Ephesians 5:21. Submit your selves one to another in the fear of God.

As there are two vocations whereunto it hath pleased God to call every one; one general, by virture whereof certain common duties which are to be performed of all men, are required, [as knowledge, faith, obedience, repentance, love, mercy, justice, truth, etc.] the other particular, by virture whereof certain peculiar duties are required of several persons, according to those distinct places wherein the Divine Providence hath set them in Commonwealth, 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. Accordinly Paul (who, as Moses, was faithful in all the house of God (Num 12:7) 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 particuar 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 the particulars: laying down a transition betwixt them, in these words, Submit your selves 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 itself 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 perfefct transition which looketh both ways, both to that which is past, and to that which cometh on, as it is very elegant, so it is 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.

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 said, The first and great Commandment is this, Thou shalt love the Lord, etc. (Matt 22:38-39) said also, The second is like to this, Thou shalt love thy neighbor, etc. 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 (Heb 13:15-16). 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 exceedeth not (Psa 16:2). He is so high above us, so perfect and complete in Himself, that neither can we give to Him, nor He receive of us (Job 22:3; 35:7). But in His own stead He hath placed our brother like to ourselves; to whom, as we may do hurt (Job 35:8), so by our faithful service we may do much good (Psa 16:3): in doing whereof God is much honored.

This discovereth their hypocrisy, who make great pretence of praising God, and yet are scornful, and distainful 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 in 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 prophaness, as their neglect of duty unto man brandeth their foreheads with the stamp of hypocisy (James 1:26, Isa 58:3 and on, Micah 6:6 and on, Matt 23:14, Job 4:20).

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 (Matt 23:23) 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, whoeth too light respect of His will and pleasure: What therefore God hath joined together, let not man put asunder (Matt 19:6).

Again, as this verse hath reference ot 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 itself in this word submit, and also the parties to whom it is to be perfomred, 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 on 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 (Gal 5:13, 1 Cor 10:24).

Concerning inferiours, it is without question clear, that they ought to submit themselves to their superiours: 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 superiours, just question may be made, whether it be a duty required of them to submit themselves to their inferiours.

To resolve this doubt, we must first distinguish betwixt subjection of reverence, and subjection of service.

Subjection of reverence is that whereby one testifieth and eminency and superiority in them whom he reverenceth, and that in speech, by giving them title of honor; or in gesture, by some kind of obeisance; or in action, by a ready obeying of their commandment. This is proper to inferiours.

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 superiours owe to inferiours, according to the fore-named extent of this word one another: in which respect even the highest governour on earth is called a Minister, for the good of such as are under him.

Secondly, we must put difference betwixt the work itslef, and the manner of doing it. That work which in itself 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 superiours to some, are inferiours 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 one's 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 are 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 Governours. 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 your selves, 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 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 every one is set in his place by God, not so much for himself, as for the good of others: whereupon the Apostle exhorteth, that none see his own, but every man another's wealth. Even Governours are advanced to places of dignity and authority, rather for the good of their subjects than 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 every one therefore high and low, rich and poor, superiour and inferiour, 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: Every one, by being of like affection one towards another, and by serving one another in love, according to the Apostle's rule. Let this duty of submission be first well learned, and then all other duties will be better 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 itself up, and rise against the other: the head which is the highest and of greatest honour will submit itself to the feet in performing the duty of an head, as well as the feet 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 inferiours under authority, no more than the head doth: for the head in submitting itself doth not go upon the ground and bear the body, as the feet; but it submitteth itself by directing and governing the other parts, and that with all the humility, meekness, and gentleness that it can. So must all superiours: much more must equals and inferiours learn with humility, and meekness, without scorn or disdain, to perform their duty: this that which was before by the Apostle expressly mentioned, and is here again intimated; none are exempted and privileged 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 the 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 politic 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.

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 to one 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 every thing 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 any thing displease his Majesty, but rather do whatsoever it may know to be pleasing and acceptable unto Him. For these are two eeffects which arise from this kind of fear of God:

1. A careful endeavour to please God, in which respect good king Jehosaphat 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 endeavour 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 vengence, 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 accomplished with love. A bondslave feareth nothing but the punishment of his offence; 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, than 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] (James 2:19). 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 (Luke 1:74). In this fear to submit one's 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 property, witht his title Fear: for where Jacob mentioneth the fear of Isaac, he meaneth the Lord whom Isaac feared (Gen 31:42,53).

Is it then unlawful to fear any but God?

No: Men also may be feared, as princes, parents, masters and other superiours; For the Apostle exhorting to give every one their due, giveth this instance, fear to whom fear is due (Rom 13:7). 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 (Psa 2:11, 2 Cor 7:1, Phil 2:12): and the Churches are commended for walking in the fear of the Lord (Acts 9:31): so likewise particular men as Abram (Gen 22:12), Joseph (Gen 42:18), Job (Job 1:1), and many other: yea the whole worship of God is oft comprised under this branch of fear: whereupon our Saviour 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 (Deut 6:13, Matt 4:10, Isa 29:13, Matt 15:9, Psa 34:11).

