Of Domestical Duties · Volume I

Then & Now · Volume I · 2 of 13

Serving Each Other in the Fear of the Lord

Serving Each Other in the Fear of the Lord

EPHES. 5. 21. Submit your ſelues one to another in the feare of God.

Eph 5:‸21.

Submit your selves one to another in the fear of God.

§. 1. Of the Apoſtles tranſition from generall duties to particulars.

§. 1. Of the Apostles transition from general duties to particulars.

AS there are two vocations whereunto it hath pleaſed God to call euery one; one Generall, by vertue whereof certaine common duties which are to be performed of all men, are required, (as knowledge, faith, obedience, repentance, loue, mercie, iuſtice, truth, &c.) the other Particular, by vertue whereof certaine peculiar duties are required of ſeuerall perſons, according to thoſe diſtinct places wherein the Diuine Prouidence hath ſet them in Common-wealth, Church, or family; ſo ought Gods Miniſters to be carefull in inſtructing p. 2 Gods people in both kindes of duties; both thoſe which concerne their generall, and thoſe alſo which concerne their particular calling. Accordingly S. Paul (who, as17 Moſes, was faithfull in all the houſe of God) after he had ſufficiently inſtructed Gods Church in ſuch generall duties, as belong to all Chriſtians, of what ſex, ſtate, degree, or condition ſoeuer they be, proceedeth to lay downe certaine particular duties, which appertaine to particular callings and conditions: among which, he maketh choiſe of thoſe which God hath eſtabliſhed in a family. With excellent Art doth he paſſe from thoſe generals, to theſe particulars: laying downe a tranſition betwixt them, in theſe words, Submitting your ſelues one to another in the feare of God; which words haue reference both to that which goeth before, and alſo to that which followeth after. The forme and manner of ſetting downe this verſe, with a participle thus, ſubmitting, ſheweth that it dependeth on that which went before, and ſo hath reference thereunto. Againe, the word it ſelfe being the very ſame which is vſed18 in the next verſe following, ſheweth, that this verſe containeth the ſumme of that which followeth, and ſo hath reference thereunto, as a generall vnto particulars. This manner of paſſing from one point to another, by a perfect tranſition which looketh both wayes, both to that which is paſt, and to that which commeth on, as it is very elegant, ſo is it frequent with this our Apoſtle. Whereby he teacheth vs,19 ſo to giue heed to that which followeth, as we forget not that which is paſt: as we muſt giue diligent attention to that which remaineth, ſo we muſt well retaine that which we haue heard, and not let it ſlip: otherwiſe, if (as one naile driueth out another) one precept maketh another to be forgotten, it will be altogether in vaine to adde line vnto line, or precept vnto precept.

  1. 17. Num. 12. 7. [moved in the edition]
  2. 18. ὑποτασσόμενοι, ſubmitting. ὑποτάσσεσθε, ſubmit.
  3. 19. Note.

As there are two vocations whereunto it hath pleased God to call every one; one general, by virtue 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 virtue whereof certain peculiar duties are required of several persons, according to those distinct places wherein the Divine Providence hath set them in common-wealth, 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. Accordingly S. Paul (who, as Moses,17 was faithful in all the house of God) 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 particular 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 these particulars: laying down a transition betwixt them, in these words, Submitting 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 it self being the very same which is used18 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 perfect transition which looketh both ways, both to that which is past, and to that which cometh on, as it is very elegant, so is it frequent with this our Apostle. Whereby he teacheth us,19 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.

  1. 17. Num‸ 12:‸7. [moved here by the editor]
  2. 18. ὑποτασσόμενοι, submitting. ὑποτάσσεσθε, submit.
  3. 19. Note.

§. 2. Of ioyning ſeruice to men with our praiſing of God.

§. 2. Of joining service to men with our praising of God.

As this verſe hath reference to that which was deliuered before, concerning our dutie to God, it teacheth vs this leſſon:

As this verse hath reference to that which was delivered before, concerning our duty to God, it teacheth us this lesson:

p. 3 It is the dutie of Chriſtians as to ſet forth the praiſe of God, ſo to be ſeruiceable one to another. For this purpoſe in the20 Decalogue to the firſt table, which preſcribeth that duty which we owe to God, is added the ſecond table, which declareth the ſeruice that we owe one to another: and he that ſaid,21 The firſt and great Commandement is this, Thou ſhalt loue the Lord, &c. ſaid alſo, The ſecond is like to this, Thou ſhalt loue thy neighbour, &c. whereupon the22 Apoſtle declaring what thoſe ſacrifices be wherewith God is well pleaſed, ioyneth theſe two together, to giue thankes to God, and to doe good to man. The ſeruice which in the feare of God we performe one to another, is an euident and reall demonſtration of the reſpect we beare vnto God.23 To God our goodneſſe extendeth not.24 He is ſo high aboue vs, ſo perfect and compleat in himſelfe, that neither can we giue to him, nor he receiue of vs. But in his owne ſtead he hath placed our brother like to our ſelues; to whom,25 as we may doe hurt, ſo by our faithfull ſeruice we may doe much26 good: in doing whereof God is much honoured.

  1. 20. Doct.
  2. 21. Matt. 22. 38, 39. [moved in the edition]
  3. 22. Heb. 13. 15, 16.
  4. 23. Pſal. 16. 2. [moved in the edition]
  5. 24. Iob 22. 3. & 35. 7.
  6. 25. Iob 35. 8.
  7. 26. Pſal. 16. 3.

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 the20 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 that said, The first and great Commandment is this, Thou shalt love the Lord,21 etc‸. Said also, The second is like to this, Thou shalt love thy neighbour, etc‸. Whereupon the22 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. 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 extendeth not.2324 He is so high above us, so perfect and complete in himself, that neither can we give to him, nor he receive of us. But in his own stead he hath placed our brother like to our selves; to whom,25 as we may do hurt, so by our faithful service we may do much26 good: in doing whereof God is much honoured.

  1. 20. Doct.
  2. 21. Matt‸ 22:‸38, 39. [moved here by the editor]
  3. 22. Heb‸ 13:‸15, 16.
  4. 23. Ps 16:‸2. [moved here by the editor]
  5. 24. Job 22:‸3; 35:‸7.
  6. 25. Job 35:‸8.
  7. 26. Ps 16:‸3.

