A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse 17.

Honour all men: loue the brother-hood: feare God: honour the King.

THese words are the conclusion of his exhorta∣tion to Subiects. Wherein the Apostle doth not onely repeat the substance of a Subiect's duty to his Soueraigne; but withall, doth summarily commend vnto them the description of an abso∣lute Subiect or Citizen in all his relations, and tells them in a few words, what would make a Christi∣an, liuing in humane societies, eminent for exact∣nes of his behauiour: for he, in these words, forms him in his carriage to all men, to good men, to God, and to the King. And so his Charge enioins,

First, courtesie to all men.

Secondly, charity to godly men.

Thirdly, piety to God.

Fourthly, loyalty to the King.

Honour all men.]

The first thing that the Apostle would haue a Christian that liues in humane societies look to, is, a right behauiour of himself toward all men, that is, toward the multitude in generall; not be∣cause that is his greatest care, or the greatest part of his care and duty, but because the greatest offense many times arises from the neglect of his outward carriage towards all sorts of men, & because Chri∣stians are vsually faulty, in not watching ouer their waies heerin.

By all men▪ he means the generall body of soci∣eties where wee liue, euen all sorts of men, good

and bad; whether religious or prophane, friends or enemies, acquaintance or strangers; nor ought they to be scrupulous of giuing honour to wicked men: for, though many men or women, in the places where we liue, may & ought to be contem∣ned for the wickednes of their liues; yet there are none so vile, but there are some grounds of ho∣nour in them, either in respect of some remainder of God's Image in them, some gifts worthy praise, or some place of eminence or authority, or some outward blessings, in which they excell others; as, riches, birth, strength, valour, or the like.

Now, Christians haue diuers waies, by which they may expresse this generall honour to all sorts of men.

First,* 1.1 in their salutation. It is a very comely thing in Christians, to salute willingly, and in words, and in gesture to shew ciuill respect, euen to wicked men: Abrahams behauiour towards the Hittites, may shame the most Christians, Gen. 23.7, 12, &c. Yea the very Hittites themselues may teach them good manners in this kind.

Secondly, in their communication: and so it is an excellent rule giuen by Salomon, that a man should consider to speak, what is acceptable, and auoid, what may irritate, Pro. 10.32, 13. and 15.23.

Thirdly, in their conuersation: and so they should shew a worthy respect of such among whom they liue, if they looke to these rules.

• 1. To auoid those persons, or things may bring trouble, or wrongs, or offence to the mul∣titude. And this they shall doe, if they striue to liue

• without offence themselues, 1. Cor. 10.30. and do shame the company in respect of talebearers, Pro. 15.3. and 20.19. Leuit. 19.16. and such as cause di∣uisions, and offences amongst men, Romans 16.17. and that they doe not vilify any rashly, either by reproaching them for outward defects; and so they must not curse the deafe, Leuit. 19.14. or by per∣emptory iudging of the finall estate of the soules of men, especially about doubtfull or indifferent actions of men, 1. Cor. 5.10. Iam. 3.17.
• 2. To shew all meekenes and gentlenes to all men, striuing to bee soft and amiable in all their occasions of conuersing, Titus 3.1, 2. Iam. 3, 17. stu∣dying to be quiet, and to meddle with their owne busines, 1. Thes. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19.

Onely in this generall respectiue behauiour to∣wards all sorts of men, Christians must looke to two rules.

First, the one is, that they neuer iustify the wicked, nor condemne the righteous, Prou. 17.15.

Secondly, the other is, that by needless society they make not themselues companions with open euill doers, Psal. 1.1.

Loue the Brother-hood.]

The second thing requisite to the framing of a compleat citizen, or subiect, is the soundnes of his affection or carriage towards such, as be religious in the Common-weale where hee liues. The brother-hood is the society, or company of so many as are true Christians in the place of a mans aboade or acquaintance: that which is required, is,

that howsoeuer we should shew a generall respect of all sorts of men, to carry our selues fairely to∣wards them: yet we should in a speciall manner set our loue vpon such, as bee religious persons, and should shew vpon all occasions, that we do honor & affect them as hartily, and as tenderly, as if they were our very brethren in the flesh, or rather more stricter, in that they are allied vnto vs in a far greater, and better bond, then that naturall con∣sanguinity. This is that, which is also earnestly re∣quired, and vrged in other Scriptures, as Rom. 10.12. Heb. 13.1. 1. Pet. 1.22. Iohn 13.34. Ephes. 2.5.

