Of Domestical Duties, Treatise 1 · Section 10 – Section 16
§. 10. Of the Apoſtles order in ſetting downe inferiours duties in the firſt place.Wiues particular duties firſt laid downe, becauſe they are inferiours.
In handling the duties of the firſt forenamed couple, the Apoſtle beginneth with wiues, and layeth downe their particular duties in the firſt place. The reaſon of this order I duplicate page duplicate page take to be the inferiority of the wife to her husband. I doe the rather take it ſo to be, becauſe I obſerue this to be his vſuall method and order, firſt to declare the duties of inferiours, and then of ſuperiours: For in handling the duties of aEph. 6. 1.children and parents, and of bEpheſ. 6. 5.ſeruants and maſters, he beginneth with the inferiours, both in this, and cCol. 3. 18, 20, 22.in other Epiſtles; which order alſo d1 Pet. 3. 1.S. Peter obſerueth: yea, eExod. 20. 12.the law it ſelfe doth in the firſt place, and that expreſly, mention the inferiours dutie, only implying the ſuperiours to follow as a iuſt conſequence, which is this, If the inferiour muſt giuegive honour, and by vertue thereof performe ſuch duties as appertaine thereto, then muſt the ſuperiour carrie himſelfe worthy of honour, and by vertue thereof performe anſwerable duties.
Queſt. Why ſhould inferiours duties be more fully Inferiours duties firſt taught, becauſe they are moſt backward and loth to performe them.expreſſed, and placed in the firſt ranke?
Anſw. Surely becauſe for the moſt part inferiours are moſt vnwilling to vndergoe the duties of their place. Who is not more ready to rule, than to be ſubiect?
I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well. For to rule and Greater difficultie in ruling well, than in obeying.gouerne requireth more knowledge, experience, wiſdome, care, watchfulneſſe, diligence, and other like vertues, than to obey and be ſubiect. He that obeyeth hath his rule laid before him, which is the will and command of his Ducem velim qui à fronte pariter, & tergo ſit oculatus. Timoth. apud Plutarch.ſuperiour in things lawfull, and not againſt Gods will. But the ſuperiour who commandeth, is to conſider not only what is lawfull, but alſo what is moſt fit, meet, conuenient, and eueryevery way the beſt: yea alſo he muſt forecaſt for the time to come, and ſo farre as he can obſerue whether that which is now for the preſent meet enough, may not be dangerous for the time to come, and in that reſpect vnmeet to be vrged. Whence it followeth, that the ſuperiour in authoritie may ſinne in commanding that which the inferiour in ſubiection may vponupon his command doe without ſinne. Who can iuſtly charge Ioab with ſinne in numbring the 2 Sam. 24. 2, &c.people, when Dauid vrged him by vertue of his authoritie See Treat. 7. §. 37.ſo to doe? Yet did Dauid ſinne in commanding it. Without all queſtion Saul did ſin in charging the people by an oath, to eat no food the day that they purſued their enemies (a time when they had moſt need to be refreſhed with food, as Ionathans words implie) and yet did not the people 1 Sam. 14. 24. &c.ſinne in forbearing: witneſſe the euent that followed on Ionathans eating, though he knew not his fathers charge. Who ſeeth not hereby, that it is a matter of much more difficultie to rule well, than to obey? which is yet further euident by Gods wiſe diſpoſing prouidence in ordering who ſhould gouerne, who obey. Commonly the younger Seniores & inter eos optimos, & prudentes & potentes oportet imperare. Iuniores vero parere. Plat. de rep. lib 3.for age, the weaker for ſex, the meaner for eſtate, the more ignorant for vnderſtanding, with the like, are in places of ſubiection: but the elder, ſtronger, wealthier, wiſer, and ſuch like perſons, are for the moſt part, or at leaſt ſhould be in place of authority. Woe to thee ô land (fEccl. 10. 16. ſaith Salomon) when thy king is a childe. And gIſa. 3. 4.Iſaiah denounceth it as a curſe to Iſrael, that children ſhall be their Princes, and babes ſhall rule ouer them, and complaineth hIſa. 3. 12.that women had rule ouer the people.