Fourthly, The reason why the Holy Ghost so much urgeth the fear of God, and that in so large an extent as hath been showed, 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, etc. 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, Paul saith, that love is the fulfilling of the law. But by Adam's 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.

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 (2 Sam. 23:3): and Joseph to deal so well with his brethren (Gen 42:18): yea, this is noted to be the cause of the righteous regiment of Christ Himself (Isa. 11:2,3). Well did that good King Jehosaphat 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 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 inferiours 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 inborn 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 Governours, in the hearts of subjects and all people whether superiours or inferiours. 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 (Gen 20:11): 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 (Rom 3:11). 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 inferiours which are taught to fear God, will do better service to their superiours, than such as fear their superiours only as men, and fear not God. Let Ministers especially urge and press upon the consciences of men a fear of God. Let all inferiours pray that the fear of the Lord may be planted in the hearts of their superiours, 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 superiours or inferiours, it is for their own ends and advantages, and not for their good to whom they submit themselves.

Again, as this clause [In the fear of the Lord] declareth the manner of submission, it showeth, that

No submission is to be preformed unto man, but that which may stand with the fear of God. Whereby we show that we have respect to God, and labour above all to approve our selves to Him. Thus David is commanded to rule in the fear of God (2 Sam 23:3): and other Magistrates to perform their duty in the fear of the Lord (2 Chron 19:9): which Nehemiah that good Governour was careful to do (Neh 5:15). So also subjects are to obey in the fear of the Lord, which the Apostle implieth by prefixing this precept, Fear God, before that, Honour the King (1 Peter 2:17); 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 inferiours, do imply as much (Col 3:22, 1 Peter 2:13, Eph 5:22,6:1,6).

Great reason there is that all service should be limited wtih 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 superiours in the places of eminency, wherein they bear the image of God. The Lord also hath set inferiours 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 for God's charge.

Besides, God is that great judge to whom all of all sorts, superiours and inferiours 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 Governours as wholly apply themselves to the fancy of their people, yea though it be against the Lord and His Word. This was Adam's folly, (Gen 3:6) who at his wife's motion did eat of the forbidden fruit. This was Aaron's folly, (Exo 32:1) who to please the people, erected and idol. And this was Saul's folly, (1 Sam 15:21) who against God's express prohibition suffered his people to make some of the spoil of the Amalekites. The like may be said of Joash, who (2 Chron 24:17) hearkened to his princes to set up idols: and of Pilate, who (Mark 15:15) 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 superiours, to take heed how they seek to please them that are under them, more than God who is above them. The issue of Adam's, Aaron's, Saul's, and Joash's 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 superiours to submit themselves to their inferiours against the Lord, but also in inferiours to their superiours: 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 a distance 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. (Luke 12:4,5; 2 King 1:9 etc.;Jer 44:19; Num.16:32) Let superiours (Num 11:29) neither do anything to give content to their inferiours: nor suffer any thing (1 Sam 24:8) to be done for their sakes by their inferiours, which cannot stand with the fear of God. And let inferiours (Gen 39:10; 1 Sam 22:17) nor do, nor forbear (Acts 4:19) to do at the will of their superiours any thing swerving from the fear of God: but every one submit themselves one to another in the fear of God.

Ephesians 5:22. Wives Submit unto your own husbands, as unto the Lord.

From that genreal direction concerning mutual submission, the Apostle cometh to certain particulars, by which he exemplieth 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 general callings. A conscionable performance of those particular duties is one part of our walking worthy of the vocation wherein we are called (Eph 4:1): and therefore the Apostle, for illustration and exemplification thereof, doth reckon up sundry particulars, both in this and other Epistles (Col 3:18 etc.; 1 Cor 7; 1 Tim 3.): and so do other Apostles (1 Peter 2,3). And Titus (Titus 2) 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. (See more of this point in The Whole Armour of God, Treatise 2, Part 1, Section 4.)

Hereby much credit is brought to our professions, and the doctrine of God our Saviour is adored. (Titus 2:10; 1 Peter 3:1,2). 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.

Among other particular callings the Apostle maketh choice of those which God hath settled in private families, and is accurate in reciting the several and distinct orders thereof, [for a family consisteth of these three orders, Husbands, Wives, Parents, Children, Masters, Servants, all which he reckoneth up] yea he is also copious, and earnest in urging the duties which appertain to them. Whence we may well infer, that

The private vocations of a family, and functions appertaining thereto, are such as Christian's 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, 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 reasons of this doctrine are clear, for the family is a seminary of the Church and Commonwealth. It is as a bee-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 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 followeth, 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.

