1.21-23 Of the Church the Body of Christ

Section 1.21. 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 same thing is meant that was meant before by the church.

Church according to the notation of the Greek word signifies 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. [Matt 20:16; Matt 22:14]

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, [Heb 3:1] which is proper to the saints. [1 Cor 1:2] 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 receives sense, and vigor from the head.

3. Christ governs them, as an head the body.

4. They are subject to Christ, as a body to the head.

Section 1.22. 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, notes two points—

1. All that are once incorporated into Christ shall be saved. The body comprises 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 makes between Adam and Christ, thus: As by the offence of one, judgment came on all men to condemnation, even so by the righteousness of one, the free gift came on all men unto sanctification of life. [Rom 5:13] 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 conveys the sap that is in it, into all the branches that sprout from it. The first root, which is Adam, conveys sin and death to all that come from him: and the other root, which is Christ, conveys grace and life to everyone that is given to Him: for says He, All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out: [John 6:37] and a little after, he renders this reason, This is the Father's will, that of all which He hath given me I should lose nothing, but should raise it up again at the last day. [John 6:39]

Objection. Christ himself makes exception of one, where he says, none is lost but the son of perdition. [John 17:12]

Answer. That phrase son of perdition, shows that Judas was never of this body: for can we imagine that Christ is a Savior of a son of perdition?

Objection. Why is he then excepted?

Answer 1. 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 says, he was numbered with us. [Acts 1:17]

Answer 2. Christ there speaks in particular of the twelve apostles, and to be an apostle of Christ was in itself but an outward calling.

How We May Know Whether We Be of Christ's Body or Not

Use. 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 implies 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,

1. Receive grace, and life from him. [Eph 4:15-16]

2. Are guided and governed according to his will. [John 17:6]

3. Seek to honor him in all things they do. [John 17:10]

4. Are offended and grieved when he is dishonoured by others. [Gal 3:1; Ps 119:136]

2. By reason of their communion with the saints being fellow members,

1. They love the brothers. [1 John 4:11]

2. They are ready to succor such as are in distress. [Matt 25:40]

3. They will edify one another. [Eph 4:16]

4. They retain a mutual sympathy: rejoicing, and mourning one with another. [1 Cor 12:26]

Section 1.23. 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, [Matt 1:21] and his sheep: [John 10:15] but especially by denying to the world the benefit of his intercession. I pray not for the world, says he. [John 17:9] 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, has 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, than 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.

1.18-20 Christ and the Church

Section 1.18. Of the Benefit of Christ's Headship.

The goodness of Christ is set down in these words and He is the Saviour of the body. Every word almost has His emphasis.

1. The copulative particle and shows that—

Observation. The goodness which Christ does for His church, He does because He is the head thereof.

O how happy a thing is it for the church that it has such an head! An head that does not tyrannize over it, nor trample it under foot: an head that does not pole, nor peel the church: but procures peace and safety to it. When Naomi sought to make a match between Boaz and Ruth, that he might be her head, what says she? Shall I not seek rest for thee that it may be well with thee? [Ruth 3:1] 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, commonwealths, cities, churches, families, wives, and all that have heads, if they were such heads: that, because they are heads, they would endeavor to be Saviours.

Section 1.19. 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 Saviour).

2. The person that performs it (He Himself).

3. The parties for whom He performs it (the body).

1. The Greek word translated Saviour is so emphatical that other tongues can hardly find a fit word to express the emphasis thereof: it being attributed to Christ, implies that—

Doctrine. Christ is a most absolute and perfect Savior, He is every way a sufficient Savior: able perfectly to save even to the very uttermost. [Heb 7:25] He saves soul and body: he saves from all manner of misery: which is intimated by that particular from which he saves, namely sin: He shall save His people from their sins. [Matt 1:21] 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 remains in the bondage of sin is in a most woeful plight. In that Christ saves from sin, He saves from the wrath of God, the curse of the law, the venom of all outward crosses, the tyranny of Satan, the sting of death, the power of the grave, the torments of hell, and what not?

