men, is that of being obedient to their own husbands (Tit. ii., 3). So (1 Pet. iii., 1), Likewise ye wives, be in subjection to your own husbands. And St. Paul says (Eph. v., 22), Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church. In (1 Cor. xi., 7), St. Paul says, The man is the image and glory of God, but the woman is the glory of the man.

For the man is not

of the woman, but the woman of the man.

This duty, however, more properly belongs to the next chapter.

CHAPTER VIII.

CHRISTIAN PRECEPTS CONCERNING OBEDIENCE AND COMMAND.

642. THE duty of obedience of children towards their parents, which is recognized by the laws and customs of all countries, is sanctioned by Christian teaching. (Matth. xv., 3), Christ said unto them, Why do ye transgress the commandment of God by your tradition ? For God commanded, saying, honour thy father and mother, and, He that curseth father or mother, let him die the death: but ye say, that if a man refuse to his parents what they require on pretence that he has vowed it to sacred uses, and honour not his father or mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. And St. Paul, in the same manner, refers to this part of the law of Moses (Eph. vi., 1), Children, obey your parents in the Lord, for this is right. Honour thy father and mother; which is the first commandment with promise: that it may be well

with thee, and thou mayest live long on the earth. So (Col. iii., 20), Children, obey your parents in all things, for this is well-pleasing unto the Lord. And disobedience is mentioned (2 Tim. iii., 2) among the signs of the perilous times that shall come. Men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection.

643. Natural affection, thus sanctioned by re. ligion, is termed piety by the Christian teachers; as it was by the Roman and Greek writers. This piety must show itself in acts. (1 Tim. v., 4), If any widow have children, or nephews, let them learn first to show piety at home, and to requite their parents; for that is good and acceptable before God.

644. Along with the duty of obedience in children, is inculcated the duty of good and gentle government in parents. (Eph. vi., 4), Ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. (Col. iii., 21), Fathers, provoke not your children to anger, lest they be discouraged.

645. There are other duties of the heads of families as provision for bodily needs. (1 Tim. v., 8), If any provide not for his own, and especially for those of his own house, he is worse than an infidel. And (though said in the way of illustration) (2 Cor. xii., 14), The children ought not to lay up for the parents, but the parents for the children. Also government (1 Tim. iii., 4), A bishop must be one that ruleth well his own house, having his children in subjection with all gravity. A family contains servants, as well as children; and Christian teaching enjoins, between them and the masters, the duties of obedience on one side, and good government on the other. (Eph. vi., 5), Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: not with

eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart: with good will doing service, as to the Lord, and not to men... And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven, neither is there respect of persons with him. Nearly the same precepts and reasons are given (Col. iii., 22; iv., 1). So (Tit. ii., 9), Exhort servants to be obedient unto their own masters, and to please them well in all things, not answering again; nor purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. Also (1 Pet. ii., 18), Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well and suffer for it, ye take it patiently, this is acceptable with God.

In this passage in St. Peter, the word translated servant is oikerns, domestic; in the passage from St. Paul, it is dovλos, slave.

(1

646. Some of the precepts respecting servants have an especial reference to their being bound to their masters as slaves; and also to the change which, it appears to have been expected by some, the acceptance of Christianity by masters and servants might produce in their domestic relation. Tim. vi., 1), Let as many servants as are under the yoke (slaves), count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren (Christians), but rather do them service, because they are faithful and beloved, partakers of the benefit (of the Gospel). And (1 Cor. vii., 21), Art thou called

being a servant (a slave)? care not for it: but if thou mayest be made free, use the opportunity, rather than omit to do so. For he that is called in the Lord, being a bondman, is the Lord's freeman likewise he that is called, being free, is Christ's bondman. Ye are bought with a price (by Christ); therefore, be not the servants of men, so that this shall interfere with your service of Christ.

647. As Christians were thus enjoined to observe, respect, and heartily conform to the relations in families which were at that time established by law or usage, so were they enjoined to do the same with respect to the relations established in the State. Thus, Christ paid tribute to the State (Matth. xvii., 24-27), saying to Peter, Lest we should offend them, go thou...thou shalt find a piece of money, that take, and give unto them for me and thee. And (xxii., 21), he enjoined others to pay tribute: Render unto Cæsar the things that are Cæsar's. So St. Paul (Rom. xiii. 7), Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. And this is joined with general injunctions of obedience to magistrates. (xiii., 1-5), Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. And (Tit. iii !)

Put them in mind to be subject to governments (apxais) and powers, to obey magistra es. Also St. Peter (1 Peter ii., 13), Submit yourselves to every ordinance of man, for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men, who speak of you as bad subjects. As free (in spirit), and not using your liberty for a cloke of wickedness (or sedition) (Kaxias) but as the servants of God. Honour all men. Love the Brotherhood. Fear God. Honour the King.

648. The early Christians are here enjoined submission to the magistrates, as a course not only prudent, but also right and religious; not only for wrath (by reason of the menace of punishment), but also for conscience sake: for the Lord's sake. These powers, and the higher powers especially, are said to be of God; to be ordained of God; to be the ministers of God: to resist them is to resist the ordinance of God, and to incur danger of damnation.

The powers to which this applied, as appears by the condition of the early Christians, and by the facts, are the powers of the established government; they are called by St. Paul the powers that be; and by St. Peter, every ordinance of man. The term King appears to be also used, only because it was the name of the supreme magistrate at that time in that country.

649. And thus, in general, it is a Duty to obey the government established in the land where the Christian resides. The passages just quoted do not restrict this Duty to any form of government; and from the history of the times, we may infer that it is not confined to cases in which the ancient constitution, or the ancient line of sovereigns, subsists. For the constitution of the Roman State had recently been