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 declareth (1 Tim 3:5), that a Bishop that cannot rule his own house, is not fit to govern the Church. So we may say of inferiours 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 Adoniah, 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 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 endeavour 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 fain 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 mispend their whole time in idleness, riotness, 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 useth 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 (Exo 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 annointed 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 (Psa 91:11) 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 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 professeth that he and his house would serve the Lord. It seemeth 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 followeth thereupon? Two of Eli's sons proved sacreligious, and lewd priests. Two of David's sons proved very ill Commonwealth's men, even plain traitors.

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 wife.

Secondly, most usually the husband and his wife are the chiefest in a family, all under them single persons: they governours 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 ministreth 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 prively 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.

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.

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 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 inferiours, 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 beginneth with the inferiours, both in this, and in other (Col 3:18,20,22) Epistles; which order also Peter (1 Pet. 3:1) observeth: yea, the Law (Exo 20:12) itself doth in the first place, and that expressly, mention the inferiour's duty, only implying the superiour's to follow as a just consequence, which is this, If the inferiour must give honor, and by virtue thereof perform such duties as appertain thereto, then must the superiour carry himself worthy of honour, and by virtue thereof perform answerable duties.

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

Answ. Surely because for the most part inferiours are most unwilling to undergo the duties of their place. Who is not more ready to rule, than the 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 superiour in things lawful, and not against God's will. But the superiour who commandeth, is to consider not only 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 followeth, that the superiour in authority may sin in commanding that which the inferiour in subjection may upon his command do without sin. Who can justly charge Joab (2 Sam. 24:2 and on) with sin in numbering the people, when David urged him by virtue of his authority so to do? (See Treatise 7, Section 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 good, and 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 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 o'land [saith Solomon] (Eccl 10:16) when thy king is a child. And Isaiah (Isa 3:4) 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 (Isa 3:12).

Now to return to the point, though it be so that Governours have the heaviest burden laid of their shoulders, yet inferiours 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 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 in divine, and also by human laws, penalties and punishments of divers kinds have been ordained, to keep inferiours 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 inferiours.

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 provoketh to wrath, rage, and fury in Governours? 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 (Psa 38:20)] reward evil for goodness, yet the best general direction that can be prescribed to inferiours, to provoke their Governours to deal well with them, is, that inferiours themselves be careful and conscionable in doing their duty first. If their Governours 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 Governours 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 Governour'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 superiours over you may otherwise fall upon you: First do ye your duty.

There are many weighty reasons to move Governours 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 inferiours 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 superiours and inferiours 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 out-strip one another (1 Cor 11).

But if question be made who shall begin, I advise inferiours 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 inferiours are like to fare that worst, by reason of the power which superiours 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 endeavour 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 bear it down: nature is contrary to grace, and the wisdom of the flesh is enmity against God (Rom 8:7).

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

Answ. Many good reasons may be given of the Apostle's order even in this point.

First, of all other inferiours 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 requireth subjection, wives for the most part are most backward (see Treatise 3, Section 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 (Exo 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 saith (Matt 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 (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.

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

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 your selves] 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 inferiours, and whereby He hath subjected them to their superiours, that is, set them in a lower rank. By virtue thereof, though inferiours seek to exalt themselves above their superiours, yet are they subject unto them, their ambition doth not take away that order which God hath established. A wife is in an inferiour degree, though she domineer never so much over her husband.

The voluntary subjection, is that dutiful respect which inferiours 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 superiours, 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 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. I. Observe).

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 your selves] all the duties which a wife oweth to her husband are compassed, as I shall afterwards (see Treatise 3, Section 2) more distinctly show.

In setting down the parties to whom wives owe subjection, the Apostle noteth 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: that is, only one proper to her self; so as (1 Cor 7:2) (see Section 82,83).

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.

Hereby 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 any thing 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, chapter 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 subjection 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.

Ephesians 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] showeth 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 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 unto 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 of an husband.

1. As an head is more eminent and excellent than the body, and placed above it, so is an husand to his wife.

2. As an head, by the understanding which is in it, governeth, protecteth, preserveth, provideth for the body, so doth the husand 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 husband's perogative, 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 husband's superiority: and it showeth that

They who will not submit themselves to their superiours are injurious to themselves: as the body were injurious to it self, if it would not be subject to the head (see Treatise 3, Section 73)

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 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 Governours, 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 is the Saviour 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 saviour to her. It is here noted rather to show the benefit which a wife reapeth by her husband, than the duty which he oweth: for that the Apostle declareth afterwards, verse 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 inferreth the conclusion in the next verse.

The Church to Christ.

A wife to her husband.

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

This conclusion setteth 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 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; therewith 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 wife's subjection [in everything] (see more of the manner and extent of a wife's obedience, Treatise 3, Section 51 and 63).

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 thing 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.

Ephesians 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 betwixt:

1. Christ.

2. The Church.

Wherein more concerning Christ,

1. His preeminence over the Church, [He is her head].

2. His goodness to her, [He is her Saviour].

Note also concerning the Church,

1. Her perogative, [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 to His dignity and dominion over the Church (Col 1:18).