Reason. The purity of Christ's nature, and excellency of His person is it that makes Him so sufficient a Savior: which reason the apostle himself notes: for where he says that Christ is able to save to the uttermost, he adds, for proof thereof, that He is Holy, harmless, undefiled, separate from sinners, and made higher then the heavens. [Heb 7:25-26]

Consolation

Uses. Great matter of rejoicing, and of confidence does this minister unto us. When the angel brought this news, To you is born a Saviour, he says, Behold I bring you good tidings of great joy. [Luke 2:10-11] This made the Virgin Mary say, My spirit hath rejoiced in God my Saviour, [Luke 1:47] and for this did Zacharias bless God that redeemed His people, and raised up a horn of salvation. [Luke 1:68-69] 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. [Luke 2:29-30]

They who believe in this Saviour 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 than conquerors through Him that love us, etc. [Rom 8:37]

Refutation

This being so, to what end serves 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 Saviour? 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.

Section 1.20. Of Christ the Only Savior.

This relative particle he has also his emphasis; for as it points out Christ the head of the church, so it restrains 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,

Doctrine. Christ is the only Saviour of men: in which respect He is called the horn of salvation, [Luke 1:69] yea Salvation itself: [Luke 2:30] which titles are given to Him by an excellency and propriety: and in the same respect the name Jesus was given unto Him. [Matt 1:21]

Why We May Be Called Christians and Not Jesuits.

Answer. One of their own religion does 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 says) we all receive of His fulness. But He has 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. [Matt 16]

Use 1. But to return to our matter, Peter does 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. [Acts 4:12] None is able, none is worthy to work so great a work: He must do it, or it can not be done. But He is so able, and so worthy as He can do it of Himself, and needs none to assist Him. [Isa 63:3][3]

What a dotage is it to trust to other Saviours? Legions of Saviours 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 Saviours 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. [Jer 2:12-13] 

 Use 2. 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.

Section 1.14-17 Christ and His Church

Most of the puritans had an historicist view of the book of Revelation. They saw themselves as being the persecuted ones in the book prior to Chapter 20. They looked out over the religious landscape and concluded Rome must be Antichrist.  Thus the strong words in the final section. ~MTR

Section 1.14. How an Husband is His Wife's Head.

Eph 5:23.—For the husband is the head of the wife, even as Christ is the head of the church: and he is the Savior of the body.

The place of an husband intimated in the last clause of the former verse, is more plainly expressed, and fully explained in this verse. His place is expressed under the metaphor of an head: and amplified by his resemblance therein unto Christ.

The particle of connection for shows that this verse is added as a reason: which may fitly be referred both to the duty itself: and to the manner of performing it.

The metaphor of an head enforces the duty.

The amplification thereof by the resemblance that is made to Christ, enforces 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 declares two points:

1. The dignity of an husband.

2. The duty of an husband.

 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, governs, protects, preserves, provides for the body, so does 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 receives by her husband: so as two motives are included under this metaphor.

The first is taken from the husband's prerogative, whence note that—

Observation 1. 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 reaps by her husband's superiority: and it shows that—

Observation 2. They who will not submit themselves to their superiors are injurious to themselves: as the body were injurious to itself, if it would not be subject to the head. [see Section 3.73]

Section 1.15. Of the Resemblance of an Husband to Christ.

The more to enforce the forenamed reason, the apostle adds the resemblance that is between an husband and Christ , as this note of comparison even as ([GK]) shows: whence it follows that—

Observation. It is meet for a wife to submit herself to her husband, as for the church to submit itself 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?

How an Husband is a Savior to His Wife

These words and he is the Saviour of the body [Eph 5:23] as they do declare the office of Christ, and the benefit which the church reaps, 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 reaps by her husband, than the duty which he owes: for that the apostle declares afterwards, Eph 5:25, etc. 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 Saviour to it, even so for that very end are husbands appointed to be head of their wives.

Upon this ground the apostle infers the conclusion in the next verse.

Section 1.16. Of the Resemblance Between:

The Church to Christ.

A Wife to Her Husband.

Eph 5:24.—Therefore as the church is subject to Christ, so let wives be to their own husbands in everything.

This conclusion sets forth not only the duty itself, 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 does 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 between 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; therewith a wife must be so to her husband, as the church is to Christ.

The rule notes both the manner (as {GK}) and also the extent of a wife's subjection (in everything {GK}).[2]

Question. Is mortal and sinful man to be obeyed as the Lord Christ the eternal Son of God?

Answer. This extent is to be restrained to the generality of the things in question. As in other places, where the apostle says, all things are lawful for me, [1 Cor 10:23] he means all indifferent things, for of them his speech was in that place. And where again he says, Whatsoever is set before you, eat, [1 Cor 10:27] he means, 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.

