1. An Exhortation.
2. A Direction.
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 duty, and the parties joined together, afford this doctrine, that:
It is a general mutual duty appertaining to all Christians, 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 does this word one another imply: in which extent the Apostle in another place exhort to serve one another: and again, every man to seek another’s wealth.
Concerning inferiours, it is without question clear, that 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, and so submit. How superiors ought to subject themselves: but concerning superiors, just question may be made, whether it be a duty required of them to submit themselves to their inferiors.
NOTE: Ephesians 5:21 states we are to all submit to each other. Gouge is now going to discuss what that looks like from different power levels, i.e., what does it look like for a superior to submit one-to-another with a subordinate. Ephesians 5:21 does not wipe away authority and submission, but it re-casts it within a love for each other.
To resolve this doubt, we must first distinguish between subjection of reverence, and subjection of service.
Subjection of reverence is that whereby one testifies an eminence and superiority in them whom he reverences, 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 commandement. This is proper to inferiours.
NOTE: Inferiours is a technical term. This is not insulting.
Subjection of service is that whereby one in his place is between subjection of Reverence and Service ready to do what good he can to another. This is common to all Christians: a duty which even superiours owe to inferiours, according to the fore-named extent of this word one another: in which respect even the highest governor on earth is called a minister, for the good of such as [those who are] are under him.
Secondly, we must put difference between the work it Difference between the work and manner of doing itself, and the manner of doing it. That work which in itself is a work of superiority and authority, in the manner of doing it may be a work of submission, viz. if it be done in humility and meekness of mind. The Magistrate by ruling with meekness and humility submits himself to his subject. In this respect the Apostle exhorts that nothing (no not the highest and greatest works that can be) be done in vain-glory, but in meekness.
Thirdly, we must distinguish between the several places wherein men are: for even they who are superiours to some, Every one under some authority are inferiors to others: as he that said, I have under me, and am under authority. The master that has servants under him, may be under the authority of a Magistrate. Yea, God has 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 Ambassadors, whereunto the highest are to submit themselves. And Ministers of the word, as subjects, are under their Kings and Governors. He that says, Let every soul be subject to the higher powers, excepts not Ministers of the word: and he that says, obey them that have the oversight of you, and submit yourselves. Difference between Magistrates and Ministers authority excepts 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.
The reason why all are bound to submit themselves to another is, because everyone is set in his place by God, not so much for himself, as for the good of others: whereupon the Apostle exhorts, that none seek his own, but every man another’s wealth [the other’s best interest]. Even Governours are advanced to places of dignity and authority, rather for the good of their subjects then for their own honor. Their callings are in truth offices of service, yea burdens under which they must willingly put their shoulders, being called of God, and of which they are to give an account concerning the good which they have done to others: for the effecting whereof, it is needful that they submit themselves.
Let every one therefore high and low, rich and poor, superior and inferior, Magistrate and subject, Minister and people, husband and wife, parent and child, master and servant, neighbors and fellows, all of all sorts in their several places take notice of their duty in this point of submission, and make conscience to put it in practice: Magistrates, by procuring the wealth [best interest] and peace of their people, as Mordecai: Ministers, by making themselves servants unto their people, not seeking their own profit, but the profit of many, that they may be saved, as Paul: Fathers, by well-educating their children, and taking heed that they provoke them not to wrath, as David: Husbands, by dwelling with their wives according to knowledge; giving honor to the wife as to the weaker vessel, as Abraham. Masters, by doing that which is just and equal to their servants, as the Centurion: Every one, by being of like affection one towards another, and by serving one another in love, according to the Apostle’s rule. Let this duty of submission be first well learned, and then all other duties will better be performed.
Be not high minded, nor swell one against another [to think highly of oneself]. Though in outward estate some may be higher than other, yet in Christ all are one whether bond or free: all members of one and the same body. Now consider the mutual affection (as I may so speak) of the members of a natural body one towards another: not any one of them will puff itself up and rise against the other: the head which is the highest and of greatest honor will submit itself 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 does: for the head in submitting itself does not go upon the ground and bear the body, as the feet; but it submits itself by directing and governing the other parts, and that with all the humility, meekness, and gentlenesse that it can. So must all superiours: much more must equals and inferiours learn with humility, and meekness, without scorn or disdain, to perform their duty: this 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 politique body? But on the contrary, when all of all sorts shall (as has been before shown) willingly submit themselves one to another, the whole body, and every member thereof will reap good thereby: yea, by this mutual submission, as we do good, so we shall receive good.
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