in-sufficient idle and reproachfull Ministery and an euident occasion of keeping out of sufficient men and able Work-men both able and apt to teach and of impouerishing such as are already entred This is the cause of many wandring Leuites and of sundry that sit idle for want of imployment Lastly this ordinary absence is against the Statutes of Princes and the decrees of Counsels holden not onely in the most pure times but in the most palpable times euen as it were at midnight when the whole earth was ouer-shaddowed with darknesse These appointed l Conci Antioch can 17. Conc. Sardi c. 14. Can si quis vult dist 39. Conc. Calsid can 10. Conc. Trid. sess 7. ca. 8. many Cannons and Constitutions charging the Minister to bee resident in Gods Tabernacle not to be absent from his Parish least hee loose that excellent Talent which God hath bestowed vpon him appointing that no man should be ordained Minister of two Churches but limiting him to remaine in that vnto which hee was first called If any be called to another charge let him simply giue ouer the former and claime no interest in it If any be otherwise he shall be prohibited from the Lords Table and be excommunicated Hitherto we haue shewed the necessity of the Pastours presence and opened the reasons whereby it is confirmed and strengthned Now it remaineth to answere such obiections m Obiections brought to iustifie the Pastors absence as are brought to iustifie the ordinary absence from the charge which hee hath taken vpon him There are many thinges brought and alleadged to warrant this absence Salomon teacheth that the Sluggard is wiser in his owne conceit then seauen men that can render a reason The causes that are pretended to excuse and defend the Pastours absence are taken partly from the holy Scripture and partly from naturall reason Obiection 1. First they say it was lawfull and lawfully practised in Epaphras who was the Minister of the Colossians yea a faithfull Minister yet absent from that Church Col. 1 7. and 4 12. The like might be said of Epaphroditus absent from the Phillippians Answere I answere first it doth not appeare plainely and directly that they were the Pastors of those Churches rather it seemeth they were Euangelists that went from place to place and alwaies seconded the labours of the Apostles For it is to be thought that Archippus n Col. 4. was the Pastour of the Colossians who is charged to looke to his Ministery that he had receiued in the Lord that he fulfill it Secondly their absence was not wilfull and ordinary but they were imploied by the necessary occasions of the Church chosen and enioyned to dispatch the businesse thereof Obiection 2. Againe they obiect that hee which preacheth the Gospell must liue of the Gospell 1 Cor. 9. but without ioyning Liuing to Liuing as it were house to house all cannot liue by reason of the smalnesse and slendernesse of the liuing therefore it is tollerable in some Answere I aunswere the want of sufficient prouision cannot bring with it a sufficient tolleration It dooth no more warrant the Act then to do euil that o Rom. 3 8. good may come therof whose damnation is iust If there be a rouing Ministery among vs and a wandring vp and downe of such as offer their seruice for ten shekles of Siluer and a sute of apparrell and an ordinary allowance of meate and drinke it belongeth to the Magistrate to reforme this disorder and to redresse this mischeefe Thus it was among the Iewes in the Old Testament but this misery and calamity fell vpon them p Iudg. 19 1. when there was no King in Israell Secondly it is better to take some other lawfull meanes in such pouerty of the Church as to labour with the hands as q Act. 20 1. Thess 3 8. Paul did or to practise some other laudable science which will be without offence to God or Man Obiection 3 It is in his power to roote vp that did plant it belongeth to him to pull downe that did build he can destroy that doth preserue But the positiue Law of man appointed them their circuit and boundes and consequently may order them as it thinketh and may giue leaue of absence Answere I aunswere that Magistrates may not abrogate and abolish Lawes constituted and conformed according to Gods Lawes Againe the diuision of Parishes is not from men but of God For when the Scripture r Act. 24 23 Tit. 1 5. and 1 Cor. 12 40. willeth Elders to bee chosen for euery Church and that these assemblies should bee with the greatest conuenience of order and comelinesse it is plaine that thereby is prescribed a diuision of nationall Churches into particular Congregations For this cause Paule left Titus in Creta that he should continue to redresse the thinges that remaine and should ordaine Elders in euery Citty So the Apostles ordained Elders by election in euery Church Obiection 4. Againe it may be said a man may haue two Liuings being by Law vnited Therefore before they be vnited Answere I answer if the vnion bee such that there may bee but one body and one competent and commodious resort thereof together in one place so as one Pastour may fitly instruct them and lead them out and in in the duties of Religion in the sanctification of the Sabbaoth in the practise of holinesse and in example of life then it followeth that albeit it be lawfull to make this coniunction yet it is not proued lawfull before the vnion It is lawfull being made one Congregation one assembly one Church which is vnlawfull so long as it remaineth diuided maketh two Congregations two assemblies two Churches For the Minister may conueniently teach them together whom he cannot possibly teach asunder as the Schoole-maister may teach the Schollers that belong to one Schoole but not those that belong to diuers Obiection 5. Moreouer if it bee vnlawfull then especially in this point and for this cause because he receiueth maintenance where he doth not labour But it is lawfull to take wages where there is no worke doone as appeareth 2. Cor. 11 8. Where Paule saith I robbed other Churches and tooke Wages of you to doe you seruice Answere I answer the place is to be vnderstood of extraordinary Ministers and of extraordinary occasions when and where no setled and sufficient maintenance is established and therefore doth not prooue the matter in question And where as according to our diuision of Parishes lands are occupyed by Forrainers and Strangers and consequently Tithes and duties taken of them without any feeding of them it was ordained to establish a certaine knowne and definite maintenance and besides the Minister not failing in his calling they may be partakers of his labour Obiection 6. Furthermore it is obiected that Pastors are not tied to particular places but are discharged by a generall teaching It skilleth not where