This diſcouereth their hypocriſie, who make great pretence27 of praiſing God, and yet are ſcornfull, and diſdainfull to their brethren, and ſlothfull to doe any ſeruice to man: Theſe mens religion is vaine. By this note did the Prophets28 in their time, and Chriſt and his Apoſtles in their time alſo, diſcouer the hypocriſie of thoſe among whom they liued: and ſo may we alſo in our times. For many there be, who frequently in their houſes, and in the middeſt of the Congregation ſing praiſe vnto God, and performe other parts of Gods outward worſhip, but towards one another, are proud, ſtout, enuious, vnmercifull, vniuſt, ſlanderous, and very backward to doe any good ſeruice. Surely, that outward ſeruice which they pretend to performe to God, doth not ſo much wipe out the ſpot of prophaneſſe, as their neglect of dutie vnto man brandeth their foreheads with the ſtampe of hypocriſie.29

  1. 27. 1. Vſe. A note of hypocriſie.
  2. 28. Iam. 1. 26. Iſa. 58. 3 &c. Mic. 6. 6. &c. Matt. 23. 14. 1 Ioh. 4. 20. [moved in the edition]
  3. 29. 2. Vſe. Put not off one dutie with another. Matt. 23. 23.

This discovereth their hypocrisy, who make great pretence27 of praising God, and yet are scornful, and disdainful to their brethren, and slothful to do any service to man: These men’s religion is vain.28 By this note did the Prophets in their time, and Christ and 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 middest 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 profaneness, as their neglect of duty unto man brandeth their foreheads with the stamp of hypocrisy.29

  1. 27. 1. Use. A note of hypocrisy.
  2. 28. Jas 1:‸26. Isa‸ 58:‸3 etc‸. Mic‸ 6:‸6. etc‸. Matt‸ 23:‸14. 1 John 4:‸20. [moved here by the editor]
  3. 29. 2. Use. Put not off one duty with another. Matt 23:‸23. ‸

For our parts, let vs not vpon pretext of one dutie, though it may ſeeme to be the waightier, thinke to ſhift off another; leſt that fearefull woe which Chriſt denounced p. 4 againſt the Scribes and Phariſies fall vpon our pates. As God is carefull to inſtruct vs how to carrie our ſelues both to his owne Maieſtie, and alſo one to another, ſo let vs in both approue our ſelues to him: remembring what Chriſt ſaid to the Phariſies, Theſe ought ye to haue done, and not to leaue the other vndone. The ſame Lord that requireth praiſe to his owne Maieſtie, inioyneth mutuall ſeruice one to another; the neglect of this, as well as of that, ſheweth too light reſpect of his will and pleaſure: What therefore God30 hath ioyned together, let not man put aſunder.

  1. 30. Matth. 19. 6.

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 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, showeth too light respect of his will and pleasure: What therefore God30 hath joined together, let not man put asunder.

  1. 30. Matt 19:‸6.

§. 3. Of euery ones ſubmitting himſelfe to another.

§. 3. Of every ones submitting himself to another.

Againe, as this verſe hath reference to that which followeth, it declareth the generall ſumme of all, which is mutually to ſubmit our ſelues one to another in the feare of God. The parts hereof are two:

  • 1. An Exhortation.
  • 2. A Direction.

Again, as this verse hath reference to 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 dutie it ſelfe in this word ſubmit, and alſo the parties to whom it is to be performed, one to another.

In the exhortation is noted, both the duty it self in this word submit, and also the parties to whom it is to be performed, one to another.

Both branches of the exhortation, viz. the dutie, and the parties ioyned together, afford this doctrine, that

Both branches of the exhortation, viz. The duty, and the parties joined together, afford this doctrine, that

It is a generall mutuall dutie appertaining to all Chriſtians,31 to ſubmit themſelues one to another: For this precept is as generall as any of the former, belonging to all ſorts and degrees whatſoeuer: and ſo much doth this word one another32 imply: in which extent the Apoſtle in another place exhorteth to ſerue one another: and againe, euery man to ſeeke33 anothers wealth.

  1. 31. 2. Doct.
  2. 32. ἀλλήλοις.
  3. 33. Gal. 5. 13. 1 Cor. 10. 24.

It is a general mutual duty appertaining to all Christians,31 to submit themselves one 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 another32 imply: in which extent the Apostle in another place exhorteth to serve one another: and again, every man to seek33 anothers wealth.

  1. 31. 2. Doct.
  2. 32. ἀλλήλοις.
  3. 33. Gal‸ 5:‸13. 1 Cor‸ 10:‸24.

Concerning inferiours, it is without queſtion cleare, that34 they ought to ſubmit themſelues to their ſuperiours: yea, concerning equals no great queſtion can be made, but they in giuing honour muſt goe one before another, and ſo ſubmit35 themſelues: but concerning ſuperiours, iuſt queſtion may be made, whether it be a dutie required of them to ſubmit themſelues to their inferiours.

  1. 34. Queſt.
  2. 35. Rom. 12. 10. How ſuperiours ought to ſubiect themſelues. [moved in the edition]

Concerning inferiors, it is without question clear, that34 they ought to submit themselves to their superiors: yea, concerning equals no great question can be made, but they in giving honour must go one before another,35 and so submit themselves: but concerning superiors, just question may be made, whether it be a duty required of them to submit themselves to their inferiors.

  1. 34. Quest.
  2. 35. Rom‸ 12:‸10. How superiors ought to subject themselves. [moved here by the editor]

p. 5 To reſolue this doubt, we muſt firſt diſtinguiſh betwixt36 ſubiection of reuerence, and ſubiection of ſeruice.

  1. 36. Anſw.

To resolve this doubt, we must first distinguish betwixt36 subjection of reverence, and subjection of service.

  1. 36. Answ.

Subiection of reuerence is that whereby one teſtifieth an eminencie and ſuperioritie in them whom he reuerenceth, and that in ſpeech, by giuing them titles of honour; or in geſture, by ſome kinde of obeyſance; or in action, by a ready obeying of their commandement. This is proper to inferiours.

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

Subiection of ſeruice is that whereby one in his place is37 ready to doe what good he can to another. This is common to all Chriſtians: a dutie which euen ſuperiours owe to inferiours, according to the fore-named extent of this word one another: in which reſpect euen the higheſt gouernour on earth is called a miniſter, for the good of ſuch as38 are vnder him.

  1. 37. Difference betwixt ſubiection of Reuerence and Seruice.
  2. 38. διάκονος. Rom. 13. 4.

Subjection of service is that whereby one in his place is37 ready to do what good he can to another. This is common to all Christians: a duty which even superiors owe to inferiors, according to the fore-named extent of this word one another: in which respect even the highest governor on earth is called a minister, for the good of such as38 are under him.

  1. 37. Difference betwixt subjection of Reverence and Service.
  2. 38. διάκονος. Rom‸ 13:‸4.

Secondly, we muſt put difference betwixt the worke it39 ſelfe, and the manner of doing it. That worke which in it ſelfe is a worke of ſuperioritie and authoritie, in the manner of doing it may be a worke of ſubmiſſion, viz. if it be done in humilitie and meekneſſe of minde. The Magiſtrate by ruling with meekneſſe and humilitie, ſubmitteth himſelfe to his ſubiect. In this reſpect the Apoſtle exhorteth that nothing (no not the higheſt and greateſt workes that40 can be) be done in vaine-glory, but in meekneſſe.

