Of Domestical Duties
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
OF DOMESTICALL DVTIES Eight Treatises.
I. An Exposition of that part of Scripture out of which Domestical Duties are raised.
II.
- 1. A right Coniunction of Man and Wife.
- 2. Common-mutual Duties betwixt Man and Wife.
III. Particular Duties of Wives.
IV. Particular Duties of Husbands.
V. Duties of Children.
VI. Duties of Parents.
VII. Duties of Servants.
VIII. Duties of Masters.
By WILLIAM GOVGE.
LONDON, Printed by John Haviland for William Bladen, and are to be sold at the sign of the Bible near the great North door of Paul's. 1622.
TO THE RIGHT HONORABLE, RIGHT Worshipful, and other my beloved Parishioners, Inhabitants of the Precinct of Black-friers LONDON, such sufficiency of Grace as may bring them to fullness of Glory.
I F noble Birth, high Honor, great Estate, true Piety, bountiful Charity, good Esteem of God's word and Ministers, and in particular, entire love of the Author, be inducements to choose a Patron for his work, I, for my part, need not go far for a Patron. In mine own parish are all these. To you therefore (right Honorable, right Worshipful, and other my beloved Parishioners, most worthy of all due respect) do I dedicate these my poor pains about Domestical Duties. To testify the equal duty which I owe, and the impartial respect which I bear to you all, I make you all as one Patron. You were the first over whom I ever had any ministerial charge. To this charge by your free choice was I called. Among you have I spent almost two full prentiships. You have always so accepted my pains, and respected my person, as I never had any cause to repent my acceptance of this place, and calling: but rather to thank God for the same. My desire is (if so it may seem good to the divine providence) to spend all my days among you: and, while I am among you, to help forward your spiritual edification. This is the main end of my calling, and the mark, which, as in the ordinary course of my Ministry, so in the publishing of these Eight Treatises of Domestical Duties, and dedicating them to you, I have aimed at. As in testimony of Love and Duty I have preached in your hearing, and published in your name these Duties, so do you manifest your kind acceptance of my former, and latter pains, by a conscionable observing of them, so far forth as they are agreeable to God's word: that all who know you, may know by that evident demonstration, how well you have relished and approved them. Thus shall you gain much profit, and myself much comfort by my pains. Oh if the head and several members of a family would be persuaded every of them to be conscionable in performing their own particular duties, what a sweet society, and happy harmony would there be in houses? What excellent seminaries would families be to Church and Commonwealth? Necessary it is that good order be first set in families: for as they were before other polities, so they are somewhat the more necessary: and good members of a family are like to make good members of Church and common-wealth. The subject matter therefore of these Treatises is worth the handling, if I were able according to the worth thereof to handle it. I have endeavored to do what I could therein, though I have not attained to what I would. Be you like unto God, who, if there be first a willing mind, accepteth according to that a man hath, and not according to that he hath not. Though for such a matter as is handled in these Treatises, the work may seem at first sight to be too copious, yet I hope the observant Reader will not find it too tedious. It is the variety of many, not the prolixity of few points which hath made this book to swell to that bigness which it hath. The first Treatise (which is a fourth part of the book) containeth a Commentary on that part of Scripture out of which Domestical Duties are raised: wherein the Apostle setting forth Christ and the Church as patterns to husbands and wives, lively declareth the great love of Christ to his Church, and the near union betwixt them, together with other deep mysteries, the unfolding whereof hath a little the longer detained me. But as I have a while insisted on main matters of much moment, so have I very briefly passed over other points. The other Treatises, wherein the Duties themselves are handled, are every of them much shorter then the first. In them I have barely propounded and briefly proved the truth and equity of the several duties, except some choice points which are of especial use, or at least through disuse much questioned: and them I have more largely handled. And because contraries laid together do much set forth each other in their lively colors, I have to every duty annexed the contrary fault, and aberration from it. For many that hear the duties think all well enough, till they hear also the contrary vices, whereby in their consciences they are most convinced. Concerning the many faults and vices of bad Husbands, Wives, Parents, Children, Masters and Servants, taxed in these Treatises, let me entreat you, not to apply them too generally to all Husbands, Wives, Parents, Children, Masters and Servants. Hath not wise Solomon much taxed the lightness, shrewishnesse, pride, flattery, and other vices of women? And shall sober, meek, humble, honest women think themselves taxed thereby? By like reason might unchaste strumpets, untrusty gossips, unquiet shrewes, and proud dames think themselves commended by those excellent commendations which be giveth of good women. Let every one, as their conscience (an impartial Judge) shall bear them witness, make a right application of everything to themselves. Thus shall we Ministers be freed from many evil surmises. I remember that when these Domestical Duties were first uttered out of the pulpit, much exception was taken against the application of a wives subjection to the restraining of her from disposing the common goods of the family without, or against her husbands consent. But surely they that made those exceptions did not well think of the Cautions and Lamitations which were then delivered, and are now again expressly noted: which are, that the foresaid restraint be not extended to the proper goods of a wife, no nor ouerstrictly to such goods as are set apart for the use of the family, nor to extraordinary cases, nor always to an express consent, nor to the consent of such husbands as are impotent, or far and long absent. If any other warrantable caution shall be shown me, I will be as willing to admit it, as any of these. Now that my meaning may not still be perverted, I pray you, in reading the restraint of wives power in disposing the goods of the family, ever bear in mind those Cautions. Other exceptions were made against some other particular duties of wives. For many that can patiently enough hear their duties declared in general terms, cannot endure to hear those generals exemplified in their particular branches. This cometh too near to the quick, and pierceth too deep. But (to interpret all, according to the rule of love, in the better part) I take the main reason of the many exceptions which were taken, to be this, that wives duties (according to the Apostles method) being in the first place handled, there was taught (as must have been taught, except the truth should have been betrayed) what a wife, in the uttermost extent of that subjection under which God hath put her, is bound unto, in case her husband will stand upon the uttermost of his authority: which was so taken, as if I had taught that an husband might, and ought to exact the uttermost, and that a wife was bound in that uttermost extent to do all that was delivered as duty, whether her husband exact it or no. But when I came to deliver husbands duties, I shown, that he ought not to exact whatsoever his wife was bound unto (in case it were exacted by him) but that he ought to make her a joint Governor of the family with himself, and refer the ordering of many things to her discretion, and with all honorable and kind respect to carry himself towards her. In a word, I so set down an husbands duties, as if he be wise and conscionable in observing them, his wife can have no just cause to complain of her subjection. That which maketh a wives yoke heavy and hard, is an husbands abuse of his authority: and more pressing his wives duty, then performing his own: which is directly contrary to the Apostles rule. This just Apology I have been forced to make, that I might not ever be judged (as some have censured me) an hater of women. Now that in all those places where a wives yoke may seem most to pinch, I might give some ease, I have to every head of wives duties made a reference, in the margin over against it, to the duties of husbands answerable thereunto, and noted the reference with this mark *, that it might the more readily be turned unto. Yea I have further paralleled, and laid even one against another in one view, the heads of husbands and wives duties, as they answer each other: and in like manner the contrary aberrations: with a reference made unto the particular sections where they are handled: that so on the one side it may appear, that if both of them be conscionable and careful to perform their own duty, the matrimonial yoke will so equally lie on both their necks, as the wife will be no more pinched therewith then the husband, but that it will be like Christ's spiritual yoke, light and easy: and that on the other side it may be manifest that there is commonly as much failing by husbands in their duties, as by wives in theirs. This parallel and even-setting out of each of their duties, and of the contrary aberrations, I have annexed next to this epistle. And further I have added thereto a table of the several heads of those points that are handled in the eight following Treatises, that by this help you may the more readily find out such particular points as you desire most especially to read. To show that the duties prescribed to Husbands, Wives, Parents, Children, Masters, and Servants, are such as in conscience they are bound unto, I have endeavored to show how they are grounded on the word of God, and gathered from thence. To avoid prolixity, I have referred most of the quotations to the margin. If your leisure will serve you, you may do well to search them out. Two things have been especial helps to me for finding out the many duties noted in these Treatises, & vices contrary thereunto: Observation and Disposition. Observation both of such duties as the Scripture commendeth and contrary vices as it condemneth: and also of such commendable virtues as I well liked in those Husbands, Wives, Parents, Children, Masters, and Servants, that I came among, and such unseemly vices as I disliked in them: and Disposition of one point after another in the best order that I could. My method and manner of proceeding brought many things to my mind, which otherwise might have slipped by. For by method sundry and several points appertaining to one matter are drawn forth, as in a chain one link draweth up another. There is no better way to find out many observations in a text, then by a methodical resolution thereof. As method is an help to Invention, so also to retention. It is as the thread or wier whereon pearls are put, which keepeth them from scattering. And if a man by abundance of matter be cast into a labyrinth, by the help of method he may easily and readily find out the way again. In which respects method is fitly styled the Mother of the Mind, and Mistress of Memory. If you well mark the order and dependence of points one upon another, you will find as great an help in conceiving and remembering them, as I did in inventing and disposing them.
Because there is not one word to comprise under it both masters and mistresses, as fathers and mothers are comprised under Parents, and sons and daughters under Children, I have according to the Scripture phrase comprised Mistresses under Masters: so as the duties enjoined to them belong to these, so far as may stand with their sex. To conclude, in recompense of all my pains I heartily pray you all to pray heartily for him who daily prayeth for you, even
The Watch-man of your souls, WILLIAM GOVGE.
A few faults escaped in the printing are noted in the end of the book, which I desire you to amend with a pen.
| TREAT. III. | |
| Particular duties of Wives. | |
| SVbiection, the general head of all wives duties, §. 2. | |
| 1 | Acknowledgment of an husbands superiority, §. 3. |
| 2 | A due esteem of her own husband to be the best for her, and worthy of honor on her part, §. 5. |
| 3 | An inward wiue-like fear, §. 7. |
| 4 | An outward reverend carriage towards her husband, which consisteth in a wiue-like sobriety, mildness, courtesy, and modesty in apparel, §. 9, 10, 11, 12. |
| 5 | Reverend speech to, and of her husband, §. 13, 14, 15, 16. |
| 6 | Obedience, §. 17. |
| 7 | Forbearing to do without or against her husbands consent, such things as he hath power to order, as, to dispose and order the common goods of the family, and the allowance for it, or children, servants, cattle, guests, journeys, &c. §. 18, 23, 38, 39, 40, 41. |
| 8 | A ready yielding to what her husband would have done. This is manifested by her willingness to dwell where he will, to come when he calls, and to do what he requireth, §. 43, 44, 45, 46. |
| 9 | A patient bearing of any reproof, and a ready redressing of that for which she is justly reproved, §. 47, 48. |
| 10 | Contentment with her husbands present estate, §. 49. |
| 11 | Such a subjection as may stand with her subjection to Christ, §. 51. |
| 12 | Such a subjection as the Church yieldeth to Christ, which is sincere, pure, cheerful, constant, for conscience sake, §. 54, 55, &c. |
| TREAT. IV. | |
| Particular duties of Husbands. | |
| WJsdome and Love, the general heads of all husbands duties, §. 2, 4. | |
| 1 | Acknowledgment of a wives near conjunction, and fellowship with her husband, §. 6. |
| 2 | A good esteem of his own wise to be the best for him, and worthy of love on his part, §. 9. |
| 3 | An inward entire affection, §. 11. |
| 4 | An outward amiable carriage towards his wife, which consisteth in an husband-like gravity, mildness, courteous acceptance of her courtesy, and allowing her to wear fit apparel, §. 4, 15, 22, 40, 49. |
| 5 | Milde and loving speech to and of his wife, §. 24 25, 26, &c. |
| 6 | A wise maintaining his authority, and forbearing to exact all that is in his power, §. 4, 18. |
| 7 | A ready yielding to his wives request, and giving a general consent and liberty unto her to order the affairs of the house, children, servants, &c. And a free allowing her something to bestow as she seeth occasion, §. 18, 54. |
| 8 | A forbearing to exact more then his wife is willing to do, or to force her to dwell where it is not meet, or to enjoin her to do things unmeet in themselves, or against her mind, §. 18, 26. |
| 9 | A wise ordering of reproof: not using it without just and weighty cause, and then privately, and meekly, §. 35, 38. |
| 10 | A provident care for his wife, according to his ability, §. 46, 49, 50, 52. |
| 11 | A forbearing to exact anything which stands not with a good conscience, §. 26. |
| 12 | Such a love, as Christ beareth to the Church, and man to himself, which is first free, in deed, and truth, pure, chaste, constant, §. 61, &c. and 74. |
| TREAT. III. | |
| Aberrations of Wives from their particular duties. | |
| AMbition, the general ground of the aberrations of wives, §. 2. | |
| 1 | A conceit that wives are their husbands equals, §. 4. |
| 2 | A conceit that she could better subject her self to any other man then to her own husband, §. 6. |
| 3 | An inward despising of her husband, §. 8. |
| 4 | Vnreuerend behavior towards her husband, manifested by lightness, fullennesse, scornfulnes, and vanity in her attire, §. 9, 10, 11, 12. |
| 5 | Vnreuerend speech to and of her husband, §. 13, 14, 15, 16. |
| 6 | A stout standing on her own will, §. 17. |
| 7 | A peremptory undertaking to do things as she list without and against her husbands consent. This is manifested by privy purloining his goods, taking allowance, ordering children, servants, and cattle, feasting strangers, making journeys, and vows, as her self listeth, §. 42. |
| 8 | An obstinate standing upon her own will, making her husband dwell where she will, and refusing to go when he calls, or to do anything upon his command, §. 44, 45, 46, 67. |
| 9 | Disdaine at reproof; giving word for word; and waxing worse for being reproved, §. 47, 48. |
| 10 | Discontent at her husbands estate, §. 50. |
| 11 | Such a pleasing of her husband as offendeth Christ, §. 53. |
| 12 | Such a subjection as is most unlike to the Churches, viz. feigned, forced, fickle, &c. §. 56, &c. |
| TREAT. IV. | |
| Aberrations of Husbands from their particular duties. | |
| WAnt of wisdom and love, the general ground of the aberrations of husbands, §. 3, 5. | |
| 1 | Too mean account of wives, §. 8. |
| 2 | A preposterous conceit of his own wife to be the worst of all: and that he could love any but her, §. 10. |
| 3 | A Stoicall disposition, without all heat of affection, §. 12. |
| 4 | An unbeseeming carriage towards his wife, manifested by his baseness, tyrannical usage of her, loftiness, harshness, and niggardliness, §. 5, 15, 17, 41, 44, 53. |
| 5 | Harsh, proud, and bitter speeches, to and of his wife, §. 24, 25, 30, 32, 36, 39. |
| 6 | Losing of his authority, §. 5. |
| 7 | Too much strictness over his wife. This is manifested by restraining her from doing anything without particular and express consent, taking too strict account of her, and allowing her no more then is needful for her own private use, §. 19, 55. |
| 8 | Too lordly a standing upon the highest step of his authority: being too frequent, insolent, and peremptory in commanding things frivolous, unmeet, and against his wives mind and conscience, §. 30, 32. |
| 9 | Rashness and bitterness in reproving: and that too frequently, on sleight occasions, and disgracefully before children, servants, and strangers, §. 36, 38, 39. |
| 10 | A careless neglect of his wife, and niggardly dealing with her, and that in her weakness, §. 46, 51, 53 |
| 11 | A commanding of unlawful things, §. 26, 30, 32. |
| 12 | Such a disposition as is most unlike to Christ's, and to that which a man beareth to himself, viz. complemental, impure, for by-respects, unconstant, &c. §. 62, &c. and 74. |
A Table of the several points handled in the eight Treatises of Domestical Duties.