Now, this loue to the godly of our acquain∣tance, wee should shew diuers waies.

First,* 1.2 by making choise of them, as the onely companions of our liues, Phil. 1.5. All our delight should bee in them, Psal. 16.3. And so we should receiue them, and intreat them, as Christ receiued vs to Glory, that is, freely, and with all hartines of affection, thinking nothing too deare for them, Rom. 15.7. 1. Pet. 4.9. This is the noblest kind of hospitality: no fellowship like the brotherly so∣ciety of true Christians, so it bee without dissimu∣lation, and constant, Rom. 12.10. 1. Pet. 4.5.

Secondly, by imploying our gifts, the best that wee can for their good, 1. Pet. 4.10. Now our gifts are either spirituall, or outward gifts. First, spirituall gifts are, knowledge, vtterance, praier, or the like. Now these are giuen to profit withall, not our selues onely, but others, 1. Cor. 12. Thus Chri∣stians should helpe others with what they haue learned, when they meet together, Prouerbs 15.7.

1. Cor. 14.26. Colos. 3.16. And thus they must helpe one another by praier, whether they bee absent, or present, 2. Cor. 1.11. Secondly, outward gifts are riches, friends, authority, and the like: and these should bee imployed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil. 2.4. And all this wee should doe with all faithfulnes, 3. Iohn 3.5. and with all compassion, putting-vnder our shoulders to beare their burthens, Gal. 6.2. Now their burthens are either inward temptations, or outward afflictions: in both these wee should help to beare their burthens: If they be burthened with infirmities, or temptations, we should beare their burthens, by laying their griefs to our hearts, and by striuing to comfort them; and if their secrets bee for wrongs to vs, wee should let them see, how easily wee can forgiue them. If it bee outward af∣flictions that burthen them, wee beare their bur∣thens, when wee sorrow with them that sorrow, and are ready to the vttermost of our power, to ad∣uise them, or relieue and help them.

Thirdly, wee should shew our speciall loue to them, by striuing together with them in the cause and quarrell of Religion, striuing by all meanes to be of one opinion and affection with them in mat∣ters of Religion, and to the vttermost of our power to defend them by word and deed, according to our callings and occa••ions, Phil. 1.27. 1. Cor. 1.10. Phil. 2.3.

Vses. The vse may bee first, for the discouery of the notable wickednes of multitudes of Christians, that are so farre from louing godly men in the

places where they liue, that of all other men, they most dislike them, and shew it by reproaching them, by traducing them, by auoiding their so∣ciety, by diuers hatreds of them, and by many in∣iurious causes against them. And this is the condi∣tion of multitudes of Christians, that imbrace any fellowship with other sorts of men, though neuer so vile, and stand in direct opposition to the godly: yea so blind are the most, that they almost thinke, they do God good seruice, if they could rid the countrey of them, Esay 65.5. The misery of such men is manifestly described in diuers Scriptures, and by this signe they are discouerd to bee no Christians indeed, 1. Iohn 2.9. but rather of the race of Cain, or Ismael, 1. Iohn 3.20. Gal. 4.29. and there∣fore most hatefull to God, 1. Iohn 3.15.

Secondly, wee may hence gather a signe of such as are in the state of saluation actually. For if wee loue the brother-hood, wee shall bee saued, as the Apostle is peremptory, 1. Iohn 3.14. and the more apparant will bee the signe, if wee loue all the godly, and for godlines sake; both which, the word brother-hood imports.

Thus of the first doctrine.

Doct. 2. Secondly, I might hence obserue also, that all the godly are brethren, and so they are in diuers respects.

First,* 1.3 in respect of profession: they haue all one faith, and wear one and the same liuery of Baptism, and serue all one Lord, Ephes. 4.4.

Secondly, they haue all one Father, Mat. 2.10. one God begate them.

Thirdly, they haue all one mother, the Church.

Fourthly, they must needs bee brethren, they are so like one another: they are all fashioned in the image of God, and are all like the Father.