their negligence as Eli did of the offences of his Children Hence it is that in the fourth Commaundement prescribing the time of Gods publike worship g Exod. 20 10 the Housholder is charged to haue care of his Son of his Daughter of his Seruant of his Stranger Iacob called for his people and assembled them together h Gene. 35 2. when he went to Bethell Dauid went with a great traine and company into the house as those that goe to a Feast when he saith i Psal 42 4. When I remembred these thinges I powred out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a Feast Behold heere the godly deuotion of a religious heart as the Hart brayeth for the Riuers of Waters so his soule panted after God and his publike worship neither could he content himselfe to goe alone but it was his comfort and delight to leade others as it were by the hand with him that they might finde that sweetenesse in the word that hee found and be partakers of the benefit that hee reaped thereby Vse 5. Lastly seeing it is so necessary a duty to teach our Housholds we must acknowledge that it is as necessary for Children and Seruants to bee taught and instructed It should be therefore our care and desire to dwell and inhabite in such places and houses as that we may be trained vp in godlinesse and learn our duties to God and man It should bee our care and desire to place and bestow our Children with such persons as that they may be brought vp in the feare of God There is not one of those in our Families euen the lowest and meanest but of meate drinke cloathing or wages bee at any times denyed or detained from them they will thinke themselues wronged and misused and are ready to complaine of the iniury How much more if there were in them any care of their Soules or loue of the life to come would they mourn and lament when they are debarred and defrauded of this most necessary portion the knowledge of true Religion appointed by the Lord to be bestowed vpon them If a man be to take any Farme he will not doe it hand ouer head but he will know what Acres hee shall haue what arable ground what Meddow and what meanes of his maintenance but how many are there that seek to others for their seruice who neuer consider what instruction they shal haue or whether they be likely euer to hear of the Name of God There is no Man so simple in wit but if he put his Sonne to bee an Apprentize and his Maister within his yeares doe not teach him his occupation hee will and may iustlie thinke his Childe much misvsed what a wonderfull blindnesse and blockishnesse then doth it argue in them that care not where they put and with whom they place their Children so they learne their occupation they regard not whether they learne any Religion and neuer enquire whether their Maisters take any pains or not to teach them the precepts and instructions that belong to a Christian which of all callings vnder heauens is both the most honourable and in the end shall be acknowledged to bee most profitable Let vs therefore put out our Children to bee the Seruants of those that may learne them to be the Seruants of God Let vs so binde them to their Trade that we may be sure they may learne the Trade of Trades the Art of Arts the Mysterie of Mysteries that is Religion and Godlinesse If wee haue little to leaue our Children and small wealth to bequeath vnto them yet if we bring them vp to this Trade and binde them fast vnto it we shall leaue them a worthy and wealthy portion for all men must bee of this Trade We see how costly other Trades are and what a round summe must be giuen with our children to serue for them but we may k Esay 55 1 2. without cost and without Mony make our Children of this Trade which is the best and most gainefull of all others l 1 Tim. 6 6. For godlinesse saith the Apostle is not onely gaine but great gaine if a man bee contented with that he hath If thou haue not learned this gainefull and profitable Trade thou wilt be neuer but a Begger and a Bankerout for being destitute of this thou art without Grace without God without Heauen Thus much of this doctrine 3 Grace be with you and peace from God our Father and from the Lord Iesus Christ The order of the words and the interpretation of the same Hitherto wee haue spoken of the first part of the Praeface of this Epistle touching the persons writing and written vnto Now we come to the second part to wit the prayers which he maketh which are of two sortes a salutation and a thanksgiuing the salutation is a greeting which the Apostle wisheth to all the persons before named wherein we are to consider two pointes first what blessings the Apostle desireth to be giuen vnto them Secondlie from whom he craueth them The blessings which he prayeth for are two namely Grace and Peace By Grace we must vnderstand the free fauour meer mercy and good will of God towards vs whereby he hath eternally vndeseruedly loued vs in Christ who are a people by nature not beloued but deseruing to be disgraced by him and hated of him The second blessing that he beggeth for them is peace whereby is meant all kind of benefits spirituall and temporall which flow vnto vs from this Fountaine and grow out of the root of grace and therefore ordinarily in other Epistles it is annexed vnto it Grace heere mnntioned is not any gift in vs but it is Gods and in God it is his gratious fauour free loue and good will whereby he is well pleased with his elect in and for Christ Peace is not any guift in God but in vs and is that holy vnity and blessed concord which is in the Kingdome of God among Gods Children this concord and agreement of Gods Children is a fruit and effect of grace Paraphr So then the meaning of the words is this We wish vnto you all the fauour of God in Christ and that concord which is propper to Gods Church and Children hauing peace with God with his holy Angels with his Church with your owne hearts with your enemies and with al his Creatures Secondly in this verse is set downe the cause the worker and author from whom these blessings come to wit the Father and Iesus Christ God the Father the Fountaine of them and Christ our Lord as the Cunduit pipe by whom they are carried and conueied vnto vs. Obiect But it may be obiected why is the holy Ghost left out why is not he named do not these guifts come from him as well as from the Father and the Son
because she is set before Archippus who was the Pastor and Minister of that Church as we shall see afterward He calleth her a beloued Sister most deare vnto him for the common faith mouing her also to plead this cause and to further this request with her husband whom he would not nor could not deny in so reasonable a suit Thirdly he nameth Archippus and calleth him a Fellow-Souldier because they of the Ministery if they be faithfull are in continuall warfare not onely against the continuall engines and assaults of Sathan who withstandeth their Ministery but against false teachers and against many vnreasonable men as also against the sinnes and corruptions that raigne or arise in their seuerall charges We see how men destitute of faith make continual warre against them one way or other This man thus described by his Office was Pastor and Preacher of the word in the Church of Colosse t Colos 4 17. as appeareth by the wordes of the Apostle writing to the Colossians Chap. 4. Say to Archippus take heed to the ministery that thou hast receiued in the Lord that thou fulfill it He nameth him with the rest because the Pastors and Ministers of the Church ought to preuaile much with all the professors and people that are vnder their charge beeing to them in place of Fathers that may or should commaund in the Lord. Lastly he remembreth the Family of Philemon which he doth entitle with an honorable Name calling it a Church which serueth to the singuler commendation of this Seruant of God as one that did so guide instruct and gouerne his priuate Houshhold as all faithfull Gouernours of Families ought to do as that it might truely be reputed a company and Congregation of Men Women and Children that are dedicated vnto God to his worship and obedience according to the saying of Christ u Math. 18. Where two or three be gathered together in my name there am I in the midst of them Euery Christian Family is a particular and little Church where God is sincerely honoured and worshipped which is another speciall reason to win Philemon to his purpose thinking so reuerently and religiously of him and his priuate charge Obseruations out of