  1. 39. Difference betwixt the worke and manner of doing it.
  2. 40. Phil. 2. 3.

Secondly, we must put difference betwixt the work it39 self, and the manner of doing it. That work which in it self 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 that40 can be) be done in vain-glory, but in meekness.

  1. 39. Difference betwixt the work and manner of doing it.
  2. 40. Phil‸ 2:‸3.

Thirdly, we muſt diſtinguiſh betwixt the ſeuerall places wherein men are: for euen they who are ſuperiours to ſome,41 are inferiours to others: as he that ſaid, I haue vnder me, and am vnder authoritie. The maſter that hath ſeruants vnder him, may be vnder the authoritie of a Magiſtrate. Yea, God hath ſo diſpoſed euery ones ſeuerall place, as there is not any one, but in ſome reſpect is vnder another. The wife, though a mother of children, is vnder her husband. The husband, though head of a family, is vnder publike Magiſtrates. Publike Magiſtrates one vnder another, and all vnder the King. The King himſelfe vnder God and his word deliuered by his Ambaſſadours, whereunto the higheſt are to ſubmit themſelues. And Miniſters of the word, as ſubiects, are vnder their Kings and Gouernours. p. 6 He that ſaith, Let euery ſoule be ſubiect to the higher powers,42 excepteth not Miniſters of the word: and he that ſaith, obey them that haue the ouerſight of you, and ſubmit your ſelues,43 excepteth not kings: only the difference is in this, that the authoritie of the king is in himſelfe, and in his owne name he may command obedience to be performed to himſelfe: but the authoritie of a Miniſter is in Chriſt, and in Chriſts name only may he require obedience to be performed to Chriſt.

  1. 41. Euery one vnder ſome authoritie. Matth. 8. 9.
  2. 42. Rom. 13. 1.
  3. 43. Heb. 13. 17. Difference betwixt Magiſtrates and Miniſters authoritie.

Thirdly, we must distinguish betwixt the several places wherein men are: for even they who are superiors to some,41 are inferiors 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 ones 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 one under another, and all under the King. The King himself under God and his word delivered by his Ambassadours, whereunto the highest are to submit themselves. And Ministers of the word, as subjects, are under their Kings and Governors. He that saith, Let every soul be subject to the higher powers,42 excepteth not Ministers of the word: and he that saith, obey them that have the oversight of you, and submit your selves,43 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 in Christ’s name only may he require obedience to be performed to Christ.

  1. 41. Every one under some authority. Matt 8:‸9.
  2. 42. Rom‸ 13:‸1.
  3. 43. Heb‸ 13:‸17. Difference betwixt Magistrates and Ministers authority.

The reaſon why all are bound to ſubmit themſelues one44 to another is, becauſe euery one is ſet in his place by God, not ſo much for himſelfe, as for the good of others: whereupon the Apoſtle exhorteth, that none ſeeke his owne, but euery man anothers wealth. Euen Gouernours are aduanced45 to places of dignitie and authoritie, rather for the good of their ſubiects then for their owne honour. Their callings are in truth offices of ſeruice, yea burdens vnder which they muſt willingly put their ſhoulders, being called of God, and of which they are to giue an account concerning the good which they haue done to others: for the effecting whereof, it is needfull that they ſubmit themſelues.

  1. 44. Reaſon. Euery ones Office for the good of another.
  2. 45. 1 Cor. 10. 24. [moved in the edition]

The reason why all are bound to submit themselves one44 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 seek his own, but every man anothers wealth.45 Even Governors are advanced to places of dignity and authority, rather for the good of their subjects then for their own honour. 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.

  1. 44. Reason. Every ones Office for the good of another.
  2. 45. 1 Cor‸ 10:‸24. [moved here by the editor]

Let euery one therefore high and low, rich and poore,46 ſuperiour and inferiour, Magiſtrate and ſubiect, Miniſter and people, husband and wife, parent and childe, maſter and ſeruant, neighbours and fellowes, all of all ſorts in their ſeuerall places take notice of their dutie 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 themſelues ſeruants47 vnto their people, not ſeeking their owne profit, but the48 profit of many, that they may be ſaued, as Paul: Fathers, by well educating their children, and taking heed that they prouoke them not to wrath, as Dauid: Husbands,49 by dwelling with their wiues according to knowledge; giuing honour to the wife as to the weaker veſſell, as Abraham:50 Maſters, by doing that which is iuſt and equall to their ſeruants, as the Centurion: Euery one, by being of like51 affection one towards another, and by ſeruing one another p. 7 in loue, according to the Apoſtles rule. Let this dutie of52 ſubmiſſion be firſt well learned, and then all other duties will better be performed.

  1. 46. 1. Vſe. Exhòrtation vnto all to doe ſeruice.
  2. 47. Eſt. 10. 3. [moved in the edition]
  3. 48. 1 Cor. 9. 19. & 10. 33. [moved in the edition]
  4. 49. Prou. 4. 3, 4. [moved in the edition]
  5. 50. Gen. 16. 6.
  6. 51. Luke 7. 2. [moved in the edition]
  7. 52. Rom. 12. 16. Gal. 5. 13. [moved in the edition]

Let every one therefore high and low, rich and poor,46 superior and inferior, Magistrate and subject, Minister and people, husband and wife, parent and child, master and servant, neighbours 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:47 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:48 fathers, by well educating their children, and taking heed that they provoke them not to wrath, as David:49 husbands, by dwelling with their wives according to knowledge; giving honour to the wife as to the weaker vessel, as Abraham:50 masters, by doing that which is just and equal to their servants, as the Centurion:51 Every one, by being of like affection one towards another, and by serving one another in love, according to the Apostles rule.52 Let this duty of submission be first well learned, and then all other duties will better be performed.