I. TREATISE. An exposition of that part of Scripture out of which domestical duties are raised.
§. 1 O F the Apostles transition from general duties to particulars. pag. 1
2 Of joining service to men with praising of God. 2
3 Of every ones submitting himself to another. 4
4 Of the fear of God. 8
5 Of the fear of God moving us to do service to men. 11
6 Of limiting all duty to man within the compass of the fear of God. 13
7 Of performing the duties of particular callings. 16
8 Of the lawfulness of private functions in a family. 17
9 Of the Apostles order in laying down the duties of husbands and wives in the first place. 20
10 Of the Apostles order in setting down inferiors duties in the first place. 21
11 Of the reasons why wives duties are first taught. 25
12 Of wives subjection. 26
13 Of the persons to whom wives must be subject. 27
14 How an husband is his wives head. 29
15 Of the resemblance of an husband to Christ. 30
| 16 Of the resemblance betwixt | The Church to Christ. | 31 |
| A wife to her husband. |
17 Of the relation betwixt Christ and the Church. 32
18 Of the benefit of Christ's headship. 34
19 Of Christ a sufficient Savior. 35
20 Of Christ the only Savior. 36
21 Of the Church the body of Christ. 38
22 Of the extent of Christ's goodness to all his body. 38
23 Of the restraint of the benefit of Christ's headship to them only that are of his body. 40
24 Of the Churches subjection to Christ. 41
25 Of the extent of the Churches subjection. 42
26 Of the sum of husbands duties. 43
27 Of the example of Christ's love. 44
28 Of Christ's giving himself. 46
29 Of the willingness of Christ to die. 47
30 Of the kind of Christ's death, and oblation. 48
31 Of the infinite value of the price of our redemption. 48
32 Of Christ's seeking the good of the Church. 50
33 Of the particular ends, why Christ gave himself, and of the condition of the Church before Christ took her. 51
34 Of Christ's preventing grace. 54
35 Of Christ's seeking to make his Church pure. 55
36 Of the Churches justification. 55
37 Of the Churches sanctification. 56
38 Of the Churches purity before God and man. 56
39 Of the order and dependence of justification and sanctification one upon another. 58
40 Of Sacramental washing of water. 59
41 How Baptism is a means of cleansing and sanctifying. 60
42 Objections against the efficacy of Baptism answered. 61
43 What kind of means of grace baptism is. 62
44 Of the necessity of baptism. 62
45 Of the contrary extremes of Papists and Ana. baptists, about the necessity and efficacy of baptism. 63
46 Of the inward washing by baptism. 65
47 Of joining the word with baptism. 66
48 Of the inference of glorification upon instification and sanctification. 68
49 Of the fruition of Christ's presence in heaven. 70
50 Of the glory of the Church in heaven. 72
51 Of the Churches freedom from all deformity in heaven. 73
52 Of the perfect purity of the Church in heaven. 74
53 Of the application of the things which Christ hath done for the the Church, unto husbands. 75
54 Of the application of the love which a man beareth to himself, unto an husband. 76
55 Of the amplification of a man's love of himself. 78
56 Of man's natural affection to himself. 79
57 Of natural self-love. 80
58 Of spiritual self-love. 82
59 Of evil self-love. 82
60 Of the error of Stoics in condemning all passion. 83
61 Of well using natural affection. 83
62 Of man's forbearing to wrong himself. 84
63 Of unnatural practices against ones self. 85
64 Of haters of others. 86
65 Of man's care in providing and using things needful for his body. 87
66 Of them that neglect to cherish their bodies. 88
67 Of contentment in that which is sufficient. 89
68 Of Christ's forbearing to hate the Church. 90
69 Of Christ's nourishing and cherishing his Church. 91
70 Of the union betwixt Christ and the Saints. 93
71 Of the privileges appertaining to the Saints even in this life by reason of their union with Christ. 98
72 Of the privilege of our union with Christ in the time of death. 102
73 Of the privilege of our union with Christ after death. 103
74 Of the duties which are required of the Saints by virtue of their union with Christ. 104
75 Of their regeneration who are members of Christ. 105
76 Of the author of our regeneration, Christ. 106
77 Of the matter of our regeneration, Christ. 108
78 Of the excellency of regeneration. 109
79 Of the ancient law of marriage. 110
80 Of preferring husband or wife before parents. 112
81 Of the firmness of the matrimonial bond 114.
82 Of two only to be joined together in marriage. 114
83 Of polygamy and bigamy. 115
84 Of the near conjunction of man and wife together. 115
85 Of the matrimonial conjunction of Christ and the Church. 117
86 Of Christ's leaving his father and mother for his spouse. 120
87 Of the indissoluble union betwixt Christ and the Church. 121
88 Of the equal privilege of all the Saints. 122
89 Of the near union betwixt Christ and the Church. 123
90 Of the mystery of the union of Christ and the Church. 124
91 Of the Popes usurping to be spouse of the Church. 125
92 Of the false sacrament of marriage. 126
93 Of the sum of husbands and wives duties. 128
94 Of applying the word to our selves. 129
95 Of every ones looking to his own duties especially. 130
96 Of the meaning of the first verse of the sixth chapter. 132
97 Of the meaning of the second verse. 134
98 Of aiming at our own, in seeking the good of others. 137
99 Of preferring honesty before commodity. 138
100 Of the meaning of the third verse. 139
101 Of prosperity: how far forth it may be a blessing. 140
102 Of prosperity bestowed on the wicked, how it proves a curse. 141
103 How both having, and wanting prosperity is a blessing to the Saints. 142
104 Of long-life: how far forth it is a blessing. 143
105 Of long life proving a curse to the wicked. 144
106 Of limiting the promises of temporal blessings. 144
107 Of appropriating prosperity and long life to the obedience which children yield to their parents. 145
108 Of God's ordering his favors so as they may appear to be true blessings. 147
109 Of God's high account of dutiful children. 148
110 Of children's doing good to themselves by honoring their parents. 148
111 Of parents doing good to their children by keeping them under obedience. 149
112 Of the perpetuity of the substance of such things as in their circumstances respecting the Jews are vanished. 150
113 Of the determined period of man's life. 151
114 Of reward promised to obedience, that it implieth no merit. 153
115 Of the connection of parents duty with children's. 153
116 Of the extent of these words, fathers, children. 154
117 Of parents provoking children. 155
118 Of parents seeking the good of their children. 156
119 Of parents nurturing their children. 157
120 Of parents fixing precepts in their children's minds. 158
121 Of adding information to discipline. 158
122 Of parents teaching their children the fear of God. 159
123 Of the subjection which believing servants owe. 159
124 Of the meaning of the fifth verse. 160
125 Of the meaning of the sixth verse. 164
126 Of the meaning of the seventh verse. 168
127 Of the meaning of the eight verse. 168
128 Of the connection of masters duties with servants. 171
129 Of the meaning of this phrase, do the same things. 172
130 Of masters forbearing threatening. 174
131 Of masters subjection to a greater master. 175
132 Of God's being in heaven. 175
133 Of God's having no respect of persons. 177
II. TREATISE. PART. I.
Of husband and wife who are so to be accounted.