these verses pointed out It remaineth after the order and interpretation of the wordes to see what Obseruations arise out of the same If wee should stand vppon euery particular point that might be raised out of the Text it would be both endlesse and fruitelesse Againe the Scripture is as a liuely Fountaine that can neuer be dryed vp it is as a rich Treasury that neuer can be emptyed VVherefore before that we come to handle the principall and especiall Doctrines it shall not bee amisse to point out diuers instructions that the Apostle intimateth And first marke that among all that are heere named none is mentioned without his Title of honour to teach that euery one ought to haue some-what to commend him and whosoeuer lead an vpright and holy life their name ought to be renowned and honoured in the Church of Christ which should also cause them to be well reported of vnto posterity Secondly obserue that Paule ioyneth with him Timothy he excelled him in the greatnesse of guifts and in the function of Apostle-ship yet hee calleth him his Brother thereby giuing vs an example of Christian modesty whereby it commeth to passe that the godly as they are placed in an higher degree do behaue themselues so much more lowly So the Apostle willeth vs x Rom. 12 16 Phil. 2 3. Not to be high minded but to make our selues equall to them of the lower sort and to thinke better of others then of our selues Thirdly albeit he were the principall that wrote and Philemon the chiefe to whom this Epistle is written yet to himselfe he ioyneth Timothy and to Philemon he annexeth as Helpers in his suit Apphia his Wife Archippus the Minister and the rest of the Church in his house all which he mustereth together as meane to make an attonement with his Maister which example teacheth all Christians especially the Ministers of the word to seeke peace and labour to make peace among Bretheren that one may be reconciled vnto another and al men liue in charity and vnity together Heereunto commeth the counsell and commaundement of Christ our Sauiour y Math. 5 9. Blessed are the Peace-makers for they shall be called the Children of God Hereby we shall giue comfort to mens consciences and remooue the stumbling blockes and offences that daily arise among Neighbours On the other side we may truly say Curssed are all debate makers for they shall be called the Children of the Deuill For such as make debate and raise contention and kindle strife between Brother and Brother is as it were casting Oyle into the fire are not of God who is the Authour of loue but are guided by the spirit of the Deuill whose workes they follow and practise Fourthly in ioyning all these as Mediators for Onesimus we see the singular wisedome of the Apostle he leaueth nothing vnattempted to effect his purpose He doth not deale slightly and rawly but vseth conuenient meanes and fit persons to worke this reconcilement For he employeth and ioyneth the helpe of Apphia and Archippus to appease the Maister and to draw him to receiue his Seruant into his former fauour This is the dealing that Christ prescribeth z Mat. 18 16. That we should take with vs two or three that by their authority reconciliation may be effected and euery word may be confirmed Lastly obserue that notwithstanding the difference in gifts and sex betweene the persons here named and expressed they haue all some marke of loue set vpon them they are Bretheren and Sisters they are frends and fellow-helpers and all deare one to another to teach vs that there ought to be a neere coniunction not to be dissolued and a fast not of loue not to be loosed betweene all those that are true members of the Church and professors of the faith Paule a Brother of Iesus Christ and Brother c. Here are many persons heaped together In all this we see the Apostle is exceeding earnest vsing all the reasons and most effectuall perswasions that he can to obtaine this his purpose whereunto he mooueth Philemon He marcheth together in battell array as it were an army of Arguments to constraine him to yeeld yea euery sentence or rather word of the sentence seemeth to bee as a Furnace to dissolue the heart and to melt the affections of Philemon into loue and compassion toward his Seruant that had so deceiued and abused him the Lord also heerein shewing what care he hath and what care all other Christians should haue for the comforting releeuing and curteously entertaining of the simplest and basest seruants of God Doct. 1. Good thinges must be earnestly followed after From this practise of the Apostle we learne that good things must be carefully and earnestly followed yea by all the
Surely mine Enemy did not defame mee for I could haue borne it neyther did mine Aduersary exalt himselfe against me for I would haue hid mee from him but it was thou ô Man euen my Companion my Guide and my Familiar which delighted in consulting together and went into the house of God as Companions This falsehood haue the faithfull felt in all Ages This had Christ himselfe experience of being betrayed of one of his owne Disciples and Houshold So haue his members continually prooued the same beeing exercised by the deceipt of false Bretheren This was the sinne of Caine n Gen. 4 8. Who spake friendly to his Brother but when he had him alone in the Fielde he rose vp against him and slew him This was the sinne of Ioab o 2 Sam. 20 9. his false and fraudulent dealing with Abner and Amasa he spake peaceably but meant treacherously Art thou in health my Brother And so smote them with the sword that they dyed This was the sinne of Iudas p Mat. 26 48. who had Haile Maister in his mouth and couered the hollownesse and Hypocrisie of his heart with the kindnesse of a Kisse but this was a token of his Treason and the signe that he had giuen to apprehend him It was not a Kisse of loue but a Testimony of his villany and therefore Christ saide vnto him Betrayest thou the Son of Man with a Kisse Hence it is that the Apostle Iohn exhorteth 1. Iohn 3. q 1 Iohn 3 18 19. My little Children let vs not loue in word neither in tongue onely but in deede and in truth for thereby we know that we are of the truth and shall before him assure our hearts This is the true loue which standeth not in word but in deede which lyeth not in the tongue but in the heart which consisteth not in an outward shew but in the inward truth Such was the loue of the godly gathered together after the ascention of Christ they loued together in truth and had all thinges common in the vse For r Acts 2 44 4 32 34 35. all that beleeued were in one place and had all thinges common they were of one heart and of one Soule neyther any of them faide that any thing of that which he possessed was his owne neyther was there any among them that lacked Where the Euangelist declareth that their harts and affections were so ioyned in God that being all members of one body they could not suffer their fellow-members to bee destitute accounting the defeating and defrauding of them as it were a spoyling and robbing of themselues Wee must not deny our helpe to them that are in Christ but shewe our selues ready to cloath him to feede him and to visite him in all his members as wee shewed before otherwise wee are no true members but dead members And to our deare Sister Apphia c. Hitherto we haue spoken of the first and cheefe person to whom the Epistle is directed Now let vs come to such as are lesse principall being ioyned with him which are these first Apphia Secondly Archippus Thirdlie the Familie of Philemon to whom this Epistle was to bee read The first that commeth to bee considered is Apphia whom