he He layeth all these aside and resolueth thus Are not we Bretheren And shall we striue What a shame would this be to vs What a dishonour to God What an euill example to these Nations that liue among vs What a stumbling blocke of offence shall we lay before them to cause them to blaspheme God and to speake euill of vs of our Religion and of our holy profession Let not vs therefore tarry till others come and offer conditions of peace but let vs seeke peace and ensue it Shall we stand aloofe and hang backe from agreement with them because we take our selues to be abused wronged slandered and iniured Shall God commaund vs to forgiue and will we answere presumptuously we will not forgiue Shall the Lord say vnto vs Thou shalt not hate thy Brother in thine heart and will we reply audaciously we will hate him Or if we doe not scorne God to his face what will we what can we alledge or what shall we bring for our defence that Abraham might not haue brought as well as we Will we say we are more excellent and therefore reason it is that they should bow the knee vnto vs Will we say we are the better men So was Abraham Are we richer and wealthier So was Abraham Are we elder in yeares and so looke that the younger should yeelde So was Abraham Haue we many Friendes to ioyne with vs to see wee shall haue no wrong and to take our partes So had Abraham Are we mighter in force and power So was Abraham he went euery way beyond Lot Now then if we be the Children of Abraham h Iohn 8 39. we must doe the workes of Abraham Whatsoeuer priuiledges we haue to aduance vs aboue our Brethren vnder colour whereof we shroud the corruption of our Nature and the mallice of our heartes let vs lay all aside and cast them into the Dust let vs renounce age and honour let vs cast from vs birth and yeares let vs deny wealth and worship to the end we may be little and lowly in our eyes Abraham got more true honour by yeelding then we can doe by our proude lookes lofty stomackes and corrupt mindes He that hath most godlinesse will relent soonest Let vs striue who shall goe before another in mercy and forgiuenesse and put farre away all bitternesse of Spirit and put on all humblenesse of minde But alasse where is this meekenesse and long-suffering while we raile and rage one against another If the least occasion of contention and iarre be offered how ready are we to embrace it to nourish it to prosecute it with all extreamity When we are a little mooued are these the wordes of Brethren I will not take this abuse at his handes I will neuer put vp this iniury I will not be made such a Noddy I will sue him at the Law I will not leaue him worth a Groat I will make Dice of his Bones I will tread vpon his Graue and shall I yeeld vnto him I will neuer doe it O my Brethren is this to follow the steppes of faithfull Abraham or to be like him who was so wise so meeke so great a louer of peace and concord If we be ashamed to tread in his pathes take heede least the God of Abraham bee ashamed of vs both in this life and in his Kingdome for euer We boast our selues to be the Children of Abraham we account our selues to be true Christians and yet we will neither follow the example of Abraham nor obey the commaundement of Christ The Lord remitteth the debtes that we are not able to pay and will we require the vtmost farthing He forgiueth ten thousand Talents and will not we forbeare an hundred pence It is the Maister and Lord of all that is so mercifull and shall the Seruant be so cruell and hard-harted to his Fellow-Seruant Let vs take heed least our mallice and vnmercifulnesse vnto others do cry out for vengeance against vs and shut vp the mercy and compassion of God toward vs rendering seauen folde into our bosomes and barring vs from any accesse to the Throne of his Grace For if we forgiue not men their trespasses our praiers shall be abhominable our religious exercises shall be turned into sinne and our offences shall not be forgiuen i Three profitable Meditations To conclude let vs consider these three pointes First that no Man can offend vs as we daily offend God in thought word and deede Secondlie that we may fall and perhaps haue fallen already into the like offence that we blame and reprooue in others Thirdly we would be greatly greeued not to be respected and releeued in the bitternesse of our hearts therefore we should regard the sorrow and supplication of others crauing mercy and commiseration at our handes If we suffer our Bretheren to call to vs and we be deafe stopping our cares against them we greatly deceiue our selues if we thinke to finde the Lord other-wise minded toward vs. Thou therefore receiue him that is mine owne Bowels He calleth Onesimus his Bowels or Entrals being nothing of Kinne to him in the Flesh in respect of his earnest and feruent loue that he beareth to him in Christ beeing a true professour of the Faith He knew well the leud disposition of Seruaunts for the most part in those dayes as the Maisters were cruell to them so they were vnfaithfull to their Maisters It was found commonly true by common experience which churlish and couetous Naball spake falsely of Dauid 1. Sam. 25 10. Who is Dauid And who is the Sonne of Ishai There be many Seruant now-a-daies that breake away euery Man from his Maister The like we see in the Seruants of Shemei 1. King 2 39. Who fled away from him to Gath. It was therefore a rare thing and consequentlie more wonderfull to find a man of this quality so well qualified and a man of so bad note to be so notable which made the Apostle so earnest in speaking for him and in commendinh of him For nothing could haue beene said more effectuall to pacifie the wrath and to mollifie the heart of Philemon in as much as he inferreth that if he would not be appeased at his request he had raged by this meanes on the very bowels of Paule Behold therefore in this place the coniunction of two heauenly vertues in the Apostle to wit Humility and Loue that it is hard to say which was the greater so that he was not ashamed to receiue as into his Bosome and Bowels a base Bond-slaue and besides a Theefe and a Runna-gate to the end he might protect and defend him from the displeasure of his Maister And doubtlesse if the conuersion and turning of man vnto God were as highly prized and worthily esteemed of vs as it ought to be wee would louingly tender and charitably embrace and such as we see truely without hypocrisie conuerted vnto God Doctrine 4. Our loue to to the Saints especially such as haue beene
