is in the lewdneſſe of an husband, who abuſeth his place and power: and not in that ſubiection which is required by God. For if an husband carry himſelfe to his wife as⁹⁰¹ God requireth, ſhe will finde her yoke to be eaſie, and her ſubiection a great benefit euen vnto her ſelfe. Wherefore I would exhort parties that are vnmaried, whether maidens or widowes, to be very carefull in their choiſe of husbands: and in their choiſe to reſpect aboue all, their good qualities and conditions, therein bearing the image of Chriſt, as well as in their office, and authoritie: ſo as their wiues may with ioy and comfort, not with griefe and anguiſh, be ſubiect vnto them: then will ſubiection proue a vexation, when the husband is an ignorant, profane, idolatrous, worldly, wicked man: wiues of ſuch husbands are oft brought into many ſtraits. Ye widowes and maidens who are free, be not too free and forward in giuing your conſent to whom you know not: among other motiues, oft thinke of this point of ſubiection, to which all wiues are bound: this I ſay, both of the ſeuerall branches, and alſo of the extent thereof. After you are maried it is in vaine to thinke of freedome from ſubiection. By taking husbands, and giuing your ſelues to be wiues, you binde your ſelues to the law of the man, as long as he liueth. Then as you deſire to be accepted of God, and to finde mercy and comfort from him, you muſt beare this yoke, how heauy and grieuous ſoeuer it ſeeme to be.

1. 900. See Treat. 2. Part. 1. §. 11. [moved in the edition]
2. 901. Tutū obſequium eſt, quoties qui dux eſt, ipſe Dei Spiritu ducitur.

Hitherto of wiues duties: The reaſons noted by the Apoſtle to enforce thoſe duties now follow. They are laid downe in theſe words.

EPHES. 5. 22.—As vnto the Lord.

Verſ. 23. For the husband is the head of the wife, euen as Chriſt is the head of the Church: and he is the Sauiour of the bodie.

Verſ. 24. Wherefore as the Church is ſubiect, &c.

THe maine ground of all the reaſons which the Apoſtle here intimateth, is taken from the place wherin God hath ſet an husband, which is firſt by conſequence implied in theſe words, as to the Lord: and then more plainly and directly expreſſed in theſe, the husband is the head of the wife. The particle prefixed before theſe words (for) being a cauſall coniunction, doth ſhew, that they are here ſet downe as a reaſon, which is firſt propounded vnder a metaphor (head) and then amplified by that reſemblance which an husband hath therein vnto Chriſt (euen as Chriſt, &c.) which reſemblance is further commended by the vertue and benefit that proceedeth from the head-ſhip of Chriſt properly, and of an husband alſo by conſequence, in theſe words (and is the Sauiour of the bodie.) Vpon an husbands reſemblance vnto Chriſt, he inferreth that a wife ſhould haue a reſemblance vnto the Church, and ſo concludeth, Therefore as the Church is in ſubiection to Chriſt, ſo let wiues be to their husbands.

Out of the forenamed ground of a wiues ſubiection, and the ſeuerall amplifications thereof, and the inference thereupon made, fiue ſeuerall and diſtinct reaſons may be gathered to enforce a wines ſubiection to her husband.

The firſt is taken from an husbands place: he is in the Lords ſtead to his wife (as to the Lord.)

The ſecond from his office: he is an head to his wife.

The chird from the image he beareth, or from the reſemblance betwixt him and Chriſt (euen as Chriſt &c.)

p. 342 The fourth from the benefit that his wife receiueth from him (he is the Sauiour &c.)

The fift from the example and patterne of the Church (as the Church is in ſubiection, &c.)

The place wherein God hath ſet an husband as it ſerueth⁹⁰² to direct a wife in the manner of her ſubiection, whereof I haue ſpoken⁹⁰³ before, ſo alſo it ſerueth to moue a wife to yeeld ſuch ſubiection as is required: which will euidently appeare by theſe two concluſions following from thence.

1. 902. 1. Reaſon.
2. 903. §. 51.

1. A wife by ſubiecting her ſelfe to her husband, therein is ſubiect vnto Chriſt.

2. A wife by refuſing to be ſubiect vnto her husband, therein refuſeth to be ſubiect vnto Chriſt.

That theſe two concluſions are rightly and iuſtly gathered from the forenamed ground I proue by like concluſions which the holy Ghoſt inferreth vpon the like ground. It is euident that Chriſt Ieſus, euen incarnat and made fleſh, was in the roome and ſtead of his father, whereupon Chriſt ſaid to Philip that deſired to ſee the father, he that hath ſeene me hath ſeene the father: Now marke what Chriſt thence inferreth both on⁹⁰⁴ the one ſide (he that receiueth me receiueth him that ſent me) and on the other (he that honoureth not the ſonne, honoureth not the father that ſent him.) It is alſo euident that Miniſters of the Goſpell ſtand in the roome and ſtead of Chriſt: for thus ſaith the Apoſtle of himſelfe and other Miniſters, we are ambaſſadors for Chriſt, as though God did beſeech you by vs, we pray you in Chriſts ſtead, &c. Now marke againe the concluſions inferred thereupon by Chriſt, on the one ſide, he that heareth⁹⁰⁵ you, heareth me, and on the other, he that deſpiſeth you, deſpiſeth me. On this ground it was that God ſaid to Samuel concerning the people that reiected his gouernment, they haue not caſt thee away, but they haue caſt me away.⁹⁰⁶