  1. 46. 1. Use. Exhortation unto all to do service.
  2. 47. Esth 10:‸3. [moved here by the editor]
  3. 48. 1 Cor‸ 9:‸19; 10:‸33. [moved here by the editor]
  4. 49. Prov‸ 4:‸3, 4. [moved here by the editor]
  5. 50. Gen‸ 16:‸6.
  6. 51. Luke 7:‸2. [moved here by the editor]
  7. 52. Rom‸ 12:‸16. Gal‸ 5:‸13. [moved here by the editor]

Be not high minded, nor ſwell one againſt another.53 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 mutuall affection (as I may ſo ſpeake) of the members of a naturall body one towards another: not any one of them will puffe it ſelfe vp,54 and riſe againſt the other: the head which is the higheſt55 and of greateſt honour will ſubmit it ſelfe to the feet in performing the dutie of an head, as well as the feet to the head in performing their dutie; ſo all other parts. Neither is it hereby implied that they which are in place of dignitie and authoritie ſhould forget or relinquiſh their place, dignitie, or authoritie, and become as inferiours vnder authoritie, no more than the head doth: for the head in ſubmitting it ſelfe doth not goe vpon the ground and beare the body, as the feet; but it ſubmitteth it ſelfe by directing and gouerning the other parts, and that with all the humilitie, meekneſſe, and gentleneſſe that it can. So muſt all ſuperiours: much more muſt equals and inferiours learne with humilitie, and meekneſſe, without ſcorne or diſdaine, to performe their dutie: this is that which was before by the Apoſtle56 expreſly mentioned, and is here againe intimated; none are exempted and priuileged from it. We know that it is vnnaturall, and vnbeſeeming the head to ſcorne the feet, and to ſwell againſt them, but more than monſtrous for one hand to ſcorn another: what ſhall we then ſay if the feet ſwel againſt the head? Surely ſuch ſcorne and diſdaine among the members, would cauſe not only great diſturbance, but alſo vtter ruine to the body. And can it be otherwiſe in a politique body? But on the contrarie, when all of all ſorts ſhall (as hath beene before ſhewed) willingly ſubmit themſelues one to another, the whole body, and euery member thereof will reape good thereby: yea, by this mutuall ſubmiſſion, as we doe good, ſo we ſhall receiue good.

  1. 53. 2. Vſe. Dehortation from ſwelling one againſt another.
  2. 54. Gal. 3. 28. [moved in the edition]
  3. 55. 1 Cor. 12. 27. [moved in the edition]
  4. 56. Epheſ. 4. 2. [moved in the edition]

Be not high minded, nor swell one against another.53 Though in outward estate some may be higher than other, yet in Christ all are one whether bond or free:54 all members of one and the same body.55 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 it self up, and rise against the other: the head which is the highest and of greatest honour will submit it self to the feet in performing the duty of an head, as well as the feet to the head 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 inferiors under authority, no more than the head doth: for the head in submitting it self doth not go upon the ground and bear the body, as the feet; but it submitteth it self by directing and governing the other parts, and that with all the humility, meekness, and gentleness that it can. So must all superiors: much more must equals and inferiors learn with humility, and meekness,56 without scorn or disdain, to perform their duty: this is 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 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 showed) 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.

  1. 53. 2. Use. Dehortation from swelling one against another.
  2. 54. Gal‸ 3:‸28. [moved here by the editor]
  3. 55. 1 Cor‸ 12:‸27. [moved here by the editor]
  4. 56. Eph 4:‸2. [moved here by the editor]

§. 4. Of the feare of God.

§. 4. Of the fear of God.

p. 8

Hitherto of the exhortation. The direction followeth. In the feare of the Lord. This clauſe is added, to declare partly the meanes, how men may be brought to ſubmit themſelues readily one to another: and partly the manner, how they ought to ſubmit themſelues. The feare of the Lord is both the efficient cauſe that moueth a true Chriſtian willingly to performe all dutie to man, and alſo the end whereunto he referreth euery thing that he doth. For the better conceiuing whereof, I will briefly declare

  • 1. What this feare of the Lord is.
  • 2. How the Lord is the proper obiect of it.
  • 3. What is the extent thereof.
  • 4. Why it is ſo much vrged.

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 one to 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, feare of God is an awfull reſpect of the diuine Maieſtie.57 Sometimes it ariſeth from faith in the mercy and goodneſſe of God: for when the heart of man hath once felt a ſweet taſte of Gods goodneſſe, and found that in his fauour only all happineſſe conſiſteth, it is ſtrucken with ſuch an inward awe and reuerence, as it would not for any thing diſpleaſe58 his Maieſtie, but rather doe whatſoeuer it may know to be pleaſing and acceptable vnto him. For theſe are two effects which ariſe from this kinde of feare of God:

  1. 57. 1. What the feare of God is. The cauſes of it.
  2. 58. Two effects of a filiall feare of God.

First, fear of God is an awful respect of the divine Majesty.57 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 favour only all happiness consisteth, it is strucken with such an inward awe and reverence, as it would not for any thing displease58 his Majesty, but rather do whatsoever it may know to be pleasing and acceptable unto him. For these are two effects which arise from this kind of fear of God:

  1. 57. 1. What the fear of God is. The causes of it.
  2. 58. Two effects of a filial fear of God.

1. A carefull endeuour to pleaſe God, in which reſpect59 good king Iehoſaphat hauing exhorted his Iudges to execute the iudgement of the Lord aright, addeth this clauſe as a motiue thereunto, Let the feare of the Lord be vpon you: implying thereby that Gods feare would make them endeuour to approue themſelues to God.

  1. 59. Deum timere eſt nulla mala facere, & nulla bona quae faci enda ſunt praete rire. Bernar. de modo benè viuen. ſer. 4.

1. A careful endeavour to please God, in which respect59 good king Jehoshaphat 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:60 implying thereby that God’s fear would make them endeavour to approve themselves to God.

  1. 59. Deum timere est nulla mala facere, & nulla bona quae facienda sunt praeterire. Bernar. de modo benè viuen. ser. 4.
  2. 60. 2 Chr 19:‸6, 7. [moved here by the editor]

2. A carefull auoiding of ſuch things as offend the Maieſty of God, and grieue his ſpirit: in which reſpect the Wiſeman60 ſaith, The feare of the Lord is to hate euill: and of Iob it is61 ſaid that he fearing God departed from euill.62

  1. 60. 2 Chro. 19. 6, 7. [moved in the edition]
  2. 61. Prou. 8. 13. [moved in the edition]
  3. 62. Job. 1. 1.

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:61 and of Job it is said that he fearing God departed from evil.62

  1. 61. Prov‸ 8:‸13. [moved here by the editor]
  2. 62. Job 1:‸1. ‸

Sometimes againe, awe and dread of the diuine Maieſtie ariſeth from diffidence: For when a mans heart doubteth of Gods mercy, and expecteth nothing but vengeance, the very thought of God ſtriketh an awe or rather dread into him, and ſo maketh him feare God.

