Sixthly, the power of the wife to give alms appeareth clearly by the examples of holy women in the scriptures; as of Abigail who (not only without the knowledge, but contrary to the mind of her husband Naball, plainly expressed by his absolute refusal) gave a great present to David, and his followers for their relief. Unto ⟨p. 122⟩which it is answered, that Abigails example is no rule for other women; for then by the same reason it should be lawful to call their husbands fools as she did. But to this I reply, that we must distinguish between the infirmities showed in the action, and the action it self; the infirmities and imperfections no man alloweth, but for the action it self it was good, and she pronounced by holy David blessed for it; yea he blesseth God as being the chief author who stirred her up to the doing of this charitable action, v 32. Blessed be 1the Lord God of Israel, who hath sent thee to meet me this day. Secondly, it is said that Abigail was a wise and virtuous woman, and therefore might the better do it. And who giveth liberty unto any other but unto those only, who are able to perform these actions virtuously and with some discretion? Thirdly, it is objected that Naball was a churl and a fool, and therefore it was lawful for his wife who was wiser then he to dispose of some part of his great estate. To which I reply that I give no authority to wives to give against their husbands will, unless they be such Naballs and wicked churls, who by no persuasions will be drawn to the doing of any good. Yea but he must be not only a churl, but also a fool such as Naball was. To which I answer, that who so doth well consider Naballs answer to Davids messengers, and compareth it with Davids present estate, who with his company lived, in the sight of carnal men, like fugitives and out-laws; he will find more wickedness in it, then want of ⟨p. 123⟩worldly wit. Wickedness I say, because he did not (like his wife) believe Gods promises made to David concerning his establishment in the kingdom, when as he saw him in this afflicted estate. Secondly, because therein he showeth his churlishness & averseness to any good, & particularly to relieve the distressed servants of God, though he had abundance in his hands to bestow superfluously in riotous feasting those he favoured.
Sixtly, the power of the wife to giue almes appeareth clearely by the examples of holy women in the scriptures; as of Abigail who (not only without the knowledge, but contrarie to the minde of her husband Naball, plainely expressed by his absolute refusall) gaue a great present to Dauid, and his followers for their reliefe. Vnto ⟨p. 122⟩which it is answered, that Abigails example is no rule for other women; for then by the same reason it should be lawfull to call their husbands fooles as she did. But to this I reply, that we must distinguish betweene the infirmities shewed in the action, and the action it selfe; the infirmities and imperfections no man alloweth, but for the action it selfe it was good, and shee pronounced by holy Dauid blessed for it; yea he blesseth God as being the chiefe author who stirred her vp to the doing of this charitable action, v 32. Blessed be 1the Lord God of Israel, who hath sent thee to meete mee this day. Secondly, it is said that Abigail was a wise and vertuous woman, and therefore might the better do it. And who giueth libertie vnto any other but vnto those only, who are able to performe these actions vertuously and with some discretion? Thirdly, it is obiected that Naball was a churle and a foole, and therefore it was lawfull for his wife who was wiser then he to dispose of some part of his great estate. To which I reply that I giue no authoritie to wiues to giue against their husbands will, vnlesse they be such Naballs and wicked churles, who by no perswasions will be drawne to the doing of any good. Yea but he must be not only a churle, but also a foole such as Naball was. To which I answer, that who so doth well consider Naballs answer to Dauids messengers, and compareth it with Dauids present estate, who with his company liued, in the sight of carnall men, like fugitiues and out-lawes; he will finde more wickednesse in it, then want of ⟨p. 123⟩worldly wit. Wickednes I say, because hee did not (like his wife) beleeue Gods promises made to Dauid concerning his establishment in the kingdome, when as he saw him in this afflicted estate. Secondly, because therein hee sheweth his churlishnes & auersenes to any good, & particularly to releeue the distressed seruants of God, though he had abundance in his hands to bestow superfluously in riotous feasting those he fauoured.
- 1v. 32.