he calleth a beloued Sister This Woman seemeth to be the Wife of Philemon my reason is because she is placed immediatly after Philemon and before the Minister and Pastor of the Church For no cause can be assigned why she should follow Philemon and goe before Archippus but that she was the Wife of Philemon and therefore the Apostle ioyneth her next vnto him in place as she was ioyned to him by the ordinance of God And this Å¿ Chrysost hom 1. in Phil. Theophyl in Epist Phil. is the iudgement of many Now as Paule before did ioyne with himselfe Timothy so in this place he ioyneth Apphia as a Companion with Philemon that thereby he might make the way more open to obâ—…ine his purpose Good Women ought to doe much with their Husbandes and the Apostle prouoketh her by naming and saluting her to be a moouer and perswader of her Husband to this charitable and Christian duty Doct. 6. Christian women should be helpers of their husbands We learne from hence that it is required of all Christian Women to be helpers and furtherers of good things in their Husbands It is the dutie of Wiues to stirre vp and spurre vp their Husbands to all Christian duties and holie fruites of Religion The ende of her Creation was that she should bee an Helper vnto Man especiallie in the best thinges for the Woman was made for Man and not Man for the Woman and therefore GOD saide from the beginning t Gen. 2 18. It is not good for Man to bee alone let vs make him an Helper meete for him Salomon describing in the Booke of Prouerbes a vertuous Woman whose price is farre aboue u Prou. 31 10 11 26 27. the Pearles he saith The heart of her Husband trusteth in her and hee shall haue no neede of spoile Shee will doe him good and not euill all the daies of her life c. She openeth her Mouth in Wisedome and the Lawe of Grace is in her tongue shee ouer-seeth the waies of her Household and eateth not the Bread of idlenesse An example of this dutie wee haue in the Wife of Manoah the Mother x Iudg. 13 22 23. of Sampson when her Husband was greatly affrighted and astonied at the sight of the glorious departure of the Angell of God who ascended vp in the flame of the Altar and cryed out in the perplexitie of his Spirit and terrour of his heart We shall surely dye because we haue seene the Lord She encouraged him and comforted him being greatly cast downe If the Lord would kill vs he would not haue receiued a burnt offering and a meate offering at our handes neither would hee haue shewed vs all these thinges nor would now haue told vs any such Another example we haue in the Shunamite a Woman of great estimation when she perceiued the Prophet Elisha to come often that way y 2 King 4 9. she saide vnto her Husband Behold I know now that this is an holy Man of God that passeth by vs continuallie let vs make him a little Chamber I pray thee with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. Where we see she stirreth vp her Husband to doe good to the Prophet and to prepare him a study by himselfe fit for his Meditations And the Apostles doe often vrge this duty and teach that all Women should bee helpess not hinderers furtherers not discouragers stirrers forward not houlders backeward from good things Reason 1. The Reasons are plaine For first they may by the gracious goodnesse of GOD be blessed Instruments to winne their Husbands to the Faith by beating
Iesus To these precepts and example before remembred wee might adde diuers other out of the Booke of God to teach vs that to whom soeuer GOD hath vochsafed this grace and giuen this honour to make him a Father of Children a Mayster ouer Seruaunts a Gouernour ouer an Houshould hee requireth with all this dutie and therefore layeth it as a burthen vpon his Shoulders to teach to exhort to admonish to reprooue and to instruct all those that are vnder his charge and iurisdiction Reason 1. The Reasons inforcing this Doctrine are many in number strong in value and manifest in the view of all that will rightly consider of them For first all Christians are generally charged k Leuit. 19. Hebr. 3 13. 1 Thes 5 11. to exhort and admonish one another as we see 1. Thess 5. 11. Heb. 3. 13. 14. Leuit. 19. 17. So then vnlesse the rulers of Families will exempt themselues out of the number of Christians they cannot shake off this yoake but they are bound to edifie and exhort daily their Families least their harts be hardned through the deceitfulnesse of sin If then we be bound generally to admonish one another euen those to whom we are lesse bound much more are we to do it to such as we are tyed vnto by a double band and a neerer coniunction Reason 2. Secondly euery Mans house is his priuate charge which he must ouer-see it is as his Flocke which he must attend it is as his Cittie ouer which he must watch and thereby fit them for the hearing of the publique Ministery of the word and therefore must answere for their negligence This wee see in the example of Eli. 1. Sam. 2. 29. He is charged with the sinnes l 1 Sam. 2 29 of his Children which they had committed and to haue honoured them aboue the Lord. This is a greeuous fault and an horrible offence to set yp our Sonnes in stead of God and to make more account of them then we do of the most high Hence it is that Salomon saith m Pro. 27 23. Be diligent to know the State of thy Flock and take heed to the Heards Such as are Shepheards ouer the Sheepe of the Pasture which are vnreasonable ought to care prouide for them much more ought such to be diligent and watchfull as haue the people of God committed vnto them and haue a charge to looke to his sheep which are indued with reason whose Soules are immortall who beare the Image of God vpon them and for whom Christ Iesus shed his most pure and precious blood Euery man hath some charge or other greater or lesser in the Church in the Common-wealth or in the family and euery one must be diligent to know the estate of this charge labouring earnestlie to discharge it And if we will make conscience of our dutie wee shall finde the least flocke enough for our feeding the least fielde sufficient for our tilling the least house great enough for our teaching and ordering Reason 3. Thirdly we may be drawne to the discharging of this duty if we consider the profite and benefites that arise from hence First it will bee a meanes to make them more carefully to learne to know the will of God when they consider it shall be required of them and an account taken how they heare Secondly it will cause them to retaine in mind and memory the better the Lessons which they haue learned when they haue whetted them vpon their Families Thirdly God will encrease his guiftes and graces that are in them already he will blesse them with a new supplie for to him that hath shall be giuen and he shall haue aboundance Fourthly it will breede and begin great obedience and dutifulnesse in all the degrees of their Families first to God then to themselues and afterward to others to the preuenting of a thousand houshold greefes and troubles that arise for want thereof This obedience is a thing which all Fathers and Maisters greatly desire Euery one desireth to haue dutifull Children and faithfull Seruants this is the way and course to be taken that we may attaine vnto it So when such as haue beene instructed and nurtered by vs shall goe abroade into other families of their owne and grow to haue houses themselues as they haue beene instructed so will they instruct their Seruants and deale toward them as they haue beene dealt withall themselues Lastly the publike ministery is made more fruitfull vnto them in that the seede sowne in