Now to returne to the point, though it be ſo that gouernours hauehave the heauieſt burden laid on their ſhoulders, yet inferiours that are under ſubiection thinke their burden the heauieſt, and are lotheſt to beare it, and moſt willing to caſt it away. For naturally there is in eueryevery one much Ambition is it which maketh inferiours loth to be ſubiect.pride and ambition, which as duſt caſt on the eies of their vnderſtanding, putteth out the ſight thereof, and ſo maketh them affect ſuperiority, and authority ouer others, and to be ſtubborne vnderunder the yoke of ſubiection: which is the cauſe that in all ages, both by diuine, and alſo by humane lawes, penalties and puniſhments of diuers kinds hauehave beene ordained, to keepe inferiours in compaſſe of their dutie: and yet (ſuch is the pride of mans heart) all will not ſerue. What age, what place euer was there, which hath 2. Inferiours duties firſt deliuered, to teach them how to winne their gouernours fauour.not iuſt cauſe to complaine of ſubiects rebellion, ſeruants ſtubbornneſſe, childrens diſobedience, wiues preſumption? Not without cauſe therefore doth the Apoſtle firſt declare the duties of inferiours.
Beſides, the Apoſtle would hereby teach thoſe who are vnderunder authority, how to moue them that are in authority ouer them, to deale equally and kindly, not hardly and cruelly with them, namely, by endeuouring to performe their owne dutie firſt. For what is it that prouoketh wrath, rage, and fury in gouernours? What maketh them that hauehave authority, to deale roughly, and rigorouſly? is it not for the moſt part diſobedience, and ſtoutneſſe in thoſe that are vnderunder gouernment? though ſome in authority be ſo proud, ſo ſauage, and inhumane, as no honour done to them, no performance of duty can ſatisfie and content them, but they will (as iPſal. 38. 20.Dauids enemies) reward euill for goodneſſe, yet the beſt generall direction that can be preſcribed to inferiours, to prouoke their gouernours to deale well with them, is, that inferiours themſelues be carefull and conſcionable in doing their duty firſt. If their gouernours on earth be nothing moued therewith, yet will the higheſt Lord in heauen graciouſly accept it.
Laſtly, men muſt firſt learne to obey well, before they 3. By obeying, men learne to rule well. Parendo diſces imperare. Ariſt. Polit. lib. 3. c. 3. Uſe.can rule well: for they who ſcorne to be ſubiect to their gouernours while they are vnderunder authority, are like to proue intolerably inſolent when they are in authority.
Learne all that are vnderunder authority, how to win your gouernours fauour: how to make your yoke eaſie, and your burden light: how to preuent many miſchiefes which by reaſon of the power of your ſuperiours ouer you may otherwiſe fall vponupon you: Firſt doe ye your duty.
There are many weighty reaſons to moue gouernours Reaſons why gouernours ought firſt to performe their duties.firſt to begin to doe their dutie. For,
Firſt, by vertue of their authority they beare Gods image, therefore in doing their duty they honour that image.
Secondly, by reaſon of their place they ought to goe before ſuch as are vnderunder them.
Thirdly, a faithfull performance of their duty, is an eſpeciall means to keepe their inferiours in compaſſe of theirs.
Fourthly, their failing in duty is exemplary: it cauſeth others vnderunder them to faile in theirs, and ſo it is a double ſin.
Fiftly, their reckoning ſhall be the greater: for of them who hauehave receiued more, more ſhall be required.
It were therefore to be wiſhed that ſuperiours and inferiours would ſtriue who ſhould beginne firſt, and who ſhould Vterque ſuum praeoccupet officium. Chryſ. hom. 26. in 1 Cor. 11.performe their owne part beſt, and in this kinde ſtriue to excell, as runners in a race ſtriue in running to out-ſtrip one another.
But if queſtion be made who ſhall beginne, I aduiſe inferiours not to ſtand out in this ſtrife, but to thinke the Apoſtle Reaſons why inferiours ought firſt to performe their duties.firſt inciteth them: and that it is the ſafeſt for them to begin: for in this contention inferiours are like to fare the worſt, by reaſon of the power which ſuperiours hauehave ouer them. And though it be more againſt our corrupt, proud, and ſtout nature, to be ſubiect and obey, yet let vsus ſo much the more endeuour to yeeld duty in this kinde. For it is an eſpeciall part of ſpirituall prudence, to obſerue what our corrupt nature is moſt prone vntounto, and wherein it moſt ſwelleth up, that therein we may moſt ſtriue to beat it downe: nature is contrary to grace, and the kRom. 8. 7.wiſdome of the fleſh is enmitie againſt God.
§. 11. Of the reaſons why wiues duties are firſt taught.
Queſt. Why among other inferiours are wiues firſt brought into the ſchoole of Chriſt to learne their duty?