Vse 1. The vse should bee, first, for instruction; and so to teach Christians to take heed of iudging and censuring one another, Rom. 14.10. of offen∣ding and grieuing one another, Rom. 14.13, 21. of contentions and schisme one from another, 1▪ Cor. 1.10. of going to law one with another, 1. Cor. 6.1, 2, &c. to verse 8. of coozening and defrauding one another, 1. Thes. 4.6. of accepting of persons, to preferre a rich man before a poor beleeuer, Iames 2.1, 2. of detracting one from another, or grudging or complaining one of another, Iames 4.11. so also, Mat. 23.8. of all dissimulation and guilefull courses, Rom. 12.9.

All these things ought to be auoided in our car∣riage toward godly men, because they are our bre∣thren. Haue we not all one Father? why then do wee transgresse euen more against our brethren? Thus, Mal. 2.10.

And secondly, it should teach vs diuerse things to be done or sought after; as for instance:

• 1. It should teach vs vnity, to liue together with all concord, because wee are brethren: For, how comely a thing is it for brethren to liue toge∣ther in vnity? Psalm 133.1.
• 2. It should teach vs mercy, and that both spirituall and corporall, as was in part shewed be∣fore: they are brethren, and therefore, if thou be conuerted, strengthen them, Luke 22.32. If they

• trespasse against thee, and confess it, forgiue them, Mat. 18. It they fall, by temptation, into any sinne of infirmity, hate them not, but reprooue them plainly, Leu. 19.17. If they offend more freely, se∣parate from them, but yet hope the best, as of a brother: reiect them not as enemies, 2. Thes. 3.15. And if they be in any outward aduersity, remem∣ber, that a brother was born for the day of aduersi∣ty, Pro. 17.17. And therefore if thy brother bee impouerished, let him be relieued to the vttermost of thy power, Leu. 25.35.
• 3. All iust and faithfull dealing should wee shew one towards another, because we are brethe∣ren: yea, none of vs should allow himself liberty, so much as to imagine euill against his brother, Zach. 7.9, 10.

Thirdly, Superiours also should learn heer, not to be tyrannicall, or hard-hearted, or proud, or ar∣rogant in their carriage towards their Inferiours: for, they rule their brethren, not their slaues, Deut. 17.19. Phil. 10. Nor yet should inferiours, for this reason, growe carelesse or disobedient: for, the Apostle shewes, that that were an abuse of this do∣ctrine, 1. Tim. 6.1, 2.

Vse 4. Fourthly, all poor Christians, that are true Christians, haue much cause to reioy••e, Iam. 1.9. for, they haue a great kinred. All the Godly are their brethren, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psalm 122.8. yea, the Angels, Reu. 19.10. yea, Christ himself is not ashamed to call them brethren, Rom. 8.29. Heb. 2.10. Mat. 12.49. I might adde, that wicked men should take heed

how they oppose godly men: there are a great kin∣red of them; and they neuer prospered, that wron∣ged them: yea, some great Ones haue been fain to humble themselues, and to lick the very dust of their feet sometimes, that they might be reconci∣led to them, Esay 60.14. Mat. 7.17.

And thus of the second part of the Apostle's Charge. The third part forms the Christian, in respect of piety to God.

Fear God.]

Piety to God consists either in knowing of him, or in worshipping of him: and the right knowe∣ledge of God, is conceiued in the godly, not for contemplations sake onely, but for practice, 1. Iohn 2.3, 4. And all the vse of our knowledge, in respect of practice toward God, is comprehended in his worship.

This worship is a religious honour wee giue to God; I say, religious honour, to distinguish it from that ciuill honour which in generall we giue to all men, or in speciall, to some men, either for their graces, as to the godly, or for their authority, as to Kings and Superiours.

This worship of God is either internall, or ex∣ternall. The internall, is the worship of the hart: the externall, is the worship of the body. The in∣ternall, is the very life and soule of the externall; without which, the externall is but a dead & con∣temptible carcase.

The fear of God, heer commanded, belongs to the inward worship: and so it is to bee noted, that the Apostle, when hee would charge Christians a∣bout

piety and deuotion to God, doth not enioine them to come to Church, to heare the Word, re∣ceiue the Sacraments, or pray, though these bee else-where required; but especially requires, that they look to the heart within,* 1.4 that the true fear of God be preserued in them, and that especially for two causes. First, because men may do that which belongs externally to the outward worship, and yet bee still but hypocrites and wicked men, as is manifest in the case of the Iewes, Esay 1. and of the Pharises, Ma. 23. Secondly, because if they be right∣ly formed in the inward deuotion of the heart, that will constraine them to the care of the outward worship: he would haue them then be sure of the feare of God in their hearts.