vse it rather Where he willeth them to prefer freedom before bondage and to be their owne men rather then anothers and to be at liberty rather then to be Seruants to the Honour and Humour of other men Answere I answere such practise is not to be any wayes allowed vnlesse they be oppressed with beastly and intollerable Tyranny and bee denied meate and maintenance whereby life is to be sustained For then their Maisters that haue payed n Terent. in Andr act 1. scen 1 a price for them should bee defrauded the Couenant or promise that themselues haue passed should be disanulled and themselues beeing taken should thorough their owne misdemeanor be more cruelly handled and kept in harder straighter durance We see when Ioseph was sold by the Treachery of his enuious Brethren and thereupon carried farre from o Genes 39 1 his Fathers house he behaued himselfe with all Modesty and Meeknesse he endured the crosse with all patience being laide in fetters where p Psal 105 18 the Iron entred into his soule he neuer attempted to make a wilfull escape or to break open prison albeit it had been no hard matter to do it least while he thought to auoid the smoake he should fall into the fire like vnto Espops Fish who being in the pan leaped vpon the coales The Israelites when they were holden in q Exod. chap. 1 and 2. Egypt in bondage and great slauery neuer offered to make resistance but waited with all long suffering vntill God sent Moses and Aaron to worke their deliuerance The Doctrine of the Popish School-men alloweth in their deciding of cases of conscience such as are vniustly and wrongfully imprisoned to escape for their liues if they can and according to this determination is the practise of the Papists But this is no better then to resist the Magistrate r Rom. 13 2. vvhich is the Ordinance of GOD Rom. 13. The Apostles being clapt vp in prison neuer sought occasion and opportunity to deliuer themselues vntill God and Man deliuered them and brought them forth and sometimes ſ Acts 5 19. 12 7 8. the Lord sent his Angell from Heauen to open the prison doores and to smite off their chaines and to free them from the rage of their enemies The Apostle Peter warneth Seruants to bee subiect to their Maisters with all feare not onely to the good and courteous but also to such as are froward and he giueth this Reason t 1 Pet. 2 19. For this is thanke-worthy if a man for Conscience toward God endure greefe suffering wrongfully Wee must commit our selues and our causes to God and take heede we vse not vnlawfull meanes to set our selues at liberty Now concerning the counsell and direction of the Apostle he perswadeth no liberty but such as is lawfull euen to free themselues from thraldome by all good and honest meanes onely that God shall put into their heads and hands For when Seruants were bought and sold as Villaines nay as brute Beasts in the Market and while their Maister had power ouer them of life and death hee would haue all such as are vnder the yoak u 1 Tim. 6 1. Count their Maisters worthy of all Honor that the name of God and his Doctrine be not euill spoken of When Paule and Silas were committed to close prison as they sung Psalmes to God x Act. 16 25 26. suddenly there was a great Earth-quake and the Foundation of the Prison was shaken by and by all the doores opened and euerie Mans bandes were loosed so that they might without knowledge or disturbance of any haue escaped and gone their wayes but being committed by authority they remained as lawfull prisoners without euasion These thinges heere briefly touched are largely intreated of in this Commentarie touching the penning whereof to leaue mine owne Labors to the Iudgement of the indifferent Reader I cannot deny but doo ingenuously confesse that I haue benefited my selfe and do desire to benefit others by other Authors both Olde and New whom I haue searched and perused through whose trauailes I haue bin guided and directed in the way and by whose eyes I haue seene into many particulers heere discussed Concerning the ancient Writers that haue the grayest haires I cannot passe ouer Chrysostome and Theophylact both Greeke Writers Concerning the Moderne and later Caluine Beza Illyricus Rolloc Piscator Hunnius which for Honors sake I name remember Among whom some haue written shorter Annotations others haue written fuller expositions and al of them haue yeelded some matter and stuffe toward the erecting of this building Neither is this any shame or reproach to acknowledge y Prolog in Adelph but rather a fruit of Iustice and Equity to giue to euery one his owne Let no man therefore obiect that I haue thrust my Sickle into another mans Corne or put mine hand into another mans Coffer or ploughed my ground with another mans Heifer or set to sale other mens goods as mine owne much lesse vpbraide with contumely and contempt z Horat. lib. 1. epist 3. the saying of the Poet Si forte suas repetitum venerit olim Grex anium plumas moueat cornicula risum Furtiuis nudata coloribus that is If euerie Fowle shall fetch her plumes againe The Naked Crow shall stript of all remaine The Wiseman teacheth a Eccle. 1 9 10 There is no new thing vnder the Sun is there any thing whereof one may say Behold this it is new It hath bin already in the old time that was before vs. The Heathē man saw this could say Nihil est iam dictum quod non sit dictum prius that is There nothing is or saide or seene Before our times that hath not beene The Apostle writing to the Corinthians saith b 1 Cor. 3 22. All things are yours whether it be Paules or Apollos or Cephas c. all are helpes allowed and appointed vnto vs to bring vs vnto Christ It is no small comfort to Trauellers c Bucan praef in Institu Theolog to tread and trace the footsteps of such as haue walked the right way before them In like manner it is no small profit and pleasure to me grounded vpon the euidence of the trueth to haue followed the examples of learned and approoued Authours that haue laboured faithfully in the Vineyard of the Lord and lighted a Candle vnto others This Exposition such as it is I presume to offer vnto your Worship not fearing your Iudgement in the allowance nor doubting of your fauour in the acceptance thereof and therefore grounding my selfe vpon it I regard not the censure of Carpers and Cauillers who haue nothing to grace themselues but by seeking the disgrace of others nor yet any thing to raise themselues a great name but by taking away others good name so that as one saith well d Scaliger exercit in fine Ex alieni nominis ruina gradum sibi faciunt ad gloriam
can tell thy disease open the cause of it shew thee the cure and remedy of it and restore thee to thy former state and strength so when thy soul is sick vnto the death and euen to damnation the man of God can heale the deadly wound that Satan hath giuen and apply a soueraigne plaister for thee made of the precious blood of Christ From hence all men may learne how to esteeme Gods Ministers and with what affection we are to heare them The Sheepe of Christ t Ioh. 10 27. will heare his voice and follow him This is a notable token to know the children of God by to disobey the Ministers of God is to disobey God himselfe to despise their word is to despise the word of God himselfe Is not the Embassador of an earthly Prince receiued with great honor reuerence Is not his message receiued as vndoubtedly as if the Prince himselfe were present Are not they which despise his authority as heinously punished and as vilely accounted of as if they resisted and rebelled against the Kings owne person Shall then the Messengers of the liuing God the King of Kings and Lord of Lords bee receiued lesse worthily then the other whose authority is greater who message is waightier whose place is higher It is requisite therefore that the people feare and reuerence their Minister or else they wil in no case honor and obey him For where feare is not present all honour is absent whosoeuer scorneth to performe this dutie of feare let him be well assured hee contemneth not him but the Lord that sent him This feare is to be yeelded not to his person but to