Of Domestical Duties, Treatise 3 · Section 71 – Section 72
§. 71. Of an husbands office.
The ſecond reaſon is like vntounto this taken from an husbands 2. Reaſon. 1 Cor. 11. 3.office, he is the wiues head: which is alſo vrged to this very purpoſe in other places.
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 vsus that this is true of the head of a naturall body: and the Apoſtle by intituling an husband, an head, teacheth vsus 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.1 Cor. 11. 14.
Goe therefore, ô wiues, vntounto the ſchoole of nature, looke vponupon the outward parts and members of your bodies. Doe they deſire to be aboue the head? are they loth to be ſubiect vntounto 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 follow vponupon 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?
§. 72. Of the reſemblance betwixt Chriſt and an husband.
The third reaſon taken from an husbands reſemblance vntounto 3. Reaſon.Chriſt herein, addeth an edge vntounto 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.
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, hauehave a kinde of fellowſhip, and the ſame office, which is to giuegive 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.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 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 the Eſt. 1. 16.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.
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 of Chriſt will reward the good ſubiection, and reuenge the rebellion of wiues.good wiues: for he hath ſaid (and what he hath ſaid he can and will performe) them that honour me will I honour.
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 the 1 Sam. 2. 30.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.
Wherefore as good wiues may well expect a reward at Chriſts hands, howſoeuer their husbands reſpect their obedience, whether well or ill: (a great incouragement for wiues to performe their duties, though their husbands be neuer ſo ill) ſo euill wiues hauehave 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.