The feare of God is sometimes taken generally for the whole worship of God:* 1.5 sometimes more especially for one part of the inward worship of God, and so I thinke it is to be taken heere.

The feare of God is either filial or seruile: the one is found onely in the godly;* 1.6 the other, in the wicked. A seruile feare is the terrour which wic∣ked men conceiue concerning GOD onely, as a Iudge; whereby they onely feare God, in respect of his power and will to punish for sinne: and it is therefore seruile, because it is in them without any loue to God, or trust in God, and would not bee at all, if his punishments be remoued. It is the filiall feare is heer meant: this feare of God is heer per∣empto••ily required of Christians, as it is in other Scriptures, Psalm 2.11. and 38.8. Prouerbs 3.7. E∣say 8.13.

This filiall feare to God, is an affection which God's children beare to God, whereby they reue∣rence his glorious nature and presence, and with∣all carefully honour him in his Word and Works; beeing affraid of nothing more, than that they should displease him that hath been so wonderfull good vnto them.

That this definition of the true and filiall fear of God may be rightly vnderstood and formed in vs, we must knowe, that there are six distinct things we should feare and stand in awe of in God.

* 1.7First, his Majesty and glorious Nature: we can∣not rightly think of the transcendent excellency of God's Nature and supreme Majesty, as King of all kings, but it will make vs abase our selues as dust and ashes in his sight, Gen. 18. If wee feare Kings for their Majesty, how should wee tremble before the King of kings! If the glory of Angels haue so amazed the best men, how should we be amazed at the glory of God!

Secondly, his iustice, and singular care to punish sinne, should make the hearts of men affraid; and wo to men, if they feare not: for, according to their feare, is his anger, Psalm 90.

Thirdly, his goodnes is to be dreaded of all that loue God: and this is the proper feare of God's E∣lect. To feare God for his iustice, may bee after a sort in wicked men: but to fear God for his good∣nes, is onely found in true Conuerts, Hosh. 3.5.

Fourthly, his Word is to be feared, because it is so holy, and pure, and perfect, and mighty in ope∣ration: this trembling at God's Word, God doth

not onely require, but accept very graciously, Esay 66.3. And so godly men doe tremble as much at God's Word, as at his blowes.

Fiftly, his mighty works and maruelous acts are to bee exceedingly reuerenced, of what kind so∣euer, Reuel. 15.3, 4.

Lastly, if God would neuer punish sinne, nor chide men for it by his Word, yet the very of∣fence of God ought to bee feared, and is in some measure by all godly Christians.

Vses. The vse may bee diuers: First, wee should bee hence incited to seeke the true feare of GOD, and to labour to fashion our hearts to it: it being a speciall part of the Apostles charge, wee should specially respect it: And it is not vnprofitable, to consider some motiues, that might beget in vs an earnest desire after it, and care for this true, pious, and filiall feare of God:

First,* 1.8 if wee respect our selues, wee should striue to bee such as feare God: For if wee were neuer so good subiects to Princes, or neuer so courteous, and fair-dealing men in our carriage towards all sorts: yet if we did not feare God, we were but vile creatures, that had not the qualities of a man in vs. For to feare God and keepe his commande∣ments, is the whole property of a man, Eccles. 12.13. And the feare of God is the beginning of wis∣dome: Hee is not a compleat man, that doth not feare God: that is all in all, Iob 28.28.

Secondly, if wee consider what God is: Hee is our Master: and therfore where is his feare? Malac.

1.6. hee is our praise, our good God, hee worketh fruitfull things and wonderfull, and shall wee not feare him? Ierem. 5.22. Deut. 10.20.

