Particular Callings and the Wife’s Submission

EPHES. 5. 22. Wiues ſubmit your ſelues vnto your owne husbands, as vnto the Lord.

FRom that generall direction concerning mutuall ſubmiſſion, the Apoſtle commeth to certaine particulars, by which he exemplifieth the ſame: and teacheth vs, that

It is not ſufficient to performe generall duties of Chriſtianitie,¹³⁵ vnleſſe alſo we be conſcionable in performing the particular duties of our ſeuerall callings. A conſcionable performance of thoſe particular duties is one part of our¹³⁶ walking worthy of the vocation wherewith we are called: and therefore the Apoſtle, for illuſtration and exemplification thereof, doth reckon vp ſundry particulars, both in this and¹³⁷ other Epiſtles: and ſo doe¹³⁸ other Apoſtles. And¹³⁹ Titus is charged to teach them. God himſelfe hath giuen a patterne hereof in his Law: for the maine ſcope of the fifth Commandement¹⁴⁰ tendeth to inſtruct vs in the particular duties of our ſeuerall callings.

1. 135. Doct.
2. 136. Eph. 4. 1. [moved in the edition]
3. 137. Col. 3. 18, &c. 1 Cor. 7. 1 Tim. 3.
4. 138. 1 Pet. 2. & 3.
5. 139. Tit. 2. [moved in the edition]
6. 140. See more of this point in The whole armour of God, Treat. 2. part 1. §. 4.

Hereby much credit is brought to our profeſſion, and the¹⁴¹ doctrine of God our Sauiour is adorned. And much good is hereby both mutually communicated one to another, and receiued one from another: for our particular places and callings are thoſe bonds whereby perſons are firmely and fitly knit together, as the members of a naturall body by nerues, arteries, ſinewes, veines, and the like, by which life, ſenſe and motion is communicated from one to another.

1. 141. Tit. 2. 10. 1 Pet. 3. 1, 2. [moved in the edition]

Let therefore notice be taken of the particular callings¹⁴² wherein God hath ſet vs, and of the ſeuerall duties of thoſe p. 17 callings, and conſcience be vſed in the practiſe of them. He is no good Chriſtian that is careleſſe herein. A bad husband, wife, parent, childe, maſter, ſeruant, magiſtrate or miniſter, is no good Chriſtian.

1. 142. Uſe.

Among other particular callings the Apoſtle maketh choice of thoſe which God hath ſettled in priuate families, and is accurat in reciting the ſeuerall and diſtinct orders thereof, (for a family conſiſteth of theſe three orders, Husbands, Parents, Maſters, all which he Wiues, Children, Seruants, reckoneth vp) yea he is alſo copious, and earneſt in vrging the duties which appertaine to them. Whence wee may well inferre, that

The priuate vocations of a family, and functions appertaining¹⁴³ thereto, are ſuch as Chriſtians are called vnto by God, and in the exerciſing whereof, they may and muſt imploy ſome part of their time. For can we thinke that the Holy Ghoſt (who, as the Philoſophers ſpeake of nature, doth nothing in vaine) would ſo diſtinctly ſet downe theſe priuate duties, & ſo forcibly vrge them, if they did not well become, and neerely concerne Chriſtians? All the places in Scripture which require family-duties, are proofs of the truth of this doctrine.

1. 143. 2 Doctr. Priuate duties of the familie well beſeeme any Chriſtian. οὐθὲν μάτην ἡ φύσις ποιεῖ. Ariſt. Polit. lib. 1