§. 1. OF those who may seek to be married. 179
2 Of ripeness of years in them that are to be married. 180
3 Of impotent persons that ought not to seek after marriage. 181
4 Of barrenness, that it hindereth not marriage. 182
5 Of that inevitable danger which hindereth marriage. 183
6 Of the lawfulness of marriage to all sorts of persons. 183
7 Of the things which are absolutely necessary to make a person fit for marriage. 185
8 Of the lawfulness of other marriages after one of the married couple is dead. 186
9 Of equality in years betwixt husband and wife. 188
10 Of equality in estate and condition betwixt those that are to be married together. 189
11 Of equality in piety and religion betwixt those that are to be married together. 191
12 Of marriages betwixt persons of diverse professions. 192
13 Of that mutual liking which must pass betwixt mariageable persons before they be married. 196
14 Of a contract what it is. 198
15 Of the grounds of a contract. 198
16 Of the reasons which show how requisite a contract is. 200
17 Of abusing or neglecting a contract. 202
18 Of the distance of time betwixt a contract and marriage. 202
19 Of a religious consecrating of marriage. 203
20 Of clandestine marriages. 205
21 Of a civil celebrating of marriage. 206
22 Of ill or well ordering marriage feasts. 206
23 Of the honor of marriage in regard of the first institution thereof. 208
24 Of the ends of marriage. 209
25 Of the privileges of marriage. 210
26 Of the mystery of marriage. 211
27 Of marriage and single life compared together. 211
28 Of celebrating marriage with sorrow. 212
II. TREATISE. PART. II. Of common mutual duties betwixt man and wife.
§. 1. OF the heads of those common mutual duties. 213
2 Of matrimonial unity. 214
3 Of desertion. 215
4 Of matrimonial chastity. 216
5 Of adultery. 218
6 Of pardoning adultery upon repentance. 218
7 Of the difference of adultery in a man and in a wife. 219
8 Of the heinousness of adultery. 219
9 Of remedies against adultery, and in particular of due benevolence, and of defect or excess therein. 221
10 Of mutual love betwixt man and wife. 224
11 Of husbands and wives mutual hatred contrary to love. 227
12 Of mutual peace betwixt man and wife. 228
13 Of contentions betwixt man and wife. 230
14 Of husbands and wives dwelling together. 230
15 Of the respects for which man and wife may for a time live asunder. 231
16 Of the error of Papists about man and wives separation. 232
17 Of husbands and wives unlawful absenting themselves one from another. 234
18 Of husbands and wives mutual prayers. 235
19 Of the things for which husbands and wives are to pray alone. 236
20 Of husbands and wives hateful imprecations and wishes one against another. 237
21 Of husbands and wives neglect of mutual prayer. 238
22 Of husbands and wives mutual care for one another's salvation. 238
23 Of husbands and wives care to win one the other when one of them is not called. 239
24 Of husbands and wives edifying one another. 240
25 Of husbands and wives hindering sin one in another. 240
26 Of husbands and wives redressing sin in one another. 242
27 Of husbands and wives helping forward the growth of grace in each other. 242
28 Of the sins of husbands and wives contrary to a mutual care of one another's salvation. 243
29 Of husbands and wives mutual care over one another's body. 245
30 Of husbands and wives backwardness to help one another in time of need. 246
31 Of husbands and wives mutual respects of one another's good name. 247
32 Of husbands and wives preventing each others discredit. 248
33 Of the wisdom of husbands and wives in redressing one another's ill name. 249
34 Of husbands and wives care in procuring one another's good name. 249
35 Of husbands and wives wisdom in preserving each others good name. 250
36 Of husbands and wives like affection towards one another's credit. 250
37 Of the vices contrary to that mutual care which man and wife should have of one another's credit. 251
38 Of husbands and wives mutual providence about the goods of the family. 253
39 Of the vices contrary to the good providence of husbands and wives about the goods of the family. 255
40 Of husbands and wives joint care in governing the family. 256
41 Of the vices contrary to a joint care of governing the family. 260
42 Of husbands and wives mutual help in hospitality. 261
43 Of vices contrary to mutual help in hospitality. 263
44 Of husbands and wives mutual help in relieving the poor. 264
45 Of husbands and wives unmercifulness to the poor. 265
III. TREATISE. Of wives particular Duties.
§. 1. OF the general heads of this treatise. 267
2 Of a wives subjection in general. 268
3 Of an husbands superiority over a wife, to be acknowledged by a wife. 269
4 Of a fond conceit that husband and wife are equal. 271
5 Of a wives acknowledgment of her own husbands superiority. 272
6 Of wives denying honor to their own husbands. 273
7 Of a wives inward f • are of her husband. 274
8 Of a wives base esteem of her husband. 275
9 Of wiue-like sobriety. 277
10 Of wiue-like mildness. 278
11 Of wiue-like courtefie and obeisance. 279
12 Of wiue-like modesty in apparel. 280
13 Of a wives reverend speech to her husband. 281
14 Of the titles which wives give their husbands. 282
15 Of wives meekness in their speeches. 284
16 Of a wives speech of her husband in his absence. 285
17 of a wives obedience in general. 286
18 Of the cases wherein a wife hath power to order things of the house without her husbands consent. 287
19 Of diverse kinds of consent. 288
20 Of the things whereabout a wife must have her husbands consent. 290
21 Of the things which a wife may dispose without her husbands consent. 291
22 Of a wives liberty in extraordinary matters. 292
23 Of a wives restraint in disposing goods without consent of her husband: and of the ground of that restraint. 293
24 Of the example of the Shunemite in asking her husbands consent. 294
25 Of the law of a wives vow. 294
26 Of human laws which restrain wives from disposing goods, without or against their husbands consent. 296
27 Of the inconveniences which may follow upon a wives disposing goods without or against her husbands consent. 297
28 Of property in goods, whether it give liberty to dispose them as a wife will. 298
29 Of the reasons against a wives property in the common goods of the family. 299
30 Of answers to the reasons for a wives property. 301
31 Of the privileges of wives above children and servants in and about the goods of the family. 302
32 Of examples and other reasons alleged for liberty of wives to dispose goods. 302
33 Of the subjection of wives in distributing goods to charitable uses. 304
34 Of general exhortations to works of mercy, how far they bind wives. 305
35 Of obedience to an husband in such things as he sinfully forbiddeth. 305
36 Of Zipporahs case in circumcising her son. 306
37 Of the wife of Chuzas case in ministering to Christ. 307
38 Of the restraint of wives about allowance for themselves or families without their husbands consent. 308
39 Of a wives subjection to her husband about children. 309
40 Of a wives subjection to her husband about ordering servants and beasts. 310
41 Of a wives subjection in entertaining strangers, iournying abroad, and making vows. 311
42 Of aberrations contrary to wives subjection in doing things without or against their husbands consent. 312
43 Of a wives active obedience. 315
44 Of a wives willingness to dwell where her husband will. 315
45 Of a wives readiness to come to her husband when he requires it. 317
46 Of a wives readiness to do what her husband requireth. 319
47 Of a wives meek taking a reproof. 319
48 Of a wives readiness to redress what her husband justly reproveth in her. 322
49 Of a wives contentment with her husbands present estate. 323
50 Of a wives discontent at her husbands estate. 324
51 Of cases wherein a wife ought not to forbear what her husband forbiddeth. 325
52 Of cases wherein a wife ought to forbear what her husband requireth. 328
53 Of wives faults in showing more respect to their husbands then to God. 329
54 Of the manner of a wives subjection to her husband. 329
55 Of wives humility in every duty. 331
56 Of wives pride. 331
57 Of wives sincerity in every duty. 332
58 Of wives complement all subjection. 334
59 Of wives cheerfulness in every duty. 334
60 Of wives sullen and forced obedience. 334
61 Of wives constancy in doing their duty. 335
62 Of wives repenting their former goodness. 335
63 Of the extent of a wives obedience. 336
64 Of a wives laboring to bring her judgment to the bent of her husbands. 337
65 Of wives ouerweining conceit of their own wisdom. 338
66 Of a wives yielding to her husband in such things as she thinketh not to be the meetest. 338
67 Of wives making their own will their law. 339
68 Of care in choosing such husbands as wives may without griese be subject unto. 340
69 Of the reasons to move wives to do their duties. 341
70 Of an husbands place. 342
71 Of an husbands office. 343
72 Of the resemblance betwixt Christ and an husband. 344
73 Of the benefit which a wife hath by an husband. 346
74 Of the example of the Church set before wives. 347
IV. TREATISE. Of Husbands particular duties.
§. 1 OF the general heads of this treatise. 349
2 Of that love which husbands owe their wives. 350
3 Of an husbands hatred, and want of love. 352
4 Of an husbands wise maintaining his authority. 353
5 Of husbands losing their authority. 355
6 Of husbands high account of wives. 356
7 Of that fellowship which is betwixt man and wife, notwithstanding a wives inferiority. 357
8 Of husbands too mean account of wives. 358
9 Of husbands good esteem of their own wives. 358
10 Of husbands preposterous opinion of their own wives. 359
11 Of husbands entire affection to their wives. 360
12 Of the stoical disposition of husbands to their wives. 362
13 Of an husbands kind acceptance of such things as his wife doth. 362
14 Of husbands fleighting and rejecting their wives goodness. 363
15 Of husbands courteous accepting their wives reverend carriage. 364
16 Of husbands ready yielding to their wives humble suits. 365
17 Of husbands harshness to their wives. 365
18 Of husbands forbearing to exact all that they may. 366
19 Of husbands too much strictness towards their wives. 368
20 Of husbands encouraging their wives in good things. 369
21 Of husbands ungrateful discouraging their wives. 370
22 Of an husbands mildness. 370
23 Of husbands bitterness. 371
24 Of the titles which an husband giveth to his wife. 371
25 Of an husbands manner of instructing his wife. 372
26 Of an husbands manner of commanding his wife anything. 373
27 Of an husbands wise carriage, when his wife is erroneously scrupulous. 375
28 Of an husbands forbearing to press things unbeseeming a wives place. 376
29 Of an husbands pressing his authority in weighty matters. 376
30 Of husbands too great pride in commanding. 377
31 Of husbands rare and mild using their commanding power. 378
32 Of husbands insolency and peremptoriousness. 378
33 Of an husbands reproving his wife. 379
34 Of neglecting reproof. 379
35 Of well ordering reproof in the matter thereof. 379
36 Of undue reproof. 381
37 Whether an husband may reprove his wife for such things as he is guilty of. 382
38 Of well ordering reproof in the manner thereof. 382
39 Of indiscreet reproving a wife. 385
40 Of an husbands amiable countenance towards his wife. 386
41 Of husbands too great austerity. 387
42 Of an husbands familiar gesture with his wife. 388
43 Of an husbands giving favors to his wife. 389
44 Of husbands beating their wives. 389
45 Of an husbands bearing with his wives infirmities. 393
46 Of an husbands provident care for his wife. 396
47 Of an husbands providing means of spiritual edification for his wife. 397
48 Of neglecting their wives edification. 398
49 Of an husbands providing things needful for his wives body. 399
50 Of an husbands provident care for his wife about her child-bearing. 399
51 Of neglecting wives in their weakness. 401
52 Of an husbands providing for his wife according to his estate and ability. 402
53 Of an husbands niggardliness to his wife. 402
54 Of husbands allowing their wives to bestow on others as they see good occasion. 403
55 Of husbands too great straitness over their wives. 405
56 Of an husbands care to provide for his wife so long as she shall live. 406
57 Of husbands neglect of their wives future estate. 407
58 Of an husbands protecting his wife from danger. 408
59 Of an husbands maintaining his wife against children of a former venter, and servants. 409
60 Of neglecting to maintain their wives. 410
61 Of an husbands first beginning to love his wife. 412
62 Of an husbands repaying unkindness for love. 413
63 Of the truth of husbands love. 414
64 Of husbands dissimulation. 414
65 Of the freeness of husbands love. 415
66 Of husbands loving for advantage. 415
67 Of the purity of husbands love. 415
68 Of husbands lightness. 416
69 Of husbands loving their wives more then themselves. 417
70 Of husbands unkindness. 417
71 Of combats in pretence of wives honor. 417
72 Of husbands constancy in love. 418
73 Of husbands variableness. 419
74 Of husbands loving their wives as themselves. 419
75 Of Christ's example a motive to provoke husbands to love their wives. 422
76 Of a man's love to himself a motive to provoke him to love his wife. 426
V. TREATISE. Of children's duties.
§. 1 OF the general heads of children's duties. 427
2 Of children's love to their parents. 428
3 Of a childes fear of his parents. 430
4 Of a childes reverence in refraining speech before his parent, and in hearkening to his parent. 431
5 Of a childes reverend framing his speech to his parent. 433
6 Of the vices in children contrary to the forenamed reverence in speech. 434
7 Of children's reverend speeches of their parents. 435
8 Of a childes reverend carriage to his parent. 436
9 Of children's asking their parents blessing, whether it be lawful or no. 437
10 Of the vices contrary to children's reverend gesture towards their parents. 439
11 Of children's obedience. 441
12 Of children's forbearing to do things without consent of parents. 442
13 Of consent of parents for children's entering into a calling. 443
14 Of the unlawfulness of children's entering into religious orders without consent of parents. 443
15 Of the unlawfulness of children's traveling, and binding themselves prentises without consent of parents. 446
16 Of parents consent to the marriage of their children. 446
17 Of the equity of the point, and reasons why children should have their parents consent unto their marriage. 449
18 Of a childes carriage in case a parent provide an unfit mate or none at all. 449
19 Of the sin of children in marrying without their parents consent. 450
20 Of objections for children's marrying without parents consent, answered. 451
21 Of s • ealing children from parents for marriage sake. 452
22 Of ministers sin in marrying children without parents consent. 452
23 Of children's forbearing to dispose any of their parents goods without consent. 453
24 Of the sin of children in purloining and wasting their parents goods. 454
25 Of children's contentedness to be appareled after their parents mind and liking. 456
26 Of children's forbearing to bind themselves to do anything against their parents consent. 456
27 Of children's active obedience. 457
28 Of children's obedience to their parents commandments. 457
29 Of children's disobedience to their parents commandments. 459
30 Of children's obedience to their parents instruction. 459
31 Of children's patience to their parents reproof. 460
32 Of children's readiness to amend what is justly reproved by their parents. 461
33 Of children's submission to their parents correction. 462
34 Of refusing, or abusing correction. 463
35 Of children's conforming their judgments to their parents. 464
36 Of children's yielding to practice at their parents command, such things as in their judgments they cannot think very meet. 465
37 Of the restraint of children's obedience. 467
38 Of children's sin in yielding to their parents against God. 468
39 Of children's recompense. 469
40 Of infirmities whereunto parents are subject. 470
41 Of children's bearing with their parents infirmities. 470
42 Of children's covering their parents infirmities. 471
43 Of children's bearing with their parents casual necessities. 472
44 Of children's relieving their parents according to their need. 473
45 Of children's care to bury their parents being dead. 475
46 Of decency wherewith children ought to see their parents buried. 477
47 Of children's paying their parents debts after their death. 478
48 Of children's suppressing evil reports, against their parents deceased. 479
49 Of children's imitating their parents good example. 479
50 Of the superstitious duty enjoined by Papists to children after their parents decease. 481
51 Of the unlawfulness of children's seeking to revenge their parents wrongs. 481
52 Of the manner of performing children's duties. 482
53 Of the aberrations of children in the manner of their obedience. 483
54 Of the equal respect that Children are to bear to both parents. 484
55 Of pretences alleged to obey father rather then mother. 485
56 Of the difference of children's subjection to natural parents, and to such as only are in the place of parents. 487
57 Of children's subjection to fathers and mothers in law. 488
58 Of children's subjection to Guardians, Tutors, &c. 489
59 Of the place of parents, whereby children ought to be moved to obey them. 490
60 Of the equity whereby children should be moved to obey their parents. 491
61 Of God's accepting children's obedience. 492
62 Of God's charge, how inviolable a bond it is to tie children to obey their parents. 493
63 Of the title First, given to the fifth commandment. 494
64 Of God's promise moving children to obey their parents. 495
VI. TREATISE. Of Parents Duties.
§. 1. OF the heads of parents duties. 497
2 Of that love which parents owe to their children. 498
3 Of the contraries to love. 499
4 Of parents praying for their children. 500
5 Of vices contrary to parents praying for their children. 501
6 Of parents endeavoring to be righteous that they may leave God's blessing to their children. 502
7 Of the preposterous course which covetous and unjust parents take for the good of their children. 503
8 Of parents providence for their children. 505
9 Of a mothers care over her child while it is in her womb. 505
10 Of providing things needful for the child so soon as it is borne: and of cruelty contrary thereunto. 506
11 Of giving suck to children. 507
12 Of mothers giving suck to their own children. 508
13 Of the objections for putting children forth to nurse. 513
14 Of the fathers duty in encouraging his wife to nurse her child. 517
15 Of the faults contrary to a mothers nursing her child. 517
16 Of a fathers fault in hindering his wives nursing of her child. 518
17 Of parents joint care about their children's baptism. 518
18 Of the reasons to move parents to see their children baptized. 519
19 Of parents procuring their children to be rightly baptized. 521
20 Of parents care to give a fit name to their child at his baptism. 522
21 Of parents care in bringing their children to be baptized in due season. 523
22 Of parents faults in neglecting their children's Baptism. 523
23 Of parents providing things needful for the life and health of their children. 525
24 Of parents too much niggardliness, and carelessness towards their children. 527
25 Of parents too much lauishnesse and indulgency upon their children. 527
26 Of well nurturing children. 529
27 Of parents neglect in nurturing children. 529
28 Of parents teaching their children good manners. 530
29 Of the objections against good manners. 531
30 Of parents suffering their children to be rudely brought up. 532
31 Of parents training up their children to some good calling. 532
32 Of parents care in choosing a fit calling for their children. 534
33 Of parents faults contrary to their duty of training their children up to a calling. 535
34 Of parents teaching their children piety. 536
35 Of directing parents how to teach their children true piety. 539
36 Of parents faults contrary to their duty of teaching their children piety. 542
37 Of instructing children so soon as they are capable. 543
38 Of mothers peculiar care in nurturing young children. 546
39 Of letting slip the best time for nurture. 547
40 Of parents continuing to nurture their children. 547
41 Of parents folly in letting go all their power over their children. 548
42 Of adding admonition to instruction. 548
43 Of parents wearisomeness in instructing their children. 550
44 Of parents reproving their children. 550
45 Of parents cockering their children: 551
46 Of correcting children. 552
47 A direction to parents in correcting their children. 555
48 Of parents too much indulgency. 557
49 Of parents too much scuerity in correcting their children. 558
50 Of parents care in providing fit callings for their children. 558
51 Direction for parents in providing callings for their children. 560
52 Of the extremes contrary to a parents lawful care in providing fit callings for his children. 561
53 Of parents care in providing fit marriages for their children. 563
54 Direction to parents in providing marriages. 564
55 Of the extremes contrary to parents care in providing fit marriages for their children. 564
56 Of parents providing a stock for callings and marriages of their children. 565
57 Of the extremes contrary to a parents providing portions for his children. 566
58 Of parents last speech to their children. 567
59 Of parents last blessing to their children. 569
60 Of parents care to commend their children to some faithful friends. 569
61 Of parents neglect of their children for time to come. 570
62 Of parents making a will before they die. 570
63 Of neglecting to make a will. 571
64 Of parents leaving their estate to their children when they die. 572
65 Of the inconveniences which improvident parents bring their children unto after their death. 573
66 Of parents impartial respect to all their children. 575
67 Of parents preferring a dutiful child before a disobedient child. 576
68 Of the prerogative of the first borne son. 576
69 Of parents partiality towards some children. 578
70 Of the causes for which the first borne may be disinherited. 579
71 Of the duty of fathers and mothers in law. 580
72 Of the perverse carriage of fathers and mothers in law to their children. 581
73 Of the faults of parents to their children's husbands and wives. 582
74 Of their duty who are instead of parents to orphants. 583
75 Of the common neglect of orphants. 584
76 Of the duty of guardians. 584
77 Of the fraud of guardians. 585
78 Of the duties of Schoolmasters and Tutors. 586
79 Of the negligence of Schoolmasters and Tutors. 587
VII. TREATISE. Of Servants Duties.
§. 1. A Resolution of the Apostles direction to servants. 589
2 Of the lawfulness of a masters place and power. 591
3 Of the Anabaptists arguments against the authority of masters and subjection of servants. 592
4 Of a servants fear of his master. 594
5 Of the extremes contrary to servants fear of their master. 595
6 Of servants reverence in speech. 596
7 Of the vices contrary to a servants reuerance in speech. 599
8 Of servants reverend behavior to their masters. 601
9 Of the faults of servants contrary to reverence in carriage. 602
10 Of servants obedience. 603
11 Of servants forbearing to do things without their masters consent. 604
12 Of the unlawful liberty which servants take to themselves. 606
13 Of servants obedience to their masters commandments. 608
14 Of servants hearkening to their masters instructions in matters of their calling. 608
15 Of servants hearkening to their masters instructions in piety. 609
16 Of servants faults contrary to obedience in matters of religion. 610
17 Of servants obedience to reproof and correction. 611
18 Of the extremes contrary to servants patient hearing of reproof and correction. 613
19 Of servants amending that for which they are justly reproved or corrected. 614
20 Of serving with trembling. 615
21 Of serving with sincerity. 616
22 Of serving for conscience sake. 617
23 Of servants willingness to perform their duty. 618
24 Of servants quickness, and diligence in their service. 619
25 Of servants faithfulness. 622
26 Of servants faithfulness about their masters goods. 623
27 Of servants carelessness over their masters goods. 624
28 Of servants fraud. 625
29 Of servants faithfulness in the businesses which they are to dispatch for their masters. 626
30 Of servants faithfulness in keeping their masters secrets, and concealing their infirmities. 628
31 Of servants faithfulness in helping one another. 629
32 Of servants faithfulness about their masters children. 630
33 Of servants faithfulness in regard of their masters or mistresses bed-fellow. 632
34 Of servants faithfulness about their masters person. 633
35 Of the means to make servants faithful. 634
36 Of servants endeavor to make their judgments agree with their masters. 635
37 Of servants yielding to do such things at their masters command, as they cannot think to be most meet. 636
38 Of servants forbearing to obey their master against God. 637
39 Of servants choosing good masters. 639
40 Of the first motive to enforce servants duties, The Place of Masters. 641
41 Of the second motive, The Place of Servants. 642
42 Of the third motive, God's will 642
43 Of the fourth motive, Reward of good service. 643
VII. TREATISE. Of Masters duties.
§. 1. OF the heads of masters duties. 646
2 Of masters choosing good servants. 647
3 Of masters carelessness in choosing servants. 649
4 Of masters maintaining their authority. 650
5 Of masters making their authority to be despised. 651
6 Of masters too great rigor. 652
7 Of masters commanding power restrained to things lawful. 653
8 Of masters presuming above their authority. 654
9 Of masters commanding servants to do their duty. 655
10 Of the sin of masters in suffering servants to neglect their duty. 656
11 Of a masters wisdom in ordering things indifferent. 656
12 Of masters offense against expediency. 657
13 Of the power of masters to correct their servants. 658
14 Of the restraint of masters power, that it reacheth not to their servants life. 659
15 Of masters excess in correcting servants. 660
16 Of masters ordering that correction which they give to their servants. 661
17 Of masters power over their servants in and about their marriage. 662
18 Of masters rigor in forcing marriages upon their servants: or in separating man and wife. 664
19 Of masters power to dispose their servants person. 664
20 Of masters well managing their authority. 665
21 Of masters endeavoring the salvation of their servants. 666
22 Of masters neglecting to edify their servants. 668
23 Of allowing servants sufficient food. 668
24 Of defect and excess in allowing servants food. 669
25 Of masters care about their servants apparel. 670
26 Of moderating servants labor. 671
27 Of affording servants fit means for their work. 672
28 Of affording seasonable rest to servants. 672
29 Of denying seasonable rest to servants. 673
30 Of masters offense in keeping servants from the rest of the Lord's day. 674
31 Of allowing time of recreation to servants. 675
32 Of masters care over their servants in sickness and after death. 675
33 Of neglect of servants in sickness and after they are dead. 677
34 Of masters providing for the future estate of their servants. 678
35 Of well employing servants. 679
36 Of exercising servants to a calling. 679
37 Of appointing to every servant his particular function. 681
38 Of disorders in families through masters negligence. 682
39 Of masters overseeing the ways of their servants. 682
40 Of provoking servants to their duty both by fair and soul means. 683
41 Of paying servants their wages. 684
42 Of masters justice about their servants wages. 685
43 Of suffering servants to provide for themselves. 686
44 Of kindness to be shown to good servants. 686
45 Of unkind dealing with good servants. 688
46 Of the subjection under which masters are. 689
47 Of the equality betwixt masters and servants in relation to God. 691
48 Of God's being in heaven, how it is a motive to provoke masters well to respect their servants. 691
49 Of God's impartial respect of all. 693
The first Treatise. AN EXPOSITION OF THAT PART OF SCRIPTVRE out of which Domestical Duties are raised.