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 vengeance, the very thought of God striketh an awe or rather dread into him, and so maketh him fear God.

p. 9 From this double cauſe of feare, whereof one is contrary63 to another, hath ariſen that vſuall diſtinction of a filiall or ſonne-like feare, and a ſeruile or ſlauiſh feare: which diſtinction is grounded on theſe words of the Apoſtle, ye haue not receiued the ſpirit of bondage againe to feare (this is64 a ſeruile feare) but ye haue receiued the ſpirit of adoption65 whereby we cry, Abba, father: this cauſeth a filiall feare. The filiall feare is ſuch a feare as dutifull children beare to their fathers. But the ſeruile feare is ſuch an one as bondſlaues beare to their maſters. A ſonne feareth ſimply to offend or diſpleaſe his father: ſo as66 it is accompanied with loue. A bondſlaue feareth nothing but the puniſhment of his offence; ſo as it is ioyned with hatred: and ſuch an one feareth not to ſinne, but to burne in hell for ſinne. Faithfull Abraham like a gratious childe feared God (as Gods Angell beareth witneſſe, Gen. 22. 12.) when he was ready rather to ſacrifice his only ſonne, then offend God by refuſing to67 obey his commandement. But faithleſſe Adam like a ſeruile bondſlaue feared God (as he himſelfe teſtifieth againſt himſelfe Gen. 3 10.) when after he had broken Gods commandement, he hid himſelfe from the preſence of God. This ſlauiſh feare is a plaine diabolicall feare (for the deuils68 ſo feare as they tremble:) It maketh men wiſh there were no hell, no day of Iudgement, no Iudge, yea no God. This is that feare without which we muſt ſerue the Lord. In this69 feare to ſubmit ones ſelfe is nothing acceptable to God: It is therefore the filiall feare which is here meant.

  1. 63. Difference betwixt filiall and ſeruile feare.
  2. 64. Bernard. loc. citat.
  3. 65. Rom. 8. 15.
  4. 66. Eſt timor ne amittatur gratia beneficij. Hic timor caſt us eſt, non eum charitas eijcit, ſed aſciſcit. Auguſt. epiſt. 120.
  5. 67. Qui gehennas metuit, non peccare metuit ſed ardere. Aug. epiſt. 144.
  6. 68. Jam. 2. 19.
  7. 69. Luke 1. 74. [moved in the edition]

From this double cause of fear, whereof one is contrary63 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 is64 a servile fear) but ye have received the spirit of adoption65 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 as66 it is accompanied 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, then offend God by refusing to67 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 devils68 so fear as they tremble:) 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.69 In this fear to submit ones self is nothing acceptable to God: It is therefore the filial fear which is here meant.

  1. 63. Difference betwixt filial and servile fear.
  2. 64. Bernard. loc. citat.
  3. 65. Rom‸ 8:‸15.
  4. 66. Est timor ne amittatur gratia beneficij. Hic timor castus est, non eum charitas eijcit, sed asciscit. August. epist. 120.
  5. 67. Qui gehennas metuit, non peccare metuit sed ardere. Aug. epist. 144.
  6. 68. Jas 2:‸19.
  7. 69. Luke 1:‸74. [moved here by the editor]

Secondly, of this feare God is the proper obiect, as by70 this and many more teſtimonies of Scripture is euident, where the feare of God and of the Lord is mentioned. This feare hath ſo proper a relation vnto God, as the Scripture ſtileth God by a kinde of proprietie, with this title Feare: for where Iaakob mentioneth the feare of Iſaak, he meaneth71 the Lord whom Iſaak feared.

  1. 70. 2. How God is the proper obiect of feare.
  2. 71. Gen. 31. 42, 53. [moved in the edition]

Secondly, of this fear God is the proper object, as by70 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 propriety, with this title Fear: for where Jacob mentioneth the fear of Isaac,71 he meaneth the Lord whom Isaac feared.

  1. 70. 2. How God is the proper object of fear.
  2. 71. Gen‸ 31:‸42, 53. [moved here by the editor]

It is then vnlawfull to feare any but God?72

  1. 72. Quest.

It is then unlawful to fear any but God?72

  1. 72. Quest.

No: Men alſo may be feared, as Princes, Parents, Maſters,73 and other ſuperiours; For the Apoſtle exhorting to giue euery one their due, giueth this inſtance, feare,74 p. 10 to whom feare is due. But yet may God notwithſtanding be ſaid to be the proper obiect of feare, becauſe all the feare 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 vertue of ſome authoritie or dignitie 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 feare would be withdrawne from God, then the rule of Chriſt is to take place, which is this, feare not them which75 kill the body, but are not able to kill the ſoule: but rather feare him which is able to deſtroy both ſoule and body in hell.

  1. 73. Ans. How men are to be feared.
  2. 74. Rom. 13. 7. [moved in the edition]
  3. 75. Matth. 10. 28.

No: men also may be feared, as Princes, parents, masters,73 and other superiors; For the Apostle exhorting to give every one their due,74 giveth this instance, fear, to whom fear is due. 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 which75 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.

  1. 73. Ans. How men are to be feared.
  2. 74. Rom‸ 13:‸7. [moved here by the editor]
  3. 75. Matt 10:‸28.

Thirdly, the extent of this true filiall feare of God is76 very large. No one point throughout the whole Scripture is more vrged than this feare 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 ſerue the Lord in feare, to perfect holineſſe77 in the feare of God, to worke out our ſaluation with feare: and78 the Churches are commended for walking in the feare of the7980 Lord: ſo likewiſe particular men as81 Abram,82 Ioſeph,83 Iob, and many other: yea the whole worſhip of God is oft compriſed vnder this branch of feare: whereupon our Sauiour Chriſt alleaging this text, thou ſhalt feare the Lord thy God,84 thus expreſſeth it, thou ſhalt worſhip the Lord thy God. And85 againe where the Lord by his Prophet Iſay ſaith, Their feare86 toward me is taught by the precept of men, Chriſt thus quoteth that text, In vaine doe they worſhip me, teaching for doctrines87 the commandements of men: out of which places compared together, it is euident, that vnder the feare of God, is compriſed the worſhip of God. Yea, all that dutie which we owe to God and man is compriſed vnder this title, the feare of God: for Dauid when he would in one word declare the ſumme and ſubſtance of all that which a Miniſter ought to teach his people, ſaith, I will teach you the feare of88 the Lord.89

  1. 76. 3. Euery dutie to be ſeaſoned with a feare of God.
  2. 77. Pſal. 2. 11. [moved in the edition]
  3. 78. 2 Cor. 7. 1. [moved in the edition]
  4. 79. Phil. 2. 12. [moved in the edition]
  5. 80. Acts 9. 31. [moved in the edition]
  6. 81. a Gen. 22. 12. [moved in the edition]
  7. 82. b & 42. 18. [moved in the edition]
  8. 83. c Iob 1. 1. [moved in the edition]
  9. 84. Deut. 6. 13.
  10. 85. Matth. 4. 10. [moved in the edition]
  11. 86. Iſa. 29. 13.
  12. 87. Matth. 15. 9.
  13. 88. Pſal. 34. 11.
  14. 89. 4. Why a feare of God is ſo much vrged.

