before their children shall make euen with them and reuenge and quitte there parents wronges to the full by the like fauage dealing with them A second dutie of thankefulnesse is to pray for their parents As in Tim. 2. He commands that prayers be made for all in authoritie And if any must praye for those that be further of in common weale much more for those that are nearer in the familie Therefore this is a fault to bee greatly condemned in many that can see their parents faults and speake of them too much but cannot finde time to fall downe before God and beseech him to heale their nature and helpe them out of their sinnes Many haue liued a longe time with their parents yet cannot say that they sent vp an heartie prayer to heauen for their parents so vnnaturall and vnthankefull be they The vse of all these duties to those whose parents are not aliue is to looke that their sinnes be not aliue after their parents death And therefore to examine themselues whether they haue beene faultie in any of these things and if they do repent for it and desire pardon else they be lyable to two plagues First that their children should take their parents quarrell in hand and requite their wicked dealing in what euer dutie they haue fayled and haue not repented of it And secondly that as honouring parents brings a long and happie life so their dishonouring their parents should make them haue a short life and miserable or if a long life yet full of Gods curses for their vnrepented sonne Therfore let such as be now fatherlesse marke themselues and finding that their children are stubborne against them and vnthankfull and rebellions euerie way as many may see it openly and wofully let call themselues backe and see what kinde of children they were before how they behaued themselues to their parents whether they were not all together faultie in this point If it be so let them confesle that their owne sinnes haue found them out and are turned open let them acknowledge that God is iust and hath giuen the same measure into their bosomes their own euill is fallen vpon their owne heads they digged a pit in their youth and now in their age are fallen into it And thus much of the duties of children Now follow the duties of parents to their children For vnder the dutie of inferiour is comprehended also the dutie of the superiour And as God would haue inferiours to giue honour so he commaunds superiours to carrie themselues in that manner that they may deserue honour And doth bind them as straightly as the inferiours Now the duties of parents to their children are eyther in their tender yeares riper age The parents dutie to the children in their tender yeares and childhood is first to instruct them in religion to season them with the words of pietie or by little and little to drop in the grounds of holinesse into them euen so soone as they are able to speake and beginne to haue the least vse of vnderstanding So Prouerb Teach a childe in the trade of his youth and he will remember it afterwards Where the holy ghost exhorting men to teach their young children meetes with an obiection Alasse might one say teach such little ones what good will that doe we shall but loose our labour for they cannot vnderstand it nor conceiue the meaning of these things The holy ghost answeres Be it that for the time he cannot vnderstand the sense yet teach him the words and tearmes of goodnesse and though while he continues a child perhaps it seeme a fruitlesse thing yet you shall see afterwards it will not be in vaine for the crop of this seede that was soone in the childhood will appeare when he comes to age though for a time it lay hidden then he wil remember these things that to good vse which it seemed he got no good by when he was so young wanting vnderstanding Therefore let him haue the words taught him when he is able to heare and speake words and after when he is of more discretion he will conceiue remember the sense too And this dutie the holy ghost commaunds Ephes 6. 4. Bring them up in instruction and feare of the Lord. And this Timothies mother did put in practise For it is noted of her that she instructed Timothie in the scriptures from a child and that was the cause he was so holy a man she was a nurse to his soule as wel as to his bodie and gaue him milke out of the breasts of the scripture so soone as he had done sucking her owne breasts so that as he waxed strong in naturall strength of naturall life so he waxed strong in the knowledge of the life to come and therefore he grew so excellent a man and so worthy a preacher and member of the Church because his mother fedde his soule as well as his bodie The second dutie of parents to their children in their yonger yeares is to correct them to giue them correction which the holy ghost in the Prouerbs commaunds often and shews the fruit of it Correct him and thou shalt saue his soule chasten him and he will giue thee pleasure In the latter the rod of correction driues away folly this is the onely meanes to make a diuorse betwixt folishnesse and his heart which are so neerely wedded together But in correction these rules must be obserued First let it be seasonable and done in time passe it not ouer to long but begin early enough So Salomon saith Hee that loues him corrects him be time and doth not omit it till it be to late but takes the fittest opportunitie when he may with most ease and fewest stripes doe most good For indeed a small twig and a fewe blowes in time when he is yet a child not hardened in sinne will doe more good then many tods and abundance of stripes afterwards if this seaso be let slip for if the child be not mastred when he is young he will maister his parents when he growes elder Therefore let them not get an head for if they doe they will prooue like an young colt that hath gotten an ill tricke at the first he hath once cast his rider he was marred in the beginning and now you may sooner almost kill him then breake him and bring him in any good order againe Secondly it must be done with great compassion and mercie not in bitternesse to ease ones selfe with the paine of the child which is too barbarous crueltie For in truth commonly there is good cause why the father should be as much grieued or rather more then the child because for the most part he doth but correct his owne sinnes in his sonne for if the childe be curst and froward is it not because he hath seene the parents brawling and contentious if he lye hath not his father giuen him a patterne of dissembling and if he sweare being