2. In regard of the near union betwixt Him and the Church (Eph 4:15-16).

This union is more fully expressed afterwards, in verse 30.

The dignity of Christ is here principally intended: so as Christ is the highest in authority over the Church: the titles Lord (2 Cor 8:6), Father, Master, Doctor (Matt 23:7-9), Prophet (Deut 18:15), First-born (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 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 Minister All 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 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 incongruity 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 (2 Thess 2:4) 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 blasphemies pass, beside that this perogitive of Christ [to be head of the Church] (Eph 1:21-23) is incommunicable [for thereby the Apostle proveth Christ to be advanced far above all principality, and power, and might, and dominion, and every name, etc.] 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 (Matt 18:20; 28:20).

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.

The goodness of Christ is set down in these words [and He is the Saviour 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, nor peel 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? (Ruth 3:1). It is therefore the office of an head to be a Saviour, 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 endeavour to be Saviours.

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 performeth [He Himself].

3. The parties for whom He performeth 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, implieth that Christ is a most absolute and perfect Saviour, He is every way a sufficient Saviour: able perfectly to save even to the very uttermost. (Heb 7:25) 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 poised by it.

Before sin seized on man he was most happy, free from all misery: and so shall 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 tyranny 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 Saviour: 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 (Heb 7:25-26).

Great matter of rejoicing, and of confidence doth this minister unto us. When the Angel brought this news, To you is born a Saviour, he saith, 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 (vs. 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).

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 superogation, and I know not what trash, to add to the satisfaction of this Saviour? Either Christ is not a sufficient Saviour, or these are [to speak] the least vain. But vain they are: etc. and empty, filthy, detestable treasure that is, which God will destroy with all that trust therein.

This relative particle [He] hath also 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 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).

Here by 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, than 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 fulness. 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 (Matt 16).

But to return to our matter, 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. (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 needeth none to assist Him (Isa 63:3).

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). (See The Whole Armour of God, Treatise 1, Part 1, Section 5.)

Let us for our parts fly unto this Saviour only, and wholly rely upon Him, as we desire to be saved. Thus shall we honour 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.

The persons who receive any benefit by the Saviour, 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 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 (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 receiveth sense, and vigour from the head.

3. Christ governeth them, as an head of the body.

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

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 Saviour, 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 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. 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 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.

Object. Christ himself maketh exception of one, where he saith, none is lost but the son of perdition.

Answ. That phrase son of perdition, sheweth that Judas was never of this body: for can we imagine that Christ is a Saviour of a son of perdition?

Object. Why is he then excepted?

Answ. By reson 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 S. Peter saith, he was numbered with us (Acts 1:17).

2. Answ. Christ there speaketh in particular of the twelve Apostles, and to be an Apostle of Christ was in itself 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 Saviour. 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,

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 honour him in all things they do (John 17:10).

4. Are offended and grieved when he is dishonoured by others (Gal 3:1, Psa 116:136).

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

1. They love the brethren (1 John 4:11).

2. They are ready to succour 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).

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 saith he (John 17:9). In this respect this postiion [out of the Church no salvation] is without exceptionn 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 Saviour, 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.

Ephesians 5:24. The Church is subject unto Christ in everything.

The duty which the Church in way of thankfulness performeth to Christ her head for this great benefit, that he is her Saviour, 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 granted, 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 (John 10:27), 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 than 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 (Rom 8:11).

Hereby let trial be made of particular visible Churches and of particular persons, whether they are indeed 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 adulterers 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, worldlings 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 indeed are not.

Object. Many such persons may belong to God's election, and so be of that body whereof Christ is a Saviour.

Answ. Election indeed 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.

The extent of the Church's 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 granted, 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 any thing that the Lord commanded him (1 Kings 15:5). Josiah turned to the Lord with all his heart according to the law (2 Kings 23:25) and Zacharias and Elizabeth, walked in all the commandments of God (Luke 1:6). 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 born of God doth not commit sin (1 John 3:9).

Object. The best Saints in all ages have transgressed in many things (James 3:2).

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 (Rom 7:15-17).

This extent is a good proof of the truth of subjection, for herein lieth a main difference between the upright, and the hypocrite; yea between 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 (Mark 6:20). 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 Saviour.

Ephesians 5:25. Husbands love your wives, even as Christ also loved the Church and gave himself for it.

From wives' duties the Apostle proceedeth to press husbands' duties. And he propounded to wives for a pattern, the example of the Church, so to husbands he propoundeth the example of Christ: and (v. 28,29) addeth thereunto the pattern of a man's self, in regard of that natural affection which he beareth to his body. Thus he added 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 twenty-second verse, for proof whereof, read 1 Corinthians 7:2. Where (see Section 82) these two words are used and both of them translate 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 than one: which conceit this particle [own] wipeth away. All the duties of an husband are comprised under this one word: love. (See Treatise 4, Section 2) 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.