Thirdly, the extent of this true filial fear of God is76 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,77 to perfect holiness in the fear of God,78 to work out our salvation with fear:79 and the Churches are commended for walking in the fear of the Lord:80 so likewise particular men as Abram,81 Joseph,82 Job,83 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,84 thus expresseth it, thou shalt worship the Lord thy God.85 And again where the Lord by his Prophet Isaiah saith, Their fear86 toward me is taught by the precept of men, Christ thus quoteth that text, In vain do they worship me, teaching for doctrines87 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 of88 the Lord.89

  1. 76. 3. Every duty to be seasoned with a fear of God.
  2. 77. Ps 2:‸11. [moved here by the editor]
  3. 78. 2 Cor‸ 7:‸1. [moved here by the editor]
  4. 79. Phil‸ 2:‸12. [moved here by the editor]
  5. 80. Acts 9:‸31. [moved here by the editor]
  6. 81. ‸ Gen‸ 22:‸12. [moved here by the editor]
  7. 82. Gen 42:‸18. [moved here by the editor]
  8. 83. ‸ Job 1:‸1. [moved here by the editor]
  9. 84. Deut‸ 6:‸13.
  10. 85. Matt 4:‸10. [moved here by the editor]
  11. 86. Isa‸ 29:‸13.
  12. 87. Matt 15:‸9.
  13. 88. Ps 34:‸11.
  14. 89. 4. Why a fear of God is so much urged.

Fourthly, The reaſon why the Holy Ghoſt ſo much vrgeth the feare of God, and that in ſo large an extent as hath p. 11 beene ſhewed, I take to be this; to ſhew a difference betwixt that integritie and perfection of Gods image which was at mans creation firſt planted in him, and the renouation thereof while here he liueth in this world. So compleat and perfect was then Gods image in man, as he needed no other motiue to prouoke him to any dutie but loue. Wherefore when the Holy Ghoſt would ſet forth that perfection of Gods image firſt planted in man, he addeth this title Loue vnto other duties, whether they concerne God or man. Concerning God, Moſes exhorteth Iſrael to loue the90 Lord and ſerue him: and againe, to loue the Lord, to walke in91 his waies, to keepe his commandements, &c. Concerning man, the Apoſtle exhorteth to ſerue one another by loue: and to doe92 all things in loue. Yea, ſometimes the Holy Ghoſt is pleaſed93 to compriſe all duties vnder loue: In which reſpect Chriſt calleth this commandement (Thou ſhalt loue the Lord) the94 great commandement, which compriſeth all the commandements of the firſt table vnder it: and for the ſecond table, S. Paul ſaith, that loue is the fulfilling of the law. But by Adams95 fall, and the corruption which thereby infected mans nature, the loue of God hath waxed cold in man, and though the Saints be created againe according to that image of God, yet while in this world they liue, 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 feare in mans heart, and thereby both reſtraineth him from ſinne, and alſo prouoketh him vnto euery good dutie.

  1. 90. Deut. 11. 13.
  2. 91. Deut. 30. 16.
  3. 92. Gal. 5. 13. [moved in the edition]
  4. 93. 1 Cor. 16. 14. [moved in the edition]
  5. 94. Matth. 22. 38.
  6. 95. Rom. 13. 10. [moved in the edition]

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 the90 Lord and serve him: and again, to love the Lord, to walk in91 his ways, to keep his commandments, etc‸. Concerning man, the Apostle exhorteth to serve one another by love:92 and to do all things in love.93 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) the94 great commandment, which compriseth all the commandments of the first table under it: and for the second table, S. Paul saith, that love is the fulfilling of the law.95 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.

  1. 90. Deut‸ 11:‸13.
  2. 91. Deut‸ 30:‸16.
  3. 92. Gal‸ 5:‸13. [moved here by the editor]
  4. 93. 1 Cor‸ 16:‸14. [moved here by the editor]
  5. 94. Matt 22:‸38.
  6. 95. Rom‸ 13:‸10. [moved here by the editor]

§. 5. Of the feare of God mouing vs to doe ſeruice to men.

§. 5. Of the fear of God moving us to do service to men.

Hauing briefly declared the nature, obiect, extent, and vſe of feare, I returne to the point in hand, viz. to ſhew 1. how it is here laid downe as a motiue to ſtirre vp men to performe the dutie here required: for by this clauſe, in the feare of the Lord, the Apoſtle implieth that

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 feare of God which moueth men conſcionably to ſubmit96 themſelues one to another. This made97 Dauid ſo well to rule the people of God: and98 Ioſeph to deale ſo well with p. 12 his brethren: yea,99 this is noted to be the cauſe of the righteous regiment of Chriſt himſelfe. Well did that good King Iehoſaphat know this, and therefore when he appointed Iudges ouer his people, as a motiue to ſtirre them vp to execute the iudgements of the Lord aright, he ſaith vnto them, Let the feare of the Lord be vpon you. So alſo S. Peter,100 to moue ſubiects to honour their King, prefixeth this exhortation, Feare God.101

  1. 96. Doct.
  2. 97. 2. Sam. 23. 3. [moved in the edition]
  3. 98. Gen. 42. 18. [moved in the edition]
  4. 99. Iſa. 11. 2, 3.
  5. 100. 2 Chron. 19. 7. [moved in the edition]
  6. 101. 1 Pet. 2. 17.

It is the fear of God which moveth men conscionably to submit96 themselves one to another. This made David97 so well to rule the people of God: and Joseph98 to deal so well with his brethren: yea,99 this is noted to be the cause of the righteous regiment of Christ himself. Well did that good King Jehoshaphat 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.100 So also S. Peter, to move subjects to honour their King, prefixeth this exhortation, Fear God.101

  1. 96. Doct.
  2. 97. 2‸ Sam‸ 23:‸3. [moved here by the editor]
  3. 98. Gen‸ 42:‸18. [moved here by the editor]
  4. 99. Isa‸ 11:‸2, 3.
  5. 100. 2 Chr 19:‸7. [moved here by the editor]
  6. 101. 1 Pet‸ 2:‸17.

By feare of man, may one be brought to ſubmit himſelfe102 to another: as a magiſtrate may be moued to deale iuſtly and mildly with his people through feare of inſurrections and rebellions: ſubiects may by ſeuere lawes and tyrannie be brought to ſubmit themſelues: and ſo other inferiours alſo by threats, by hard vſage, and other by-reſpects.

  1. 102. Obiect.

By fear of man, may one be brought to submit himself102 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 inferiors also by threats, by hard usage, and other by-respects.

  1. 102. Object.

1. Though feare of man be a motiue, yet it followeth103 not, that therefore feare of God ſhould be no motiue: it may be another motiue, and a better motiue.

  1. 103. Anſw.

1. Though fear of man be a motive, yet it followeth103 not, that therefore fear of God should be no motive: it may be another motive, and a better motive.

  1. 103. Answ.

2. The ſubmiſſion which is performed through feare of104 man is a forced and a ſlauiſh ſubmiſſion, nothing acceptable to God: but that which is performed through a true filiall feare of God, is a free, willing, ready, cheerefull, conſcionable ſubmiſſion: ſuch a ſubmiſſion as will ſtirre vs vp to doe the beſt good we can thereby vnto them, to whom we ſubmit our ſelues, and ſo is more acceptable to God, by reaſon of the cauſe thereof, and more profitable vnto man, by reaſon of the effect and fruit thereof.