1. 904. Ioh. 14. 9. Mat. 10. 40. Ioh. 5. 23. [moved in the edition]
2. 905. Luk. 10. 16.
3. 906. 1 Sam. 8. 7.

To apply this reaſon, I hope ſuch wiues as liue vnder the Goſpell haue ſo much religion and piety in them as to acknowledge, it becommeth them well to be ſubiect vnto the Lord Chriſt Ieſus: here then learne one eſpeciall and principall part of ſubiection vnto Chriſt, which is to be ſubiect p. 343 vnto your husbands: thus ſhall you ſhew your ſelues to be the wiues of the Lord Chriſt, as the Apoſtle ſaith of obedient ſeruants, they are the ſeruants of God.⁹⁰⁷

1. 907. 1 Pet. 2. 16.

Againe I hope none are ſo void of all religion and piety as to refuſe to be ſubiect vnto Chriſt: here then take notice, that if wilfully yee refuſe to be ſubiect to your husbands, yee wilfully refuſe to be ſubiect to Chriſt: fitly on this ground may I apply that to wiues, which the Apoſtle ſpeaketh of ſubiects, whoſoeuer reſiſteth the power and authority of an husband,⁹⁰⁸ reſiſteth the ordinance of God: and they that reſiſt ſhall receiue to themſelues iudgement.

1. 908. Rom. 13. 2.

A ſtrong motiue is this firſt motiue. If it were duly conſidered of wiues, they would more readily, and cheerefully be ſubiect, then many are; they would not ſo lightly thinke of their husbands place, nor ſo reproachfully ſpeake againſt Gods Miniſters who plainly declare their duty vnto them, as many doe.

The ſecond reaſon is like vnto this taken from an husbands⁹⁰⁹ office, he is the wiues head: which is alſo vrged to this very purpoſe in other places.

1. 909. 2. Reaſon. 1 Cor. 11. 3.

This metaphor ſheweth that to his wife he is as the head of a naturall body, both more eminent in place, and alſo more excellent in dignity: by vertue of both which, he is a ruler and gouernour of his wife. Nature teacheth vs that this is true of the head of a naturall body: and the Apoſtle by intituling an husband, an head, teacheth vs that it is as true of an husband: whence it followeth, that it ſtandeth with common equity, and with the light of nature, that the wife ſhould be ſubiect to her husband. This argument doth the Apoſtle in plaine termes vrge in another place, ſaying, doth not nature teach you, &c.⁹¹⁰

1. 910. 1 Cor. 11. 14.

Goe therefore, ô wiues, vnto the ſchoole of nature, looke vpon the outward parts and members of your bodies. Doe they deſire to be aboue the head? are they loth to be ſubiect vnto the head? Let your ſoule then learne of your body. Were it not monſtrous for the ſide to be aduanced aboue the head? If the body ſhould not be ſubiect to the head, would not deſtruction p. 344 follow vpon head, body, and all the parts thereof? As monſtrous, and much more monſtrous is it for a wife to be aboue her husband: and as great, yea and greater diſturbance and ruine would fall on that family. The order which God hath ſet therein would be cleane ouerthrowne thereby: and they that ouerthrow it would ſhew themſelues oppugners of Gods wiſdome in eſtabliſhing order. This reaſon drawne from nature is of force to moue very Pagans, and Sauages to yeeld ſubiection, how much more Chriſtian wiues, it being alſo agreeable to Gods word, and ratified thereby?

The third reaſon taken from an husbands reſemblance vnto⁹¹¹ Chriſt herein, addeth an edge vnto that former reaſon: in being an head, he is like Chriſt. So as there is a kinde of fellowſhip and copartnerſhip betwixt Chriſt, and an husband: they are brethren in office, as two kings of ſeuerall places.

1. 911. 3. Reaſon.

Obiect. There is no equality betwixt Chriſt the Lord from heauen, and an earthly husband: the diſparity betwixt them is infinite.