his Office For as the Apostle exhorteth the Thessalonians to u 1 Thes 5 12 13. acknowledge them that laboured among them and haue them in singular loue for their workes sake so wee ought to feare those that are set ouer vs in the Lord for their worker sake So he witnesseth that the Galathians x Gal. 4 14. receyued him as an Angel of God yea more then so they receiued him as Iesus Christ himselfe This was not as he was a man but as the Minister of God this was not for the excellency of his person which hee acknowledgeth to be simple and testifieth to be contemptible but hee was receiued for that excellent message which he brought among them Therefore Paule writing to the Phillippians sayth y Phil. 2 12. As yee haue alwayes obeyed mee not as in my presence onely but now much more in my absence so make an end of your saluation with feare and trembling This reprooueth all those that are stubborne and disobedient and wil not obey the word of exhortation deliuered vnto them such also as heare not often and constantly but seldome and carelessely as if they were perswaded that they had nothing to do with God or God with his word such as when they heare are not stricken with any feare of the presence of God or of the power of the word or of the truth that is deliuered so that they neuer can heare aright seeing GOD accounteth those only the right Hearers z Esa 66 2 5. that tremble at his Worde and are of humble and contrite hearts Lastly such as are content to heare and listen with their outward eares but it is no longer then they list and no farther then their owne fantasies are fed and their desires followed and their humors pleased They are willing to heare vntill their speciall sinnes be reprooued but when they finde themselues touched or their iniquities which they dwell in discouered they grow out of patience and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties This is an euident note of a corrupt hearer and a plaine testimony of an euill heart We must be ready to heare the curses of the Law as well as the promises of the Gospel we must account it a benefit to be reproued our selues as well as to heare others reproued A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases but would haue his owne disease discouered vnto him so is it profitable vnto vs to see our owne sinnes and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued if once they become bitter and vnpleasant vnto vs it will bee no griefe or burthen to see our selues stripped and layde open to the view and sight of the worlde Let vs therefore with meekenesse of spirit submit our selues to the stroke of Gods word and not rage when wee are reprooued as the manner of those is that purpose to perseuer and to continue in their sinnes vnto the end Verse 9. Yet for your loues sake I rather beseech thee Heere we haue the second part of the diuers reason before remembred The former Verse was a preparation or entraunce into the prayer or petition of Paule and containeth the authoritie that he had if hee would vse it to command Philemon that which was conuenient for him to do These words are a mild mittigation of the former namely that albeit he might commaund him by his office yet he would rather entreat and beseech him thorough loue The Apostle hauing to do in this place with a matter of Christian moderation and equitie wherein hee might from the Lord command with authoritie doth notwithstanding pray and beseech and when hee might lawfully vrge and require the practise thereof hee rather resolueth to vse gentle humble and louing meanes Doctrine 2. Gentle means are to bee vsed rather then seuere to perswade men to the truth The Doctrine arising from hence is this That the Seruants of God ought to vse mildnesse and meekenesse in deliuering the will and message of God to his people rather intreating them with lenitie then commanding them with authoritie albeit they haue libertie so to do Courteous and gentle meanes are first to be vsed if they may preuaile rather then checking and chiding sharpely and rigorously with Offenders We see this in Christ Iesus himselfe who did not breake the bruised reede nor quench the smoaking Flaxe hee sayth c Mat. 11 28. Come vnto mee all yee that are weary and heauie laden and I will ease you for my yoake is easie and my burden is light This appeareth in sundry places of Paules Epistles Rom. 12 1. I beseech you Brethren by the mercies of Christ that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God So 2 Cor. 5 20. Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled to God And in the tenth Chapter of the same Epistle d 2 Cor. 10 1. I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ which when I am present
The vses remaine to be considered First we learne from hence that it is no disgrace or disparagement to a mans modesty when such as are bound by the law of God and nature and by all good order do forget to yeeld their superiors their due or which is worse do in pride and contempt insult ouer them to claime and chalenge that which is his right The Apostle doth oftentimes remember his place and calling to the Corrinthians which had forgotten him and reiected him He putteth them in mind of his Office q 1 Cor 9 1 2 Am I not an Apostle am I not free haue I not seene Iesus Christ our Lord are ye not my worke in the Lord If I be not an Apostle vnto other yet doubtlesse I am vnto you for yee are the seale of my Apostleship in the Lord. This we see likewise in Samuell r 1 Sam 12 2 3. I am old and Gray-headed I haue walked before you from my Childhood vnto this day beare record of me before the Lord and before his annointed whose Oxe haue I taken or whose Asse haue I taken or whom haue I done wrong too or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you We are bound to yeeld to euery man his due as a debt which we owe vnto him according as God hath distributed his Talents among the seuerall degrees of men This Christ himselfe teacheth Å¿ Mat 22 21 Giue vnto Caesar the things which are Caesars and to God the things which are Gods So the Apostle saith t Rom 13 7. Rom 13 7. Giue to all men their duty tribute to whom ye owe tribute Custome to whom Custome feare to whom feare honour to whom ye owe honour Whensoeuer therefore this Honour or Feare or Reuerence is denied vs which God hath giuen vnto vs it is no Pride or haughtinesse of heart to challenge it and require it at their handes that are bounde to yeelde it If they will not know vs it is lawfull for vs to knowe our selues If they contemne vs and cast vs at their feete wee must learne to magnifie and make much of our Callinges and Guiftes This reprooueth and condemneth those that dispraise and disable them-selues too much wherein there may be as close and secret Pride as in them that rise vppe earely to praise themselues Wee must not denie the graces of GOD that are in vs but acknowledge them to the praise of God and submit our selues to the iudgement of others that will not flatter for vs for that we haue not nor craftily conceale that which we haue Vse 2. Secondly seeing such as excell vs in Age or any Guiftes ought to bee much esteemed of vs and preuayle verie much with vs it putteth all Inferiors in minde of many good duties First it is required of them to praise and commend the Guiftes of God in them and giue the