Queſt. Why ſhould inferiours duties be more fully expreſſed, and placed in the firſt ranke? to §. 18. Of the benefit of Chriſts headſhip.

Queſt. Why ſhould inferiours duties be more fully 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 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 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 euery 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 vpon his command doe without ſinne. Who can iuſtly charge Ioab with ſinne in numbring the people, when Dauid vrged him by vertue of his authoritie 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 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 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 ( ſaith Salomon) when thy king is a childe. And Iſaiah denounceth it as a curſe to Iſrael, that children ſhall be their Princes, and babes ſhall rule ouer them, and complaineth that women had rule ouer the people.

Now to returne to the point, though it be ſo that gouernours haue 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 euery one much 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 vnder 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 haue 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 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

vnder 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 haue authority, to deale roughly, and rigorouſly? is it not for the moſt part diſobedience, and ſtoutneſſe in thoſe that are vnder 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 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 can rule well: for they who ſcorne to be ſubiect to their gouernours while they are vnder authority, are like to proue intolerably inſolent when they are in authority.

Learne all that are vnder 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 vpon you: Firſt doe ye your duty.

There are many weighty reaſons to moue gouernours 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 vnder 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 vnder them to faile in theirs, and ſo it is a double ſin.

Fiftly, their reckoning ſhall be the greater: for of them who haue 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 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 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 haue ouer them. And though it be more againſt our corrupt, proud, and ſtout nature, to be ſubiect and obey, yet let vs 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 vnto, and wherein it moſt ſwelleth up, that therein we may moſt ſtriue to beat it downe: nature is contrary to grace, and the

wiſdome of the fleſh is enmitie againſt God.

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.

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 vnto 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 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 the common courſe and practiſe of wiues, yet follow not a multitude to doe euill. Though it be harſh to corrupt nature, 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 loue them which loue you, what ſingular thing doe ye? Yea remembring alſo what the Apoſtle ſaith, (1 Tim. 2. 14.) The woman was firſt in the tranſgreſſion, and firſt had her duty giuen vnto her, and was made for the man, and not man for the woman.

Thus ſhall ye deſerue that commendation of good wiues, Many haue 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 vnto your owne husbands, as vnto the Lord.

THe word by which the Apoſtle hath noted out the duties of wiues, is of the middle voice, and may be tranſlated paſſiuely as many haue done, or 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 vnder 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 ſubiection of reuerence.

Here learne that to neceſſary ſubiection, muſt voluntary ſubiection

be added: that is, duty muſt be performed according to that order and degree wherein God hath ſet vs. This is to make a vertue of neceſſity.

Vnder this phraſe (ſubmit your ſelues) all the duties which a wife oweth to her husband are compriſed, as I ſhall 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 ( owne) and that to ſhew that a wife ought to haue but one huſband, which is more plainly expreſſed in another place by the ſame phraſe, let euery woman haue her owne husband: that is, only one proper to her ſelfe: ſo as

It is vnlawfull for a wife to haue more than one husband at once.

A wife muſt ſubmit her ſelfe only to that one, proper

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

to her husband.

Here by the way note the fooliſh collection of Adamites, Familiſts, and ſuch like licentious libertines, who from the generall words which the Apoſtle vſeth (men 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 vnto their duty, the Apoſtle addeth this clauſe (as vnto 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

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

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,

Wiues in refuſing to be ſubiect to their husbands, refuſe to be ſubiect to the Lord.

§. 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 vnder the metaphor of an head: and amplified by his reſemblance therein vnto 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 vnder this metaphor.

The firſt is taken from the husbands prerogatiue, whence note that

Subiection muſt be yeelded to ſuch as are ouer vs. For this is a maine end of the difference betweene partie and partie. 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

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 ( euen as) ſheweth: whence it followeth that

It is as meet for a wife to ſubmit her ſelfe to her husband, as

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 for that very end are husbands appointed to be the head of their wiues.

Vpon 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 euery 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 vnder 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 ( as) and alſo the Extent of a wiues ſubiection ( in euery thing.)

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 indifferent things, for of them his ſpeech was in that place. And where againe he ſaith, Whatſoeuer is ſet before you, eat, 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.

§. 17. Of the relation betwixt Christ and the Church.

EPHES. 5. 23, 24. 23. Chriſt is the head of the Church: and he is the Sauiour of the body.

24. The Church is ſubiect vnto Chriſt in euery thing.

BEhold here the mutuall relation betwixt Chriſt,

the Church.

Wherein note concerning Chriſt,

• 1. His preheminence ouer the Church, (he is her head.)

• 2. His goodneſſe to her, (he is her Sauiour.)

Note alſo concerning the Church,

• 1. Her prerogatiue, (ſhe is the body of Chriſt.)

• 2. Her dutie. In laying downe whereof there is noted,

• 1. Wherin it conſiſteth (The Church is ſubiect to Chriſt)

• 2. How farre it extendeth, (in euery thing.)

The title Head, is giuen to Chriſt in two reſpects.