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 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, (see Section 61). And the love which an husband oweth his wife paralleled and 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 and declaration of the measure of Christ's love.

The Act [he gave] sheweth that his love was indeed and truth: not only in shew and pretence.

The Object [himself] sheweth that he loved his Church more than his own life. A greater evidence of love could not be given: for greater love hath no man than this, that a man lay down his life for his friend (John 15:13).

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 than 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 is also to love our brethren, because Christ being in heaven, our goodness extendeth not to him (Psa 16:2): but our brethren on earth stand in his stead, and the love we shew to them, we shew to him; and he accepteth it as done to him: Ye fed me, ye visited me, (Matt 25:35,40) saith Christ to them that fed and visited his brethren. This love also, even the love of our brethren, (John 4:20) is an evidence that we are loved of God. Wherefore if Christ so loved us, we ought also to love one another (John 4:11).

How the love of Christ is a pattern, I will afterward shew (see Treatise 4, Section 61).

Ephesians 5:25. And gave himself for it.

This fruit and effect of Christ's love extendeth itself to all the things that Christ did or suffered for our redemption: as, that he descended from heaven, took upon himself 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 and 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 Saviour, 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 Church's, 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 Church's 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.

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] (Matt 16:22,23) he called him Satan, and said, he was an offence to him: when Judas went out to betray him (John 13:27), he said unto him, That thou doest, do quickly (John 18:2). 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 backward with a word of his mouth, and yet would not escape from them: (Matt 26:53) He could have prayed to the Father to have had more than twelve legions of Angels for his safeguard against those that apprehended him, but would not: (Matt 27:42) when by his adversaries he was provoked to have come down from the cross, and could have done so, he would not. (Mark 15:39) At the instant of giving up the ghost, he cried with a loud voice: which shewest 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. (John 2:19, Matt 28:6) When he was actually dead, and laid in the grave, he rose again. These and other like circumstances verify that that which Christ said of himself, (John 10:18) 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 (Acts 3:15) the Lord, Prince and Author of life, and hath an absolute power as over the life of others, so over his own life.

Thus when 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 (2 Cor 9:7).

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.

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 it is noted by this Apostle, where he saith, Christ hath given himself for us, an offering and sacrifice to God for a sweet smelling savour (Eph 5:2), and again, Christ gave himself a ransom (1 Tim 2:6). The phrases of redeeming (1 Peter 1:18,19), purchasing (Acts 20:28), buying (2 Peter 2:1) 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 (2 Cor 5:21), and was made a curse (Gal 3:13) 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 between the death of Christ, and all other men, no the most righteous martyrs excepted. Their death was but a duty, and debt: no satisfactory oblation, no price, no ransom, as Christ's was.

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 itself, could not die. For the Son of God assuming an human nature into the unity of his divine nature, and uniting them together without confusion, alteration, distractions, separation, in one person, that which is done by one nature is done by the person, and in that respect the Scripture often attributeth it to the other nature: as when it is said, They crucified the Lord of glory (1 Cor 2:8) and God purchased the Church with his own blood (Acts 20:28).

2. Though the divine nature of Christ suffered not, yet did it support the human nature, and add dignity, worth the 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 to 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 pertaining 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 (1 Peter 1:19). Not Christ, nor God himself could give a greater. Heaven and earth and all things in them are not of like worth. Well therefore might S. Peter call it precious blood: and prefer it before silver, gold, and all other things of great 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 ourselves a living sacrifice, holy and acceptable to him that gave himself for us (Rom 12:1)?

4. How ungrateful, how unworthy of Christ are they, that for his sake will not forsake their unstable honors, fading wealth, vain pleasure, garish attire, and such like trash?

The End why Christ gave himself was, for the Church: for as Christ in his death aimed at our good (2 Cor 5:21). 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 (Gal 3:13). He gave himself for our sins, that he might deliver us (Gal 1:4): he laid down his life for the sheep (John 10:15).

This proves Christ's giving of himself to be a fruit of his love: for love seeketh not her own (1 Cor 13:5).

Learn we hereby to apply all that Christ did to ourselves. If for us he gave himself, he and all pertaining to him is ours (see Section 28).

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 (1 Cor 10:24). If this were practiced, would there be such oppressing, such undermining, such deceiving, such wrongdoing of one another as there is? Too truly is the Apostle's complaint verified in our days. All seek their own (Phil 2:21). 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 (John 17:5). 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 that was set before him (Heb 12:2).

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 (Phil 2:9).

Answ. That particle [wherefore] doth not declare the cause, but the order of his exaltation: noting 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 than 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?

This conceit of Christ's meriting for himself, doth much extenuate the glory of Christ's grace and goodness in giving himself.

Ephesians 5:26. That he might sanctify it, and cleanse it with the washing of water by the word.

The general end of Christ's giving himself being before intimated in this phrase [for us] is in this and the next verse particularly exemplified: and that in two branches.