glory of them to God the giuer We must magnifie them and preferre them before all others that haue not the same Guiftes though they be our enemies and such as hate vs. Wee must not so much consider their persons how they are affected toward vs as their Guiftes they are the Guiftes of God and therefore should be acknowledged and approoued They haue worthy Guiftes that we want and yet are giuen for our good and benefite Wee do not see their Guiftes so defiled with infirmities and mingled with Corruptions as our owne are all which thinges should helpe to adde Grace and Glory to the Guiftes that are in others When Pharaoh perceiued the great Wisedome that was in Ioseph u Gen 41 43. Psal 150 22. hee spared not to speake of it hee shamed not to place him ouer all the Land of Egipt to make him Lord of his house and Ruler of all his substance that he should binde his Princes vnto his will and teach his Auncients wisedome So when Nebucadnezzer saw that Daniell was indued with knowledge and vnderstanding from aboue more then all the Astrologians and Enchaunters that were in Babilon he doth confesse them to be in him and reuerence him for them So ought we all to do when we heare or behold the guiftes of God in our bretheren let vs acknowledge them and praise God for them This reproueth the common practise of those that will diminish and disgrace their guifts and like of nothing but that which is in themselues Let vs beware of Pride and Enuy disdaining others deprouing and lessening such inward graces of Gods spirit as are in them If another man should not readily acknowledge their outward guiftes wherein they glory and reuerence them for their Parentage Titles and dignities they would thinke themselues wronged and disgraced they would be ready to cast them in the teeth with forgetfulnesse of their duty Why then should not they confesse the inward guifts and heauenly graces that appeare in their bretheren which are farre more excellent then the former Secondly it is our duty to make profit of the guifts of our Superiours and take benefit by them This is the end for which they were giuen by God himselfe and this is the vse that we must make of them It is a great blessing of God when hee is gratious and bountifull vnto his people and largely and liberally bestoweth his blessings vpon them we haue many examples of godlinesse of mortification of patience of meeknesse of mercy and many other gifts in the godly so that we may take counsell and comfort from them Yea as we are greatly to reuerence these guifts in others so we must labour to feele them in our selues and to keepe them in the Closset of our owne hearts It is ashame to see others religious and to bee without Religion in our selues To see others godlie and our selues to be without godlinesse To see so many graces in our Bretheren and we remaine without grace This is a plaine argument that wee esteeme nothing at all and make no reckoning or account of any good guiftes in our Brethren for as much as we are not desirous to be partakers of them our selues For whatsoeuer we regard in others we will labour to haue and enioy our selues Lastly it behooueth all young persons to conceiue a reuerent opinion and to carry a dutifull and discreet behauiour toward their elders that are more auncient then they in yeares Old men are in stead of Fathers x 1. Tim. 5 1. and the Apostle would haue them to be exhorted as Fathers Againe old age is a blessing of God which few obtaine and attaine vnto in comparison of the rest The contempt of it is the contempt of God and a deriding of his Image as appeareth by the commaundement expressed Leuit. 19. When the Lord had prescribed a reuerent behauiour toward aged men hee addeth y Leui. 19 32. Thou shalt dread thy God I am the Lord declaring thereby that where there is want of
opinions of Heretickes of Arrians of Papists of Atheists of Anabaptists of Libertines and such like that wee renounce all those opinions that derogate any thing from the true worship and honour of God as denying of Christes Godhead his Manhood his Mediation that we abhorre all kind of Idolatry and superstitious seruing of our God Answere But is this the whole conuersion of a man Or is this the perfect worke of Repentance that ought to bee wrought in vs We must goe farther then thus and yet my Bretheren I would we all went so farre Many stand in the midway and haue not proceeded to learne and practise those duties We must hate all ignorance of God and of his word which is the Mother and Mistris of all sinne and error we must loue and embrace the knowledge of God reuealed and offered vnto vs from time to time we must seeke after it as a Treasure wee must receiue it otherwise wee deceiue our selues We must hunger and thirst after the sincere milke of Gods word and account their feete beuatifull that bring it vnto vs we must say Come let vs go vp to the house of God that he may teach vs his wayes and that we may walke in his pathes But do we thus Nay when it is offered doe we not spurne and kicke against it as the Horse and Mule that is without vnderstanding Doe we not mocke and deride the Prophets of God and preachers of the word labouring to instruct vs in the right way and are wee not for the most part made worse and our hearts hardned that wee can receiue no instruction If we loued the light we would delight in it wee would be reformed by it we would be transformed into the obedience of it but our prophane works do testify against vs that we hate both the light and those that are the Authors and the bringers of it I might alledge many other workes of darkenesse that swarme in our liues and make vs swarue from the rule of righteousnesse left vnto vs in the word If we liue in beastly drunkennesse in vnclean lusts in hatred in malice and such like fruits of the flesh we are not yet partakers of a new birth we are not become new creatures we haue not yet put on the new man we cannot do good to any of our brethren When Abraham was to trauell among the Heathen that knew not God among the Idolaters that worshipped not God among the prophane Infidels that were neuer conuerted to God i Gen. 20 11. he saide The feare of God is not in this place and they will slay me for my wiues sake He could looke for no duties of loue no practise of righteousnesse no fruites of humanity toward him to proceede from them that were vnmortifyed vnsanctifyed and vnregenerated It is the great mercy of God to mankind to giue to them his word which restraineth their actions subdueth their affections and ordereth men which otherwise would be outragious Monsters as Wolues Tygers Lyons Beares Buls Bandogs nay Deuils incarnate one to another who beeing left to themselues they would be as Cormorants or Canibals ready to deuoure and eate vp one another being not onely without piety but without ciuility without curtesie without humanity If therefore his word do not alter vs nothing wil nothing can Thus then we see that seeing it is the conuersion of a man that maketh him any way profitable or seruiceable to others we must all labor to be born againe otherwise it had bin better wee had neuer bin borne and wee must seeke true Repentance and the conuersion of the heart otherwise wee shall be vnprofitable members in the Church of God Vse 3 Lastly seeing it is the turning of vs to God