their harts is watered and thereby made to spring vp And this is found true by daily experience in our assemblies that let the Minister teach neuer so diligently in his charge vnlesse there bee a seconding and furthering of his labours in seuerall families at home all the doctrine deliuered and heard is troden vnder foot choked and forgotten Reason 4. Fourthly innumerable are the euils and manifolde are the mischiefes that come of the neglecting of this duty First it is the Mother of all the ignorance and grosse blindnesse that ouerfloweth and ouerthroweth the Church For from what cause commeth ignorance but from the want of teaching as darknesse proceedeth from the want of light Secondly it causeth the Lessons and instructions taught on the day of the publique assembly to bee forgotten of Maister and Man of Mother and Daughter of Father and Childe before the next day Often teaching and much repeating make a diligent Maister and a profitable Scholler Thirdly from hence come all domesticall braules contentions stubbornnesse and disobedience that the House is diuided against it selfe which would be remedied and preuented by this meanes Lastly the neglect of this duty bringeth Gods iudgements vpon the whole Familie So then whether we consider the common duty of exhorting that lieth vpon all or that the priuate house is a priuate Church or that the benefits are many where this duty is practised the euils many that grow where it is neglected in all these respectes we see that it is a speciall duty required of all gouernors to labour to plant and to sow the Seedes of true Religion in the heart as it were in the ground of those that are committed vnto them Obiect 1. Before we come to the vses of this Doctrine certaine Obiections are to be remooued whereby many stumble and fall downe The Sluggard pretendeth there is a Lyon in the way and feareth danger when there is none So soone as Adam had sinned by and by hee sought Figge leaues to couer his shame Many are the deuises of men dawbing with vntempered Morter to excuse their neglect or contempt of this duty Some say they are ashamed to pray to read to teach in their families and housholds and to call them together for such endes They are ashamed of it because it is good because it is commaunded but they are not ashamed of committing open sinnes in open places They shrinke backe when any good duty is to be performed
Hab. 2 4. The iust shall liue by his owne Faith Faith is the worke of the Spirit in the heart of man so that if it must be in the hearts of euerie one of vs it followeth that it must bee speciall Reason 2. Secondly true Fayth giueth sound comfort and worketh peace with God this is the property of that Faith which we must haue in vs. But comfort commeth vnto vs by hearing of a promise made to others not belonging to our selues What consolation of heart can this worke in vs to know that others shall bee saued This the Apostle speaketh of Heb. 6. God willing more abundantly h He. 6 17 18 to shewe vnto the heyres of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it is vnpossible that God should lye we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs. No man receyueth comfort by the riches of another himselfe being poor or by the honor of another himselfe liuing in disgrace can so no man can feele any comfort by the Faith of another so long as he wanteth Faith himselfe to apply Christ vnto himselfe Seeing then that euery man must attaine to saluation by his owne faith which is able to minister comfort vnto him in the time of neede we see that Faith consisteth in applying the mercies of God vnto our owne selues Vse 1. The Vses of this Doctrine are now to bee considered and stoode vpon that so wee may vnderstand how to apply this applying of Fayth vnto our selues First this confirmeth the forme and manner of speech vsed in the Articles of Fayth wherein euerie one is taught to say I beleeue in God Not We beleeue in God For howsoeuer wee are to pray for others as well as for our selues and are taught to say Our Father which art in Heauen yet when the question is of our Fayth wee must say not We beleeue but I beleeue We pray for others but we beleeue for our selues The like is to be sayde of euerie principle of Faith euerie man must holde them all and beleeue them all This ouerthroweth the Doctrine of the Church of Rome which teacheth a generall and implicite Faith to bee sufficient for vs to Iustification and Saluation For they teach if a man can say I beleeue as the Church beleeueth though hee know not how or what the Church beleeueth though hee vnderstand nothing though he be able to apply nothing vnto himselfe hee hath a good faith and by that faith may be saued Answereable to this Diuinity i Bellar. de iustif lib. 1. cap. 7. are the Iesuites and Schoole-mens damnable and diuellish positions which maintaine that the people are not bound to know what the matters of Faith bee that ignoraunce is better then the knowledge of them that they neede not enquire after them and that Faith is better defined by ignorance then by knowledge Hence it is that they commend the Colliars Faith k Apol. translated by Staplet part 1. page 53 who as the tale is told being at the point of death and tempted of the Deuill what his Faith was Aunsweared I beleeue and die in the faith of Christs Church but being againe demanded what the faith of Christs Church was that faith said he that I beleeue in and thus the deuill getting no other aunswere was ouercome and put to flight This fable hath beene so long told and related among them that now themselues begin to beleeue it to be a truth as a lyar by often telling an vntruth beginneth to thinke it may be a true tale This Colliars faith is the popish Creed which being founded in ignorance is too weake a shield to quench the fiery Darts of the Deuill and to resist his tentations Thus true faith is suppressed ignorance is set on foote by these ignoraunt Teachers who as they are blinde themselues so they would put out the eyes of others They require no knowledge of the things we pray for l Rhem. annot on 1 Cor. 14. on Luke 12 11. but preferre ignorance they require no ability to professe the perticular points of our faith but in grosse and general This ignorance is plentifully condemned in the Scriptures We are taught m Col. 3. 16. 1 Pet. 3 15. that the word must dwell plentifully in vs and that we must be able to giue an account of the hope that is in vs to them that shall require an aunswere of vs. We are taught n Math. 22 29 Rom. 15 4 Hebr. 5 11. Iohn 5 39. that ignorance is the Mother of all euill the roote of all error the cause of all vnbeleefe and that whatsoeuer things are written afore hand were written for our learning that wee might haue comfort and beleeue Thus do these enemies of God and his people take from them their sword when they should go to fight and strip them of their Armor when they should enter the battell like Theeues that put out the Candle which serueth to discouer them To conclude let vs know that an ignorant faith is no faith for where there is no knowledge there can bee no faith But such as liue in the Church of Rome being blindly led of blinde Teachers doo know nothing to their comfort they haue the key of Knowledge taken from them they are nuzled and encouraged in ignoraunce they heare it magnified and extolled vnto the skies Some of them pretend the reading of the Scriptures in the mother tongue and in the translation that all may vnderstand to bee a principall cause of heresie Another shameth not to auouch that it was the inuention of the Deuill to permit the