matters lesse weightie so especially to take their counsell and be directed by them in this great matter that so neerely concerns their estate A second thinge wherein children must obey their parents is in bearing their admonitions and corrections As it is often said in the prouerbs Despise not the correction of thy father nor contemne not the admonition of thy mother Set not light by them but weigh them and consider well of them in thine heart Nowe the childe is bound to obey his father as in doing the thinges commanded so in suffering his rebukes and chasticement Because it is a dutie lying vpon the soule of the father and commanded vnto him from God and secondly because it is a testimonie of his fathers loue to him for hee that spareth the rod hates the childe but he that loues him corrects him betime And then correction is a meanes of their saluation and keepes them from hell for foolishnesse is bound to the heart of the childe it is tyed there as with a corde or rather chayned so that nothing will make a seperation but the rod of correction that will part them and he that is not corrected is a foole and so shall continue still Because then it is the fathers dutie and a token of his loue and a meanes of the good of the childe he must suffer it patiently and humbly and not only so but hee must see that hee profit by it and make a good vse of it for else he makes his father take much paines and vndergoe a great deale of greese in vaine and to no purpose and therefore not profiting by correction is guiltie of contemning Gods ordinance This serues for the reproofe of such children as are soure and angrie at the admonition or correction of their parents that although they be fonde and light headed and haue neither experience nor knowledg yet thinke they can tell how to carrie themselues well enough and scorne to bee admonished or told of a fault but of such that is verified that the wise men faith afoole is wiser in his owne conceite then ten men that render a reason But for these parsons that pout and swell thus at an admonition the best course that can be taken with the is to beat out that pride by sharpe correction For this makes them so audacious when wordes are giuen vnto them because they haue not beene soundly and throughly corrected The third dutie of Children is thankefulnesse to their parents and consisteth especially in two things First in releiuing their parents when they shall be in want if the parent be blinde the child must be an eye vnto him if he be lame he must be a staffe vnto him if he stand in neede of any thing the childe must to his power helpe and succour him And this dutie indeed the verie law of nature doth require for the father hath paide for it before hand and it is but a due debt for when the child was borne naked without any friends and could not helpe himselfe nor put one morsell of meate into his owne mouth nor hang a ragge on his own bodie to keepe him warme who pittied him who releiued him were not the parents then insteede of all limmes vnto him and had much care and feare for his sake afore he came to this estate wherein he is now were it not then a shamefull ingratitude in him and were he not worse then a beast if he would not haue care to recompence all these kindnesses and to pay so due a debt So the holy Ghost commands children To be like the stroke Now the manner of the stroke is this that when the olde one is growne weake and cannot flye a broade for himselfe the young storkes will helpe him and the old stroke fares as well is as largly prouided for by the trauaile of the young as when he was in his full and perfect strength So Ioseph dealt with Iacob when Iacob was in want and his sonne had plentie when his father sent mony to buy corne the sonne would not take it but gaue him corne freely and whereas siue yeares of famine were behinde he sent for him and had great care to bring him thether and hauing brought him thether was so carefull to prouide for him and to administer to him whatsoeuer hee had neede of as that Iacob did neuer fare better and with more ease in all the time of greatest plentie then he did when the whole world was affamished for want of bread for before he sent to the market for it and there he must buy it for his money but now that he was come to Ioseph in dearth he needes not be at so great paines or cost for it is sayd He did put meat into his mouth that is he was a good tēder hearted nurce to his father and his fathers familie and as carefull that nothing should be lacking to them as the mother for the childe that will euen put her teat into the childs mouth So Ruth though she was but Naomies daughter in law yet now that Naomies yeares and strenght were spent shee being young tooke paines and trauelled for both and when beside that which shee had gotten with her paine and labour Boaz being a mercifull man gaue her some victuals shee would not deuoure all her selfe but euen spared it from her owne bellie for her mother only shee tooke so much as was needfull to refresh her bodie and to strengthen her in her trauaile the rest shee reserued for her old mother in law and knew well that