that turneth vs to the good of men it serueth as a notable direction vnto vs to teach vs that whosoeuer desireth that such as belong vnto him should be profitable and faithfull vnto him let him labour to plant godlinesse in their hearts and to sowe the seeds of eternall life in their minds It will bee able to minister no comfort vnto thee to see godlinesse flourish in others and to heare of their conuersion to God endeuour to bring it home to thine owne house and to settle it in the doores of thine owne family A better duty thou canst not perform vnto their soules and so vnto them then by this which will bring the blessing of God with it and remoue the curse of God from thee and thy family Who is it if he were asked the question that would be trobled with an vnfaithfull Wife with stubborne Children with vntrusty Seruants or who is it that would not account them the greatest plague and punishment that can befall a man in this life to haue such a dissolute and disordered house If then any desire to be with comfort and contentment matched with a prouident and profitable wife blessed with gracious and obedient children furnished with diligent and dutifull seruants let them seeke out such as truely serue the Lord make choise of such as shew liuely fruites of their vnfaigned conuersion be carefull to traine them in the knowledge of God and to procure their saluation This was Abrahams care and Conscience to instruct such as did belong vnto him and this was the cause that hee had a blessed wife partaker of the same inheritance with him that followed him vp and downe in euerie place as God called him he had a faithfull Isaac ready in all duty to obey him he had carefull and trusty seruants that contented not themselues with eye-seruice but performed their duties in the singlenesse of their hearts as seruing the Lord and not man Would we then haue our Wiues that lye in our bosomes and are giuen as the deerest and neerest companions of our life to be found faithfull vnto vs of pure and chast conuersation louing their children gouerning their house and giuing no occasion to the aduersary to speake euill Let vs make them faithfull to God and endeuour to work true Religion in them k 1 Pet. 3. as they which are heyres together of the grace of life Such a blessed couple were Abraham and Sarah Isaac and Rebecca Zachary and Elizabeth Aquila and Priscilla with sundry others This made the Prophet say l Psa 128 1 2. Blessed is euery one that feareth the Lord and walketh in his waies c thy wife shall be as the fruitfull Vine on the sides of thine house thy children like the Oliue plants round about thy Table Moreouer if we desire to haue our Children the fruite of our own body and the fry of the Church to be good and dutifull vnto vs as euery one wold haue them do their duty to him and will cry out against them when they behaue themselues rudely and vnreuerently let vs be carefull of their conuersion let vs giue them the sweete taste of Religion and let vs teach them this trade of the feare of God We
according as the Apostle speaketh n Titus 1 16. They professe that they know God but by workes they deny him and are abhominable and disobedient and vnto euerie good worke Reprobate This profession is vaine and hyppocritall and no more regarded of God then the leaues of a Tree of him that looketh to finde fruite vpon it So then seeing two are better then one seeing it is a thing wel pleasing with God and last of all seeing the Faith is denied of those that regard such as are nearest to them nothing at al we learne howsoeuer we owe somwhat to all mankind and there is a common band that knitteth vs fast togither yet where the debt is greatest there we are bound to pay most where the Obligation is straightest there we are to performe the greatest duties Vse 1. The Vses remaine to be considered First of all if it be a dutie of man toward man to require most where most is committed and to yeelde the greatest loue againe where are the greatest occasions to couple and combine vs together then much more are we bound vnto the Lord of whom we haue receiued all to whom we doe owne all and by whom we doe enioy all We must doe homage to him as to our King we must giue honour to him as to our Father o Mal. 1 6. we must yeeld him feare as to our Maister we must performe subiection to him as to our Creator we must shew obedience to him as to our Law-giuer He would be holden as a man vtterlie voyde of all wit and wisedome who being indebted vnto many men and owing to some more and to others lesse bound to some in one band to others in two to others in many bands to some owing all that he hath and to others more then he hath or is able to pay would begin to pay his debts without difference and discretion deliuering much to whom he oweth little and little to whom he oweth much satisfying two bands where he is bound in one onely and regarding onely to haue one cancelled where many other are required at his hands Thus it fareth with euery one of vs to one we owe one Talent to another three Tallents to another fiue Tallents but to God we are aboue all others most deepely indebted we owe vnto him our goods our good Names our substance our libertie our liues our selues our soules our bodies and when wee haue giuen him all all will not serue to pay him seeing we owe vnto him more then we haue Hence it is that our Sauiour saith p Math. 22 37 38 39. Thou shalt loue the Lord thy God with all thine heart with all thy Soule and with all thy minde this is the first and the great Commaundement and the second like vnto this Thou shalt loue thy neighbour as thy selfe We see then the order of the Commaundements set downe by the God of order that God hath the first place and man the second the duties we owe vnto him are preferred before the duties we owe to our Brethren And if we marke the Lords prayer and the order which we are taught to obserue in our Prayers and Petitions we shall finde those ranged in the first place that touch the honour of his Name before such as belong to our necessities so that the duties are greater the Chaines are stronger the bands are faster and the reasons are firmer to binde vs and knit vs vnto God In him q Acts 17 28. and 14 17. we liue and mooue and haue our being He sendeth Raine and fruitfull seasons he filleth our hearts with ioy and gladnesse He made vs and not we our selues he made vs of nothing and when we became deformed hee reformed vs. He hath written his Lawes in our hearts and our sinnes and iniquities he will remember no more What wrong and iniury hath the Lord done vs that hauing receiued so many pledges of his fauour and sealed so many bands acknowledging the infinite debts that ws owe vnto him wee should preferre Dust and Ashes before him and set vp proud flesh in disgrace and despite of him We see what mightie and waightie reasons wee haue to magnify him aboue all Creatures in Heauen and Earth and to aduance him aboue all excellency that is in man whose breath is in his Nosthrils and yet who is it that giueth him his due and doth not extoll the Creature aboue the Creator who is blessed for euer True it is euery man will pretend loue to God as to him that hath elected him created him redeemed him called him adopted him iustified him sanctified him and preserued him But doe we loue his