  1. 104. Difference betwixt doing a thing for feare of God and feare of man.

2. The submission which is performed through fear of104 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.

  1. 104. Difference betwixt doing a thing for fear of God and fear of man.

For a true feare of God maketh vs more reſpect what105 God requireth and commandeth, than what our corrupt heart deſireth and ſuggeſteth: It ſubdueth our vnruly paſſions, and bringeth them within compaſſe of dutie: It maketh vs deny our ſelues and our owne deſires: and though through the corruption of our nature and inborne pride we be loth to ſubmit, yet will Gods feare bring downe that proud minde, and make vs humble and gentle. It will keepe thoſe who are in authoritie from tyranny, crueltie, and ouer-much ſeueritie: and it will keepe thoſe who are vnder ſubiection from diſſimulation, deceit, and priuie conſpiracies.

  1. 105. Reaſon. The power of a feare of God.

For a true fear of God maketh us more respect what105 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 loth 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.

  1. 105. Reason. The power of a fear of God.

p. 13 Behold how neceſſarie it is, that a true feare of the Lord106 be planted in mens hearts, in the hearts of Kings and all Gouernours, in the hearts of ſubiects and all people, whether ſuperiours or inferiours. Where no feare of God is, there will be no good ſubmiſſion vnto man. Abraham107 thought that the men of Gerar would haue no reſpect to him or his wife, nor make conſcience of common honeſtie, nor abſtaine from innocent bloud, becauſe he ſaw no feare of God in that place: and the Apoſtle hauing reckoned vp108 many notorious effects of mans naturall corruption, concludeth all with this, as the cauſe of all, There is no feare of God before their eyes. Wherefore let Magiſtrates, Parents, Maſters, and all in authoritie, haue eſpeciall care that their ſubiects, children, ſeruants, and all vnder them may be taught and brought to feare the Lord. I dare auouch it, that ſuch inferiours which are taught to feare God, will doe better ſeruiee to their ſuperiours, than ſuch as feare their ſuperiours only as men, and feare not God. Let Miniſters eſpecially vrge and preſſe vpon the conſciences of men a feare of God. Let all inferiours pray that the feare of the Lord may be planted in the hearts of their ſuperiours, that ſo they may liue a quiet and peaceable life in all godlineſſe and honeſtie vnder them. Happie is that kingdome where Magiſtrates and ſubiects feare the Lord. Happie is that Church where Miniſters and people feare the Lord. Happie is that family where husband and wife, parents and children, maſter and ſeruants feare the Lord. In ſuch a Kingdome, Church, and family, will euery one, to the mutuall good one of another, ſubmit themſelues one to another. But if ſuch as feare not God ſubmit themſelues, whether they be ſuperiours or inferiours, it is for their owne ends and aduantages, and not for their good to whom they ſubmit themſelues.

  1. 106. Vſe. The neceſſitie of a feare of God.
  2. 107. Gen. 20. 11.
  3. 108. Rom. 3. 11, &c.

Behold how necessary it is, that a true fear of the Lord106 be planted in men’s hearts, in the hearts of Kings and all Governors, in the hearts of subjects and all people, whether superiors or inferiors. Where no fear of God is, there will be no good submission unto man. Abraham107 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: and the Apostle having reckoned up108 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. 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 inferiors which are taught to fear God, will do better service to their superiors, than such as fear their superiors only as men, and fear not God. Let Ministers especially urge and press upon the consciences of men a fear of God. Let all inferiors pray that the fear of the Lord may be planted in the hearts of their superiors, 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 every one, to the mutual good one of another, submit themselves one to another. But if such as fear not God submit themselves, whether they be superiors or inferiors, it is for their own ends and advantages, and not for their good to whom they submit themselves.

  1. 106. Use. The necessity of a fear of God.
  2. 107. Gen‸ 20:‸11.
  3. 108. Rom‸ 3:‸11, etc‸.

§. 6. Of limiting all dutie to man, within the compaſſe of the feare of God.

§. 6. Of limiting all duty to man, within the compass of the fear of God.

Againe, as this clauſe (In the feare of the Lord) declareth the manner of ſubmiſſion, it ſheweth, that

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

p. 14 No ſubmiſſion is to be performed vnto man, but that which109 may ſtand with the feare of God. Whereby we ſhew that we haue reſpect to God, and labour aboue all to approue our ſelues to him. Thus Dauid is commanded to rule in the110 feare of God: and other Magiſtrates to performe their dutie111 in the feare of the Lord: which Nehemiah that good Gouernour112 was carefull to doe. So alſo ſubiects are to obey in the feare of the Lord, which the Apoſtle implieth by prefixing113 this precept, Feare God, before that, Honour the King; as if he had ſaid, ſo honour the King, as in and thereby you may manifeſt your feare of God: let not this latter croſſe the former. Seruants likewiſe are commanded to be obedient vnto their Maſters with this prouiſo, fearing the Lord. Such114 phraſes as theſe, For the Lords ſake, As vnto the Lord, In the115 Lord, As ſeruants of Chriſt, with the like, being annexed to116 the duties of inferiours, doe imply as much.

  1. 109. Doct.
  2. 110. 2 Sam. 23. 3.
  3. 111. 2 Chro. 19 9.
  4. 112. Neh. 5. 15.
  5. 113. 1 Pet. 2. 17.
  6. 114. Coloſſ. 3. 22. [moved in the edition]
  7. 115. 1 Pet. 2. 13.
  8. 116. Eph. 5. 22. & 6. 1, 6.

No submission is to be performed unto man, but that which109 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 the110 fear of God: and other Magistrates to perform their duty111 in the fear of the Lord: which Nehemiah that good Governor112 was careful to do. So also subjects are to obey in the fear of the Lord, which the Apostle implieth by prefixing113 this precept, Fear God, before that, honour the King; as if he had said, so honour 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.114 Such phrases as these, For the Lord’s sake, As unto the Lord, In the115 Lord, As servants of Christ, with the like, being annexed to116 the duties of inferiors, do imply as much.

  1. 109. Doct.
  2. 110. 2 Sam‸ 23:‸3.
  3. 111. 2 Chr 19:‸9.
  4. 112. Neh‸ 5:‸15.
  5. 113. 1 Pet‸ 2:‸17.
  6. 114. Col 3:‸22. [moved here by the editor]
  7. 115. 1 Pet‸ 2:‸13.
  8. 116. Eph‸ 5:‸22‸; 6:‸1, 6.