One respecteth the estate of the Church in this world (v. 26).

The other respecteth her estate in the world to come (v. 27).

The latter of these two is the most principal.

The former is subordinate to the latter, an end for the accomplishing of the other end, for the Church is here made pure, that hereafter it may be made glorious.

In laying down the former he noteth

1. The end whereat Christ aimed.

2. The means. whereby he effected that which he aimed at. That end is set forth in these words, that he might sanctify it (see Section 39) having cleansed it [thus may they word for word be translated] so as that which for order of words is in the latter place, for order of matter is in the first place.

The word [cleansing] pointed out our justification.

The word [sanctifying] expresseth our sanctification.

The means of effecting these are two.

1. Baptism comprised under this phrase, washing of water.

2. The word.

The two branches of the former end, namely cleansing and sanctifying do in general imply two things.

1. The condition of the Church in itself.

2. The alteration thereof by Christ.

The condition is presupposed, which is, that she was impure, polluted, in the common estate of corrupt man. Things in themselves pure, are not cleansed, but things foul and impure: persons of themselves freed, and exempted from a common misery, need not another's help to free and exempt them. Seeing then that the Church stood in need to be cleansed and sanctified surely.

The Church in herself was, as the world, polluted. Very lively is this set forth by the Prophet Ezekiel under the similitude of a wretched infant born of a cursed parentage, whose navel was not cut, who was not washed, salted, nor swaddled, but cast out in the open field, polluted with blood. Oft doth the Apostle, setting forth the wretched estate of the world, note of the true members of the church, that we ourselves also were such (Titus 3:3, Eph 2:3, 1 Cor 6:11).

The Church consisteth of none other than of such as came out of Adam's loins. Now as all the brood which cometh from vipers, adders, toads, spiders, and other venomous dams, are infected with poison, so all the sons of Adam are polluted with sin. That which is born of the flesh [as is every mother's child, not the members of the Church excepted: for they have fathers and mothers of their flesh] is flesh; that is, polluted and corrupt. Therefore when we are taken into the Church, we are born again (John 3:3,5).

This our former estate by nature is oft and seriously to be thought of, and that in respect of Christ, ourselves and others.

1. In regard of Christ, the more to magnify his love. Our former estate, before he cast the wings of his mercy upon us, sheweth our unworthiness, our vileness, and wretchedness, and in that respect it openeth our heart and mouth to think and say, O Lord our Lord, what is man that thou art mindful of him, and the son of man that thou visiteth him! (Psa 8:1,4) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world! (John 14:22) The right knowledge of our former estate, and a due consideration thereof, maketh us ascribe all the glory of our present dignity, and happiness, to Christ that altered our estate, as S. Paul, (1 Tim 1:12) I thank Christ Jesus our Lord who hath enabled me, who was before a blasphemer. Yea it maketh us the more to prize and esteem the present estate, as David (2 Sam 7:18).

2. In regard of ourselves this is to be thought of, to humble us, and to keep us from insolent boasting in those privileges whereof through Christ we are made partakers. To this purpose doth the Apostle thus press this point, Who maketh thee to differ from one another? And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? (1 Cor 4:7) When a man is exalted from a mean, to a great place, and thereupon waxeth proud and insolent, we say, he hath forgotten from whence he came. So as remembrance of our former condition is a means to preserve humility, and to suppress insolence.

3. In regard of others it is to be thought of, to move us the more to commiserate their woeful estate, who yet remain as we once were; to conceive hope that their estate may be altered as well as ours was; to pray and use what means we can that it may be altered. To provoke Christians to shew all meekness to them which were without, the Apostle renders this reason, for we ourselves also in times past were foolish (Titus 3:3). (Read how forcibly this is urged, Romans 11:18-20).

In setting down the alteration of the forenamed condition note.

1. The manner of laying it forth.

2. The matter of substance thereof.

The manner is implied in this conjunction. That [that he might sanctify it] Christ loved the Church, and gave himself for it, not because it was sanctified, but that he might sanctify it; so as

The grace which Christ sheweth to the Church, is a preventing grace. Sanctification is no cause, but an effect of Christ's love: and followeth in order after his love. His love arose only and wholly from himself: in the parties loved, there was nothing but matter of hatred before they were loved. Moses thus saith of the love of God to Israel, The Lord did not set his love upon you because ye were more in number, but because the Lord loved you. This at first may seem to be [as we say] a woman's reason, that the Lord should set his love on them because he loved them, but it being duly observed, we shall find excellently set forth the ground of God's love rest altogether in himself, and in his own good pleasure. Yea, this being noted as the end of Christ's love, that he might sanctify it, (Deut 7:7,8) it further sheweth that it was not any foresight of holiness in the Church that moved him to love it: first he loved it, and then sought how to make it amiable, and worthy to be loved.