word aboue our owne pastimes and pleasures Our Sauiour saith r Iohn 14 23. If any Man loue mee hee will keepe my word and my Father will loue him and we will come and dwell with him he that loueth not me keepeth not my word If then we preferre the following of our owne vanities before the hearing of his truth we plainely bewray the hypocrisie of our hearts and shew that our loue is fastned vpon the Earth We will all seeme to loue the Lord and his word least all men should condemne vs and cry shame of vs but this our loue continueth no longer then till some profit or pleasure round vs in the eare and come in comparison as it were to be waighed in the ballance together then farewell God and his Word and his Sabbaoths we will none of them so long as we haue the other to follow after What is more common in continuall practise then this Will not a drunken Feast a ryotous company of prophane Fellowes sooner draw vs to their Lure then a conscience of our duty to God to keepe vs at home to attend to his ordinances for the saluation of our Soules Euery man almost can say the Commandements and pronounce the words but they consider not the meaning of them and how large they are They know the Law Å¿ Exod. 20 3. Thou shalt haue no other Gods but me and they would complain of the iniurie done them if they should be charged to breake the same Neuerthelesse if we loue the World more then we loue God or delight in our Riches more then in his Worship if we trust in the Creature more then in the Creator or if we feare men more then God we offend him and transgresse his Commaundement Let vs now consider with our selues how deeply we are indebted vnto God and remember that we owe many duties vnto him he hath giuen vs much so that he may require much of vs again he hath bestowed many blessings vpon vs and therefore he looketh for the greater seruice at our hands Vse 2 Secondly seeing the Band and Obligation is much more powerfull and astringent to some then vnto others albeit we are required and charged to loue all men as they are men and to wish well vnto them according to the diuers degrees whereby they
in Gods Mercie by the example of those that were called at the last houre of the day Marke that so soone as the theefe and Laborers were called u Math. 20. 7. by by they repented the reason why they turned from their sinnes no sooner was because grace was no sooner offered vnto them but when God spake they heard his voice when God called they answeared without delay whereas these impenitent persons haue had the meanes oftentimes offered vnto them and yet refuse the calling of the Lord. Thirdly we are to hope the best of our brethren to commend them vnto God to pray for their conuersion There cannot be a greater iniury done vnto them then to passe the sentence of condemnation vpon them and as much as lieth in vs to blot them out of the booke of Life Hence it is that the Apostle saith 1. Cor. 4. x 1 Cor. 4 5. Iudge nothing before the time vntill the Lord come who will lighten thinges that are hid in darknesse and make the counsels of the heart manifest and then shall euery man haue praise of God The secrets of God belong vnto him wee are not to search into them but to adore them Knowing that thou wilt doe euen more then I say This is a confirmation of the former conclusion drawne from a comparison of the greater to the lesse in this manner I doubt not but thou wilt receiue him because thou art ready to perfourme more then I require at thy handes which is amplified and enlarged by an humane testimony I know it well enough Heere then wee may see the good opinion that Paule had conceiued of Philemon that he was willing not onely to graunt whatsoeuer he craued of him but to yeeld more then he required Doctrine 5. The Faithfull being moued to Christian duties haue yeelded more then hath bin required of them The Doctrine arising from hence is this that righteous men being mooued to Honest Charitable Iust and necessary duties will yeeld more then men can well request and require them to doe The people of God haue from time to time shewed themselues ready not onely to do what they haue beene commanded but to practise more then hath beene charged vpon them This we see in the Children of Israell when they were required to bring their Offerings y Exod. 35 5 36 5 6. to the Lord with a willing heart they brought too much more then enough for the vse of the worke and the building of the Tabernacle They were not slacke and backward in furthering the seruice of the Sanctuary but zealous and forward in promoting the glory of God and the place of his worship so that they prepared and presented more then was looked for at their handes When Dauid saw that the plague was stayed and the hand of God remooued from him and his people he was willed to go vp and reare an Altar vnto the Lord in the threshing floore of Araunah the Iebusite where the Angell stood being commanded to stay his hand which he desired to buy with his money but Araunah said vnto Dauid z 2 Sam. 24 21 22. Let my Lord the King take and offer what seemeth him good in his eyes Behold the Oxen for the burnt Offering and Chariots and the Oxen for Wood all these thinges as a King he gaue vnto the King True it is Dauid would not accept of this kindnesse nor offer a burnt offering vnto the Lord his God of that which cost him nothing so that he boght the threshing floore the Oxen of him at a price notwithstanding it sheweth the readinesse willingnesse and forwardnesse of this good man to doo more then was required at his hands And as we saw the free-heartednesse of the people at the building of the Tabernacle so we may see the same in preparing for the building of the Temple for when Dauid prouoked thē by word and example to offer freely and said a 1 Chro. 29 20 21. Who is willing to fill his hand to day vnto the Lord The Princes of the families and the Princes of the Tribes of Israell and the Captaines of thousands and of hundreths with the Rulers of the Kings worke offered willingly and they gaue for the seruice of the house of God fiue thousand Talents of Gold c. and they with whom precious stones were found gaue them to the Treasure of the house of the Lord c. So that among them they brought more to the helping forward of the building of the Temple then Dauid looked for The like we see in the practise of the Churches of Macedonia who prouided for the Saints of Ierusalem not onely as they were able but beyonde that which they were able for though themselues were brought to great misery and extreame pouerty yet they fainted not but became so forward that he saith of them b 2 Cor. 8 3 4. I beare them record that to their power yea and beyond their power they were willing and they prayed vs with great instance that we would receiue the grace and fellowspip of the Ministring which is towardes the Saints The Apostle craueth of them a little and they performe much hee beseecheth them to do according to their power and they bring vnto him beyond their power By all these examples as by a Iury of many witnesses it appeareth that the faithfull will not hang backe but be ready to performe and practise more then is required of them they will not do lesse but more then is looked for at their hands Reason 1. Though this truth be plaine in it selfe yet it will bee made much