EPHES. 5. 21.
§. 1. Of the Apostles transition from general duties to particulars.
A S there are two vocations whereunto it hath pleased God to call everyone; one General, by virtue whereof certain common duties which are to be performed of all men, are required, (as knowledge, faith, obedience, repentance, love, mercy, justice, truth, &c.) the other Particular, by virtue whereof certain peculiar duties are required of several persons, according to those distinct places wherein the Divine Providence hath set them in Common-wealth, Church, or family; so ought God's Ministers to be careful in instructing God's people in both kinds of duties; both those which concern their general, and those also which concern their particular calling. Accordingly S. Paul (who, as Moses, was faithful in all the house of God) after he had sufficiently instructed God's Church in such general duties, as belong to all Christians, of what sex, state, degree, or condition soever they be, proceedeth to lay down certain particular duties, which appertain to particular callings and conditions: among which, he maketh choice of those which God hath established in a family. With excellent Art doth he pass from those generals, to these particulars: laying down a transition betwixt them, in these words, Submitting yourselves one to another in the fear of God; which words have reference both to that which goeth before, and also to that which followeth after. The form and manner of setting down this verse, with a participle thus, submitting, showeth that it dependeth on that which went before, and so hath reference thereunto. Again, the word it self being the very same which is used in the next verse following, showeth, that this verse containeth the sum of that which followeth, and so hath reference thereunto, as a general unto particulars. This manner of passing from one point to another, by a perfect transition which looketh both ways, both to that which is past, and to that which cometh on, as it is very elegant, so is it frequent with this our Apostle. Whereby he teacheth us, so to give heed to that which followeth, as we forget not that which is past: as we must give diligent attention to that which remaineth, so we must well retain that which we have heard, and not let it slip: otherwise, if (as one nail driveth out another) one precept maketh another to be forgotten, it will be altogether in vain to add line unto line, or precept unto precept.
§. 2. Of joining service to men with our praising of God.
As this verse hath reference to that which was delivered before, concerning our duty to God, it teacheth us this lesson:
It is the duty of Christians as to set forth the praise of God, so to be serviceable one to another. For this purpose in the Decalogue to the first table, which prescribeth that duty which we owe to God, is added the second table, which declareth the service that we owe one to another: and he that said, The first and great Commandment is this, Thou shalt love the Lord, &c. said also, The second is like to this, Thou shalt love thy neighbor, &c. whereupon the Apostle declaring what those sacrifices be wherewith God is well pleased, joineth these two together, to give thanks to God, and to do good to man. The service which in the fear of God we perform one to another, is an evident and real demonstration of the respect we bear unto God. To God our goodness extendeth not. He is so high above us, so perfect and complete in himself, that neither can we give to him, nor he receive of us. But in his own stead he hath placed our brother like to our selves; to whom, as we may do hurt, so by our faithful service we may do much good: in doing whereof God is much honored.
This discovereth their hypocrisy, who make great pretence of praising God, and yet are scornful, and disdainful to their brethren, and slothful to do any service to man: These men's religion is vain. By this note did the Prophets in their time, and Christ and his Apostles in their time also, discover the hypocrisy of those among whom they lived: and so may we also in our times. For many there be, who frequently in their houses, and in the midst of the Congregation sing praise unto God, and perform other parts of God's outward worship, but towards one another, are proud, stout, envious, unmerciful, unjust, slanderous, and very backward to do any good service. Surely, that outward service which they pretend to perform to God, doth not so much wipe out the spot of profaneness, as their neglect of duty unto man brandeth their foreheads with the stamp of hypocrisy.
For our parts, let us not upon pretext of one duty, though it may seem to be the weightier, think to shift off another; lest that fearful woe which Christ denounced against the Scribes and Pharisees fall upon our pates. As God is careful to instruct us how to carry our selves both to his own Majesty, and also one to another, so let us in both approve our selves to him: remembering what Christ said to the Pharisees, These ought ye to have done, and not to leave the other undone. The same Lord that requireth praise to his own Majesty, enjoineth mutual service one to another; the neglect of this, as well as of that, showeth too light respect of his will and pleasure: What therefore God hath joined together, let not man put asunder.
§. 3. Of every ones submitting himself to another.
Again, as this verse hath reference to that which followeth, it declareth the general sum of all, which is mutually to submit our selves one to another in the fear of God. The parts hereof are two:
- 1. An Exhortation.
- 2. A Direction.
In the exhortation is noted, both the duty it self in this word submit, and also the parties to whom it is to be performed, one to another.
Both branches of the exhortation, viz. the duty, and the parties joined together, afford this doctrine, that
It is a general mutual duty appertaining to all Christians, to submit themselves one to another: For this precept is as general as any of the former, belonging to all sorts and degrees whatsoever: and so much doth this word one another imply: in which extent the Apostle in another place exhorteth to serve one another: and again, every man to seek another's wealth.
Concerning inferiors, it is without question clear, that they ought to submit themselves to their superiors: yea, concerning equals no great question can be made, but they in giving honor must go one before another, and so submit themselves: but concerning superiors, just question may be made, whether it be a duty required of them to submit themselves to their inferiors.
To resolve this doubt, we must first distinguish betwixt subjection of reverence, and subjection of service.
Subjection of reverence is that whereby one testifieth an eminency and superiority in them whom he reverenceth, and that in speech, by giving them titles of honor; or in gesture, by some kind of obeisance; or in action, by a ready obeying of their commandment. This is proper to inferiors.
Subjection of service is that whereby one in his place is ready to do what good he can to another. This is common to all Christians: a duty which even superiors owe to inferiors, according to the fore-named extent of this word one another: in which respect even the highest governor on earth is called a minister, for the good of such as are under him.
Secondly, we must put difference betwixt the work it self, and the manner of doing it. That work which in it self is a work of superiority and authority, in the manner of doing it may be a work of submission, viz. if it be done in humility and meekness of mind. The Magistrate by ruling with meekness and humility, submitteth himself to his subject. In this respect the Apostle exhorteth that nothing (no not the highest and greatest works that can be) be done in vain-glory, but in meekness.
Thirdly, we must distinguish betwixt the several places wherein men are: for even they who are superiors to some, are inferiors to others: as he that said, I have under me, and am under authority. The master that hath servants under him, may be under the authority of a Magistrate. Yea, God hath so disposed every ones several place, as there is not any one, but in some respect is under another. The wife, though a mother of children, is under her husband. The husband, though head of a family, is under public Magistrates. Public Magistrates one under another, and all under the King. The King himself under God and his word delivered by his Ambassadors, whereunto the highest are to submit themselves. And Ministers of the word, as subjects, are under their Kings and Governors. He that saith, Let every soul be subject to the higher powers, excepteth not Ministers of the word: and he that saith, obey them that have the oversight of you, and submit yourselves, excepteth not kings: only the difference is in this, that the authority of the king is in himself, and in his own name he may command obedience to be performed to himself: but the authority of a Minister is in Christ, and in Christ's name only may he require obedience to be performed to Christ.
The reason why all are bound to submit themselves one to another is, because everyone is set in his place by God, not so much for himself, as for the good of others: whereupon the Apostle exhorteth, that none seek his own, but every man another's wealth. Even Governors are advanced to places of dignity and authority, rather for the good of their subjects then for their own honor. Their callings are in truth offices of service, yea burdens under which they must willingly put their shoulders, being called of God, and of which they are to give an account concerning the good which they have done to others: for the effecting whereof, it is needful that they submit themselves.
Let everyone therefore high and low, rich and poor, superior and inferior, Magistrate and subject, Minister and people, husband and wife, parent and child, master and servant, neighbors and fellows, all of all sorts in their several places take notice of their duty in this point of submission, and make conscience to put it in practice: Magistrates, by procuring the wealth and peace of their people, as Mordecai: Ministers, by making themselves servants unto their people, not seeking their own profit, but the profit of many, that they may be saved, as Paul: Fathers, by well educating their children, and taking heed that they provoke them not to wrath, as David: Husbands, by dwelling with their wives according to knowledge; giving honor to the wife as to the weaker vessel, as Abraham: Masters, by doing that which is just and equal to their servants, as the Centurion: Everyone, by being of like affection one towards another, and by serving one another in love, according to the Apostles rule. Let this duty of submission be first well learned, and then all other duties will better be performed.
Be not high minded, nor swell one against another. Though in outward estate some may be higher than other, yet in Christ all are one whether bond or free: all members of one and the same body. Now consider the mutual affection (as I may so speak) of the members of a natural body one towards another: not any one of them will puff it self up, and rise against the other: the head which is the highest and of greatest honor will submit it self to the feet in performing the duty of an head, as well as the feet to the head in performing their duty; so all other parts. Neither is it hereby implied that they which are in place of dignity and authority should forget or relinquish their place, dignity, or authority, and become as inferiors under authority, no more than the head doth: for the head in submitting it self doth not go upon the ground and bear the body, as the feet; but it submitteth it self by directing and governing the other parts, and that with all the humility, meekness, and gentleness that it can. So must all superiors: much more must equals and inferiors learn with humility, and meekness, without scorn or disdain, to perform their duty: this is that which was before by the Apostle expressly mentioned, and is here again intimated; none are exempted and priuileged from it. We know that it is unnatural, and unbeseeming the head to scorn the feet, and to swell against them, but more than monstrous for one hand to scorn another: what shall we then say if the feet swell against the head? Surely such scorn and disdain among the members, would cause not only great disturbance, but also utter ruin to the body. And can it be otherwise in a politique body? But on the contrary, when all of all sorts shall (as hath been before shown) willingly submit themselves one to another, the whole body, and every member thereof will reap good thereby: yea, by this mutual submission, as we do good, so we shall receive good.
§. 4. Of the fear of God.
Hitherto of the exhortation. The direction followeth. In the fear of the Lord. This clause is added, to declare partly the means, how men may be brought to submit themselves readily one to another: and partly the manner, how they ought to submit themselves. The fear of the Lord is both the efficient cause that moveth a true Christian willingly to perform all duty to man, and also the end whereunto he referreth everything that he doth. For the better conceiving whereof, I will briefly declare
- 1. What this fear of the Lord is.
- 2. How the Lord is the proper object of it.
- 3. What is the extent thereof.
- 4. Why it is so much urged.
First, fear of God is an awful respect of the divine Majesty. Sometimes it ariseth from faith in the mercy and goodness of God: for when the heart of man hath once felt a sweet taste of God's goodness, and found that in his favor only all happiness consisteth, it is stricken with such an inward awe and reverence, as it would not for anything displease his Majesty, but rather do whatsoever it may know to be pleasing and acceptable unto him. For these are two effects which arise from this kind of fear of God:
1. A careful endeavor to please God, in which respect good king Jehoshaphat having exhorted his Judges to execute the judgment of the Lord aright, addeth this clause as a motive thereunto, Let the fear of the Lord be upon you: implying thereby that God's fear would make them endeavor to approve themselves to God.
2. A careful avoiding of such things as offend the Majesty of God, and grieve his spirit: in which respect the Wiseman saith, The fear of the Lord is to hate evil: and of Job it is said that he fearing God departed from evil.
Sometimes again, awe and dread of the divine Majesty ariseth from diffidence: For when a man's heart doubteth of God's mercy, and expecteth nothing but vengeance, the very thought of God striketh an awe or rather dread into him, and so maketh him fear God.
From this double cause of fear, whereof one is contrary to another, hath arisen that usual distinction of a filial or son-like fear, and a servile or slavish fear: which distinction is grounded on these words of the Apostle, ye have not received the spirit of bondage again to fear (this is a servile fear) but ye have received the spirit of adoption whereby we cry, Abba, father: this causeth a filial fear. The filial fear is such a fear as dutiful children bear to their fathers. But the servile fear is such an one as bondslaves bear to their masters. A son feareth simply to offend or displease his father: so as it is accompanied with love. A bondslave feareth nothing but the punishment of his offense; so as it is joined with hatred: and such an one feareth not to sin, but to burn in hell for sin. Faithful Abraham like a gracious child feared God (as God's Angel beareth witness, Gen. 22. 12.) when he was ready rather to sacrifice his only son, then offend God by refusing to obey his commandment. But faithless Adam like a servile bondslave feared God (as he himself testifieth against himself Gen. 3 10.) when after he had broken God's commandment, he hid himself from the presence of God. This slavish fear is a plain diabolical fear (for the devils so fear as they tremble:) It maketh men wish there were no hell, no day of Judgment, no Judge, yea no God. This is that fear without which we must serve the Lord. In this fear to submit ones self is nothing acceptable to God: It is therefore the filial fear which is here meant.
Secondly, of this fear God is the proper object, as by this and many more testimonies of Scripture is evident, where the fear of God and of the Lord is mentioned. This fear hath so proper a relation unto God, as the Scripture styleth God by a kind of propriety, with this title Fear: for where Jacob mentioneth the fear of Isaac, he meaneth the Lord whom Isaac feared.
It is then unlawful to fear any but God?