Anſw. Many good reaſons may be giuen of the Apoſtles order euen in this point.
Firſt, of all other inferiours in a family, wiues are farre the moſt excellent, and therefore to be placed in the firſt ranke.
Secondly, wiues were the firſt to whom ſubiection was inioyned: before there was childe or ſeruant in the world, it was ſaid to her, thy deſire ſhall be ſubiect to thine husband.Gen. 3. 16.
Thirdly, wiues are the fountaine from whence all other degrees ſpring: and therefore ought firſt to be cleanſed.
Fourthly, this ſubiection is a good patterne vntounto children and ſeruants: and a great means to moue them to be ſubiect.
Fiftly, I may further adde as a truth, which is too manifeſt by experience in all places, that among all other parties of whom the Holy Ghoſt requireth ſubiection, wiues for the moſt part are lSee Treat. 3. §. 4.moſt back ward in yeelding ſubiection to their husbands. But yee wiues that feare God, be carefull of your duty: and though it may ſeeme ſomewhat contrary to Exod. 23. 2.the common courſe and practiſe of wiues, yet follow not a multitude to doe euill. Though it be harſh to corrupt nature, Si propter Deum viro parueris, noli proponere quae ab eo fieri deceant, ſed ea quibus te legiſlator ſecit obnoxiam diligenter exequere. Chryſ. hom. 26. in 1. Cor. 11.yet beat downe that corruption: yea though your husbands be backward in their duties, yet be ye forward, and ſtriue to goe before them in yours: remembring what the Lord ſaith (Mat. 5. 46, 47.) If you louelove them which louelove you, what ſingular thing doe ye? Yea remembring alſo what the Apoſtle ſaith, (1 Tim. 2. 14.) The woman was firſt in the tranſgreſſion, mGen. 3. 16.and firſt had her duty giuen vntounto her, and n1 Cor. 11. 9.was made for the man, and not man for the woman.
Thus ſhall ye deſerue that commendation of good wiues, oProu. 31. 29.Many hauehave done vertuouſly, but ye excell them all.
Hauing hitherto handled the forenamed generall inſtructions, I will proceed to a more diſtinct opening of the words; and collect ſuch obſeruations as thence ariſe, and then particularly declare the ſeuerall duties which the three orders in a family owe each to other.
§. 12. Of wiues ſubiection.
EPHES. 5. 22.
Wiues ſubmit your ſelues vntounto your owne husbands, as vntounto the Lord.
THe pforeign.word by which the Apoſtle hath noted out the duties of wiues, is of the middle voice, and may be tranſlated paſſiuely as qSubditae ſint. Hieron. Vet. Tranſ. Eraſm.many hauehave done, or rSubijcite vos. Beza.actiuely as our Engliſh doth (ſubmit your ſelues) and that moſt fitly: for there is a double ſubiection.
1. A neceſſary ſubiection: which is the ſubiection of order.
2. A Voluntary ſubiection: which is the ſubiection of duty. The neceſſary ſubiection is that degree of inferioritie, wherein God hath placed all inferiours, and whereby he hath ſubiected them to their ſuperiours, that is, ſet them in a lower ranke. By vertue thereof, though inferiours ſeeke to exalt themſelues aboue their ſuperiours, yet are they ſubiect unto them, their ambition doth not take away that order which God hath eſtabliſhed. A wife is in an inferiour degree, though ſhe domineere neuer ſo much ouer her huſband.
The Uoluntary ſubiection, is that dutifull reſpect which inferiours carry towards thoſe whom God hath ſet ouer them: whereby they manifeſt a willingneſſe to yeeld to that order which God hath eſtabliſhed. Becauſe God hath placed them vnderunder their ſuperiours, they will in all duty manifeſt that ſubiection which their place requireth.
Becauſe it is a duty which is here required, the Voluntary ſubiection muſt needs be here meant: and to expreſſe ſo much, it is thus ſet downe, ſubmit your ſelues.
Though the ſame word be here vſed that was in the former verſe, yet it is reſtrained to a narrower compaſſe, namely to *See §. 3.ſubiection of reuerence.
Here learne that to neceſſary ſubiection, muſt voluntary ſubiection 1. Obſer.be added: that is, duty muſt be performed according to that order and degree wherein God hath ſet vsus. This is to make a vertue of neceſſity.