The reaſons of this doctrine are cleere; for the family is¹⁴⁴ a ſeminary of the Church and common-wealth. It is as a Bee-hive, in which is the ſtocke, and out of which are ſent many ſwarmes of Bees: for in families are all ſorts of people bred and brought vp: and out of families are they ſent into the Church and common-wealth. The firſt beginning of mankinde, and of his increaſe, was out of a family. For firſt did God ioyne in mariage Adam and Eue, made them husband and wife, and then gaue them children: ſo as huſband and wife, parent and childe, (which are parts of a family) were before magiſtrate and ſubiect, miniſter and people, which are the parts of a Common-wealth, and a Church. When by the generall deluge all publike ſocieties were deſtroyed, a familie, euen the family of Noah, was p. 18 preſerued, and out of it kingdomes and nations againe raiſed. That great people of the Iewes which could not be numbred for multitude, was raiſed out of the family of Abram. Yea euen to this day haue all ſorts of people come from families, and ſo ſhall to the end of the world. Whence it followeth, that a conſcionable performance of domeſticall and houſhold duties, tend to the good ordering of Church and common-wealth, as being meanes to fit and prepare men thereunto.

1. 144. Reaſon. The familie a ſeminarie.

Beſides, a familie is a little Church, and a little commonwealth,¹⁴⁵ at leaſt a liuely repreſentation thereof, whereby triall may be made of ſuch as are fit for any place of authoritie, or of ſubiection in Church or common-wealth. Or rather it is as a ſchoole wherein the firſt principles and grounds of gouernment and ſubiection are learned: whereby men are fitted to greater matters in Church or commonwealth. Wherupon the¹⁴⁶ Apoſtle declareth, that a Biſhop that cannot rule his own houſe, is not fit to gouerne the Church. So we may say of inferiours that cannot be ſubiect in a familie; they will hardly be brought to yeeld ſuch ſubiection as they ought in Church or common-wealth: inſtance Abſolom, and Adoniah, Dauids ſonnes.

1. 145. 2 Reaſon. A familie is a repreſentation of Church and commonwealth.
2. 146. 1. Tim. 3. 5.

This is to be noted for ſatisfaction of certaine weake¹⁴⁷ conſciences, who thinke that if they haue no publike calling, they haue 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 haue, who are not admitted to any publike function in Church or commonwealth? or ſeruants, children, and others who are wholly imployed in priuate affaires of the familie? But the forenamed doctrine ſheweth the vnſoundneſſe of that conſequence. Beſides, who knoweth not that the preſeruation of families tendeth to the good of Church and common-wealth? ſo as a conſcionable performance of houſhold duties, in regard of the end and fruit thereof, may be accounted a publike worke. Yea, if domeſticall duties be well and throughly performed, they will be euen enough to take vp p. 19 a mans whole time. If a maſter of a family be alſo an huſband of a wife, and a father of children, he ſhall finde worke enough: as by thoſe particular duties, which we ſhall afterwards ſhew to belong vnto maſters, husbands, and parents, may eaſily be proued. So a wife likwiſe, if ſhe alſo be a mother and a miſtris, and faithfully endeuour to doe what by vertue of thoſe callings ſhe is bound to doe, ſhall finde enough to doe. As for children vnder the gouernment of their parents, and ſeruants in a familie, their whole calling is to be obedient to their parents and maſters, and to doe what they command them in the Lord. Wherefore if they who haue no publike calling, be ſo much the more diligent in the functions of their priuate callings, they ſhall be as well accepted of the Lord, as if they had publike offices.

1. 147. 1 Vſe. Priuat callings in a familie ſufficient callings.