Thirdly, if wee consider but the benefits will come vnto vs, if we be Religious persons, & truely feare GOD: great is the Lords mercy towards them that feare him, Psal. 103.11. whether wee respect this life, or a better life, whether wee looke for temporall, or spirituall things. For temporall things, such as feare God, haue a promise of great prosperity, Deut. 5.29. Eccles. 8.13. If any thing bee welcome, as prosperity in this world, it is Re∣ligion, and the feare of God: For to him that feareth God, is promised wealth, and riches, Psal. 112.1, 3. and honour, and long life, Pro. 10.27. and 22.4. protection from the pride of men, and the strife of tongues, Psa. 31.19. and strong confidence, Pro. 14.26. and they shall want nothing, Psal. 34.9. And for spirituall things, the secrets of the Lord are with them that feare God, and hee will shew them his couenant, Psal. 25.14. and the Sunne of Righteousnes shall rise vnto them that feare God, and there shall bee couering vnder his wings, and they shall goe forth and grow as fat calues, Mal. 4.2. and the Angels of the Lord shall pitch their tents round about them that feare him, Psal. 34.7.

And for eternall things: there is a booke of re∣uelation to such as feare God, where God keepes the records of them, and all the good they say, or doe, Mal. 3.16. and at the day of Iudgement they shall haue a great reward, Reuel. 11.18. Great are the priuiledges of such as feare God in this life: but

who is able to expresse, how great the goodnes is (as the Psalmist saith) which God hath laid vp for them that feare him, Psal. 31.19. And if it should so fall out, that God should not see it ••it to giue vs any great estates in this world: yet a little is better with the feare of God, then great trea∣sures, and those troubles therewith, which the sinne of man, or the wrath of God will bring in with them.

But if wee would haue these benefits, wee must bee sure that wee do indeed and truely feare God. For there are many men in the visible Church, that beare the name of God's people, which yet God protests against, as such as do not feare him indeed: as,

First,* 1.9 they that pitty not men in affliction, feare not God, Iob 6.14.

Secondly, they that oppresse their neighbours by any cauill or vniust dealing, as by vsu••y, or the like, feare not God, Leuit. 25.17, 36.

Thirdly, they that make no conscience to pay their tithes, or at least, will not giue first fruites, or free will offrings; such as will pay no more for re∣ligious vses, then they are forced vnto: these feare not God, Deut. 14.23. Mal. 1.

Fourthly, they that account it a burthen, and a course of no profit to serue God, or to bee so reli∣gious, Mal. 3.14, 15. Ios. 24.14.

Fiftly, they that make no conscience of secret sinnes, or hypocrisy in God's worship; these feare not God, because they set not the Lord alwaies before them, nor feare to omit, or do such things,

as the world cannot take notice of.

Sixtly, they that meddle with the seditious, or changers, how forward soeuer they seeme in religi¦on: yet such as are set to bee so inclinable to bee led by changers, haue not the true feare of God in them, Prou. 24.21.

Seuenthly, they that liue in any knowne sinne, and make no conscience to depart from iniquity, Prou. 3.7. and 14.2. Such are they, that are men∣tioned in the Catalogue, Mal. 3.5. sorcerers, adul∣terers &c. especially the men that bless themselues in their hearts, when they are guilty of hatefull sinnes, Psal. 26.1, 2, 4.

On the other side, such as truely feare God, may bee knowne by these signes:

* 1.10First, they make conscience to obey God in their liues, and keepe his ordinances, Deut. 6.2. They shew that they feare him, by seruing of him.

Secondly, they doe beleeue God, and his ser∣uants speaking to them in his name. This was a signe, the Israelites feared God, because they be∣leeued God, and his seruant Moses, Exod. 14.31.

Thirdly, they that truely feare God, do depart frō euil, & dare not liue, or allow themselues in any knowne sinne, whether it bee sinne in opinion, or in life. In opinion: they that feare God, will giue him glory, though it be to change for the opinions not onely they, but all the world haue held, Reuel. 14.7. And so in practice, he that truly feares God, ••ates all sin in some measure: It is a ••oule signe one doth not feare God, when hee will not forsake his errours or faults, though he be conuinced of them.

Fourthly, they that make a conscience of it to obey God in all soundnes of practice in their con∣ve••sation, and so not onely in worshipping him with reuerence, Psal. 5.8. but in striuing to doe all the good duties God requires, Psal. 5.8. and that this signe may be applied effectually, wee may try ourselues by our obedience to God, whether our feare of him bee right, or no.

First, if we obey in secret, and dare not leaue vn∣done such things as no man can charge vs withall, and doe withall striue against and resist the very hypocrisie of the heart, and stand in feare of God's offence for the euils are found in our very thoughts: this will proue vs to feare God sound∣ly in truth and vprightnesse of heart, Iosh. 24.14. Col. 3.22. When we set the Lord alwaies before vs, and with desire to approue our selues to him; it is an excellent signe.