people to read the Bible Another blusheth not to write that he knew certaine men possessed of a Deuill because being but Husbandmen they were able to discourse of the Scriptures They teach that it is Heresy for a Lay-man to dispute in a point of faith These men speake not by the spirit of God but vtter the Deuils language and instruct the people in the Colliars Creed It is written of Timothy o 2 Tim 3 15. that hee was trained vp of a childe in the knowledge of the Mysteries of Religion It is written p Deut. 29 29 that the things reuealed belong to vs and to our children In former times the Doctrines of godlynesse and seuerall points of religion were knowne of all and the lowest of the people reasoned of them q Chryso hom 3 in Lazarum Aug. tract 21. in Ioh. and their Byshops exhorted thē thereunto asking why they are vttered if they may not be known Why they haue sounded if they may not bee heard And wherefore are they heard but that we should vnderstand them Vse 2. Secondly seeing it is the very forme of faith to receiue and apply this teacheth that it is not enough for men to haue an hystorical faith to belieue those things
Secondly seeing Faith and Loue giue vs a good commendation and report let vs by these and such like graces of Gods spirit seeke after a good name let vs not hunt after the praise of men but that which is of God the other is a blast of wind this is certaine and neuer fadeth This made the Apostle say p 1. Thes 2. 5. 6. 4. We did not vse flattering wordes as ye know nor coloured coueteousnesse God is record neither sought we praise of men neither of you nor of others when wee might haue beene chargeable as the Apostles of Christ wee speake not as they that please men but God which approoueth our heartes This vse and conclusion being well pondred and considered in our heartes it will discouer the great vanity and folly of earthly minded men who seeke rather a great name then a good and godly name Thus did they that builded the Tower of Babel they sought a great name by their great exploits q Gen. 11. 4. for they would build them a Tower that should reach to heauen that is exceeding high to get them a name Thus did Absolom seeke a name by r 2. Sam. 15. 5. adulation and flattery by stealing away the hearts of the people by creeping and crouching to euery one Thus do hypocrites seeke a name by a vizard of holines putting on a shew of Religion Å¿ Reuel 3. 1. who indeed haue a name that they are aliue but they are dead Thus do rich men hope to become famous and to leaue a name behind them by getting goods raising vp their Children t Psal 49. 11. 12. who thinke that their houses their posterities shal continue from generation to generation and cal their Lands and Liuings by their names Thus did Nebucadnezzer seeke a name when in the pride of his heart he said u Dan. 4. 27. Is not this great Babell that I haue built for the house of the Kingdome by the might of my power and for the Honour of my Maiesty Thus did Herod by his smooth words and eloquent speech procure the applause of the people that cried out It is the voyce of God and not of man All these were ignoraunt what a good Name is and therefore they and their Names could not continue in honour but perished like Beasts that die of the rot and murraine Wherefore wee must labour to get a good name by faith in Christ by fauour to the Saints by loue to the Gospell which we shal obtain if we bee carefull to auoide all kinde of sinnes both grosse sinnes and light sinnes and all occasions and enticements that may draw vs vnto them It is vnpossible that wee should haue Faith to please God and to haue praise of God if wee neuer repented of Dead-workes if wee liue in open sinnes against knowledge and against Conscience And howsoeuer wee account some sinnes small and slender as the Church of Rome hold some Veniall yet x Eccl. 10 1. As dead Flies cause to stinke and putrifie the Oyntment of the Apothecarie so dooth a little folly him that is in estimation for Wisedome and for glorie On the other side wee must striue to bee rich in Faith and in Good-Workes for such as endeuour themselues to honour God in these shall receiue Honour from God And if by any weakenesse or infirmity wee bee falne to the losse of a good Name we must haue a care with all speede to repaire it wee must bee humbled by vnfaigned Repentaunce Wee must seeke to be reconciled vnto God to bee washed in the blood of Christ to bee purged in out Consciences and to builde vp the ruines of our decayed life For the care to repayre this good Name being lost must bee no lesse then to obtaine it at the first This wee see in Dauid in Manasses in Peter who turned vnto God with all their hearts who by their rising againe from sinne to Righteousnesse builded that which before they destroyed repayred that which before they impaired and encreased that which before they had diminished Vse 3. Lastly it is a great comfort and consolation to the faithfull and godly to keepe Faith and a good Conscience they are assured that howsoeuer the Wicked shall vndermine and nibble at our good Names and cast some blemish vpon them to defile them yet God vndertaketh the protection and preseruation of our good Names and it resteth not in the power of any creature to spoyle vs of them There are 3. enemies to a good name True it is our good Name is in danger of three great enemies which are as three Catterpillers that wast the fruits of the earth or as so many Locusts that eate vp the grasse of the fielde or as three Canker-Wormes that eate the barkes of the Trees Some are Authors and Inuenters of Slanders and false Tales Others are Walkers and Talkers of them spreading them abroad to the hurt of others A third sort are Hostes and receiuers of the two former beleeuing such Ware to bee good as these Marchants and Brokers bring vnto them But howsoeuer the Children of God are subiect to the venomous tongues of vngodly men whereby they are maligned and slaundered yet they must reioyce and comfort themselues in this that their approbation is in Heauen and their rewarde with their God thorough whose aboundant Mercie they shall be had in perpetuall remembrance This the Apostle putteth vs in minde of when hee sayeth y Phil. 4 8 Whatsoeuer thinges are true whatsoeuer things are Honest whatsoeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if there bee any Vertue or if there be any praise thinke of these thinges which yee haue both learned and receyued and heard and seene in me For what shoulde it auayle a man to bee praised and commended in the World for Strength for Nobility for Gentrie for Riches for Beautie for Greatnesse which cannot make vs blessed Nothing can giue vs true and euerlasting Honour and cause vs to bee approoued of God and Men but Faith and the fruits thereof that accompany saluation Hence it is that the Apostle speaking of the Fathers that liued in faith and died in faith which followed them euen to their Graues y Heb. 11. 39. saith that all of them through Faith obtained a good report Let vs therefore aboue all thinges seeeke to please God by faith that so we may finde that fauour which neuer shall haue end Faith and Loue We haue shewed before wherein the praise of Philemon standeth to wit in faith and Loue which offereth vnto vs an other profitable consideration in that he ioyneth and annexeth these two vertues together He nameth not faith alone nor Loue alone but he knitteth faith and Loue as it were in one band together So then we see that these two graces giuen by one and the same spirit are remembred to take vp their seat and lodging in one mans heart Doct.