Yet many therebe, who hauing no publike imployment, thinke they may ſpend their time as they liſt, either in idleneſſe,¹⁴⁸ or in following their vaine pleaſures and delights day after day, and ſo caſt themſelues out of all calling. Such are many maſters of families who commit all the care of their houſe either to their wiues, or to ſome ſeruant, and miſpend their whole time in idleneſſe, riotouſneſſe, and voluptuouſneſſe. Such are many miſtreſſes, who ſpend their time in lying a bed, attiring themſelues, and goſhipping. Such are many young gentlemen liuing in their fathers houſes, who partly through the too-much-indulgencie and negligence of their parents, and partly through their owne headſtrong affections, and rebellious will, runne without reſtraint whither their corrupt luſts lead them. Theſe, and ſuch other like to theſe, though by Gods prouidence they be placed in callings, in warrantable callings, and in ſuch callings as miniſter vnto them matter enough of imployment, yet make themſelues to be of no calling. Now what bleſſing can they looke for from the Lord? The Lord vſeth¹⁴⁹ to giue his bleſſing to men, while they are buſied in their callings.¹⁵⁰ Iaacobs faithfull ſeruice to his vncle Laban moued God to bleſſe him.¹⁵¹ Ioſephs faithfulneſſe to his maſter Potiphar was had in remembrance with God, who aduanced him to be ruler in Egypt.¹⁵² Moſes was keeping his p. 20 father in lawes ſheepe when God appeared to him in the buſh, and appointed him a Prince ouer his people.¹⁵³ Dauid was ſent for from the field, where he was keeping his fathers ſheepe, when he was anointed to be king ouer Iſrael.¹⁵⁴ Eliſha was plowing when he was anointed to be a Prophet.¹⁵⁵ The ſhepherds were watching their ſheepe, when that gladſome tidings was brought to them, that the Sauiour of the world was borne. Not to inſiſt on any more particulars, the promiſe of Gods protection is reſtrained to our callings: for¹⁵⁶ the charge which God hath giuen to the Angels concerning man is, to keepe him in all his waies.

1. 148. 2 Vſe. Reproofe of ſuch as hauing no publike office, thinke themſelues freed from all dutie.
2. 149. Gods bleſſing on men diligent in their calling.
3. 150. Gen. 31. 42. [moved in the edition]
4. 151. Gen. 39. 2. [moved in the edition]
5. 152. Exo. 3. 1, 2. [moved in the edition]
6. 153. 1 Sam. 16. 11 [moved in the edition]
7. 154. 1 King. 19. 19. [moved in the edition]
8. 155. Luk. 2. 8.
9. 156. Pſal. 91. 11.

As for thoſe who haue publike offices in Church or¹⁵⁷ common-wealth, they may not thereupon thinke themſelues exempted from all family-duties. Theſe priuate duties are neceſſarie 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 ſeruants. Indeed they who are freed from publike functions, are bound to attend ſo much the more vpon the priuate duties of their families, becauſe they haue more leiſure thereunto. But none ought wholly to neglect them.¹⁵⁸ Ioſuah, who was a Captaine and Prince of his people, and very much imployed in publike affaires, yet neglected not his familie: for he profeſſeth that he and his houſe would ſerue the Lord. It ſeemeth that¹⁵⁹ Eli was negligent in performing the dutie of a father, and¹⁶⁰ Dauid alſo. But what followed thereupon? Two of Elies sonnes proued ſacrilegious, and lewd Prieſts. Two of Dauids ſonnes proued very ill commonwealths-men, euen plaine traitors.

1. 157. 3. Vſe. Publike callings may not hinder priuate duties.
2. 158. Ioſ. 24. 15. [moved in the edition]
3. 159. 1 Sam. 2. 29. & 3. 13. [moved in the edition]
4. 160. 1 King. 1. 6. [moved in the edition]

There being three eſpeciall degrees, or orders in a familie,¹⁶¹ (as we heard before) the Apoſtle placeth husband and wife in the firſt ranke, and firſt declareth their duties, and that not without good reaſon: for

1. 161. Why duties of man and wife firſt deliuered.

Firſt, The husband and wife were the firſt couple that¹⁶² euer were in the world. Adam and Eue were ioyned in p. 21 mariage, and made man and wife before they had children, or ſeruants. So falleth it out for the moſt part euen to this day in erecting, or bringing together a familie: the firſt couple is ordinarily an husband and a wife.

1. 162. 1. Man and wife were the firſt couple.