Section 1.17. Of the Relation Between Christ and the Church.

Eph 5:23-24.—Christ is the head of the church: and He is the Saviour of the body. The church is subject unto Christ in everything.

Behold here the mutual relation between:

Christ.

The church.

Wherein more 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 consists, The church is subject to Christ.

2. How far it extends, in everything.

The title Head is given to Christ in two respects.

1. In regard to His dignity and dominion over the church. [Col 1:18]

2. In regard of the near union between Him and the church. [Eph 4:15-16]

  This union is more fully expressed afterwards, in Eph 5:30.

Doctrine. The dignity of Christ is here principally intended: so as Christ is the highest in authority over the church: the titles Lord, [1 Cor 8:6] Father, Master, Doctor, [Matt 23:7-9] Prophet, [Deut 18:15] Firstborn, [Col 1:18] 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 has 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.

Use 1. 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.

The Distinction Between Imperial and Ministerial Head Discussed

Objection. He is not accounted an Imperial head as Christ is, but only a Ministerial head.

Answer 1. This distinction is without all ground or warrant of scripture.

2. It implies plain contradiction. For to be a ministerial head, is to be an head and a minister, which is all one as an head and 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 has with the words expounded. Does this word imperial intimate a quickening virtue? Does this word ministerial imply a governing power? Nay, is there not great incongruity in this, that Christ should be the Imperial head, and yet the Pope an head to govern? Besides, does 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 has foretold concerning Antichrist, that as God he sitteth in the temple of God, showing himself that he is God. [2 Thess 2:4] For they give to him the keys of heaven and hell, to shut or open the one or other as pleases 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 blasphemies pass, beside that this prerogative of Christ (to be head of the church) [Eph 1:21-23] is incommunicable (for thereby the apostle proves Christ to be advanced far above all principality, and power, and might, and dominion, and every name, etc.) Christ needs 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. [Matt 18:20; Matt 28:20]

Use. 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 than 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.

Sections 1.11-13 On Subjection of the Wife

I find this section to be fascinating. It refutes a strong partriarchy as it defines subjection or submission. Many have the one with the other. Henry VIII was a patriarchical husband and ruler. The Puritans sought to redeem marriage by giving it balance. A balance of roles clearly defined. 

The Olympics have reminded me that equality has to be considered in many ways. Female athletes are overwhelmingly inferior in strength to their male counterparts. Yet, I have not heard of any protests for all athletes to compete together regardless of gender. ~MTR 

Section 1.11. Of the Reasons Why Wives' Duties are First Taught.

Question. Why among other inferiors are wives first brought into the school of Christ to learn their duty?

Answer. Many good reasons may be given of the apostle's 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. [Gen 3:16]

Thirdly, wives are the fountain from which 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 requires subjection, wives for the most part are most backward [see Section 3.4] in yielding subjection to their husbands. But ye wives that fear God, be careful to your duty: and though it may seem somewhat contrary to the common course and practise of wives, yet follow not a multitude to do evil. [Exod 23:2] 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 says. If you love them which love you, what singular thing do ye? [Matt 5:46-47] Yea remembering also what the apostle says, The woman was first in the transgression, [1 Tim 2:14; cf. Gen 3:16] and first had her duty given unto her, and was made for the man, and not man for the woman. [1 Cor 11:9]

Thus shall ye deserve that commendation of good wives, Many have done virtuously, but ye excel them all. [Prov 31:29]

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.

Section 1.12. Of Wives' Subjection.

Eph 5:22.—Wives subject your selves unto your own husbands, as unto the Lord.

The word by which the apostle has 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 does (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 has placed all inferiors, and whereby He has 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 does not take away that order which God has established. A wife is in an inferior degree, though she domineer never so much over her husband.

The voluntary subjection, is that dutiful respect which inferiors carry towards those whom God has set over them: whereby they manifest a willingness to yield to that order which God has established. Because God has placed them under their superiors, they will in all duty manifest that subjection which their place requires.

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 your selves.

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. [see Section 3]

Observation 1. 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 has set us. This is to make a virtue of necessity.

Under this phrase submit yourselves all the duties which a wife owes to her husband are comprised, as I shall afterwards [see Section 3.2] more distinctly show.

Section 1.13. Of the Persons to Whom Wives Must be Subject.