No: Men also may be feared, as Princes, Parents, Masters, and other superiors; For the Apostle exhorting to give everyone their due, giveth this instance, fear, to whom fear is due. But yet may God notwithstanding be said to be the proper object of fear, because all the fear that any way is due to any creature, is due to him in and for the Lord whose image he carrieth: so as in truth it is not so much the person of a man, as the image of God placed in him, by virtue of some authority or dignity appertaining to him, which is to be feared. If there should fall out any such opposition betwixt God and man, as in fearing man our fear would be withdrawn from God, then the rule of Christ is to take place, which is this, fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
Thirdly, the extent of this true filial fear of God is very large. No one point throughout the whole Scripture is more urged than this fear of the Lord. It is oft added to other duties, as that whereby they are seasoned, and without which they cannot well be performed: wherefore we are commanded to serve the Lord in fear, to perfect holiness in the fear of God, to work out our salvation with fear: and the Churches are commended for walking in the fear of the Lord: so likewise particular men as Abram, Joseph, Job, and many other: yea the whole worship of God is oft comprised under this branch of fear: whereupon our Savior Christ alleging this text, thou shalt fear the Lord thy God, thus expresseth it, thou shalt worship the Lord thy God. And again where the Lord by his Prophet Isaiah saith, Their fear toward me is taught by the precept of men, Christ thus quoteth that text, In vain do they worship me, teaching for doctrines the commandments of men: out of which places compared together, it is evident, that under the fear of God, is comprised the worship of God. Yea, all that duty which we owe to God and man is comprised under this title, the fear of God: for David when he would in one word declare the sum and substance of all that which a Minister ought to teach his people, saith, I will teach you the fear of the Lord.
Fourthly, The reason why the Holy Ghost so much urgeth the fear of God, and that in so large an extent as hath been shown, I take to be this; to show a difference betwixt that integrity and perfection of God's image which was at man's creation first planted in him, and the renovation thereof while here he liveth in this world. So complete and perfect was then God's image in man, as he needed no other motive to provoke him to any duty but love. Wherefore when the Holy Ghost would set forth that perfection of God's image first planted in man, he addeth this title Love unto other duties, whether they concern God or man. Concerning God, Moses exhorteth Israel to love the Lord and serve him: and again, to love the Lord, to walk in his ways, to keep his commandments, &c. Concerning man, the Apostle exhorteth to serve one another by love: and to do all things in love. Yea, sometimes the Holy Ghost is pleased to comprise all duties under love: In which respect Christ calleth this commandment (Thou shalt love the Lord) the great commandment, which compriseth all the commandments of the first table under it: and for the second table, S. Paul saith, that love is the fulfilling of the law. But by Adams fall, and the corruption which thereby infected man's nature, the love of God hath waxed cold in man, and though the Saints be created again according to that image of God, yet while in this world they live, that image is not so perfect as it was, the flesh remaineth in the best: in which respect God hath fast fixed this affection of fear in man's heart, and thereby both restraineth him from sin, and also provoketh him unto every good duty.
§. 5. Of the fear of God moving us to do service to men.
Having briefly declared the nature, object, extent, and use of fear, I return to the point in hand, viz. to show 1. how it is here laid down as a motive to stir up men to perform the duty here required: for by this clause, in the fear of the Lord, the Apostle implieth that
It is the fear of God which moveth men conscionably to submit themselves one to another. This made David so well to rule the people of God: and Joseph to deal so well with his brethren: yea, this is noted to be the cause of the righteous regiment of Christ himself. Well did that good King Jehoshaphat know this, and therefore when he appointed Judges over his people, as a motive to stir them up to execute the judgments of the Lord aright, he saith unto them, Let the fear of the Lord be upon you. So also S. Peter, to move subjects to honor their King, prefixeth this exhortation, Fear God.
By fear of man, may one be brought to submit himself to another: as a magistrate may be moved to deal justly and mildly with his people through fear of insurrections and rebellions: subjects may by severe laws and tyranny be brought to submit themselves: and so other inferiors also by threats, by hard usage, and other by-respects.
1. Though fear of man be a motive, yet it followeth not, that therefore fear of God should be no motive: it may be another motive, and a better motive.
2. The submission which is performed through fear of man is a forced and a slavish submission, nothing acceptable to God: but that which is performed through a true filial fear of God, is a free, willing, ready, cheerful, conscionable submission: such a submission as will stir us up to do the best good we can thereby unto them, to whom we submit our selves, and so is more acceptable to God, by reason of the cause thereof, and more profitable unto man, by reason of the effect and fruit thereof.
For a true fear of God maketh us more respect what God requireth and commandeth, than what our corrupt heart desireth and suggesteth: It subdueth our unruly passions, and bringeth them within compass of duty: It maketh us deny our selves and our own desires: and though through the corruption of our nature and inborne pride we be loath to submit, yet will God's fear bring down that proud mind, and make us humble and gentle. It will keep those who are in authority from tyranny, cruelty, and over-much severity: and it will keep those who are under subjection from dissimulation, deceit, and privy conspiracies.
Behold how necessary it is, that a true fear of the Lord be planted in men's hearts, in the hearts of Kings and all Governors, in the hearts of subjects and all people, whether superiors or inferiors. Where no fear of God is, there will be no good submission unto man. Abraham thought that the men of Gerar would have no respect to him or his wife, nor make conscience of common honesty, nor abstain from innocent blood, because he saw no fear of God in that place: and the Apostle having reckoned up many notorious effects of man's natural corruption, concludeth all with this, as the cause of all, There is no fear of God before their eyes. Wherefore let Magistrates, Parents, Masters, and all in authority, have especial care that their subjects, children, servants, and all under them may be taught and brought to fear the Lord. I dare avouch it, that such inferiors which are taught to fear God, will do better seruiee to their superiors, than such as fear their superiors only as men, and fear not God. Let Ministers especially urge and press upon the consciences of men a fear of God. Let all inferiors pray that the fear of the Lord may be planted in the hearts of their superiors, that so they may live a quiet and peaceable life in all godliness and honesty under them. Happy is that kingdom where Magistrates and subjects fear the Lord. Happy is that Church where Ministers and people fear the Lord. Happy is that family where husband and wife, parents and children, master and servants fear the Lord. In such a Kingdom, Church, and family, will everyone, to the mutual good one of another, submit themselves one to another. But if such as fear not God submit themselves, whether they be superiors or inferiors, it is for their own ends and advantages, and not for their good to whom they submit themselves.
§. 6. Of limiting all duty to man, within the compass of the fear of God.
Again, as this clause (In the fear of the Lord) declareth the manner of submission, it showeth, that
No submission is to be performed unto man, but that which may stand with the fear of God. Whereby we show that we have respect to God, and labor above all to approve our selves to him. Thus David is commanded to rule in the fear of God: and other Magistrates to perform their duty in the fear of the Lord: which Nehemiah that good Governor was careful to do. So also subjects are to obey in the fear of the Lord, which the Apostle implieth by prefixing this precept, Fear God, before that, Honor the King; as if he had said, so honor the King, as in and thereby you may manifest your fear of God: let not this latter cross the former. Servants likewise are commanded to be obedient unto their Masters with this proviso, fearing the Lord. Such phrases as these, For the Lord's sake, As unto the Lord, In the Lord, As servants of Christ, with the like, being annexed to the duties of inferiors, do imply as much.
Great reason there is that all service should be limited with the fear of God: for God is the highest Lord to whom all service primarily and principally is due: whatsoever service is due to any man, high or low, is due in and for the Lord. The Lord hath set superiors in the places of eminency, wherein they bear the image of God. The Lord also hath set inferiors in their places, and commended them as his charge to the government of those who are over them. He that obeyeth not those who are over him in the fear of God, showeth no respect of God's image: and he who governeth not those who are under him in the fear of God, showeth no respect of God's charge.
Besides, God is that great Judge to whom all of all sorts, superiors and inferiors are to give an account of their service. Though by our service we have never so well approved our selves to men, yet if we have not therein had respect unto God, and approved our selves to him, with what face may we appear before his dreadful judgment seat? Can the favor of those whom we have pleased in this world, protect and shelter us from the fury of God's displeasure?
Behold the folly of such Governors as wholly apply themselves to the fancy of their people, yea though it be against the Lord and his word. This was Adams folly, who at his wives motion did eat of the forbidden fruit. This was Aaron's folly, who to please the people, erected an Idol. And this was Saul's folly, who against God's express prohibition suffered his people to take some of the spoil of the Amalekites. The like may be said of Joash, who hearkened to his Princes to set up Idols: and of Pilate, who to please the people, against his conscience, delivered Christ to be crucified. The fearful issue of this their submission, not seasoned with a fear of God, but contrary thereunto, may be a warning to all superiors, to take heed how they seek to please them that are under them, more than God who is above them. The issue of Adams, Aaron's, Saul's, and Joash his base submission, is noted by the Holy Ghost in their several histories. Of Pilate it is recorded, that being brought into extreme necessity, he laid violent hands upon himself.
Neither is it to be accounted folly only in superiors to submit themselves to their inferiors against the Lord, but also in inferiors to their superiors: for thereby they show that they fear man more than God, which Christ expressly forbiddeth his friends to do. The captains which went to fetch Elijah, obeyed their king therein; but what got they thereby? was the king able to save them from the fire which God sent down from heaven upon them? The women reproved for offering incense to the Queen of heaven, did it not without their husbands, yet were they not excused thereby. The children and others in the family submitted themselves to Dathan and Abiram in standing in the door of their tents at defiance against Moses; but because it was not in the Lord, but against him, they were not exempted from the judgment. Wherefore let all of all sorts set the fear of God as a mark before them to aim at in all their actions. Let superiors neither do anything to give content to their inferiors: nor suffer anything to be done for their sakes by their inferiors, which cannot stand with the fear of God. And let inferiors nor do, nor forbear to do at the will of their superiors anything swerving from the fear of God: but everyone submit themselves one to another in the fear of God.
§. 7. Of performing the duties of particular callings.
EPHES. 5. 22.
Wives submit yourselves unto your own husbands, as unto the Lord.
FRom that general direction concerning mutual submission, the Apostle cometh to certain particulars, by which he exemplifieth the same: and teacheth us, that
It is not sufficient to perform general duties of Christianity, unless also we be conscionable in performing the particular duties of our several callings. A conscionable performance of those particular duties is one part of our walking worthy of the vocation wherewith we are called: and therefore the Apostle, for illustration and exemplification thereof, doth reckon up sundry particulars, both in this and other Epistles: and so do other Apostles. And Titus is charged to teach them. God himself hath given a pattern hereof in his Law: for the main scope of the fifth Commandment tendeth to instruct us in the particular duties of our several callings.
Hereby much credit is brought to our profession, and the doctrine of God our Savior is adorned. And much good is hereby both mutually communicated one to another, and received one from another: for our particular places and callings are those bonds whereby persons are firmly and fitly knit together, as the members of a natural body by nerves, arteries, sinews, veins, and the like, by which life, sense and motion is communicated from one to another.
Let therefore notice be taken of the particular callings wherein God hath set us, and of the several duties of those callings, and conscience be used in the practice of them. He is no good Christian that is careless herein. A bad husband, wife, parent, child, master, servant, magistrate or minister, is no good Christian.
§. 8. Of the lawfulness of private functions in a family.
Among other particular callings the Apostle maketh choice of those which God hath settled in private families, and is accurat in reciting the several and distinct orders thereof, (for a family consisteth of these three orders,
| Husbands, | Parents, | Masters, | all which he |
| Wives, | Children, | Servants, |
The private vocations of a family, and functions appertaining thereto, are such as Christians are called unto by God, and in the exercising whereof, they may and must employ some part of their time. For can we think that the Holy Ghost (who, as the Philosophers speak of nature, doth nothing in vain) would so distinctly set down these private duties, & so forcibly urge them, if they did not well become, and nearly concern Christians? All the places in Scripture which require family-duties, are proofs of the truth of this doctrine.
The reasons of this doctrine are clear; for the family is a seminary of the Church and common-wealth. It is as a Be-hive, in which is the stock, and out of which are sent many swarms of Bees: for in families are all sorts of people bred and brought up: and out of families are they sent into the Church and common-wealth. The first beginning of mankind, and of his increase, was out of a family. For first did God join in marriage Adam and Eve, made them husband and wife, and then gave them children: so as husband and wife, parent and child, (which are parts of a family) were before magistrate and subject, minister and people, which are the parts of a Common-wealth, and a Church. When by the general deluge all public societies were destroyed, a family, even the family of Noah, was preserved, and out of it kingdoms and nations again raised. That great people of the Jews which could not be numbered for multitude, was raised out of the family of Abram. Yea even to this day have all sorts of people come from families, and so shall to the end of the world. Whence it followeth, that a conscionable performance of domestical and household duties, tend to the good ordering of Church and common-wealth, as being means to fit and prepare men thereunto.
Besides, a family is a little Church, and a little commonwealth, at least a lively representation thereof, whereby trial may be made of such as are fit for any place of authority, or of subjection in Church or common-wealth. Or rather it is as a school wherein the first principles and grounds of government and subjection are learned: whereby men are fitted to greater matters in Church or commonwealth. Wherupon the Apostle declareth, that a Bishop that cannot rule his own house, is not fit to govern the Church. So we may say of inferiors that cannot be subject in a family; they will hardly be brought to yield such subjection as they ought in Church or common-wealth: instance Absalom, and Adonijah, David's sons.
This is to be noted for satisfaction of certain weak consciences, who think that if they have no public calling, they have no calling at all; and thereupon gather that all their time is spent without a calling. Which consequence if it were good and sound, what comfort in spending their time should most women have, who are not admitted to any public function in Church or commonwealth? or servants, children, and others who are wholly employed in private affairs of the family? But the forenamed doctrine showeth the unsoundness of that consequence. Besides, who knoweth not that the preservation of families tendeth to the good of Church and common-wealth? so as a conscionable performance of household duties, in regard of the end and fruit thereof, may be accounted a public work. Yea, if domestical duties be well and thoroughly performed, they will be even enough to take up a man's whole time. If a master of a family be also an husband of a wife, and a father of children, he shall find work enough: as by those particular duties, which we shall afterwards show to belong unto masters, husbands, and parents, may easily be proved. So a wife likewise, if she also be a mother and a mistress, and faithfully endeavor to do what by virtue of those callings she is bound to do, shall find enough to do. As for children under the government of their parents, and servants in a family, their whole calling is to be obedient to their parents and masters, and to do what they command them in the Lord. Wherefore if they who have no public calling, be so much the more diligent in the functions of their private callings, they shall be as well accepted of the Lord, as if they had public offices.
Yet many there be, who having no public employment, think they may spend their time as they list, either in idleness, or in following their vain pleasures and delights day after day, and so cast themselves out of all calling. Such are many masters of families who commit all the care of their house either to their wives, or to some servant, and misspend their whole time in idleness, riotousnesse, and voluptuousness. Such are many mistresses, who spend their time in lying a bed, attiring themselves, and goshipping. Such are many young gentlemen living in their fathers houses, who partly through the too-much-indulgency and negligence of their parents, and partly through their own headstrong affections, and rebellious will, run without restraint whither their corrupt lusts lead them. These, and such other like to these, though by God's providence they be placed in callings, in warrantable callings, and in such callings as minister unto them matter enough of employment, yet make themselves to be of no calling. Now what blessing can they look for from the Lord? The Lord useth to give his blessing to men, while they are busied in their callings. Iaacobs faithful service to his uncle Laban moved God to bless him. Joseph's faithfulness to his master Potiphar was had in remembrance with God, who advanced him to be ruler in Egypt. Moses was keeping his father in laws sheep when God appeared to him in the bush, and appointed him a Prince over his people. David was sent for from the field, where he was keeping his fathers sheep, when he was anointed to be king over Israel. Elisha was plowing when he was anointed to be a Prophet. The shepherds were watching their sheep, when that gladsome tidings was brought to them, that the Savior of the world was borne. Not to insist on anymore particulars, the promise of God's protection is restrained to our callings: for the charge which God hath given to the Angels concerning man is, to keep him in all his ways.
