yond the limits of its own station. That is sufficient obedience by which any one obeys in those things to which he is expressly obligated, and examples of this there are in holy Scripture. For children are bound to obey their parents, according to the apostle where he says: "Children, obey your parents in all things," Col. 3:20. This is to be understood only to apply to those things which concern the outer course of life and household care, as Thomas says. Similarly, servants are bound to obey their masters: "Obey your masters according to the flesh in all things," Col. 3:22, and, "Servants, be in subjection to your masters in all fear, not only to the good and gentle, but also to the froward," I Peter 2:18. These texts are to be understood only of those things which apply to servile acts lawful to be performed, as Thomas also says. Wives are held to obey their husbands according to the words of the apostle, as above, and also of Peter [I Peter 3:1]: "Wives, be in subjection to your husbands in the Lord." This is to be understood only of those things which pertain to external marital conduct so far as such conduct is lawful.
Similarly, all Christians are bound to obey the secular power, each in his own rank, as the apostle says, Titus 3:1: "Put them in mind to be in subjection to rulers and powers," and, Romans 13:1, "Let every soul be subject unto the higher powers." Here the apostle proves that every man is in duty bound to obey his superiors, both in secular and spiritual affairs, because God's servants are ordained, the good to be guided, purged and to praise; but the evil to be corrected, punished and to wrath, because there is no power but of God, and he that resisteth the power resisteth the ordinance of God. With this Thomas agrees, 2:14, art. 6 [Migne’s ed., 3: 798]. And all this subjection or obedience is understood among those ranks over which the superiors have lawful authority, and in those cases when they command righteous commands and not otherwise. The