Secondly, moſt vſually the husband and his wife are the¹⁶³ chiefeſt in a familie, all vnder them ſingle perſons: they gouernours of all the reſt in the houſe. Therefore moſt meet it is, that they ſhould firſt know their dutie, and learne to practiſe it, that ſo they may be an example to all the reſt. If they faile in their dutie one to another, they giue occaſion to all the reſt vnder them to be careleſſe, and negligent in theirs. Let an husband be churliſh to his wife, and deſpiſe her, he miniſtreth an occaſion to children and ſeruants to contemne her likewiſe, and to be diſobedient vnto her: yea, to be churliſh and froward one to another, eſpecially to their vnderlings. Let a wife be vntruſtie and vnfaithfull to her husband, let her filch and purloine from him, children and ſeruants will ſoone take courage, or rather boldneſſe from her example priuily to ſteale what they can from their father, and maſter. Thus is their breach of¹⁶⁴ dutie a double fault: one in reſpect of the party whom they wrong, and to whom they denie dutie: the other in reſpect of thoſe to whom they giue occaſion of ſinning.

1. 163. 2. Man and wife are commonly the chiefeſt in a familie.
2. 164. Bis peccat qui exemplo peccat.

Know therefore, O husbands and wiues, that yee, aboue¹⁶⁵ all other in the familie, are moſt bound vnto a conſcionable performance of your dutie. Greater will your condemnation be, if you faile therein. Looke to it aboue the reſt: and by your example draw on your children and ſeruants (if you haue any) to performe their duties: which ſurely they will more readily do, when they ſhall behold you as guides going before them, and making conſcience of your ioynt and ſeuerall duties.

1. 165. Vſe.

In handling the duties of the firſt forenamed couple, the Apoſtle beginneth with wiues, and layeth downe their particular duties in the firſt place. The reaſon of this order I p. 20 p. 21 p. 22 take to be the inferiority of the wife to her husband. I doe the rather take it ſo to be, becauſe I obſerue this to be his vſuall method and order, firſt to declare the duties of inferiours, and then of ſuperiours: For in handling the duties of¹⁶⁷ children and parents, and of¹⁶⁸ ſeruants and maſters, he beginneth with the inferiours, both in this, and¹⁶⁹ in other Epiſtles; which order alſo¹⁷⁰ S. Peter obſerueth: yea,¹⁷¹ the law it ſelfe doth in the firſt place, and that expreſly, mention the inferiours dutie, only implying the ſuperiours to follow as a iuſt conſequence, which is this, If the inferiour muſt giue honour, and by vertue thereof performe ſuch duties as appertaine thereto, then muſt the ſuperiour carrie himſelfe worthy of honour, and by vertue thereof performe anſwerable duties.

1. 166. Wiues particular duties firſt laid downe, becauſe they are inferiours.
2. 167. Eph. 6. 1.
3. 168. Epheſ. 6. 5.
4. 169. Col. 3. 18, 20, 22.
5. 170. 1 Pet. 3. 1. [moved in the edition]
6. 171. Exod. 20. 12.

Anſw. Surely becauſe for the moſt part inferiours are moſt vnwilling to vndergoe the duties of their place. Who is not more ready to rule, than to be ſubiect?

1. 172. Inferiours duties firſt taught, becauſe they are moſt backward and loth to performe them.