As for those who have public offices in Church or common-wealth, they may not thereupon think themselves exempted from all family-duties. These private duties are necessary duties. Though a man be a magistrate or a minister, yet if he be an husband, or a father, or a master, he may not neglect his wife, children, and servants. Indeed they who are freed from public functions, are bound to attend so much the more upon the private duties of their families, because they have more leisure thereunto. But none ought wholly to neglect them. Joshua, who was a Captain and Prince of his people, and very much employed in public affairs, yet neglected not his family: for he professeth that he and his house would serve the Lord. It seemeth that Eli was negligent in performing the duty of a father, and David also. But what followed thereupon? Two of Eli's sons proved sacrilegious, and lewd Priests. Two of David's sons proved very ill commonwealths-men, even plain traitors.
§. 9. Of the Apostles order in laying down the duties of husbands and wives in the first place.
There being three especial degrees, or orders in a family, (as we heard before) the Apostle placeth husband and wife in the first rank, and first declareth their duties, and that not without good reason: for
First, The husband and wife were the first couple that ever were in the world. Adam and Eve were joined in marriage, and made man and wife before they had children, or servants. So falleth it out for the most part even to this day in erecting, or bringing together a family: the first couple is ordinarily an husband and a wife.
Secondly, most usually the husband and his wife are the chiefest in a family, all under them single persons: they governors of all the rest in the house. Therefore most meet it is, that they should first know their duty, and learn to practice it, that so they may be an example to all the rest. If they fail in their duty one to another, they give occasion to all the rest under them to be careless, and negligent in theirs. Let an husband be churlish to his wife, and despise her, he ministereth an occasion to children and servants to contemn her likewise, and to be disobedient unto her: yea, to be churlish and froward one to another, especially to their underlings. Let a wife be untrusty and unfaithful to her husband, let her filch and purloine from him, children and servants will soon take courage, or rather boldness from her example privily to steal what they can from their father, and master. Thus is their breach of duty a double fault: one in respect of the party whom they wrong, and to whom they deny duty: the other in respect of those to whom they give occasion of sinning.
Know therefore, O husbands and wives, that ye, above all other in the family, are most bound unto a conscionable performance of your duty. Greater will your condemnation be, if you fail therein. Look to it above the rest: and by your example draw on your children and servants (if you have any) to perform their duties: which surely they will more readily do, when they shall behold you as guides going before them, and making conscience of your joint and several duties.
§. 10. Of the Apostles order in setting down inferiors duties in the first place.
In handling the duties of the first forenamed couple, the Apostle beginneth with wives, and layeth down their particular duties in the first place. The reason of this order I 〈1 page duplicate〉 〈1 page duplicate〉 take to be the inferiority of the wife to her husband. I do the rather take it so to be, because I observe this to be his usual method and order, first to declare the duties of inferiors, and then of superiors: For in handling the duties of children and parents, and of servants and masters, he beginneth with the inferiors, both in this, and in other Epistles; which order also S. Peter observeth: yea, the law it self doth in the first place, and that expressly, mention the inferiors duty, only implying the superiors to follow as a just consequence, which is this, If the inferior must give honor, and by virtue thereof perform such duties as appertain thereto, then must the superior carry himself worthy of honor, and by virtue thereof perform answerable duties.
Quest. Why should inferiors duties be more fully expressed, and placed in the first rank?
Answ. Surely because for the most part inferiors are most unwilling to undergo the duties of their place. Who is not more ready to rule, than to be subject?
I deny not but that it is a far more difficult and hard matter to govern well than to obey well. For to rule and govern requireth more knowledge, experience, wisdom, care, watchfulness, diligence, and other like virtues, than to obey and be subject. He that obeyeth hath his rule laid before him, which is the will and command of his superior in things lawful, and not against God's will. But the superior who commandeth, is to consider not only what is lawful, but also what is most fit, meet, convenient, and every way the best: yea also he must forecast for the time to come, and so far as he can observe whether that which is now for the present meet enough, may not be dangerous for the time to come, and in that respect unmeet to be urged. Whence it followeth, that the superior in authority may sin in commanding that which the inferior in subjection may upon his command do without sin. Who can justly charge Joab with sin in numbering the people, when David urged him by virtue of his authority so to do? Yet did David sin 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 Jonathan's words imply) and yet did not the people sin in forbearing: witness the event that followed on Jonathan's eating, though he knew not his fathers charge. Who seeth not hereby, that it is a matter of much more difficulty to rule well, than to obey? which is yet further evident by God's wise disposing providence in ordering who should govern, who obey. Commonly the younger for age, the weaker for sex, the meaner for estate, the more ignorant for understanding, with the like, are in places of subjection: 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 Solomon) when thy king is a child. And Isaiah denounceth it as a curse to Israel, that children shall be their Princes, and babes shall rule over them, and complaineth that women had rule over the people.
Now to return to the point, though it be so that governors have the heaviest burden laid on their shoulders, yet inferiors that are under subjection think their burden the heaviest, and are lothest to bear it, and most willing to cast it away. For naturally there is in everyone much pride and ambition, which as dust cast on the eyes of their understanding, putteth out the sight thereof, and so maketh them affect superiority, and authority over others, and to be stubborn under the yoke of subjection: which is the cause that in all ages, both by divine, and also by human laws, penalties and punishments of diverse kinds have been ordained, to keep inferiors in compass of their duty: and yet (such is the pride of man's heart) all will not serve. What age, what place ever was there, which hath not just cause to complain of subjects rebellion, servants stubbornness, children's disobedience, wives presumption? Not without cause therefore doth the Apostle first declare the duties of inferiors.
Besides, the Apostle would hereby teach those who are under authority, how to move them that are in authority over them, to deal equally and kindly, not hardly and cruelly with them, namely, by endeavoring to perform their own duty first. For what is it that provoketh wrath, rage, and fury in governors? What maketh them that have authority, to deal roughly, and rigorously? is it not for the most part disobedience, and stoutness in those that are under government? though some in authority be so proud, so savage, and inhumane, as no honor done to them, no performance of duty can satisfy and content them, but they will (as David's enemies) reward evil for goodness, yet the best general direction that can be prescribed to inferiors, to provoke their governors to deal well with them, is, that inferiors themselves be careful and conscionable in doing their duty first. If their governors on earth be nothing moved therewith, yet will the highest Lord in heaven graciously accept it.
Lastly, men must first learn to obey well, before they can rule well: for they who scorn to be subject to their governors while they are under authority, are like to prove intolerably insolent when they are in authority.
Learn all that are under authority, how to win your governors favor: how to make your yoke easy, and your burden light: how to prevent many mischiefs which by reason of the power of your superiors over you may otherwise fall upon you: First do ye your duty.
There are many weighty reasons to move governors first to begin to do their duty. For,
First, by virtue of their authority they bear God's image, therefore in doing their duty they honor that image.
Secondly, by reason of their place they ought to go before such as are under them.
Thirdly, a faithful performance of their duty, is an especial means to keep their inferiors in compass of theirs.
Fourthly, their failing in duty is exemplary: it causeth others under them to fail in theirs, and so it is a double sin.
Fifthly, their reckoning shall be the greater: for of them who have received more, more shall be required.
It were therefore to be wished that superiors and inferiors would strive who should begin first, and who should perform their own part best, and in this kind strive to excel, as runners in a race strive in running to out-strip one another.
But if question be made who shall begin, I advise inferiors not to stand out in this strife, but to think the Apostle first inciteth them: and that it is the safest for them to begin: for in this contention inferiors are like to fare the worst, by reason of the power which superiors have over them. And though it be more against our corrupt, proud, and stout nature, to be subject and obey, yet let us so much the more endeavor to yield duty in this kind. For it is an especial part of spiritual prudence, to observe what our corrupt nature is most prone unto, and wherein it most swelleth up, that therein we may most strive to beat it down: nature is contrary to grace, and the wisdom of the flesh is enmity against God.
§. 11. Of the reasons why wives duties are first taught.
Quest. Why among other inferiors are wives first brought into the school of Christ to learn their duty?
Answ. Many good reasons may be given of the Apostles order even in this point.
First, of all other inferiors in a family, wives are far the most excellent, and therefore to be placed in the first rank.
Secondly, wives were the first to whom subjection was enjoined: before there was child or servant in the world, it was said to her, thy desire shall be subject to thine husband.
Thirdly, wives are the fountain from whence all other degrees spring: and therefore ought first to be cleansed.
Fourthly, this subjection is a good pattern unto children and servants: and a great means to move them to be subject.
Fifthly, I may further add as a truth, which is too manifest by experience in all places, that among all other parties of whom the Holy Ghost requireth subjection, wives for the most part are most back ward in yielding subjection to their husbands. But ye wives that fear God, be careful of your duty: and though it may seem somewhat contrary to the common course and practice of wives, yet follow not a multitude to do evil. Though it be harsh to corrupt nature, yet beat down that corruption: yea though your husbands be backward in their duties, yet be ye forward, and strive to go before them in yours: remembering what the Lord saith (Mat. 5. 46, 47.) If you love them which love you, what singular thing do ye? Yea remembering also what the Apostle saith, (1 Tim. 2. 14.) The woman was first in the transgression, and first had her duty given unto her, and was made for the man, and not man for the woman.
Thus shall ye deserve that commendation of good wives, Many have done virtuously, but ye excel them all.
Having hitherto handled the forenamed general instructions, I will proceed to a more distinct opening of the words; and collect such observations as thence arise, and then particularly declare the several duties which the three orders in a family owe each to other.
§. 12. Of wives subjection.
EPHES. 5. 22.
THe word by which the Apostle hath noted out the duties of wives, is of the middle voice, and may be translated passively as many have done, or actively as our English doth (submit yourselves) and that most fitly: for there is a double subjection.
1. A necessary subjection: which is the subjection of order.
2. A Voluntary subjection: which is the subjection of duty. The necessary subjection is that degree of inferiority, wherein God hath placed all inferiors, and whereby he hath subjected them to their superiors, that is, set them in a lower rank. By virtue thereof, though inferiors seek to exalt themselves above their superiors, yet are they subject unto them, their ambition doth not take away that order which God hath established. A wife is in an inferior degree, though she domineer never so much over her husband.
The Uoluntary subjection, is that dutiful respect which inferiors carry towards those whom God hath set over them: whereby they manifest a willingness to yield to that order which God hath established. Because God hath placed them under their superiors, they will in all duty manifest that subjection which their place requireth.
Because it is a duty which is here required, the Voluntary subjection must needs be here meant: and to express so much, it is thus set down, submit yourselves.
Though the same word be here used that was in the former verse, yet it is restrained to a narrower compass, namely to subjection of reverence.
Here learn that to necessary subjection, must voluntary subjection be added: that is, duty must be performed according to that order and degree wherein God hath set us. This is to make a virtue of necessity.
Under this phrase (submit yourselves) all the duties which a wife oweth to her husband are comprised, as I shall afterwards more distinctly show.
§. 13. Of the persons to whom wives must be subject.
In setting down the parties to whom wives owe subjection, the Apostle noteth a particle of restraint ( own) and that to show that a wife ought to have but one husband, which is more plainly expressed in another place by the same phrase, let every woman have her own husband: that is, only one proper to her self: so as
It is unlawful for a wife to have more than one husband at once.
A wife must submit her self only to that one, proper husband, and to no other man (as she is a wife and yieldeth the duty of a wife) so as the subjection of adulteresses is here excluded: and the duty required is, that
A wife must yield a chaste, faithful, matrimonial subjection to her husband.
Here by the way note the foolish collection of Adamites, Familists, and such like licentious libertines, who from the general words which the Apostle useth (men and women) infer that all women are as wives to all men, and that there needeth not any such near conjunction of one man with one woman. Which beastly opinion as it is contrary to the current of Scripture, and to the ancient law of marriage (two shall be one flesh) so also to this clause (their own husbands.) The Apostle, in using those general words, followed the Greek phrase, which putteth those two words (men women) for husbands and wives: so also do other tongues, yea and our English. The particular relation, which is betwixt the persons who are meant by those two words, doth plainly show 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 provoke wives unto their duty, the Apostle addeth this clause (as unto the Lord) which is both a Rule and a Reason of wives subjection. It directeth wives by noting the restraint of their obedience, and the manner thereof.
The restraint in that wives ought so to obey their husbands as withal they obey the Lord; but no further: they may not be subject in anything to their husbands, that cannot stand with their subjection to the Lord.
The manner in that wives ought to yield such a kind of subjection to their husbands, as may be approved of the Lord.
Thus the Apostle himself expoundeth this phrase, chap. 5. verse. 5, 6.
It provoketh wives to submit themselves to their husbands, by noting the place of an husband, which is, to be in the Lord's stead, bearing his image, and in that respect having a fellowship and partnership with the Lord, so as
Wives in subjecting themselves aright to their husbands are subject to the Lord. And on the contrary side,
Wives in refusing to be subject to their husbands, refuse to be subject to the Lord.
§. 14. How an husband is his wives head.
EPHES. 5. 23.
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 under the metaphor of an head: and amplified by his resemblance therein unto Christ.
The particle of connection (FOR) showeth that this verse is added as a reason: which may fitly be referred both to the duty it self: 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 self to an husband, because he is her head: and she must do 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 dignity | of an husband. |
| 2. The duty |
1. As an head is more eminent and excellent than the body, and placed above it, so is an husband to his wife.
2. As an head, by the understanding which is in it, governeth, protecteth, preserveth, provideth for the body, so doth the husband his wife: at least he ought so to do: for this is his office and duty: this is here noted to show the benefit which a wife receiveth by her husband: so as two motives are included under this metaphor.
The first is taken from the husbands prerogative, whence note that
Subjection must be yielded to such as are over us. For this is a main end of the difference between party and party. To what end is the head set above the body, if the body be not subject to it?
The second is taken from the benefit which a wife reapeth by her husbands superiority: and it showeth that
They who will not submit themselves to their superiors are injurious to themselves: as the body were injurious to it self, if it would not be subject 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 ( even as) showeth: whence it followeth that
It is as meet for a wife to submit her self to her husband, as for the Church to submit it self to Christ. This amplification is especially added for Christians. Heathens may be moved to subject themselves to their governors, by the resemblance taken from a natural body. How much more ought Christians to be moved by the resemblance taken from the mystical body of Christ?
These words (and he is the Savior of the body) as they do 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 provident care he may be as a savior to her. It is here noted rather to show the benefit which a wife reapeth by her husband, then the duty which he oweth: for that the Apostle declareth afterwards, verse. 25, &c. The meaning then is, That as Christ was given to be an head of the Church which is his body, that he might protect it, and provide all needful things for it, and so be a Savior to it, even so for that very end are husbands appointed to be the head of their wives.