the Prophet lament his owne condition r Psal 120 5 6 7. Woe is to me that I remaine in Meshech dwell in the tents of Kedar my soule hath too long dwelt with him that hateth peace I seeke peace when I speake thereof they are bent to warre These corrupt and contagious societies are manifold in the world which we are to auoid more then a place of infection that may indanger the body among the which there is a knot and band of such leud companions and loose mates as accompany together in drinking gaming swearing whoring rioting reuelling and railing at all religion and at the seruants of God that are the professors of religion This society in euill is to be found in euery place but this society is not of God but of the deuill it is not the communion of Saints but the company of sinners that make a practise of all wickednes Againe there is another sort who albeit they bee not so fully fouly disordered yet are as far from the kingdom of God For when they should accompany the faithful in the assembly of the Saints they keep company with their catle beasts swine When the faithful on the lords day are going into the house of God they are going into their fieldes when they should be with their brethren they are looking on their bullocks shew no more conscience to religion then if they had no other soules then their Swine or dogs haue A lamentable case that such prophanesse shold be found in places where the precious word of God is preached and yet it were easie to point out such prophan persons among vs. These haue the harts of Esau ſ Heb. 12. who preferred a messe of pottage before his birthright If these be busie in their bargaining and buying or be with their friends gossips at home it is held no good maners to part company Many of our poore brethren in other places would greatly reioyce to heare the word that are barred from it and wold giue god thanks if they might be suffred publickly to professe it with freedom of heart and liberty of conscience which we proudly and scornfully cast from vs as a contemptible thing And yet if a suruey of most of our parishes were made a view taken of them it is to be feared that both these sorts would take vp the greatest company and the fewest sort be found of those that with good honest harts attend to the word with diligence and reuerence These men that thus absent themselues from the church of God deserue to be separated from the Saints and Sacraments from the word and prayers that they may learne not to be so prophane and be ashamed of their euill 6 That the fellowship of thy faith may be made effectuall that whatsoeuer good thing is in you through Christ Iesus may be knowne 7 For wee haue great ioy and consolation in thy loue because by thee Brother the Saints bowels are comforted The method and meaning of the words IN this place we haue the shutting vp of the entrance of this Epistle Wee heard before how Paul gaue thanks to God for Philemon he praied for him that daily he praised greatly his Faith toward Christ and his Loue toward the Saints that is the poore and distressed christians These words do depend vpon the fourth verse For we must know that the Apostle goeth not on in the praise and commendation of Philemon begun in the former verse magnifying his Faith and Loue whereof hee had heard by the report of the Church but they agree with that which he had spoken before namely that he is mindfull of him in his Prayers For if it bee asked for what cause did hee pray for Philemon The answer is to the end that his Faith shewing forth good fruites might not be found counterfetted but approued to be true We haue therefore in these two verses these two things to consider first what was the matter of his prayers what was the substaunce and contents of them to wit that he might manifest his Faith not to lye ydle but to be extended to others Secondly the reason why he made that the matter of his praiers wherefore he prayeth that his faith might be effectual Touching the first point which is the matter of his praiers he craued two things first that his faith might bee made common to many the benefit of it might comfortably flow to the refreshing of many soules For although faith haue her secret and hidden dwelling in the hart yet the fruits of it are imparted to others Secondly that it might be effectual now faith is effectual when it worketh by Loue bringeth foorth good works to the releeuing of others as if the Apostle shold haue said that thy Faith by communicating it selfe to others not remaining with thy selfe alone may more more shew the vertue force and power therof in al goodnes Thus he praieth not only for grace but for the increase of grace to be giuen vnto him Then he declareth wherein this effectuall faith standeth consisteth to wit in the acknowledging of those good things which were in him that so they may be brought into the light to be seen of al men to be felt of those that were in need For the apostle Iames as we haue shewed calleth that not an effectual or liuing faith t Iames 2 20. but a dead idle faith which is not declared and professed by works In the last place he addeth through Iesus Christ wherby he meaneth that whatsoeuer good thing we haue in vs we haue it by christ without whom we haue nothing that is good Touching the second point which is the reason why he praieth for an effectuall Faith in him because the loue that appeared to be in him had wrought great ioy and gladnesse of hart in him which loue of his he commendeth by the effect The bowels of the Saints were comforted through him This fact of his the Apostle commendeth first by the consideration of the persons to whō his loue was manifested not to those out of the church but to the saints For charity to the Saints is to be commended inasmuch as it cannot be bestowed on a better subiect they do stand in the place of Christ who accepteth of our loue liberality as extended toward himselfe Secondly his loue is commended by the name of bowels wherby the extreame necessity of the Saints is signified who were as it were pained in their bowels and inward parts Now the great pouerty penury of those vpon whom we bestow our charity increaseth and maketh it the greater Thirdly u Math. 11 28 the word of comforting refreshing and cherrishing the heart is a matter of great commendation For it is no smal thing to comfort and strengthen the weak and feeble and to giue rest to the soul body that hath bin tost trobled with much affliction Thus doth