it was better young folkes should bee pinched then their old parents lacke anything Therefore we see how God honoured her with the mariage of a Prince and great man in Israell and gaue the sonne of God Christ Iesus to be borne of her seede This serues for the sharpe reproofe of the swinish and vnnaturall disposition of many vngratious children that so long as the parents haue anie thing to giue and something may be be gotten by them all that while they will be so kinde and so louing and there is such striuing and catching that well is he that can get the old one but when their parents are drawne drie and they haue sucked all from him and left nothing once then he is neglected of all then euerie day is an yeare till he be deade then he is a burden and a clogge and he must be eating and drinking then he doth nothing but spende he gets nothing such foule and currish speaches shal be hearde oft times from the mouthes of wicked and vnnaturall children This is the fowlest dishonour that can be not to releeue and helpe the weake and distressed parents As Christ faith Matt. 15. 6. such honour not their parents those that pretende by bestowing it an other way to bee freed from releeuing their parents these doe not honour there parents And for these churlish and beastly people let them looke for it if God cast them not into hell
not that which God hates and therefore doth not loue God By these things then wee may examine our selues and finde whether we haue any true loue to god or not namely by his loue to the meanes of saluation and by his keeping Gods commandements by his seruent and harty loue to Gods people in wishing and also doing then good to his power by his desire to bee joyned to Christ Iesus and lastly by his hatred of those things which God hateth which though they doe often ouertake him yet he loues himselfe the lesse because hee can hate them no more and thinkes the worse of himselfe because hee loues them at all These things who so can finde in himselfe hee loues God and obeyes this commandement though not in perfection for no man can in his nature and indeede it is not needefull that any of vs should for Christ did it for vs yet in vprightnesse and in some good measure and he serues God with that which hee accounts a perfect hart So much of the loue of God a fruit of knowledge when knowing his goodnes his mercie his truth other his properties we giue him all our soule setting our affections on nothing in earth besides him delighting in him alone and in nothing but that which carries a stampe of his goodnesse The next dutie that is heere commanded is the feare of God a dutie proceeding from knowledge also for as the sight of Gods goodnesse and mercy and truth will inflame the hart with a loue of him So if one behold and consider his greatnesse and his power and his excellencie ouer all his creatures this will strike his hart with a wonderfull reuerence a great feare of his Majestie As also hee that knowes Gods power that he can doe what hee will and his mercy that hee will doe what is needefull for the good of his children this will make him trust wholy in God But for this feare an objection must first be answered For 1. Iohn 4. he saith Perfect loue casteth out feare And Luke 1. We are deliuered from all our enemies that we might serue him without feare To this wee answere that perfect loue casteth out feare namely a slauish feare and such as is in the diuels who tremble before God but so as they runne frō him such as is in wicked men when the threatnings of God arrests their euill conscience and summons their wicked harts and drawes them before Gods iudgement seat makes them therefore not loue Gods word and ministry but hate it cast off all care of Godlinesse and religion from them But it is true that whosoeuer loues God cannot chuse but in the same measure also feare him for the spirit of God that perswades them of his fauour and worketh loue will declare his power and greatnesse which will worke a feare and awe of him It casteth out the hellish feare that makes one flie from God but it causeth that holie feare that makes one more careful to come vnto him and to worship him Wee must then loue God with our whole harts and soules and mindes so that wee feare nothing but in him and for him and that with such a feare as must draw vs vnto him but terrifieng our harts from committing all euill It must be a feare mingled with loue and confidence that must be holy and crucifie and restraine all ill affections and desires This is commanded Isai 8. 13. Sanctifie the Lord in your harts and let him be your feare and your dread The occasion of this precept was this Before in the chap he shewes that there were stirres and rumours of warres in the land the people and King and all did quake as leaues shaken with wind by reason of the great feare which was in them Now then heere hee brings a medicine that will make them still and quiet for the cause of their false feares was because they were emptie of true feare and they were so exceedingly troubled with men because they could not looke vp vnto God But in the 12. ver the Prophet faith You that bee Gods children doe not you feare their feare Feare not you the feares of wicked men for they feare nothing but pouertie and outward disgrace and a temporall death all weather and hard casualties to themselues their goods these bee base feares and not worthie that the harts of Gods children should be taken vp with them being but trifles feare not these things then nor feare them that is not wicked men feare neither the feares which wicked men feare nor feare not wicked men themselues But now because the hart of man must feare something and least it be very well armed it is ready to feare man and the feares of man therefore he shewes a meanes how to keepe one from all infection of such foolish feares