1. In regard of his dignitie and dominion ouer the Church.

2. In regard of the neere vnion betwixt him and the Church.

This vnion is more fully expreſſed afterwards, verſ. 30.

The dignitie of Chriſt is here principally intended: ſo as Chriſt is the higheſt in authoritie ouer the Church: the titles

Lord,

Father, Maſter, Doctor,

Prophet,

Firſt-borne, with the like, being by a kinde of excellencie and proprietie attributed to him, proue as much.

The cauſes hereof are

• 1. The good pleaſure of God his Father.

• 2. The dignitie of his perſon being God-Man.

• 3. The merit of his ſacrifice whereby he hath redeemed and purchaſed his Church vnto himſelfe.

• 4. The omnipotencie of his power whereby he is able to protect it.

• 5. The all-ſufficiencie of ſpirit, whereby he is able to giue to euery member all needfull grace.

Till the Pope of Rome can ſhew ſo good reaſon for this title (Supreme head of the whole Church) we will account him a blaſphemous vſurper thereof.

Object. He is not accounted an Imperiall head as Chriſt is, but only a Miniſteriall head.

Anſw.

1. This diſtinction is without all ground or warrant of Scripture.

2. It implieth plaine contradiction. For to be a miniſteriall head, is to be an head and a miniſter, which is all one as an head and a member in relation to the ſame thing.

3. Though in theſe two words (Imperiall, Miniſteriall) they may ſeeme to aduance Chriſt aboue the Pope, yet in their owne interpretation of theſe words they make the Pope equall to Chriſt, if not aduance him aboue Chriſt. For they ſay that Chriſt is an imperiall head to quicken the Church inwardly: and the Pope a miniſteriall head to gouerne it outwardly. Firſt let it be noted, how little congruitie this expoſition hath with the words expounded. Doth this word (imperiall) intimate a quickning vertue? Doth this word (miniſteriall) implie a gouerning power? Nay, is there not great incongruitie in this, that Chriſt ſhould be the Imperiall head, and yet the Pope an head to gouerne? Beſides, doth not this rend aſunder two of Chriſts offices, and leauing one to Chriſt, giue another to the

Pope, and ſo make him equall with Chriſt? If the particular branches of this gouernment which is giuen by papiſts vnto the Pope by vertue of his headſhip be obſerued, we ſhall finde that to be verified in him, which the Apoſtle hath foretold concerning Antichriſt, that as God he ſitteth in the temple of

God, ſhewing himſelfe that he is God. For they giue to him the keyes of heauen and hell, to ſhut or open the one or other as pleaſeth him: they giue him power to diſpenſe with Gods lawes, to coine articles of faith, to make lawes to binde mens conſciences directly and immediatly, to giue pardon for ſinne, to free ſubiects from allegeance to their Soueraignes, to canonize Saints, and what not? But to let theſe impious blaſpliemies paſſe, beſide that this prerogatiue of Chriſt (to be head of

the Church) is incommunicable (for thereby the Apoſtle proueth Chriſt to be aduanced farre aboue all principalitie, and power, and might, and dominion, and every name, &c.) Chriſt needeth not for the execution of his office therein any Vicar, or Deputie: for as head he filleth all in all things: and by his eternall ſpirit is he in heauen, earth, and euery place where any of his members are, according to his promiſes made vnto his Church.

Much comfort and great confidence muſt this needs miniſter to all ſuch as haue aſſurance that they are of this bodie: for hauing ſo mightie, ſo wiſe, ſo mercifull an head, an head ſo ſufficient euery way, who can inſtruct, direct, guide, gouerne, protect, and helpe them in all their needs whatſoeuer, what need they feare? When we are aſſaulted by Satan, or any way ſet vpon by any of his inſtruments, or are in any diſtreſſe or need, let vs lift vp the eies of our faith higher then we can the eies of our bodie, and in heauen behold this our head, who is inuiſible, and we cannot but receiue from thence much comfort, and incouragement.

§. 18. Of the benefit of Chriſts headſhip.

The Goodneſſe of Chriſt is ſet downe in theſe words (and he is the Sauiour of the bodie) Euery word almoſt hath his emphaſis.

1. The copulatiue particle (AND) ſheweth that

The goodneſſe which Chriſt doth for his Church, he doth becauſe

he is the head thereof.

O how happie a thing is it for the Church that it hath ſuch an head! an head that doth not tyrannize ouer it, nor trample it vnder foot: an head that doth not pole, or peele the Church: but procureth peace and ſafetie to it. When Naomi ſought to make a match betwixt Boaz and Ruth, that he might be her head, what ſaith ſhe? Shall I not ſeeke reſt for thee that it may be well with thee? It is therefore the office of an head to be a Sauiour, to procure reſt and proſperitie to the bodie whoſe head it is.

Happie were it for Kingdomes, Common-wealths, Cities, Churches, Families, wiues, and all that haue heads, if they were ſuch heads: that, becauſe they are heads, they would endeuour to be Sauiours.