In setting down the parties to whom wives owe subjection, the apostle notes a particle of restraint 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: [1 Cor 7:2] that is, only one proper to herself: so as.

It is unlawful for a wife to have more than one husband at once. [see Section 82-83]

Observation 2. A wife must submit herself only to that one, proper husband, and to no other man (as she is a wife and yields the duty of a wife) so as the subjection of adulteresses is here excluded: and the duty required is, that—

Observation 3. A wife must yield a chaste, faithful, matrimonial subjection to her husband.

Hereby the way note the foolish collection of Adamites, Familists, and such like licentious libertines, who from the general words which the apostle uses (men[1] and women) infer that all women are as wives to all men, and that there needs 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 [Eph 5:31]) so also to this clause their own husbands. The apostle, in using those general words, followed the Greek phrase, which puts those two words men, women for husbands and wives: so also do other tongues, yea and our English. The particular relation, which is between the persons who are meant by those two words, does 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 has well translated them, husband and wife.

To direct and provoke wives unto their duty, the apostle adds this clause as unto the Lord which is both a Rule and a Reason of wives' subjection. It directs wives by noting the restraint of their obedience, and the manner thereof.

Observation 4. 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 any thing to their husbands, that cannot stand with their subjection to the Lord. [see Section 3.51]

Observation 5. The manner in that wives ought to yield such a kind of subjection to their husbands, as may be approved of the Lord. [see Section 3.54] Thus the apostle himself expounds this phrase, Eph 5:5-6.

It provokes 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—

Observation 6. Wives in subjection themselves aright to their husbands are subject to the Lord. And on the contrary side,

Observation 7. Wives in refusing to be subject to their husbands, refuse to be subject to the Lord. [see Section 3.70]

Of the Apostle's Order in Laying Down the Duties of Husbands and Wives [Parts 9 & 10]

Section 1.9. Of the Apostle's Order in Laying Down the Duties of Husbands and Wives in the First Place.

Why Duties of Man and Wife First Delivered

There being three especial degrees, or orders in a family, (as we heard before) the apostle places husband and wife in the first rank, and first declares their duties, and that not without good reason: for—

Man and Wife Were the First Couple

1. 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 falls 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 wife.

Man and Wife are Commonly Chiefest in a Family

2. 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 ministers 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 purloin 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 to the party whom they wrong, and to whom they give occasion of sinning.

Use. 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.

Section 1.10. Of the Apostle's Order in Setting Down Inferiors' Duties in the First Place.

Wives Particular Duties First Laid Down, Because They are Inferiors

In handling the duties of the first forenamed couple, the apostle begins with wives, and lays down their particular duties in the first place. The reason of this order I 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, [Eph 6:1] and parents, and of servants, [Eph 6:5] and masters, he begins with the inferiors, both in this, and in other Epistles; [Col 3:18,20,22] which order also Peter observes: [1 Pet 3:1] yea, the law [Exod 20:12] itself does in the first place, and that expressly, mention the inferior's duty, only implying the superior's 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.

Inferiors' Duties First Taught, Because They are Most Backward and Loth to Perform Them

Question. Why should inferiors' duties be more fully expressed, and placed in the first rank?

Answer. 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 the subject?

Greater Difficulty in Ruling Well, Than in Obeying

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 requires more knowledge, experience, wisdom, care, watchfulness, diligence, and other like virtues, than to obey and be subject. He that obeys has 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 commands, is to consider not only what is lawful, but also what is most fit, meet, convenient, and every way of 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 follows, 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 [2 Sam 24:2 etc.] with sin in numbering the people, when David urged him by virtue of his authority so to do? [see Section 7.37] 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, [1 Sam 14:24, etc.] though he knew not his father's charge. Who sees 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 older, stronger, wealthier, wiser, and such like persons, are for the most part, or at least should be in place of authority. Woe to thee O land (says Solomon) [Eccles 10:16] when thy king is a child. And Isaiah [Isa 3:4] denounces it as a curse to Israel, that children shall be their princes, and babes shall rule over them, and complains that women had rule over the people. [Isa 3:12]

Ambition is it Which Makes Inferiors Loth to be Subject

Now to return to the point, though it be so that Governors have the heaviest burden laid of their shoulders, yet inferiors that are under subjection think their burden the heaviest, and are loathest to bear it, and most willing to cast it away. For naturally there is in every one much pride and ambition, which as dust cast on the eyes of their understanding, puttest out the sight thereof, and so makes 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 in divine, and also by human laws, penalties and punishments of divers 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 has not just cause to complain of subjects' rebellion, servants' stubbornness, children's disobedience, wives' presumption? Not without cause therefore does the apostle first declare the duties of inferiors.