I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well. For to rule and¹⁷³ gouerne requireth more knowledge, experience, wiſdome, care, watchfulneſſe, diligence, and other like vertues, than to obey and be ſubiect. He that obeyeth hath his rule laid before him, which is the will and command of his¹⁷⁴ ſuperiour in things lawfull, and not againſt Gods will. But the ſuperiour who commandeth, is to conſider not only what is lawfull, but alſo what is moſt fit, meet, conuenient, and euery way the beſt: yea alſo he muſt forecaſt for the time to come, and ſo farre as he can obſerue whether that which is now for the preſent meet enough, may not be dangerous for the time to come, and in that reſpect vnmeet to be vrged. Whence it followeth, that the ſuperiour in authoritie may ſinne in commanding that which the inferiour in ſubiection may vpon his command doe without ſinne. Who can iuſtly charge Ioab with ſinne in numbring the¹⁷⁵ people, when Dauid vrged him by vertue of his authoritie¹⁷⁶ ſo to doe? Yet did Dauid ſinne in commanding it. p. 23 Without all queſtion Saul did ſin in charging the people by an oath, to eat no food the day that they purſued their enemies (a time when they had moſt need to be refreſhed with food, as Ionathans words implie) and yet did not the people¹⁷⁷ ſinne in forbearing: witneſſe the euent that followed on Ionathans eating, though he knew not his fathers charge. Who ſeeth not hereby, that it is a matter of much more difficultie to rule well, than to obey? which is yet further euident by Gods wiſe diſpoſing prouidence in ordering who ſhould gouerne, who obey. Commonly the younger¹⁷⁸ for age, the weaker for ſex, the meaner for eſtate, the more ignorant for vnderſtanding, with the like, are in places of ſubiection: but the elder, ſtronger, wealthier, wiſer, and ſuch like perſons, are for the moſt part, or at leaſt ſhould be in place of authority. Woe to thee ô land (¹⁷⁹ ſaith Salomon) when thy king is a childe. And¹⁸⁰ Iſaiah denounceth it as a curſe to Iſrael, that children ſhall be their Princes, and babes ſhall rule ouer them, and complaineth¹⁸¹ that women had rule ouer the people.

1. 173. Greater difficultie in ruling well, than in obeying.
2. 174. Ducem velim qui à fronte pariter, & tergo ſit oculatus. Timoth. apud Plutarch.
3. 175. 2 Sam. 24. 2, &c.
4. 176. See Treat. 7. §. 37.
5. 177. 1 Sam. 14. 24. &c.
6. 178. Seniores & inter eos optimos, & prudentes & potentes oportet imperare. Iuniores vero parere. Plat. de rep. lib 3.
7. 179. Eccl. 10. 16. [moved in the edition]
8. 180. Iſa. 3. 4. [moved in the edition]
9. 181. Iſa. 3. 12.

Now to returne to the point, though it be ſo that gouernours haue the heauieſt burden laid on their ſhoulders, yet inferiours that are under ſubiection thinke their burden the heauieſt, and are lotheſt to beare it, and moſt willing to caſt it away. For naturally there is in euery one much¹⁸² pride and ambition, which as duſt caſt on the eies of their vnderſtanding, putteth out the ſight thereof, and ſo maketh them affect ſuperiority, and authority ouer others, and to be ſtubborne vnder the yoke of ſubiection: which is the cauſe that in all ages, both by diuine, and alſo by humane lawes, penalties and puniſhments of diuers kinds haue beene ordained, to keepe inferiours in compaſſe of their dutie: and yet (ſuch is the pride of mans heart) all will not ſerue. What age, what place euer was there, which hath¹⁸³ not iuſt cauſe to complaine of ſubiects rebellion, ſeruants ſtubbornneſſe, childrens diſobedience, wiues preſumption? Not without cauſe therefore doth the Apoſtle firſt declare the duties of inferiours.

1. 182. Ambition is it which maketh inferiours loth to be ſubiect.
2. 183. 2. Inferiours duties firſt deliuered, to teach them how to winne their gouernours fauour.

Beſides, the Apoſtle would hereby teach thoſe who are p. 24 vnder authority, how to moue them that are in authority ouer them, to deale equally and kindly, not hardly and cruelly with them, namely, by endeuouring to performe their owne dutie firſt. For what is it that prouoketh wrath, rage, and fury in gouernours? What maketh them that haue authority, to deale roughly, and rigorouſly? is it not for the moſt part diſobedience, and ſtoutneſſe in thoſe that are vnder gouernment? though ſome in authority be ſo proud, ſo ſauage, and inhumane, as no honour done to them, no performance of duty can ſatisfie and content them, but they will (as¹⁸⁴ Dauids enemies) reward euill for goodneſſe, yet the beſt generall direction that can be preſcribed to inferiours, to prouoke their gouernours to deale well with them, is, that inferiours themſelues be carefull and conſcionable in doing their duty firſt. If their gouernours on earth be nothing moued therewith, yet will the higheſt Lord in heauen graciouſly accept it.