VnderUnder this phraſe (ſubmit your ſelues) all the duties which a wife oweth to her husband are compriſed, as I ſhall *Treat. 3. §. 2.afterwards more diſtinctly ſhew.
§. 13. Of the perſons to whom wiues muſt be ſubiect.
In ſetting downe the parties to whom wiues owe ſubiection, the Apoſtle noteth a particle of reſtraint (*foreign. owne) and that to ſhew that a wife ought to hauehave but one huſband, which is more plainly expreſſed in another place by the ſame phraſe, let eueryevery woman hauehave her owne husband: that 1 Cor. 7. 2. foreign. See §. 82, 83.is, only one proper to her ſelfe: ſo as
It is vnlawfull for a wife to hauehave more than one husband at once.
A wife muſt ſubmit her ſelfe only to that one, proper 2. Obſer.husband, and to no other man (as ſhe is a wife and yeeldeth the duty of a wife) ſo as the ſubiection of adultereſſes is here excluded: and the duty required is, that
A wife muſt yeeld a chaſte, faithfull, matrimoniall ſubiection 3. Obſer.to her husband.
Here by the way note the fooliſh Adamiani ex Adam dicti, cuius imitantur in paradiſo nuditatem. Nuptias auerſantur. Nudi itaque mares foeminaeque conueniunt, &c. Auguſt. de Haereſ. diſtinct. 31. Promiſcuè inter ſe viri & foeminae, Veneri operam dabant. Philaſt.collection of Adamites, Familiſts, and ſuch like licentious libertines, who from the generall words which the Apoſtle vſeth (men *foreign.and women) inferre that all women are as wiues to all men, and that there needeth not any ſuch neere coniunction of one man with one woman. Which beaſtly opinion as it is contrary to the current of Scripture, and to the ancient law of mariage (two ſhall be one fleſh) ſo alſo to this clauſe (their owne husbands.) The Apoſtle, in vſing thoſe generall words, followed the Greeke phraſe, which putteth thoſe two words (men women) for huſbands and wiues: ſo alſo doe other tongues, yea and our Engliſh. The particular relation, which is betwixt the perſons who are meant by thoſe two words, doth plainly ſhew how they are to be taken, and when they are to be reſtrained to man and wife. To take away that ambiguity, our Engliſh hath well tranſlated them, husband and wife.
To direct and prouoke wiues vntounto their duty, the Apoſtle addeth this clauſe (as vntounto the Lord) which is both a Rule and a Reaſon of wiues ſubiection. It directeth wiues by noting the reſtraint of their obedience, and the manner thereof.
The reſtraint in that wiues ought ſo to obey their husbands 4. Obſer. See Treat. 3. §. 51.as withall they obey the Lord; but no further: they may not be ſubiect in any thing to their husbands, that cannot ſtand with their ſubiection to the Lord.
The manner in that wiues ought to yeeld ſuch a kind of ſubiection 5. Obſer. See Treat. 3. §. 54.to their husbands, as may be approued of the Lord.
Thus the Apoſtle himſelfe expoundeth this phraſe, chap. 5. verſ. 5, 6.
It prouoketh wiues to ſubmit themſelues to their huſbands, by noting the place of an husband, which is, to be in the Lords ſtead, bearing his image, and in that reſpect hauing a fellowſhip and partnerſhip with the Lord, ſo as
Wiues in ſubiecting themſelues aright to their husbands are ſubiect to the Lord. And on the contrary ſide,6. Obſer.
Wiues in refuſing to be ſubiect to their husbands, refuſe to be ſubiect to the Lord.7. Obſer. See Treat. 3. §. 70.
§. 14. How an husband is his wiues head.
EPHES. 5. 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 body.
THe place of an husband intimated in the laſt clauſe of the former verſe, is more plainly expreſſed, and fully explained in this verſe. His place is expreſſed vnderunder the metaphor of an head: and amplified by his reſemblance therein vntounto Chriſt.
The particle of connexion (FOR) ſheweth that this verſe is added as a reaſon: which may fitly be referred both to the duty it ſelfe: and to the manner of performing it.
The metaphor of an head enforceth the duty.
The amplification thereof by the reſemblance that is made to Chriſt, enforceth the manner of performing the duty.
A wife muſt ſubmit her ſelfe to an husband, becauſe he is her head: and ſhe muſt doe it as to the Lord, becauſe her husband is to her, as Chriſt is to the Church.