Great reaſon there is that all ſeruice ſhould be limited117 with the feare of God: for God is the higheſt Lord to whom all ſeruice primarily and principally is due: whatſoeuer ſeruice is due to any man, high or low, is due in and for the Lord. The Lord hath ſet ſuperiours in the places of eminencie, wherein they beare the image of God. The Lord alſo hath ſet inferiours in their places, and commended them as his charge to the gouernment of thoſe who are ouer them. He that obeyeth not thoſe who are ouer him in the feare of God, ſheweth no reſpect of Gods image: and he who gouerneth not thoſe who are vnder him in the feare of God, ſheweth no reſpect of Gods charge.

  1. 117. 1. Reaſon. God the higheſt Lord.

Great reason there is that all service should be limited117 with 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 superiors in the places of eminency, wherein they bear the image of God. The Lord also hath set inferiors 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 of God’s charge.

  1. 117. 1. Reason. God the highest Lord.

Beſides, God is that great Iudge to whom all of all ſorts,118 ſuperiours and inferiours are to giue an account of their ſeruice. Though by our ſeruice we haue neuer ſo well approued our ſelues to men, yet if we haue not therein had reſpect vnto God, and approued our ſelues to him, with what face may we appeare before his dreadfull iudgement ſeat?119 Can the fauour of thoſe whom we haue pleaſed in this world, protect and ſhelter vs from the fury of Gods diſpleaſure?

  1. 118. 2. Reaſon. God the Iudge of all.
  2. 119. 1. Vſe. The folly of all thoſe who feare man more than God.

Besides, God is that great Judge to whom all of all sorts,118 superiors and inferiors 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?119 Can the favour of those whom we have pleased in this world, protect and shelter us from the fury of God’s displeasure?

  1. 118. 2. Reason. God the Judge of all.
  2. 119. 1. Use. The folly of all those who fear man more than God.

Behold the folly of ſuch Gouernours as wholly apply p. 15 themſelues to the fancie of their people, yea though it be againſt the Lord and his word. This was Adams folly, who120 at his wiues motion did eat of the forbidden fruit. This was Aarons folly, who to pleaſe the people, erected an121 Idoll. And this was Sauls folly, who againſt Gods expreſſe122 prohibition ſuffered his people to take ſome of the ſpoile of the Amalekites. The like may be ſaid of Ioaſh, who123 hearkned to his Princes to ſet vp Idols: and of Pilate, who124 to pleaſe the people, againſt his conſcience, deliuered Chriſt to be crucified. The fearefull iſſue of this their ſubmiſſion, not ſeaſoned with a feare of God, but contrary thereunto, may be a warning to all ſuperiours, to take heed how they ſeeke to pleaſe them that are vnder them, more than God who is aboue them. The iſſue of Adams, Aarons, Sauls, and Ioaſh his baſe ſubmiſſion, is noted by the Holy Ghoſt in their ſeuerall hiſtories. Of Pilate it is recorded, that being125 brought into extreme neceſſitie, he laid violent hands vpon himſelfe.

  1. 120. Gen. 3. 6.
  2. 121. Exod. 32. 1.
  3. 122. 1 Sam. 15. 21.
  4. 123. 2 Chro. 24 7.
  5. 124. Marke 15. 15.
  6. 125. Euſcb. hiſt. Eccl. lib 2. cap. 7.

Behold the folly of such Governors 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, who120 at his wives motion did eat of the forbidden fruit. This was Aaron’s folly, who to please the people, erected an121 Idol. And this was Saul’s folly, who against God’s express122 prohibition suffered his people to take some of the spoil of the Amalekites. The like may be said of Joash, who123 hearkened to his Princes to set up Idols: and of Pilate, who124 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 superiors, 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 his base submission, is noted by the Holy Ghost in their several histories. Of Pilate it is recorded, that being125 brought into extreme necessity, he laid violent hands upon himself.

  1. 120. Gen‸ 3:‸6.
  2. 121. Exod‸ 32:‸1.
  3. 122. 1 Sam‸ 15:‸21.
  4. 123. 2 Chr 24:17. ‸
  5. 124. Mark 15:‸15.
  6. 125. Euseb. hist. Eccl. lib 2. cap. 7.

Neither is it to be accounted folly only in ſuperiours to ſubmit themſelues to their inferiours againſt the Lord, but alſo in inferiours to their ſuperiours: for thereby they ſhew that they feare man more than God, which Chriſt expreſly126 forbiddeth his friends to doe. The captaines which went127 to fetch Eliah, obeyed their king therein; but what got they thereby? was the king able to ſaue them from the fire which God ſent downe from heauen vpon them? The women128 reproued for offering incenſe to the Queene of heauen, did it not without their husbands, yet were they not excuſed thereby. The children and others in the familie129 ſubmitted themſelues to Dathan and Abiram in ſtanding in the doore of their tents at defiance againſt Moſes; but becauſe it was not in the Lord, but againſt him, they were not exempted from the iudgement. Wherefore let all of all ſorts ſet the feare of God as a marke before them to aime at in all their actions. Let ſuperiours130 neither doe any thing to giue content to their inferiours:131 nor ſuffer any thing to be done for their ſakes by their inferiours, which cannot ſtand with the feare of God. And let inferiours132 nor doe,133 p. 16134 nor forbeare to doe at the will of their ſuperiours any thing ſweruing from the feare of God: but euery one ſubmit themſelues one to another in the feare of God.

  1. 126. Luke 12. 4, 5.
  2. 127. 2 King. 1. 9, &c.
  3. 128. Ier. 44. 19.
  4. 129. Numb. 16. 32.
  5. 130. Numb. 11. 29.
  6. 131. 1 Sam. 24. 8. & 26. 9.
  7. 132. Gen. 39. 10.
  8. 133. 1 Sam. 22. 17.
  9. 134. Act. 4. 19.

Neither is it to be accounted folly only in superiors to submit themselves to their inferiors against the Lord, but also in inferiors to their superiors: for thereby they show that they fear man more than God, which Christ expressly126 forbiddeth his friends to do. The captains which went127 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 women128 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 family129 submitted themselves to Dathan and Abiram in standing in the door of their tents at defiance 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. Let superiors130 neither do any thing to give content to their inferiors:131 nor suffer any thing to be done for their sakes by their inferiors, which cannot stand with the fear of God. And let inferiors132 nor do,133134 nor forbear to do at the will of their superiors any thing swerving from the fear of God: but every one submit themselves one to another in the fear of God.

  1. 126. Luke 12:‸4, 5.
  2. 127. 2 Kgs 1:‸9, etc‸.
  3. 128. Jer‸ 44:‸19.
  4. 129. Num 16:‸32.
  5. 130. Num 11:‸29.
  6. 131. 1 Sam‸ 24:‸8‸; 26:‸9.
  7. 132. Gen‸ 39:‸10.
  8. 133. 1 Sam‸ 22:‸17.
  9. 134. Acts 4:‸19.