1. 184. Pſal. 38. 20. [moved in the edition]

Laſtly, men muſt firſt learne to obey well, before they¹⁸⁵ can rule well: for they who ſcorne to be ſubiect to their gouernours while they are vnder authority, are like to proue intolerably inſolent when they are in authority.

1. 185. 3. By obeying, men learne to rule well. Parendo diſces imperare. Ariſt. Polit. lib. 3. c. 3. Uſe.

Learne all that are vnder authority, how to win your gouernours fauour: how to make your yoke eaſie, and your burden light: how to preuent many miſchiefes which by reaſon of the power of your ſuperiours ouer you may otherwiſe fall vpon you: Firſt doe ye your duty.

There are many weighty reaſons to moue gouernours¹⁸⁶ firſt to begin to doe their dutie. For,

1. 186. Reaſons why gouernours ought firſt to performe their duties.

Firſt, by vertue of their authority they beare Gods image, therefore in doing their duty they honour that image.

Secondly, by reaſon of their place they ought to goe before ſuch as are vnder them.

Thirdly, a faithfull performance of their duty, is an eſpeciall means to keepe their inferiours in compaſſe of theirs.

Fourthly, their failing in duty is exemplary: it cauſeth others vnder them to faile in theirs, and ſo it is a double ſin.

Fiftly, their reckoning ſhall be the greater: for of them who haue receiued more, more ſhall be required.

p. 25 It were therefore to be wiſhed that ſuperiours and inferiours would ſtriue who ſhould beginne firſt, and who ſhould¹⁸⁷ performe their owne part beſt, and in this kinde ſtriue to excell, as runners in a race ſtriue in running to out-ſtrip one another.

1. 187. Vterque ſuum praeoccupet officium. Chryſ. hom. 26. in 1 Cor. 11. [moved in the edition]

But if queſtion be made who ſhall beginne, I aduiſe inferiours not to ſtand out in this ſtrife, but to thinke the Apoſtle¹⁸⁸ firſt inciteth them: and that it is the ſafeſt for them to begin: for in this contention inferiours are like to fare the worſt, by reaſon of the power which ſuperiours haue ouer them. And though it be more againſt our corrupt, proud, and ſtout nature, to be ſubiect and obey, yet let vs ſo much the more endeuour to yeeld duty in this kinde. For it is an eſpeciall part of ſpirituall prudence, to obſerue what our corrupt nature is moſt prone vnto, and wherein it moſt ſwelleth up, that therein we may moſt ſtriue to beat it downe: nature is contrary to grace, and the¹⁸⁹ wiſdome of the fleſh is enmitie againſt God.

1. 188. Reaſons why inferiours ought firſt to performe their duties.
2. 189. Rom. 8. 7. [moved in the edition]

Anſw. Many good reaſons may be giuen of the Apoſtles order euen in this point.

Firſt, of all other inferiours in a family, wiues are farre the moſt excellent, and therefore to be placed in the firſt ranke.

Secondly, wiues were the firſt to whom ſubiection was inioyned: before there was childe or ſeruant in the world, it was ſaid to her, thy deſire ſhall be ſubiect to thine husband.¹⁹⁰

1. 190. Gen. 3. 16.

Thirdly, wiues are the fountaine from whence all other degrees ſpring: and therefore ought firſt to be cleanſed.

Fourthly, this ſubiection is a good patterne vnto children and ſeruants: and a great means to moue them to be ſubiect.