and that is to sanctifie God in our hart and to let him be our dread Sanctifie god in our hart j. giue him the praise of his power of his mercie of his trueth of all his attributs then he shal be our dread For he that giues god the praise of his power wil neuer stand in feare of a man for he knowes the power of god is greater thē the power of man He that giues him the praise of his mercie will not be dismaid though he see all wants an hard estate outwardly for he knows that gods mercie wil supply all he that giues him the praise of his trueth wil not be discouraged for any danger because god hath promised to stustain him in all and to deliuer him out of all This is then to feare God with all our harts to feare him onely and neither to feare wicked men nor the things which they feare for so far as we doe feare either of these we breake his commandement and our harts are voide of the true feare of God So Luke 12. 4. 5. Christ Iesus saith Feare not them that kill the bodie and after that are not able to doe any more But I will forewarne you whom you shall feare feare him that after he hath killed can cast into hell I say vnto you him feare Where he saith that can kill the bodie t is not to be vnderstoode as though any man had any power in himselfe to kill it but God giues them leaue some-times and by his permission for the humbling of his children they are able to kill them as if he had said This is the nature of men that if they see any grow powerfull great they are afrayd think how shall we escape how can any be free from daunger now such persōs be set vp but why should you be so troubled at their promotion or why should you be afrayd when they haue done their worst what can they doe the most is to trouble you a little and to send you from this house of clay to heauen they can go no further then to the killing of your bodie But if you
let him haue it and not intrude our selues vpon his inheritance sith god hath laid claime to it it is no wisdome for man to goe about to wrong him that will not bee wronged Hence then we learne this generall doctrine that those things which God hath set apart for himselfe man must not set vpon that which he hath sanctified for his proper vse worship man must not abuse to his profit or pleasure If any man be so bould to enter vpon Gods seuerals hee may know before hand what successe hee shall haue namelie hee shall rush vpon his owne destruction for so the holy ghost saith by Saloman Prouer. 20. 25. It is a destruction for one to deuoure holy things and after the vow to enquire If one will fill himselfe with that which God hath made and appointed for his seruice let him take leaue but withall let him know that it shall bee no holesome meat vnto him hee shall bee poysoned and destroyed by it And was not this true in Achan God had taken the whole pray of Iericho for his part and that was a consecrate thing so he knew well enough but yet he thought there was enough for God and for him to and therefore he would be so bold as to take a little thinking to haue benefited himselfe and his children by it But what got he by it was there not an hooke in the bayte that puld him into a fearefull and miserable ende Now if so fearefull a punishment befell him for deuouring of siluer or gold for which God had not giuen so strict a charge nor backed his commandement with so much strength of reason how much more then shall it bring in deuouring of holy time which God hath more strongly confirmed and commanded And so in Malac. 3. 8. 9. God complaines that they had spoyled him in tithes and offerings in conuerting these things that he had consecrated for his vse to their owne vses But what came vpon it Therefore saith he you are cursed with a curse I but we doe but as euery body doth all the countrie doth so why therfore saith he you be all accursed euen this whole nation if you will doe as euery bodie doth this is all the help they shall speed as euery bodie doth they shal be accursed for company if they sinne for company We know also in Iohn 3. That Christ cries out against those which bought and solde in the Temple and saith they made it a den of theeues Why but is it theft to buy and sell for their mony to giue wares in exchange honestly for siluer did they rob men because they let them haue good ware for their lawfull coyn No this was not the matter they did not rob men but they robbed God for they did conuert that to prophane common vses which he had ordained onely for religious and holy vses Now if men rob God which abuse the temple being but a ceremony and then shortly to haue an ende much more those that abuse his sabboth which is morall to continue to the worlds end This serues then to confute those that will be bold and ventrous to doe the workes of their calling vpon the Lords daye and then if they be reproued for it The answere is why what neede you make such a stirre I hope I am neither whore nor theefe yes they be theeues and cursed theeues and theeues that rob God for the sabboth day is his in as much right and propertie as any of our goods is ours many would be ashamed if their sonne or daughter should be found pilfering or priging from their neighbour and it is well they should doe this but these men are neuer a whit ashamed that their sonne or daughter should rob God of his daye runne abroade to vanitie and dauncing and wantonnesse vpon his sabboth That is youth and it must be borne withall nay it is theft and must not be suffered for he that will deale thus vnfaithfully with God if occasion serue will deale worse with men and he that is not holy in the first table can neuer be truely righteous in the second Then this serues for the instruction of those that haue this waies dealt vnfaithfully with God seruing their lust when they should haue serued him they must repent for this and purpose hereafter to