2. Inferiors Duties First Delivered, to Teach Them How to Win Their Governor's Favor

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 endeavouring to perform their own duty first. For what is it that provokes to wrath, rage, and fury in Governors? What makes 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 [Ps 38:20]) 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.

3. By Obeying, Men Learn to Rule Well

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 Governor's 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.

Reasons Why Governors Ought First to Perform Their Duties

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 causes 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 to outstrip one another. [1 Cor 11]

Reasons Why Inferiors Ought First to Perform Their Duties

But if question be made who shall begin, I advise inferiors not to stand out in this strife, but to think the apostle first incites them: and that it is the safest for them to begin: for in this contention inferiors are like to fare that 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 swells 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. [Rom 8:7]

Private Functions in a Family

Section 1.8. Of the Lawfulness of Private Functions in a Family.

Among other particular callings the apostle makes choice of those which God has settled in private families, and is accurate in reciting the several and distinct orders thereof, (for a family consists of these three orders—

1. Husbands and wives.

2. Parents and children.

3. Masters and servants.

all which he reckons up) yea he is also copious, and earnest in urging the duties which appertain to them. Whence we may well infer, that—

Private Duties of the Family Well Beseem Any Christian

Doctrine 2. 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, does nothing in vain) would so distinctly set down these private duties, and 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 Family a Seminary

Reason 1. The reasons of this doctrine are clear, for the family is a seminary of the church and commonwealth. It is as a beehive, 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 lent into the church and commonwealth. 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 commonwealth, and a church. When by the general deluge all public societies were destroyed, a family, even the family of Noah, was preferred, 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 Abraham. Yea even to this day have all sorts of people come from families, and so shall to the end of the world. Whence it follows, that a conscionable performance of domestical and household duties, tend to the good ordering of church and commonwealth, as being means to fit and prepare men thereunto.

A Family is a Representation of Church and Commonwealth

Reason 2. 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 commonwealth. 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. Whereupon the apostle declares that a bishop that cannot rule his own house, is not fit to govern the church. [1 Tim 3:5] 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 commonwealth: instance Absalom, and Adonijah, David's sons.

Private Callings in a Family Sufficient Callings

Use 1. 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 shows the unsoundness of that consequence. Besides, who knows not that the preservation of families tends to the good of church and commonwealth? 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.

Reproof of Such as Having No Public Office, Think Themselves Freed From All Duty.

God's Blessing on Men Diligent in Their Calling

Use 2. 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, riotousness, and voluptuousness. Such are many mistresses, who spend their time lying abed, attiring themselves, and gossiping. 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 uses to give his blessing to men, while they are busied in their callings. Jacob's faithful service [Gen 31:42] to his uncle Laban moved God to bless him. Joseph's faithfulness to his master Potiphar [Gen 39:2] was had in rememberance with God, who advanced him to be ruler in Egypt. Moses [Exod 3:1-2] was keeping his father-in-law's sheep when God appeared to him in the bush, and appointed him a prince over his people. David [1 Sam 16:11] was sent for from the field, where he was keeping his father's sheep, when he was anointed to be king over Israel. Elisha [1 Kings 19:19] was plowing when he was anointed to be a prophet. The shepherds [Luke 2:8] were watching their sheep, when that gladsome tiding was brought to them, that the Savior of the world was born. Not to insist on any more particulars, the promise of God's protection is restrained to our callings: for the charge which God has given to the angels concerning man is, to keep him in all his ways. [Ps 91:11]

Public Callings May Not Hinder Private Duties

Use 3. As for those who have public offices in church or commonwealth, 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, [Josh 24:15] who was a captain and prince of his people, and very much in public affairs, yet neglected not his family: for he professes that he and his house would serve the Lord. It seems that Eli [1 Sam 2:29 and 3:13] was negligent in performing the duty of a father, and David [1 King 1:6] also. But what follows thereupon? Two of Eli's sons proved sacrilegious, and lewd priests. Two of David's sons proved very ill commonwealths-men, even plain traitors.