Herein differeth Christ's love from the love of all men towards their spouses: for they must see something in them, to move them to love. When Ahash-verosh was to choose a wife, the maidens out of whom he was to take one, were first purified, and then he took her in whom he most delighted: But Christ first loveth his spouse, and then sanctifieth it. Before he loved it, he saw nothing in it why he should prefer it before the world.

Seeing of him, and through him, and to him is all the beauty and dignity of the Church, the glory be to him for ever. Amen (Rom 11:36).

The matter or substance of that subordinate end which Christ aimed at in giving himself for the Church, is in these words. [that he might sanctify it having cleansed it] which in general shew that:

Christ seeketh the purity of his Church. For this end hath he shed his own most pure and precious blood [for his blood cleanseth us from all sin (1 John 1:7)] and conveyeth his holy Spirit into his body the Church, which is called the Spirit of Sanctification (Rom 1:4), because it reneweth and sanctifieth those in whom it is.

This Christ aimeth at, that he might make his spouse-like to himself, pure, as he is pure.

That end which Christ aimed at, we that profess ourselves to be of this Church, must endeavor after: for every man that hath this hope in him purgeth himself as he is pure (1 John 3:3). Let us therefore use all good means to cleanse ourselves from all filthiness of flesh, and spirit.

This being the end which Christ aimeth at for the good of his Church to cleanse it, that who findeth themselves cleansed have a good evidence that they are of this Church: they who are not cleansed can have no assurance thereof.

How unworthy are they of this benefit, that live as the world, and like swine upon every occasion wallow in the mire, being drawn by every temptation into sin? Do they not, as much as in them lieth, make the death of Christ to be in vain, and pervert that main end, which Christ aimed at in giving himself?

But what may be thought of such as Ishmael-like mock and scoff at those that labor to be cleansed?

The two particular parts of the forenamed end, which are cleansing, and sanctifying, do more distinctly set forth the purity of the Church even in this world. Cleansing hath relation to the blood of Christ, and so pointeth out our justification.

Sanctifying hath relation to the Spirit of Christ, which worketh our sanctification.

From this cleansing of the Church here meant, I gather, that

No sin lieth upon the Church: for the blood of Christ purgeth from all sin. This is to be taken of the guilt of sin, which by Christ's death is clean taken away: so as that sin which is in us is as not in us, because it is not imputed unto us (1 John 1:7).

Behold here the blessed estate of the Church, for Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not sin (Psa 32:1,2).

From the sanctifying of the Church here mentioned, I further gather, that

The Church is made holy and righteous: This is here meant of that inherent righteousness which the Spirit of Christ worketh in all the members of his body. In which respect they are called Saints: (1 Cor 1:2) so as not only the guilt of sin is taken away, but also the very body of sin is so destroyed in them, (Rom 6:6) as it can no more reign in them, nor they obey it in the lusts thereof: but instead of the dominion of sin the Spirit of Christ reigneth in them, and leadeth them unto all righteousness.

Behold here the free estate of the Church: whereas the world lieth under the slavery of sin, and tyranny of Satan, the Church is made free from sin, and a servant of righteousness dead to sin, and alive to God in Jesus Christ (Rom 6:18, 11).

From the connection of these two benefits of Christ's death, justification and sanctification together, we see that The Church is both spotless before God and blameless before men (Titus 2:11,12). The blood of Christ so cleanseth her as in God's sight she hath no spot of sin: and the spirit of Christ so sanctifieth her, as her righteousness shineth before men: for the grace of God teacheth her to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world (Psa 45:13). In this respect the Church is said to be all glorious within, and her clothing also to be of wrought gold. And Zacharias and Elizabeth, members of this Church, are said to be righteous before God and blameless, namely before men (Luke 1:6). There is no such purity in any, as in the Church. For true and perfect beauty is only in the body of Christ, which is the Church, whereof it is said, Thou art fair, and there is no spot in thee (Cant 4:7).

1. Quest. Is it possible that neither God nor man should espy any fault in those that are of the true Church, while here they live in this world?

Answ. Seeing the flesh remaineth in the best while they remain in the world, it is not possible but that both God and man must needs espy many blemishes in the best. All things are naked and opened to the eyes of God (Heb 4:13): If therefore any remnant of sin be in the Saints [as there are exceeding many in every one, so as if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8)] it is without question manifest in his sight. Yea, such is the imperfection and weakness of the best Saints, as the flesh continually lusting in them against the Spirit, oft times prevaileth, and so sheweth itself in some ill fruit or other, as the eye of man espieth it: instance the examples of the best that ever lived in any age.

2. Quest. How then are they spotless before God, and blameless before men?

Answ. 1. God so fully dischargeth and aquitteth the Church of all her sins, as she is in his account as if she had no speck of sin at all. David in this respect useth the metaphor of covering sin, and explaineth his meaning by these two phrases, forgiving, not imputing sin (Psa 32:1,2).