Anſw. Yet there may be ſimilitude, reſemblance, and fellowſhip: inequality is no hinderance to theſe. Two kings may be more different in eſtate then a ſubiect and a king; yet thoſe two kings brethren and fellowes in office. There may be a reſemblance where there is no parity, and a likeneſſe where there is no equality. The glorious and bright Sunne in the firmament, and a dimme candle in an houſe, haue a kinde of fellowſhip, and the ſame office, which is to giue light: yet there is no equality betwixt them. So then an husband reſembleth not only the head of a naturall body, but alſo the glorious image of Chriſt, and is that to his wife which Chriſt is to his Church.

To apply this point, marke how from it two poſitions (worthy to be noted) doe ariſe.

1. Subiection is due to an husband as well as to Chriſt.⁹¹²

1. 912. Subiection due to an husband as well as to Chriſt.

I ſay not as great, becauſe of the difference in glory: but as well, becauſe of the likeneſſe in office. A Conſtable (though a poore meane man) muſt be obeyed as well as an high ſherife: A beggars childe muſt obey his father, as well as a kings p. 345 childe. Such wiues therefore who are not ſubiect, wrong their husbands, as well as they wrong Chriſt who are not ſubiect to him.

2. They who by their ſubiection maintaine the honour of their husbands place, maintaine thereby the honour of Chriſts place: and againe by the rule of contraries, They who by refuſing to be ſubiect impeach the honour of their husbands place, impeach thereby the honour of Chriſts place.

The obedience of a poore mans childe or ſeruant iuſtifieth that obedience which kings children and ſeruants owe their father and ſoueraigne: and ſo on the contrary, diſobedience in meane ones, diſhonoureth the place of great ones.

The argument of Memucan drawne from the greater to the⁹¹³ leſſe (in theſe words, Vaſhty the Queene hath not done wrong to the king only, but alſo to all the princes, and all the people) may be applied from the leſſe to the greater. Diſobedient wiues doe wrong not only to their owne particular husbands, but alſo to all heads, euen to Chriſt the head of the Church.

1. 913. Eſt. 1. 16.

If a naturall body, and the Church were flexible, and could be ſeduced, and drawne to preſume, and rebell againſt their heads, the ill example of wiues were enough to moue them thereunto, for, as much as in them lieth, they by example ſeduce them.

From the laſt forenamed poſitions (viz. that the obedience of a good wife maintaineth the honour of Chriſts place, and on the contrary ſide that the diſobedience of an ill wife impaireth the honour thereof) I may iuſtly inferre two other concluſions.

1. That Chriſt will aſſuredly reward the good ſubiection of⁹¹⁴ good wiues: for he hath ſaid (and what he hath ſaid he can and will performe) them that honour me will I honour.

1. 914. Chriſt will reward the good ſubiection, and reuenge the rebellion of wiues.

2. That he will ſorely reuenge the rebellion of euill wiues: for againe he hath ſaid, they that deſpiſe me, ſhall be deſpiſed.

We know that fellowes in office are ready to ſtand for the⁹¹⁵ credit of one anothers place, and to maintaine the honour thereof: and that not without good reaſon: for thereby they maintaine their owne honour and credit.

1. 915. 1 Sam. 2. 30.

Wherefore as good wiues may well expect a reward at Chriſts hands, howſoeuer their husbands reſpect their obedience, p. 346 whether well or ill: (a great incouragement for wiues to performe their duties, though their husbands be neuer ſo ill) ſo euill wiues haue iuſt cauſe to feare reuenge at Chriſts hand, how ſoeuer their husbands beare with them.

They who duly weigh this reaſon taken from that reſemblance which is betwixt Chriſt and the Church, cannot but hold it to be a motiue of great moment.

The fourth reaſon taken from the benefit which a wife receiueth⁹¹⁶ from her husband, doth yet further preſſe the point in hand. Though Chriſt be properly the Sauiour of the bodie, yet euen herein an husband carieth a reſemblance of Chriſt, and is after a manner a Saniour: for by vertue of his place and office he is on the one ſide her protector, to defend her from hurt, and preſerue her from danger; and on the other ſide, a pronider of all needfull and neceſſarie things for her: in which reſpect ſhe is taken from her parents and friends, and wholly committed⁹¹⁷ to him: (as Iaakobs wiues ſaid, Haue we any more portion or inheritance in our fathers houſe?) yea ſhe her ſelfe, and all ſhe hath is giuen to him: and he againe communicateth what ſoeuer he hath to her good, and for her vſe. Dauid compareth a wife to⁹¹⁸ a Vine, in relation to her husband: intimating thereby, that by him ſhe is raiſed to that height of honour ſhe hath, as a vine by the tree, or frame neere vnto which it is planted. By his honour is ſhe dignified, by his wealth is ſhe enriched. He is, vnder God, all in all to her; in the family he is a King to gouerne and aid her, a Prieſt to pray with her and for her, a Prophet to teach and inſtruct her. As the head is placed in the higheſt place ouer the bodie, and vnderſtanding placed in it, to gouerne, direct, protect, and euerie way ſeeke the good of the bodie, and as Chriſt is vnited to the Church as a ſpouſe, and made her head, that ſhe might be ſaued, maintained, and prouided for by him; ſo for this end was an husband placed in his place of ſuperioritie; and his authoritie was committed to him, to be a Saniour of his wife. Wherefore if none of the former motiues preuaile with wiues, and moue them to be ſubiect to their husbands, yet ought this.