Fiftly, I may further adde as a truth, which is too manifeſt by experience in all places, that among all other parties of whom the Holy Ghoſt requireth ſubiection, wiues for p. 26 the moſt part are¹⁹¹ moſt back ward in yeelding ſubiection to their husbands. But yee wiues that feare God, be carefull of your duty: and though it may ſeeme ſomewhat contrary to¹⁹² the common courſe and practiſe of wiues, yet follow not a multitude to doe euill. Though it be harſh to corrupt nature,¹⁹³ yet beat downe that corruption: yea though your husbands be backward in their duties, yet be ye forward, and ſtriue to goe before them in yours: remembring what the Lord ſaith (Mat. 5. 46, 47.) If you loue them which loue you, what ſingular thing doe ye? Yea remembring alſo what the Apoſtle ſaith, (1 Tim. 2. 14.) The woman was firſt in the tranſgreſſion,¹⁹⁴ and firſt had her duty giuen vnto her, and¹⁹⁵ was made for the man, and not man for the woman.

1. 191. See Treat. 3. §. 4.
2. 192. Exod. 23. 2.
3. 193. Si propter Deum viro parueris, noli proponere quae ab eo fieri deceant, ſed ea quibus te legiſlator ſecit obnoxiam diligenter exequere. Chryſ. hom. 26. in 1. Cor. 11.
4. 194. Gen. 3. 16.
5. 195. 1 Cor. 11. 9. [moved in the edition]

Thus ſhall ye deſerue that commendation of good wiues,¹⁹⁶ Many haue done vertuouſly, but ye excell them all.

1. 196. Prou. 31. 29. [moved in the edition]

Hauing hitherto handled the forenamed generall inſtructions, I will proceed to a more diſtinct opening of the words; and collect ſuch obſeruations as thence ariſe, and then particularly declare the ſeuerall duties which the three orders in a family owe each to other.

EPHES. 5. 22. Wiues ſubmit your ſelues vnto your owne husbands, as vnto the Lord.

THe¹⁹⁷ word by which the Apoſtle hath noted out the duties of wiues, is of the middle voice, and may be tranſlated paſſiuely as¹⁹⁸ many haue done, or¹⁹⁹ actiuely as our Engliſh doth (ſubmit your ſelues) and that moſt fitly: for there is a double ſubiection.

1. 197. ὑποτάσσεσθε.
2. 198. Subditae ſint. Hieron. Vet. Tranſ. Eraſm.
3. 199. Subijcite vos. Beza.

1. A neceſſary ſubiection: which is the ſubiection of order.

2. A Voluntary ſubiection: which is the ſubiection of duty. The neceſſary ſubiection is that degree of inferioritie, p. 27 wherein God hath placed all inferiours, and whereby he hath ſubiected them to their ſuperiours, that is, ſet them in a lower ranke. By vertue thereof, though inferiours ſeeke to exalt themſelues aboue their ſuperiours, yet are they ſubiect unto them, their ambition doth not take away that order which God hath eſtabliſhed. A wife is in an inferiour degree, though ſhe domineere neuer ſo much ouer her huſband.

The Uoluntary ſubiection, is that dutifull reſpect which inferiours carry towards thoſe whom God hath ſet ouer them: whereby they manifeſt a willingneſſe to yeeld to that order which God hath eſtabliſhed. Becauſe God hath placed them vnder their ſuperiours, they will in all duty manifeſt that ſubiection which their place requireth.

Becauſe it is a duty which is here required, the Voluntary ſubiection muſt needs be here meant: and to expreſſe ſo much, it is thus ſet downe, ſubmit your ſelues.

Though the ſame word be here vſed that was in the former verſe, yet it is reſtrained to a narrower compaſſe, namely to²⁰⁰ ſubiection of reuerence.

1. 200. See §. 3.

Here learne that to neceſſary ſubiection, muſt voluntary ſubiection²⁰¹ be added: that is, duty muſt be performed according to that order and degree wherein God hath ſet vs. This is to make a vertue of neceſſity.

1. 201. 1. Obſer.