plainer by reasons First of all the obedience of the faithfull will super-abound because they set before them the example of God and delight to come neere vnto him They haue experience of his bountifull dealing toward them he is ready to graunt not onely what they aske but more then they aske They finde him not onely willing to heare them when they pray c Psal 21 3. But forwarde to preuent them with his blessings before they pray When Salomon desired a wise heart to go in and out before his people he gaue him Wisedome Riches Honour Seeing therefore the godly do feele this vnspeakable liberality of God toward them that he heareth before we call and granteth before wee aske and answereth before we request wee ought to resemble our heauenly Father and to put on his Image that we may shew our selues like vnto him in yeelding more at the suite of our brethren then can be required of vs. Reason 2 Secondly the Children of God haue a free and willing minde and seeke to walke before him with a perfect heart And what will not a willing heart do Will it not striue to attaine to perfection When Moses setteth downe the forwardnesse of the people in offering to the Lord for the worke of the Tabernacle of the Congregation he maketh this to be the cause d
God that sent her and her that counselled him and her counsell that restrained him from shedding blood A fire is soonest quenched by water and anger is soonest appeased by gentlenesse Let vs plant this in the Garden of our hearts and learne to giue good speeches one to another and shew a friendly Countenance euen to them that wrong vs and abuse vs without any purpose or desire to reuenge This is a Vertue hard to be found in these daies among the sons of men they cannot speake well one of another This gentlenesse that teacheth vs to deale courteously toward each other is thinly sowne in the furrowes of our hearts Wherefore wee must know that humanity and courteous dealing are not as some immagine excluded from Christians as if nothing should be in them but rigor and austerity Indeede they are to deale roughly and rigorously with wilfull and wicked men that are offensiue and vnruly but we must be gentle meeke and lowly toward such as are willing to bee enstructed Hence then it appeareth that our common formes of salutation are commendable both practised by worde of mouth and vsed in writing standing vpon the warrant of Gods word and example of the faithfull Let vs therefore accustom our tongues to ciuility to blessing wishing al good one to another This becommeth our profession and witnesseth to all the world that we are of pure conuersation Vse 2. Secondly this Doctrine serueth for reproofe of diuers and sundry abuses that are too rife and common among vs. It seemeth a light and ridiculous thing to many to salute and to be saluted but it is of great force and auaileth much to the obtaining and getting of good will It is a point of courtesie and humanity to salute others and to pray for them Let no man say these are very small and slender matters to be spoken of and stood vpon We must acknowledge that our obedience is to be shewed euen in the least and not in the greatest matters onely And a true Christian is to bee seene and knowne when he will yeeld in the practise of lesser points and such as are not of greatest importance Wherefore seeing euerie Christian must thus behaue himselfe it reproueth diuers sorts of men First such as are so strongly possessed and rankely ouer-grown with malice and reuenge that they neither will salute such as they meet nor answer such as salute them These men are dainty of their speech and as sparing of their wordes as if euery word of their mouth were worth a wedge of Gold Hence it is that many stand vpon termes of their reputation and looke to haue others bend vnto them they say k Some pinch curtesie who shall begin to speake and salute first Why should I salute him first Or wherefore should I beginne to speake vnto him Shall I yeeld my selfe or bring my selfe vnder him to be made his Foot-stoole I will not stoope or bow downe he hath first wronged me let him therefore first seeke to be reconciled and if I should speake to him I know he will not answeare me nor looke toward me These are goodly pretences and coulourable shiftings to maintaine Hatred Displeasure and priuy Grudgings one against another and cause vs to pinch curtesie who shall beginne to deale curteously one with another But art thou resolued that thou wilt not beginne first and as it were breake the yee but wait vntill another beginne to salute thee Thou must consider that the very Publicans and Sinners do the same as our Sauiour teacheth Math. 5 46 47. l Mat. 5. 46 47. If yee loue them which loue you what reward shall yee haue Do not the Publicans euen the same And if ye be friendly to your Brethren onely what singular thing doe yee Do not euen the Publicans likewise Wilt thou not yeeld and giue place first Be constant and setled and vnmooueable in a good thing but in keeping an old grudge or a new displeasure a goodman ought not to be stubborne and obstinate to continue therein for euer Doest thou thinke it a shame and reproach to thee to change thy minde Who doth so esteeme and iudge Doth God No he accounteth it thy greatest honour to yeeld to that which he commandeth Doe the godly among whom thou liuest No thou shalt reioyce them and giue good example to other and and heape coales of fire vpon their heads whom thou hast offended and giue a sound testimony of thy vnfained loue to thy brother that hath offended thee Hath he hurt thee first and done thee wrong Be it so hee hath done euill euery man will confesse it no man will deny it no man can defend it Doe thou good to him againe for his euill and prouoke him by thy example and do that which becommeth thee without looking wherein he faileth Let vs seeke to be like our Heauenly Father who maketh his Sunne to arise vpon the euill and good and sendeth Raine on the iust and vniust It is a common thing in such as are rich and mighty to passe by the poore and neuer or seeldome vouchsafe them a word of their mouth which costeth them nothing It is a praise and commendation to be honourable yet humble A proud heart testified by a scornefull eye and a silent tongue is to be reprooued wheresoeuer and in whomsoeuer it be found On the other side it is a great encouragement to men of the lower sort when such as are great and mighty in the world doe kindly salute them and friendly speake vnto them they are greatly affected at it they are mooued to loue them and stirred vp to be cheerefull in well doing when they see they are regarded and not despised or accounted base in their eyes nor respected as their Foot-stoole Secondly such as are reprooued make an outward shew of the perfourmance of this duty but inwardly are as farre and some-times farther from the right practise of it then the former These are such as are true Christians in name but not in deed in shew but not in substance in word but not in heart These haue Charity in their lippes but enmity in their soules They speake of peace but they nourish hatred A man would iudge them to be the flower of curtesie and to haue all couplements of humanity in them and yet nowithstanding all this is but a maske and vizard to colour their hipocrisie These are a most vile and wicked kinde of men that haue sweete and sugred tongues but malicious and enuious hearts and full of venom This we see in Ioab m 2 Sam. 3 27. and 20. 9. who tooke Abner aside in the Gate to speake with him peaceably and smote him vnder the fift rib that he died and likewise he dealt with Amasa he said to him Art thou in health my Brother and tooke him by the Beard with the right hand to kisse him but with the other hand he smote him with the sword and shed out his bowels to the