Secondly, When wee heare the Word of God, and are told what to auoide or doe, wee are then tried whether we feare God soundly or no: For, if we dare not delay, but make Conscience of it, to practise God's will as fast as wee know it, it is a good signe: but otherwise, it is a foule signe, that many Christians that make a fayre shewe, are not sound, because they are not afraid to liue in the sinnes God reproues by his Word, nor to leaue still vnperformed, the Precepts, Counsels, and dire∣ctions are giuen them from day to day. The Re∣ligion of many that seeme to bee of the better sort, is a meere formality, as this very signe proues, Psal. 86.11. Isaiah 50.10.

Thirdly, a great guesse may be had at mens feare of God, by their care and Conscience they make of their obedience, in their particular calling: A man may haue comfort, that his feare of God, and profession of Religion is right, if hee hate idle∣nesse, lying, couetousnesse, deceit, frowardnesse, and vniust dealing in his calling: For, though to deale iustly with all men, be no infallible signe of the true feare of God, yet it is a probable one; and where it is not, there can be no true feare of God. Thus Magistrates must proue that they feare God, 2. Chron 19.27. Exod. 18.21. and thus euery man, in his place; yea, if women would haue the reputa∣tion to be such as feare God, they must let their workes prayse them. If they be idle, froward, vn∣dutifull, busie-bodies,* 1.11 and carelesse of their dome∣sticall duties, what feare of God can bee in them?

Fourthly, it will be manifest, that our obedience flowes from the true feare of God, if we will obey against our profit, or ease, or credit, or our owne carnall reasons or affections. Hereby the Lord said, he knew that Abraham feared him, because he spared not his owne sonne, &c. Gen. 22.12.

And thus of the feare of God. The last part of the charge concernes our loyalty to the King.

Honour the King.]

The Apostle intends in these words, but briefe∣ly, to vrge the practice of their duty, vrged in the exhortation, Verse 13. saue that the tearmes haue something in them of explication of that doctrine, and something for confirmation: For we must ho∣nour the King,

• 1. In our hearts.
• 2. In our words.
• 3. In our workes.

First, we must honor him in our hearts, and shew it two waies.

• 1. We must not curse the King, no not in se∣cret; no not in our thoughts: We must not enter∣tayne impatient and vile thoughts of the King, but, from our hearts, esteeme him for his greatnesse, au∣thority, and gifts.
• 2. When the King commands any thing that seemes to others, or to vs, harsh, inconueni∣ent, or doubtfull; we must honour the King, by in∣terpreting his Laws in the best sence: If loue must not thinke euill, but hope all things, of all sorts of men, then much more of Kings: It were greatly to bee longed for, that this note might enter into the brests of some men,* 1.12 they, would then bee afraid to charge so much euill of the Kings ordinances, not onely when they might finde a fairer sence, but oftentimes expresly against the intent, and mea∣ning of the ordinance.

Secondly, wee must honour the King in our words three waies.

• 1. By reuerent speeches to them, and of them.
• 2. By a thankfull acknowledgement of the good is in them, and wee receiue by them.
• 3. By praying to God with all manner of prai∣er for them, 1. Tim. 2.1.

Thirdly, we must honour them in our works.

• 1. By paying their tributes, and customes.
• 2. By submitting and yeelding to their

• ordinances; preferring the obedience to their or∣dinances, before the censures or contrary opini∣ons of what men soeuer: and this is the maine thing intended, verse the 13. of this Chapter. And there∣fore I will omit the larger handling of this point in this place.

Notes

• * 1.1

  By what waies w••e may express our honou∣ring of men.
• * 1.2

  How wee shew our loue to the brother∣hood.
• * 1.3

  In what re∣spects godly men are bre∣thren.
• * 1.4

  The Apostle doth especi∣ally vrge the inward wor∣ship of God.
• * 1.5

  The feare of God, what it is.
• * 1.6

  It is twofold.
• * 1.7

  Fiue things in God wee are to stand in awe of.
• * 1.8

  Motiues to get the feare of God.
• * 1.9

  What kindes of men do not feare God.
• * 1.10

  Signes of Gods feare.
• * 1.11

  Pro. 31.30.
• * 1.12

  Note.