Vnder this phraſe (ſubmit your ſelues) all the duties which a wife oweth to her husband are compriſed, as I ſhall²⁰² afterwards more diſtinctly ſhew.

1. 202. Treat. 3. §. 2.

In ſetting downe the parties to whom wiues owe ſubiection, the Apoſtle noteth a particle of reſtraint (²⁰³ owne) and that to ſhew that a wife ought to haue but one huſband, which is more plainly expreſſed in another place by the ſame phraſe, let euery woman haue her owne husband: that²⁰⁴ is, only one proper to her ſelfe: ſo as

1. 203. ἰδίοις. [moved in the edition]
2. 204. 1 Cor. 7. 2. τὸν ἴδιον ἄνδρα. See §. 82, 83.

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

A wife muſt ſubmit her ſelfe only to that one, proper²⁰⁵ p. 28 husband, and to no other man (as ſhe is a wife and yeeldeth the duty of a wife) ſo as the ſubiection of adultereſſes is here excluded: and the duty required is, that

1. 205. 2. Obſer.

A wife muſt yeeld a chaſte, faithfull, matrimoniall ſubiection²⁰⁶ to her husband.

1. 206. 3. Obſer.

Here by the way note the fooliſh²⁰⁷ collection of Adamites, Familiſts, and ſuch like licentious libertines, who from the generall words which the Apoſtle vſeth (men²⁰⁸ and women) inferre that all women are as wiues to all men, and that there needeth not any ſuch neere coniunction of one man with one woman. Which beaſtly opinion as it is contrary to the current of Scripture, and to the ancient law of mariage (two ſhall be one fleſh) ſo alſo to this clauſe (their owne husbands.) The Apoſtle, in vſing thoſe generall words, followed the Greeke phraſe, which putteth thoſe two words (men women) for huſbands and wiues: ſo alſo doe other tongues, yea and our Engliſh. The particular relation, which is betwixt the perſons who are meant by thoſe two words, doth plainly ſhew how they are to be taken, and when they are to be reſtrained to man and wife. To take away that ambiguity, our Engliſh hath well tranſlated them, husband and wife.

1. 207. Adamiani ex Adam dicti, cuius imitantur in paradiſo nuditatem. Nuptias auerſantur. Nudi itaque mares foeminaeque conueniunt, &c. Auguſt. de Haereſ. diſtinct. 31. Promiſcuè inter ſe viri & foeminae, Veneri operam dabant. Philaſt.
2. 208. οἱ ἄνδρες. αἱ γυναῖκες.

To direct and prouoke wiues vnto their duty, the Apoſtle addeth this clauſe (as vnto the Lord) which is both a Rule and a Reaſon of wiues ſubiection. It directeth wiues by noting the reſtraint of their obedience, and the manner thereof.

The reſtraint in that wiues ought ſo to obey their husbands²⁰⁹ as withall they obey the Lord; but no further: they may not be ſubiect in any thing to their husbands, that cannot ſtand with their ſubiection to the Lord.

1. 209. 4. Obſer. See Treat. 3. §. 51.

The manner in that wiues ought to yeeld ſuch a kind of ſubiection²¹⁰ to their husbands, as may be approued of the Lord.

1. 210. 5. Obſer. See Treat. 3. §. 54.

p. 29 Thus the Apoſtle himſelfe expoundeth this phraſe, chap. 5. verſ. 5, 6.

It prouoketh wiues to ſubmit themſelues to their huſbands, by noting the place of an husband, which is, to be in the Lords ſtead, bearing his image, and in that reſpect hauing a fellowſhip and partnerſhip with the Lord, ſo as

Wiues in ſubiecting themſelues aright to their husbands are ſubiect to the Lord. And on the contrary ſide,²¹¹

1. 211. 6. Obſer.

Wiues in refuſing to be ſubiect to their husbands, refuſe to be ſubiect to the Lord.²¹²

1. 212. 7. Obſer. See Treat. 3. §. 70.