1. 916. 4. Reaſon.
2. 917. Gen. 31. 14.
3. 918. Pſal. 128. 3.

For from this reaſon flow theſe two concluſions.

• p. 347 1. The ſubiection required of a wife is for her owne good.
• 2. In refuſing to obey ſhe ſheweth her ſelfe both vngratefull to her husband, and alſo iniurious to her ſelfe.

That her ſubiection is for her owne good, is euident by this⁹¹⁹ end for which an husband is made an head, to be a Saniour: not to puffe him vp, to make him inſult and tyrannize ouer his wife. So as if ſhe be ſubiect vnto him, ſhe may reape much good from him. As the Church is wiſely gouerned, and ſafely protected by ſubiecting her ſelfe to her head Chriſt Ieſus; and as the body partaketh of much good, and is preſerued from much euill by ſubiecting it ſelfe to the head, ſo if a wife be ſubiect to her huſband, ſhe will fare much the better thereby, all the eaſe, profit, and benefit thereof will be hers. If therefore ſhe tender her owne good, this is a way and meanes ordained of God for this end; let her herein ſeeke it.

1. 919. A wiues ſubiection tendeth to her owne good.

If notwithſtanding this ſhe refuſe to be ſubiect vnto her huſband, doth ſhe not (as we ſay) ſtand in her owne light? She being by her ſex the weaker, and the more vnable to helpe her ſelfe, if ſhe ſhall reiect this good helpe which God hath prouided for her, is ſhe not moſt iniurious to her owne ſelfe? And conſidering⁹²⁰ the care and pains her husband vndergoeth for her ſake, is it not moſt vnnaturall and monſtrous ingratitude, inwardly to despiſe, or outwardly to ſcorne ſuch an head? No better teſtimony of a gratefull heart can be giuen by a wife to her husband, then cheerefull and ready ſubiection: and no greater ingratitude can be ſhewed, then rebellion, and diſdaine. Now among vices ingratitude is one of the moſt odious to God and man: ſo as both to auoid the blacke ſpot of ingratitude, and to carry away the name of gratefulneſſe, ought wiues to be ſubiect.

1. 920. Gratitude requireth a wife to be ſubiect.

The laſt reaſon taken from the example of the Church is alſo⁹²¹ of good force to perſwade wiues vnto ſubiection. Example more preuailes with many then precept. If any example may be of force, then this moſt of all: for it is not the example of one only, but of many; not of many ignorant, and wicked perſons, but of underſtanding, wiſe, holy and righteous perſons, euen all the saints that euer were, are, or ſhall be: for the Church compriſeth all vnder it, euen that whole ſociety of Saints, which are choſen p. 348 of God in his eternall counſell, redeemed of Chriſt by his precious bloud, and effectually called by the Goſpell of faluation, Gods ſpirit working inwardly and powerfully vpon them, thoſe very ſoules of iuſt and perfect men now triumphing in heauen, not excepted: note how this Church is deſcribed in the 26, and 27. verſes. Let this example therefore be oft thought of: it will neuer repent any to follow it: for it treadeth the only right path to eternall glory, whereunto they ſhall aſſuredly come that follow it.

1. 921. 5. Reaſon.

But to ſhew the force of this reaſon a little more diſtinctly, note theſe two concluſions following from it.

1. Wiues are as much bound to be ſubiect to their husbands, as the Church to Chriſt. Elſe why ſhould this example be thus ſet before them, and preſſed vpon them? why are husbands ſet in Chriſts ſtead, and reſembled to him?

2. A wiues ſubiection to her husband, anſwerable to the Churches ſubiection vnto Chriſt, is an euidence that ſhe is of the Church, guided by the ſame Spirit that the Church is. For it cannot be performed by the power of nature, it is a ſupernaturall worke, and ſo an euidence of the Spirit.

Wherefore, ô Chriſtian wiues, as your husbands by their place reſemble Chriſt, ſo doe you by your practiſe reſemble the Church. Of the two this is the more commendable: for that is a dignitie, this a vertue: but true vertue is much more glorious then any dignitie can be.

Theſe reaſons being well poiſed, and the force of them all ioyned together, they cannot but worke on the ſtouteſt ſtomacke that is: wherefore if this point of ſubiection ſeeme to be too bitter a pill to be well digeſted, let it be ſweetned with the ſyrupe of theſe reaſons, and it will much better be ſwallowed, and haue the more kindly worke.