Ibid. Faith is mingled with doubting 110. Many thinke they haue it who want it 108 259. Being weake it is auaileable 285. Not to be had in respect of persons 188 Faithfull are peaceable 110. They are Saints 117. They yeeld more then is requested of them 431. Therein they follow Gods example 432 Faithfull accused of sedition 26â— Whether they can fall away 491 Families of Christians a particular Church 8. being reformed they haue in them persons vnreformed 237. How made obedient 234 Fathers must make their Children religious 43. They are many times murderers of them 44 Famine of the word 214 Famine some are glad of 409 Familiarity with the Saints who regard not 355 Fauour of God cause of all blessings 56. Seeke it aboue all thinges 57 465. Wretched to be without it â—9 Fearefull persons 92 Feeling of Churches troubles 275 Flattring men in sinne 321 Forgiuenesse of offences required 6 245 249. How man forgiueth 247 Fortune 299. Forefathers 42 Forward sometimes fall back 484 Forwardnesse in good thinges 433 Friends are as our owne Soule 26. they will admonish 27 Friendship counterfeit 28 Friends to Princes who are 269. of what sort we must chuse them 326. They haue all things common 350. They must require no more then God alloweth 415 416 Friendship among the Heathen what 352. How it differs from loue Ibid Freedome properly belongs to the godly 115 Fruits of loue to bee shewed cheefely to the Saints 67. And not to the vngodly 325 Fruitfulnesse in good workes 101 Freedome in a Christian wherein 115 G Gaine of soules 482 Gentiles Idolatry and Papists like 63 Gifts to be communicated to the Saints 114. they are of 2 sorts Ibid. the faithfull are Gods Stewards to despense his guifts 114 Giftes receiued must be imployed to the good of others 1 134. Not to their hinderance 138. They must not lye still Ibid. Gifts of God must be stirred vp 133 483 Guifts are bestowed to profit withal 273 Gladnesse See Ioy. Glory of God to be sought in all things 64 147 God loueth a cheerefull giuer 282 God is not the Author of sinne 300 He worketh in sin three waies Ibid. Hee moueth none to sinne 301. He disposeth euer to good the sinnes of Men. 303. He punisheth sin with sinne 486 God heares our prayers two waies 453 God recompenseth outward wants 310 He accepteth no mans person 531. he forgiues the penitent 414 Gods loue reconciles all his Creatures 5â— He loueth all his Creatures and how 86 323. He is not benefited by our well-doing 112 Godly charged wich rebellion 26â— they are friends to the Prince and the reasons 269 Godly must abound in graces 10â— They are most to be beloued 112. they are neuer barren 123. They often dye quickly the reasons of it 303 Godlinesse sweetens the bitternesse of the Crosse 116 Goers backeward 130 Good name hath many enemies 417 Good things must be carefully and earnestly followed 9. Reasons and vses 10 The goodnes of God to vs must be made knowne 142. The benefits thereof 142 143 Gospell cannot be bound 2. It is stronger then the Deuill 2 3. It abolisheth not ciuill ordinances 202. Obedience to them adornes the Gospell 263 Gospell brings peace 264 Gouernment of the tongue 476. Rules to obserue to attaine to it 477 Grace of two sortes 492 It signifieth sometimes the free fauour of God and sometimes his guifts in vs. 48. It is chiefly to be desired Ibid. It sanctifieth all other good things 51 The want of it is a cursse Ibid. It is the foundation of all our happinesse 52 53. Three steps leading vs to finde grace 52. It giueth contentment to the soule 54. Why called the grace of Christ â—92 the more it appears in any the more to be loued 322. 323. It is giuen freely 457 Graces of God are fruites of election 70. Bestowed vpon other they must reioyce vs See Spirituall graces We must grow in them 482. The seate of them is the Soule 498 Griefe to behold the vnregenerate 187 Grief to see any decay in grace 435 436 Grudge not at others good 153 H Hatred betweene Minister and people hinders profiting 193 Helpe of others to be sought 22 Heathen and Christian Religion howe they differ 156 Hearers must performe three duties 219. They must heare the word willingly 287 Difference of hearers 338. It is no common Grace 3â—0 Against hearing false tales 428 Where the Hart is there is our delight 288 Heart and word must goe together 457 Historicall Faith 78 Hindrances of Prayer 460 And of hearing 484 An honour to suffer for Christ 18 Honoring of Saints 145 Honour the Minister 296 Houses of the godly what 38 45. And of the vngodly 46 Housholders must teach their housholds 38. They must first reform themselues 4â— They must bring thir Families to the Church 47 All their houses the Christians sold not 367 368 Hope the best of others 426. It is a property of loue Ibid. Hospitality 440. It consisteth not in feasting 4. 2. It is cheefely required of Ministers 444 Hospitals none among the Heathen 157 Husband and Wife Yoke-fellowes 30 Husbands 328 Hunger after grace one step to it 53 Who are said to hunger 483 Hypocrites 486 I Idol-Shepheards 35 Idle persons haue their gifts diminished 13â— Idolatry of Gentiles and Papist alike 64. Iesting at sin 72 Iesuits enemies to Princes 266. They are Cormorants 340 Iesus what to be learned by it 495 Ignorance 78 90 Ignorant people ready to receiue any Religion â—… Ignorant Ministers 201 Imprisonment for the Gospell 12 13 Implicit Faith 77. Imprecations 175 Imputation of Christs righteousnes 363 364 Instruction profitable 40 Inuocation of Saints 66 Indulgence 1â—6 See Lenity Inferiors owe honor 179. 34 they must be content with their places 335 Iniuries See Reuenge Infirmities obiect not 315 Inferiors not bound to obey in euil 420 Beeing vnbeleeuers they yeelde but halfe obedience 344 Ioy to see the faithfall grow in grace 68 Israell oppressed 330 Interest in his owne good euery man hath 365 Iudge not before the time 430 Iudgement of the wicked touching the Crosse 14 Iustification by Faith condemned by the Papists 102. How Faith iustifieth 103. Paule and Iames reconciled 104 105. It is no doctrine of Liberty 105 K Keyes of the kingdome of heauen 166. How committed to the Minister Ibid. Kindred must be respected 338 340 Kings Nurses to the Church 273 Knowledge necessary 90. where it is not there is no faith 78. Being abused it bringeth iudgement 129 Knowledge of propriety in goods increseth the care of them 367 L Lame persons comforted 311 Law 246 Lawyers 389. Rules belonging vnto them 360 Least measure of grace 482 A Lesson for persecutors 17 Libertines 106 â—99 Lenity in winking at offenders 176 Liberality 160. How bestowed amisse 116 Liberall maintenance to be allowed the Minister 287 Life of the godly often short 308. How the promise is kept to them 109 Loue to be shewed specially to the saints 67. Generally to
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