The metaphor of an head declareth two points:
| 1. The dignitie | of an husband. |
| 2. The duty |
1. As an head is more eminent and excellent than the body, and placed aboue it, ſo is an husband to his wife.
2. As an head, by the vnderſtanding which is in it, gouerneth, protecteth, preſerueth, prouideth for the body, ſo doth the husband his wife: at leaſt he ought ſo to doe: for this is his office and duty: this is here noted to ſhew the benefit which a wife receiueth by her husband: ſo as two motiues are included vnderunder this metaphor.
The firſt is taken from the husbands prerogatiue, whence note that
Subiection muſt be yeelded to ſuch as are ouer vsus. For this is a maine end of the difference betweene partie and partie. Obſer.To what end is the head ſet aboue the body, if the body be not ſubiect to it?
The ſecond is taken from the benefit which a wife reapeth by her husbands ſuperiority: and it ſheweth that
They who will not ſubmit themſelues to their ſuperiours are Obſer. See Treat. 3. §. 73.iniurious to themſelues: as the body were iniurious to it ſelfe, if it would not be ſubiect to the head.
§. 15. Of the reſemblance of an husband to Chriſt.
The more to enforce the forenamed reaſon, the Apoſtle addeth the reſemblance that is betwixt an husband and Chriſt, as this note of compariſon (*foreign. euen as) ſheweth: whence it followeth that
It is as meet for a wife to ſubmit her ſelfe to her husband, as Obſer.for the Church to ſubmit it ſelfe to Chriſt. This amplification is eſpecially added for Chriſtians. Heathens may be moued to ſubiect themſelues to their gouernours, by the reſemblance taken from a naturall body. How much more ought Chriſtians to be moued by the reſemblance taken from the myſticall body of Chriſt?
Theſe words (and he is the Sauiour of the body) as they doe declare the office of Chriſt, and the benefit which the Church reapeth, ſo they note the end why an husband is appointed to be the head of his wife, namely that by his prouident care he may be as a ſauiour to her. It is here noted rather to ſhew the benefit which a wife reapeth by her husband, then the dutie which he oweth: for that the Apoſtle declareth afterwards, verſ. 25, &c. The meaning then is, That as Chriſt was giuen to be an head of the Church which is his body, that he might protect it, and prouide all needfull things for it, and ſo be a Sauiour to it, euen ſo How an huſband is a Sauiour to his wife See Treat. 3. §. 73.for that very end are husbands appointed to be the head of their wiues.
VponUpon this ground the Apoſtle inferreth the concluſion in the next verſe.
§. 16. Of the reſemblance betwixt
The Church to Chriſt.
A wife to her husband.
EPHES. 5. 24
Therefore as the Church is ſubiect to Chriſt, ſo let wiues be to their owne husbands in eueryevery thing.
THis concluſion ſetteth forth not only the dutie it ſelfe, but alſo another Reaſon, and another Rule to prouoke and direct wiues to performe their dutie: and that vnderunder the patterne of the Church.
The reaſon may be thus framed, That which the Church doth to Chriſt, a wife muſt doe to her husband. But the Church is ſubiect to Chriſt. Therefore a wife muſt be ſubiect to her husband.
The propoſition is grounded on that reſemblance which is betwixt the Church in relation to Chriſt, and a wife in relation to her husband: for an husband is that to his wife, which Chriſt is to the Church; therefore a wife muſt be ſo to her husband, as the Church is to Chriſt.
The rule noteth both the Manner (fforeign. as) and alſo the Extent of a wiues ſubiection (*foreign. in eueryevery thing.)See more of the manner and extent of a wiues obedience, Treat. 3. §. 51. & 63.
Queſt. Is mortall and ſinfull man to be obeyed as the Lord Chriſt the eternall Sonne of God?
Anſw. This extent is to be reſtrained to the generalitie of the things in queſtion. As in other places, where the Apoſtle ſaith, all things are lawfull for me, he meaneth all 1 Cor. 10. 23.indifferent things, for of them his ſpeech was in that place. And where againe he ſaith, Whatſoeuer is ſet before you, eat, Vers. 27.he meaneth, whatſoeuer good and wholſome meat: for of that he ſpake.
Thus much of the maine drift of the Apoſtle in ſetting before wiues the example of Chriſt, to whom husbands are like in dignitie, and the example of the Church, to whom wiues ought to be like in dutie.
I will further conſider theſe examples of Chriſt and the Church more diſtinctly by themſelues, without any relation to man and wife: and out of them note ſuch generall inſtructions as concerne all Chriſtians.