Upon 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
THis conclusion setteth forth not only the duty it self, but also another Reason, and another Rule to provoke and direct wives to perform their duty: and that under the pattern of the Church.
The reason may be thus framed, That which the Church doth to Christ, a wife must do to her husband. But the Church is subject to Christ. Therefore a wife must be subject 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 wives subjection ( in everything.)
Quest. Is mortal and sinful man to be obeyed as the Lord Christ the eternal Son of God?
Answ. This extent is to be restrained to the generality of the things in question. As in other places, where the Apostle saith, all things are lawful for me, he meaneth all indifferent things, for of them his speech was in that place. And where again he saith, Whatsoever is set before you, eat, he meaneth, whatsoever good and wholesome meat: for of that he spake.
Thus much of the main drift of the Apostle in setting before wives the example of Christ, to whom husbands are like in dignity, and the example of the Church, to whom wives ought to be like in duty.
I will further consider these examples of Christ and the Church more distinctly by themselves, without any relation to man and wife: and out of them note such general instructions as concern all Christians.
§. 17. Of the relation betwixt Christ and the Church.
EPHES. 5. 23, 24.
| BEhold here the mutual relation betwixt | Christ, |
| the Church. |
Wherein note concerning Christ,
- 1. His preeminence over the Church, (he is her head.)
- 2. His goodness to her, (he is her Savior.)
Note also concerning the Church,
- 1. Her prerogative, (she is the body of Christ.)
- 2. Her duty. In laying down whereof there is noted,
- 1. Wherein it consisteth (The Church is subject to Christ)
- 2. How far it extendeth, (in everything.)
The title Head, is given to Christ in two respects.
1. In regard of his dignity and dominion over the Church.
2. In regard of the near union betwixt him and the Church.
This union is more fully expressed afterwards, verse. 30.
The dignity of Christ is here principally intended: so as Christ is the highest in authority over the Church: the titles Lord, Father, Master, Doctor, Prophet, First-borne, with the like, being by a kind of excellency and propriety attributed to him, prove as much.
The causes hereof are
- 1. The good pleasure of God his Father.
- 2. The dignity of his person being God-Man.
- 3. The merit of his sacrifice whereby he hath redeemed and purchased his Church unto himself.
- 4. The omnipotency of his power whereby he is able to protect it.
- 5. The all-sufficiency of spirit, whereby he is able to give to every member all needful grace.
Till the Pope of Rome can show so good reason for this title (Supreme head of the whole Church) we will account him a blasphemous usurper thereof.
Object. He is not accounted an Imperial head as Christ is, but only a Ministerial head.
Answ.
1. This distinction is without all ground or warrant of Scripture.
2. It implieth plain contradiction. For to be a ministerial 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 (Imperial, Ministerial) they may seem to advance Christ above the Pope, yet in their own interpretation of these words they make the Pope equal to Christ, if not advance him above Christ. For they say that Christ is an imperial head to quicken the Church inwardly: and the Pope a ministerial head to govern it outwardly. First let it be noted, how little congruity this exposition hath with the words expounded. Doth this word (imperial) intimate a quickening virtue? Doth this word (ministerial) imply a governing power? Nay, is there not great incongruitie in this, that Christ should be the Imperial head, and yet the Pope an head to govern? Besides, doth not this rend asunder two of Christ's offices, and leaving one to Christ, give another to the Pope, and so make him equal with Christ? If the particular branches of this government which is given by papists unto the Pope by virtue of his headship be observed, we shall find that to be verified in him, which the Apostle hath foretold concerning Antichrist, that as God he sitteth in the temple of God, showing himself that he is God. For they give to him the keys of heaven and hell, to shut or open the one or other as pleaseth him: they give him power to dispense with God's laws, to coin articles of faith, to make laws to bind men's consciences directly and immediately, to give pardon for sin, to free subjects from allegiance to their Sovereigns, to canonize Saints, and what not? But to let these impious blaspliemies pass, beside that this prerogative of Christ (to be head of the Church) is incommunicable (for thereby the Apostle proveth Christ to be advanced far above all principality, and power, and might, and dominion, and every name, &c.) Christ needeth not for the execution of his office therein any Vicar, or Deputy: for as head he filleth all in all things: and by his eternal spirit is he in heaven, earth, and every place where any of his members are, according to his promises made unto his Church.
Much comfort and great confidence must this needs minister to all such as have assurance that they are of this body: for having so mighty, so wise, so merciful an head, an head so sufficient every way, who can instruct, direct, guide, govern, protect, and help them in all their needs whatsoever, what need they fear? When we are assaulted by Satan, or any way set upon by any of his instruments, or are in any distress or need, let us lift up the eyes of our faith higher then we can the eyes of our body, and in heaven behold this our head, who is invisible, and we cannot but receive from thence much comfort, and encouragement.
§. 18. Of the benefit of Christ's headship.
The Goodness of Christ is set down in these words (and he is the Savior of the body) Every word almost hath his emphasis.
1. The copulative particle (AND) showeth that
The goodness which Christ doth for his Church, he doth because he is the head thereof.
O how happy a thing is it for the Church that it hath such an head! an head that doth not tyrannize over it, nor trample it under foot: an head that doth not pole, or peele the Church: but procureth peace and safety 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 seek rest for thee that it may be well with thee? It is therefore the office of an head to be a Savior, to procure rest and prosperity to the body whose head it is.
Happy were it for Kingdoms, Common-wealths, Cities, Churches, Families, wives, and all that have heads, if they were such heads: that, because they are heads, they would endeavor to be Saviors.
§. 19. Of Christ a sufficient Savior.
In laying forth the goodness of Christ three things are noted.
- 1. The Kind of goodness, which is Salvation (the Savior)
- 2. The person that performeth it (he himself.)
- 3. The parties for whom he performeth it (the body.)
1. The Greek word translated Savior is so emphatical that other tongues can hardly find a fit word to express the emphasis thereof: it being attributed to Christ, implieth that
Christ is a most absolute and perfect Savior, he is every way a sufficient Savior: able perfectly to save even to the very uttermost. He saveth Soul and Body: he saveth from all manner of misery: which is intimated by that particular from which he saveth, namely sin: he shall save his people from their sins. Sin is the greatest, and most grievous evil; yea, the cause of all misery: they who are saved from it, are saved from all evil: for there is nothing hurtful to man, but that which is caused by sin, or poisoned by it.
Before sin seized on man he was most happy, free from all misery: and so shall he be after the contagion, guilt, punishment, dominion, and remainder of sin is removed. But he that remaineth in the bondage of sin is in a most woeful plight. In that Christ saveth from sin, he saveth from the wrath of God, the curse of the law, the venom of all outward crosses, the tyranie of Satan, the sting of Death, the power of the grave, the torments of hell, and what not?
The purity of Christ's nature, and excellency of his person is it that maketh him so sufficient a Savior: which reason the Apostle himself noteth: for where he saith that Christ is able to save to the uttermost, he addeth, for proof thereof, that he is Holy, harmless, undefiled, separate from sinners, and made higher then the heavens.
Great matter of rejoicing, and of confidence doth this minister unto us. When the Angel first brought this news, To you is borne a Savior, he saith, Behold I bring you good tidings of great joy. This made the Virgin Mary say, My spirit hath rejoiced in God my Savior, and for this did Zacharias bless God that redeemed his people, and raised up an horn of salvation. When the eyes of old Simeon had seen this Salvation, he desired no longer to live, but said, Lord now lettest thou thy servant depart in peace.
They who believe in this Savior will be of like mind: and as they rejoice in him, so they will trust unto him, and say with the Apostle, we are more then conquerors through him that loved us, &c.
This being so, to what end serveth the supposed treasure of the Church, wherein are said to be stored up indulgences, pardons, merits, works of supererogation, and I know not what trash, to add to the satisfaction of this Savior? either Christ is not a sufficient Savior, or these are (to speak the least) vain. But vain they are: & an empty, filthy, detestable treasure that is, which God will destroy with all that trust therein.
§. 20. Of Christ the only Savior.
This relative particle ( HEE) hath also his emphasis; for as it pointeth out Christ the head of the Church, so it restraineth this great work to him: it may thus be translated, he himself: that is, he in his own person, he by himself, he and none but he. So as to speak properly,
Christ is the only Savior of men: in which respect he is called the horn of salvation, yea Salvation it self: which titles are given to him by an excellency and propriety: and in the same respect the name Jesus was given unto him.
Here by the way note the blasphemous arrogancy of those great sectaries among the Papists, who style themselves Jesuits: assuming that name which is proper to this great office of Jesus Christ.
Object. Why is this name more blasphemous, then the title Christians?
Answ. One of their own religion doth thus resolve that Objection: We are called Christians of Christ, not Jesuits of Jesus, because we partake of the thing signified by the name Christ, that is anointing: for (as the Apostle saith) we all receive of his fullness. But he hath not communicated to us the thing signified by the name Jesus; for it belongeth to him alone to save, as saith the scripture, he shall save his people: as if he should say, he alone, and no other. A Christo dicimur Christiani, non autem à Jesus Iesuani, seu Iesuitae: quia rem signatam nomine Christus, scil. vnctionem nobis communicauit. Nam, ut ait Apostolus, omnes nos de plenitudine eius accepimus: sed rem significatam nomine Jesus non communicauit: nam saluare ipsi soli conuenit: ipse enim (vt dicitur in scriptura) saluum faciet populum suum: ac si diceret, ipse solus, & non alius. Guil. Lindwood in Prouinc. sieve Constitut. Angl. lib. de Consuetud.
But to return to our matter, Saint Peter doth most plainly and fully prove the forenamed doctrine in these words spoken of Jesus Christ, There is not salvation in any other: for there is none other name under heaven given among men whereby we must be saved. None is able, none is worthy to work so great a work: he must do it, or it cannot be done. But he is so able, and so worthy as he can do it of himself, and needeth none to assist him.
What a dotage is it to trust to other Saviors? Legions of Saviors have Papists to whom they fly in their need. All the Angels in heaven, and all, whom at any time their Popes have canonized for Saints (which are many millions) are made Saviors by them. Be astonished, O ye heavens, at this: for they have committed two evils: they have forsaken Christ the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water.
Let us for our parts fly unto this Savior only, and wholly rely upon him, as we desire to be saved. Thus shall we honor him by preferring him before all: yea by rejecting all but him: and thus shall we be sure to bring help, ease and comfort to our own souls.
§. 21. Of the Church the body of Christ.
The persons who receive any benefit by this Savior, are all comprised under this metaphor the body: whereby the samething is meant that was meant before by the Church.
Church according to the notation of the Greek word signifieth an assembly called together. It is in Scripture by a propriety attributed to them who are called to God.
This calling is twofold:
1. Outward, which is common to all that make profession of the Gospel: in this respect it is said, many are called and few chosen.
2. Inward, which is proper to the elect, none but they, and all they in their time shall both outwardly be called by the word to a profession of Christ, and also inwardly and effectually by the spirit to believe in Christ, and obey his Gospel. This is styled an heavenly calling, which is proper to the Saints. These make that Church, whereof Christ is properly the head: and therefore in relation to that metaphor of an head, they are called the Body: and that in these respects;
- 1. They are under Christ, as a body under the head.
- 2. They receive spiritual life and grace from Christ, as a body natural receiveth sense, and vigor from the head.
- 3. Christ governeth them, as an head the body.
- 4. They are subject to Christ, as a body to the head.
§. 22. Of the extent of Christ's goodness to all his body.
This metaphor, by which the persons that reap the benefit of Christ's office are set forth, noteth two points.
1. All that are once incorporated into Christ shall be saved. The body compriseth all the parts and members under it: not only arms, shoulders, breast, back, and such like: but also hands, fingers, feet, toes, and all. Christ their head being their Savior, who can doubt of their salvation?
2. None but those that are incorporated into Christ shall be saved. For this privilege is appropriated to the body.
The former point is clearly set forth by a resemblance, which the Apostle maketh betwixt Adam and Christ, thus: As by the offense of one, judgment came on all men to condemnation, even so by the righteousness of one, the free gift came on all men unto justification of life. Here are noted two roots, one is Adam, the other is Christ: both of them have their number of branches, to all which they convey that which is in them, as the root conveyeth the sap that is in it, into all the branches that sprout from it. The first root, which is Adam, conveyeth sin and death to all that come from him: and the other root, which is Christ, conveyeth grace and life to everyone that is given to him: for saith he, All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out: and a little after, he rendereth this reason, This is the Fathers will, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
Object. Christ himself maketh exception of one, where he saith, none is lost but the son of perdition.
Answ. That phrase son of perdition, showeth that Judas was never of this body: for can we imagine that Christ is a Savior of a son of perdition?
Object. Why is he then excepted?
Answ. By reason of his office and calling he seemed to be of this body, and till he was made known, none could otherwise judge of him, in which respect Saint Peter saith, he was numbered with us.
2. Answ. Christ there speaketh in particular of the twelve Apostles, and to be an Apostle of Christ was in it self but an outward calling.
This is a point of admirable comfort to such as have assurance of their incorporation into Christ, they may rest upon the benefit of this office of Christ, that he is a Savior. We need not think of climbing up to heaven, and searching God's records to see if our names be written in the book of Life. Let us only make trial whether we be of this body or no. For our help herein, know we that this metaphor of a body implieth two things.
- 1. A mystical union with Christ.
- 2. A spiritual communion with the Saints.
- 1. By virtue of that union they who are of Christ's body,
- 2. By reason of their communion with the Saints being fellow members,
§. 23. Of the restraint of the benefit of Christ's headship to them only that are of his body.
That none but those who are of Christ's body, shall partake of the benefit of his office, is clear by other like titles of restraint, as his people, and his sheep: but especially by denying to the world the benefit of his intercession. I pray not for the world, saith he. In this respect this position (out of the Church no salvation) is without exception true: for the body is the true, Catholic, invisible Church: he that is not a member of this Church, but is out of it, hath not Christ to be his head and Savior, whence then can he have salvation?
The former point is not more comfortable to those that have assurance that they are members of this body, then this is terrible to those that give too great evidence they are no members thereof; as all they do that have not the spirit of Christ ruling in them, but rather rebel against him: and bear no love to the Saints, but rather hate them, and do them all the spite they can.
§. 24. Of the Churches subjection to Christ.
EPHES. 5. 24.
THe duty which the Church in way of thankfulness performeth to Christ her head for this great benefit, that he is her Savior, is Subjection: Under which word is comprised all that obedience and duty, which in any kind Christ requireth of the Church, in and by the word.
Quest. Is it possible for that part of the Church which is here on earth, to yield such obedience?
Answ. It will faithfully endeavor to do what it can: and that honest and utmost endeavor Christ graciously accepteth for a perfect performance of all.
In that it is here taken for grant, that the Church is subject to Christ; I may, as from a general to particular, infer that
Whosoever is of the true Catholic Church is subject to Christ, and yieldeth obedience to his word. We will run after thee, saith the Church to Christ. My sheep hear my voice and follow me, saith Christ of that flock, which is his Church.