2. The course of a man's life, not his or that particular action, is it which maketh a man blame-worthy, or blameless: as the flock of swallows, and not one here, or another there, it is which sheweth the spring. Now because the constant carriage of those who are of the Church is before men blameless, they may justly be so accounted, notwithstanding some particular things blame-worthy do sometimes pass from them. Behold here how the true Saints may boldly lift up their faces before God and man. The soundness of their faith causeth confidence before God. The testimony of their conscience causeth courage before men. Let all that desire this boldness, join a sound faith and a good conscience together, and labor for assurance both of their cleansing by the blood of Christ and sanctifying by the Spirit of Christ.

The order and manner of knitting these two benefits together is worthy to be noted.

The letter setteth sanctification in the first place: but the sense presupposeth justification: for thus he saith, that he might sanctify it, having cleansed it. Because the cleansing here spoken of is an inward invisible work, and the evidence thereof is sanctification, which is an outward and sensible work, therefore this is first expressed, and then that inferred, as a matter necessarily to be presupposed.

Our English with this particle [having] doth fitly and properly expound the Greek active participles of the praeterperfect or finite tense, which because the Latins want, they are fain to use the passive, or a periphrase: as ut illam sanctificaret mundatam, Erafm. Postquam eam purgasset, Beza.

Hence arise these Doctrines.

1. Justification in order goeth before sanctification: I say in order, because at that very moment that Christ by his blood cleanseth his Church, he beginneth to sanctify her: but when he beginneth to sanctify her, he hath cleansed her, she is justified.

The grace then of justification is a most free grace: it is not wrought upon any righteousness of ours: for it is before it.

2. Christ sanctifieth those whom he hath cleansed. This the Apostle copiously loveth in the sixth chapter to the Romans. Let none therefore boast of their cleansing by Christ's blood, till they find themselves renewed and sanctified by the Spirit of Christ. For note the Apostle's description of those who are justified by Christ, which for more perspicuity may thus be set down by question and answer. To whom is there no condemnation? To them that are in Christ Jesus. Who are they? They who walk not after the flesh, but after the spirit (Rom 8:1).

3. Sanctification presupposeth justification: they who are sanctified may rest upon it, that they are cleansed and justified.

For sanctification is a fruit of justification, in which respect S. James' faith, that we are justified by works, that is, declared to be (James 2:24).

Admirable is the comfort, which the Saints in this world reap hereby. For their sanctification being imperfect, and the flesh abiding in them, and lusting against the spirit: yea sin being present with them when they would do good, they are oft forced to complain and cry, O wretched man that we are: who shall deliver us from this body of death (Rom 7:24)? If they had no other ground to fasten the anchor of their hope upon but their sanctification, it could not hold them fast enough against the tempest of Satan's temptations. But in that their sanctification is a fruit and evidence of their justification, they take heart to themselves, and thank God that with the mind they themselves serve the Law of God, though with the flesh the Law of sin. And thus upheld and comforted, they continue to strive against sin, till it be clean rooted out of them, as well as remitted.

One of the means which Christ useth for the cleansing and sanctification of his Church, is expressed under this phrase, with the washing of water. Water is the outward element used in baptism: Washing is the principle sacramental rite therein. Water setteth forth Christ's blood: Washing noteth out application and efficacy thereof, which is the purging and cleansing of our souls. As water without washing maketh nothing clean: so the blood of Christ, without a right application thereof, cleanseth no man's soul.

This washing of water here mentioned, being applied to an inward spiritual cleansing, what can it else set forth but the sacrament of baptism, wherein both water and washing is used?

Object. There is but little washing used in the sacrament of baptism, nothing but sprinkling a little water on the face of the party that is baptized.

Answ. That sprinkling is sufficient to shew the use of water. The party to be baptized is not brought to the fonte to have his face, or any other part of his body made clean, but to have assurance of the inward cleansing of his soul. Now that our minds may not too much dote on the outward thing done, but be wholy raised up to the mystery, the outward element is no further used, then may serve to put us in mind of the inward thing signified thereby: answerably in the Lord's Supper there in not so much bread and wine given and received, as would satisfy one's appetite, or slake his thirst, but only a little bit of bread, and taste of wine, to declare the use of bread and wine, and so to draw the minds of the communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ.

The manner of inferring this sacramental washing upon the sanctifying and cleansing of the Church thus, with the washing of water, sheweth, that

Baptism is a means of sanctifying and cleansing the Church. All those places of Scripture that attribute regeneration (John 3:5; Titus 3:5), justification (Gal 3:27), sanctification (Rom 6:3) or salvation (1 Peter 3: 21) thereunto, prove as much. But that the truth thereof may be fully and distinctly be conceived, I will briefly shew,

1. In what respect baptism is a means of our sanctifying and cleansing.

2. What kind of means it is.

3. How necessary it is.

In four special respects it may be said to be a means as aforesaid.

1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our souls by the blood of Christ, and sanctifying of us by the Spirit of Christ. Apply the use of water [by the washing whereof soul things are made very clean] to the virtue of Christ's blood and efficacy