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a cōmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith ſ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
Thou shalt rise vp before the hore head and honour the person of the old man and dread thy God I am the Lord. Where we see the Lord prescribeth that duty to be performed to olde age which Paule chalengeth to himselfe being aged in this place An example heereof we haue recorded in the booke of Iob in Elihu when Iobs three friendes ceased to answeare him he began saying d Iob 32 6. I am young in yeares and yee are auncient therefore I doubted and was afraid to shew you mine opinion for I said the daies shall speake and the multitude of yeares shall teach wisedome Likewise touching the teachers and Ministers of the Gospell the Apostle saith e 1 Tim 5 17. The Elders that rule well let them be had in double honour specially they which labour in the word and Doctrine And in another place f Heb 13 17. 1 Thes 5 12 13. Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts acknowledge them that labour among you and are ouer you in the Lord and admonish you that ye haue them in singular loue for their workes sake Lastly to endure aduersity to suffer imprisonment and to be put in fetters for Christs sake is so farre from putting them to shame that are in Chaines and ought to be so farre from offending any that rather it commendeth their person beutifieth their Ministry adorneth their guiftes magnifieth their calling and maketh their Office more effectuall and much more to be respected and more auailable to edification It is an honour to be set as an ouerseer in the Church but it is a greater honour to suffer in Christs cause Hence it is that the Apostle saith g 2 Tim 1 8. Ephe 3 13. Be not ashamed of the Testimony of our Lord neither of me his prisoner but be partaker of the afflictions of the Gospell according to the power of God And Ephe 3. 13. I desire that ye faint not at my tribulations for your sakes which is your glory All these Testimonies serue to confirme this truth sufficiently and abundantly that such as God hath made any way superiours vnto vs and preferred before vs in calling in age in guiftes in sufferings or any other prerogatiues are much to be accounted off and greatly to be respected of vs. Reason 1. This truth will better appeare vnto vs and be more deeply grounded in vs if we marke and obserue the reasons whereon it standeth as vpon a firme foundation that cannot be shaken For first it standeth with the Ordinance and commandement of God as we see in the xx Chapter of the booke of Exodus h Exod 20 12 Deut 5 16. Ephe 5 2 3. where the law is established and a promise of blessing annexed Thus the Apostle expresseth the one and the other Ephe 6. Honour thy Father and Mother which is the first commandement with promise that it may be well with thee and that thou maist liue long on earth If this be a precept of God that we ought to honour those whom God hath any way honoured and if the obedience vnto it be ioyned with our good and that good which all men so much desire to wit length of daies and continuance of long life vpon the earth if we respect either his precept or regard our owne profit we are bound to acknowledge those priuiledges of age or guiftes which he hath giuen them and to honour them for them Reason 2. Secondly all superiors in what respect soeuer they be placed aboue vs and set before vs do beare the Image of God He hath sealed them in the forehead with his owne stampe and marked them out with the print of his owne finger that they should resemble him He hath aduanced them to be instead of fathers and honoured them to beare a simillitude of his person In the Magistrate is the Image of the i Dan 2 37. Psal 82. power and glory of God Dan. 2 37. In the father k Mat 23 9. of his prouidence and authority in the Elder of his continuance and eternity in the learned man of his knowledge and wisedome Now wheresoeuer the least and lowest title of the image of God appeareth albeit it be blemished with many infirmities it is to be confessed and acknowledged yea to be honoured and reuerenced Reason 3. Thirdly God will be seuerely reuenged on all such as breake his order and seeke to confound those thinges which he hath distinguished The light of nature hath imprinted this Ordinance of God in all men and the Heathen liuing in darknesse and destitute of the light of the word of God and of the knoledge of true Godlinesse haue established wholesome lawes and sharpe statutes to that purpose to auoid confusion and to maintaine a peaceable communion one with another Old age was honourable l Ouid. Fastor lib. 5. Cicero lib. de Senect among the Gentiles so that the moe white haires they had on their heads the moe wrinckles they had in their faces and the lesse strength in their bodies the more were they esteemed of their equals feared of young men and honoured of all men As euery yeare did add to the time of their age so it added reuerence to their persons When the keepers m Eccle 2 3. 4 5. of the house trembled the strong men bowed the grinders ceased the dores were shut vp the lights were darkned the Almond Tree flourished and the Daughters of singing were abased all which are euident signes not onely of old age comming toward vs and approaching neere vnto vs but present with vs and attending vpon vs then were they most regarded n Plutar. in vita Licurg all other arose from their seates to honour them no man durst vtter an vnseemly word shew an vnreuerent gesture or commit an vngodly action before them If then we go about to quench the light of nature and refuse to reuerence those that God hath exalted it is no maruaile if he draw them out to shame and bring them to misery which rise vp against lawfull authority or despise such as he hath honoured ouertaking them in their deuises turning their wisedome into foolishnesse and bringing vpon them finall confusion We see this in the fearefull examples of Absolon Ahitophell Shemei Ioab and such like Childen of rebellion The sonne of Noah that mocked his father o Gen 9. is cursed with an heauy and horrible curse The Children of p 2 King 2 24 Ierico that derided and reproached the Prophet were torne in pieces with two Beares that came out of the Wildernesse Seeing therefore that all superiors haue the Image of God shining vpon them and seeing God on the one side commandeth them to be honoured and on the other side threatneth to punish such as despise them it followeth that such as God preferreth we must highly regard and yeeld them much honour Vse 1