For Christ conveyeth his own spirit into his mystical body the Church, and into every member thereof: which spirit is much more operative, and lively then the soul of man. If therefore man's soul quickening every part of the natural body, make them subject to the head, much more will the spirit of Christ bring the members of his mystical body in subjection to himself. If the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by the spirit that dwelleth in you.
Hereby let trial be made of particular visible Churches and of particular persons, whether they are in deed of this true Catholic Church or no. Those visible Churches which refuse to be governed by Christ's word, and are wholly governed by human traditions, which rise against Christ and play the adulteresses by committing Idolatry, are not of this Catholic Church which is subject to Christ. No more are Infidels that defy Christ, Heretics that deny him, ignorant persons that know not his will, profane persons that despise him, wordlings that lightly esteem him, nor any that persecute or scorn him in his members. By this we may see that many have a name that they are of the Church, who in deed are not.
Object. Many such persons may belong to God's election, and so be of that body whereof Christ is a Savior.
Answ. Election in deed giveth them a title to Christ, but they cannot reap any benefit by that title till they have a possession of Christ by virtue of their spiritual union with him. Neither can they have any assurance of their election, till they find by the quickening virtue of the spirit, that they are united unto Christ. Wherefore so long as men remain destitute of the Spirit of Christ, and are possessed with a contrary spirit, they may well be judged for the present to be none of this body, nor to have any part in Christ, their future estate being referred to him who only knoweth what it shall be.
§. 25. Of the extent of the Churches subjection.
The extent of the Churches subjection to Christ is without any restraint at all, in everything. For there is nothing which Christ requireth of her, but she may with a good conscience, and must in obedience yield unto. Just, and pure, and perfect are all his commandments, there is no error in any of them: no mischief or inconvenience can follow upon the keeping of them. This extent being here taken for grant, I may further infer that
They who are of the true Catholic Church will yield universal obedience to Christ: they will obey him in all and every of his commandments. David turned not aside from anything that the Lord commanded him. Josiah turned to the Lord with all his heart according to all the law: and Zacharias, and Elizabeth, walked in all the commandments of God. All these were of this Church: and of their mind are all others that are of this Church.
For the spirit of Christ which is in them worketh a thorough reformation: even as the flesh leadeth a natural man on to every sin, so the spirit of Christ stirreth him up to every good duty. In which respect it is said, that whosoever is borne of God doth not commit sin.
Object. The best Saints in all ages have transgressed in many things.
Answ. Their sins though grievous, have not willfully in open rebellion against Christ been committed, but they have slipped from them partly through their own weakness, and partly through the violence of some temptation. So as that which the Apostle saith of himself, may be applied to all that are of the body of Christ, That which I do I allow not: Now then is it no more I that do it, but the sin that dwelleth in me.
This extent is a good proof of the truth of subjection, for herein lieth a main difference betwixt the upright, and the hypocrite; yea betwixt restraining and renewing grace. That restraining grace which is in many hypocrites stirreth them to do many things which Christ commandeth, if at least they cross not their honor, profit, ease, and the like. Herod that notorious hypocrite did many things. None that beareth the name of the Church, but will be subject in some things. But none but the upright, who are indeed renewed by the sanctifying spirit of Christ, will in all things make Christ's will their rule, and in everything hold close to it, preferring it before their pleasure, profit, preferment, or any other outward allurement. They who so do, give good evidence that they are of the body of Christ, and may rest upon it, that Christ is their Savior.
§. 26. Of the sum of Husbands duties.
EPHES. 5. 25.
FRom Wives duties the Apostle proceedeth to press Husbands duties. And as he propounded to Wives for a pattern, the example of the Church, so to Husbands he propoundeth the example of Christ: and addeth thereunto the pattern of a man's self, in regard of that natural affection which he beareth to his body. Thus he addeth pattern to pattern, and doth the more largely and earnestly press them, because husbands having a more honorable place, their failing in duty is the more heinous, scandalous, and dangerous.
The Apostle restraineth the duties of Husbands to their own Wives, as he did the duties of Wives to their own Husbands. For though the same word be not here used which was before, yet a word of like emphasis is used: and as good reason there is that our English translators should have put in this particle (own) in this verse, as in the 22. verse, for proof whereof read 1 Cor. 7. 2. Where these two words are used, and both of them translated own.
This I have the rather noted, because many who hold that a Wife must have but one Husband, conceit that a Husband may have more Wives then one: which conceit this particle (own) wipeth away. All the duties of an Husband are comprised under this one word Love. Wherein that an Husband might be the better directed, and whereto that he might be the rather provoked, the forenamed example of Christ, and of his love to the Church, is very lively set forth: first generally in these words, even as Christ loved the Church: and then more particularly in the words following.
§. 27. Of the example of Christ's love.
The note of comparison ( Even as) requireth no equality, as if it were possible for an Husband in that measure to love his wife, as Christ loved his Church; (for as Christ in excellency and greatness exceedeth man, so in love and tenderness) But it noteth an equity, and like quality.
An equity, because there is as great reason that Husbands by virtue of their place should love their Wives, as that Christ by virtue of his place should love the Church.
A like quality, because the love which Christ beareth to the Church is every way without exception: and a love which turneth to the good and benefit of the Church. Hence note two points.
1. Husbands must come as near as they can to Christ in loving their wives. In which respect, because they can never love so much as Christ did, they must never think they have loved enough.
2. Though their love in measure cannot equal Christ's love, yet in the manner thereof it must be like Christ's, a preventing, true, free, pure, exceeding, constant love.
The measure and manner of Christ's love is distinctly noted, Treat. 4. §. 61. &c. and the love which an husband oweth his wife paralleled & applied thereto, which application may be also made of that Christian mutual love which we owe one to another.
The love of Christ to the Church is amplified,
- 1. By an Effect thereof, in these words, He gave himself for it.
- 2. By the End of that effect, largely set down, verse 26, 27.
| The effect is noted partly as a | Confirmation of the truth | of Christ's love. |
| Declaration of the measure |
The Act (he gave) showeth that his love was in deed and truth: not only in show and pretence.
The Object (himself) showeth that he loved his Church more then his own life. A greater evidence of love could not be given: for greater love hath no man then this, that a man lay down his life for his friend.
The end of Christ's love (set forth verse. 26, 27.) is noted to show that he so loved his Church for her good and happiness, rather then for any advantage to himself.
As this example of Christ's love to his Church is set before husbands: so it may and ought also to be applied to all Christians: and that in a double respect.
1. As a motive to stir them up to love both Christ himself, and also their brethren.
2. As a pattern to teach them how to love.
A motive it is to love Christ, because love deserveth love: especially such a love, of such a person as the love of Christ is. Yea, our love of Christ is an evidence that we are loved of Christ, as smoke is a sign of fire. Wherefore both in thankfulness to Christ, for his love to us, and for assurance to our own souls of Christ's love to us, we ought in all things that we can to testify our love to Christ.
A motive it is also to love our brethren, because Christ being in heaven, our goodness extendeth not to him: but our brethren on earth stand in his stead, and the love we show to them, we show to him; and he accepteth it as done to him: Ye fed me, ye visited me, saith Christ to them that fed and visited his brethren. This love also, even the love of our brethren, is an evidence that we are loved of God. Wherefore if Christ so loved us, we ought also to love one another.
How the love of Christ is a pattern, I will afterwards show.
§. 28. Of Christ's giving himself.
EPHES. 5. 25.
THis fruit and effect of Christ's love extendeth it self to all the things that Christ did or suffered for our redemption: as, that he descended from heaven, took upon him our nature, and became a man; that he subjected himself to the law, and perfectly fulfilled it; that he made himself subject to many temptations of the devil and his instruments; that he took upon him our infirmities; that he became a King to govern us, a Prophet to instruct us, a Priest to make an atonement for us: that he subjected himself to death, the cursed death of the cross, and so made himself an oblation & sacrifice for our sins; that he was buried; that he rose again; that he ascended into heaven, and there sitteth at God's right hand to make intercession for us. For after that Christ had taken upon him to be our head and Savior, he wholly set himself apart for our use, and our benefit: so as his person, his offices, his actions, his sufferings, his humiliation, his exaltation, the dignity, the purity, the efficacy of all is the Churches, and to her good do they all tend. This in general is the extent of this fruit of Christ's love, he gave himself for it.
More particularly, we may note these three points:
- 1. The action, what he did, (he gave.)
- 2. The object, what he gave, (himself.)
- 3. The end, why he gave himself, (for it) for the Churches good.
The action having relation to the object, most especially pointeth at the death of Christ. The Greek word is a compound word, and signifieth to give up. It implieth two things,
1. That Christ willingly died: the simple word (gave) intimateth so much.
2. That his death was an oblation: that is, a price of redemption, or a satisfaction: the compound word (gave up) intimateth so much.
§. 29. Of the willingness of Christ to die.
That Christ willingly died is evident by the circumstances noted about his death: when Peter counseled him to spare himself, and not to go to Jerusalem (where he was to be put to death) he called him Satan, and said, he was an offense to him: when Judas went out to betray him, he said unto him, That thou doest, do quickly: When Judas was gone out to get company to apprehend him, he went to the place where he was wont, so as Judas might readily find him; yea, he met them in the mid-way that came to take him; and he asked them whom they sought, though he knew whom they sought: and when they said, Jesus of Nazareth, he answered, I am he: When they came to him, he drove them all backward with a word of his mouth, and yet would not escape from them: He could have prayed to the Father to have had more then twelve legions of Angels for his safeguard against those that apprehended him, but would not: when by his adversaries he was provoked to have come down from the Cross, and could have done so, he would not. At the instant of giving up the ghost, he cried with a loud voice: which showeth that his life was not then spent, he might have retained it longer if he would: and thereupon the Centurion gathered that he was the Son of God. When he was actually dead, and laid in a grave, he rose again. These & other like circumstances verify that which Christ said of himself, No man taketh my life from me, but I lay it down of myself. It was therefore no necessity that compelled him to die, but his voluntary obedience.
Christ is the Lord, Prince and Author of life, and hath an absolute power as over the life of others, so over his own life.
Thus then we see that his sacrifice was a voluntary and free gift: the cause thereof was his own will and good pleasure.
Exceedingly doth this commend the love of Christ: and assureth us that it is the more acceptable to God, who loveth a cheerful giver.
Let us in imitation of our head, do the things whereunto we are called willingly and cheerfully, though they seem never so disgraceful to the world, or grievous to our weak flesh.
§. 30. Of the kind of Christ's death, an oblation.
That Christ's death was an oblation, and a price of redemption, is evident by the death of those beasts which were offered up for a sacrifice, and therein were a type of Christ's death. But expressly is this noted by this Apostle, where he saith, Christ hath given himself for us, an offering and sacrifice to God for a sweet smelling savor: and again, Christ gave himself a ransom. The phrases of redeeming, purchaesing, buying, with the like, attributed to Christ and his blood, do further confirm the same.
Learn hereby to consider Christ's death, not as the death of a private man, but of a public person, of a surety, of a pledge, that in our room and stead was made sin, and was made a curse to redeem us from our sins, and from the curse which by sin was fallen upon us. The comfort and benefit of Christ's death is lost, if this be not known and believed. In this consisteth a main difference betwixt the death of Christ, and all other men, not the most righteous Martyrs excepted. Their death was but a duty, and debt: no satisfactory oblation, no price, no ransom, as Christ's was.
§. 31. Of the infinite value of the prince of our redemption.
The Object, or thing which Christ gave for a ransom was himself, not his body alone, nor his body and soul only, but his person consisting of his two natures, human, and divine.
Quest. How could his divine nature be given up? could it suffer? could it die?
Answ. 1. The Deity simply considered in and by it self, could not die: but that person which was God, both could and did die. For the Son of God assuming an human nature into the unity of his divine nature, and uniting them together without confusion, alteration, distraction, separation, in one person, that which is done by one nature is done by the person, and in that respect the Scripture oft attributeth it to the other nature: as where it is said, They crucified the Lord of glory: and God purchased the Churchwith his own blood.
2. Though the divine nature of Christ suffered not, yet did it support the human nature, and add dignity, worth and efficacy to the sufferings of that nature.
3. Christ's divine nature had proper and peculiar works in the work of redemption, as to sanctify his human nature, to take away our sins, to reconcile us to God, and the like.
Thus then in three respects the whole person of Christ was given unto us.
1. In regard of the inseparable union of both natures.
2. In regard of the assistance of the Deity in those things which the human nature of Christ did.
3. In regard of some proper actions appertaining to the Deity.
In that the person of Christ God-Man was given up, I gather that
The price of our Redemption is of infinite value. Nor Christ, nor God himself could give a greater. Heaven and earth and all things in them are not of like worth. Well therefore might Saint Peter call it precious blood: and prefer it before silver, gold, and all other things of price.
1. What place can be left for despair in those that know and believe the worth of this ransom?
2. What can be held too dear for him, that notwithstanding the infinite excellency of his person gave himself for us? can goods, can friends, can children, can liberty, can life, can anything else?
3. What just cause have we to give up our selves a living sacrifice, holy and acceptable to him that gave himself for us?
4. How ungrateful, how unworthy of Christ are they, that for his sake will not forsake their unstable honors, fading wealth, vain pleasures, garish attire, and such like trash?
§. 32. Of Christ's seeking the good of the Church.
The End why Christ gave himself was, for the Church: so as Christ in his death aimed at our good. He was made sin for us, that we might be made the righteousness of God in him: he was made a curse for us, and hath redeemed us from the curse of the Law: he gave himself for our sins, that he might deliver us: he laid down his life for the sheep.
This proves Christ's giving of himself to be a fruit of his love: for Love seeketh not her own.
Learn we hereby to apply all that Christ did to our selves. If for us he gave himself, he, and all appertaining to him is ours.
Learn we also hereby how to manifest love: namely by seeking, and procuring the good of others. Let no man seek his own, but every man another's wealth. If this were practiced, would there be such oppressing, such undermining, such deceiving, such wronging of one another as there is? Too truly is the Apostles complaint verified in our days, All seek their own. But let that mind be in us which was in Christ Jesus, and thus manifest our love, as we desire to partake of this fruit of Christ's love.
From hence by just consequence it followeth that Christ merited not for himself. Was there any need that Christ should come down from heaven on earth, to purchase anything for himself? When he was going out of the world, thus he prayed, Now, O Father, glorify thou me with the glory which I had with thee before the world was. Did Christ by anything which he did on earth merit that glory which he had before the world was? All the exaltation whereunto he was advanced even in his human nature, was due to the dignity of his person.
1. Object. He endured the cross, for the joy which was set before him.
Answ. He used that joy which of right was due to him as an help to support him in the weakness of his human nature, not as a recompense which he should deserve.
2. Object. He became obedient to the death of the Cross, WHEREFORE God also hath highly exalted him.
Answ. That particle (wherefore) doth not declare the cause, but the order of his exaltation: nothing a consequence that followed after his death. After he had humbled himself so low, he was most highly advanced.
3. Object. Christ being man was bound to the Law: and therefore for himself he ought to fulfill it.
Answ. If he had been mere man, that were true. But he uniting his human nature unto his divine, and making of both one person, which person was God as well as man, he was bound to nothing further then it pleased him voluntarily to subject himself unto for our sakes.
2. If Christ were bound to the Law, of duty he must have fulfilled it: and if of duty he was to fulfill it, how could he thereby merit so high a degree of honor as he is advanced unto?