keepe it faithfully and be as much afrayd to steale Gods time as mens goods and to take away any part of the sabboth as the communion cup or any such like things pertaining to the church for neither hath God taken that to himselfe by so speciall a commandement neither is the taking away of that so dishonourable to God and hurtfull to others and our selues as of the sabboth But men will be objecting what shal men haue no recreation shall our selues be still toyling moyling No God forbid for a christians life is full of joy delight and cannot want comfort But if one will allow their seruants recreation let them allow part of their owne time and be liberal in that which is theirs not in that which god hath giuen them no such warrant to giue to their seruants This is a most shamefull excuse children and seruants must haue recreation therfore they must needes dishonour God and rob him of his sabboth How wicked this excuse is will appeare by the like If ones children or seruants should rob and steale other mens mony and goods and they come to the househoulder and say vnto him why will you suffer your children to do such wrong to your neighbours why alas you must beare with them yong men must haue maintenance they cannot haue meat drinke for nothing they must needes get mony I hope you will not so much condemne them for this they doe it but for maintenance would you haue them starue no nor I would not haue them steale neither but sith they must haue meat and maintenance it is fit you should allow it and giue it them of your owne and then they neede not steale nay sure you must pardon mee I cannot spare so much monie I had rather they steale it then I giue it what man would not thinke this mans excuse very foolish and ridiculous But now men deale as madly or more madly with God children and seruants must haue recreation and what of that therefore wee will not spare it them from our owne seruice in the weeke but they shall take Gods day for their delight if they will haue anie this is a cursed shift for if wee hire a day labourer and giue him wages hee couenant to do our work for that day and after an houre or two should leaue off all goe to follow his pleasure and say hee must haue recreation wee would count him little better then a theefe or cousener but God hath couenanted with vs to reward vs and wee with him to obey him and what is it but theft to doe thus to take away part of his day and the
young are not oathes too reefe in the familie among elder folkes if he rayle and speake euill was not his parents dealing a president to him Lightly there be but few ill humors in the child which he did not draw from the parents and that ill sappe which doth appeare in the bud came first from the roote Therefore in pitie as smiting at themselues and their owne sinnes they must giue chasticements to their children Thirdly it must be done with prayer that God will giue them wise hearts to giue most due and seasonable correction and their children also soft hearts to receiue it with patience and to their profit Be it that the child doe well deserue correctio yet to flie vpon him in a passiō this is too beastly a rage for a cow will not rush vpon her calse in furie nor a sheepe will not deale so with her lambe and indeed this doth but harden the childs heart and imbitter him and make him more stubborne and fearce and mischieuous Therefore that one may correct his child for some good end it must be done with prayer and so it shall be done also with great calmenesse and meekenes and without mixture of wrath and passion For if the word and Sacrament be vnprofitable without Gods blessing which why should he giue if one thinke too much to aske it much lesse may one looke for eyther blessing or profit by the rod vnlesse he aske it of God But being ioyned with prayer because it is Gods ordinance God will giue a blessing and it shall doe good A thirde dutie to be performed in infancie especially belonges vnto the mother the former were common to both parents but this is her speciall dutie to nurce it Not to throw it from her so soone as shee hath brought it into the world but as God hath giuen her as her wombe to beare so breasts and milke to nourish her child so let her be thankfull to God for the blessing and vse them to that end that he gaue them For this is so naturall that euen the beasts will not omit it the poorest and leanest beasts that is yet will suckle her young ones her selfe and will not be so vnnaturall as to post them ouer to another And this is noted of the good women in scripture that they did much reioyce in suckling their children with their owne breasts as Sarah saith that now she shall giue sueke a thing that greatly gladded her heart And it is noted as a plague and punishment to haue a barren wombe and drie breasts and therfore it is foule fault when God hath giuen a good blessing for one wilfully to turn into a curse Those women therfore that haue failed in this dutie must be humbled as hauing omitted a good duty that god required at their hands those that haue done it must do it still For in the primitiue Church when widows were to be chosen that should haue the sicke and weake seruants committed to their charge and tending none were to be admitted to this office but those that had nourced their children themselues though they were otherwise good women and vertuous yet if they had not beene so mercifull to their children there was a suspicion left that howsoeuer God would change and alter their hearts if they were vnnaturall to those that were so neare to them ye would be negligent to those that were further of them and therefore they were not to be trusted with this office So much for the duties which parents must performe to their children in their tender yeares Now those follow which must be performed when they grow to more ripenes of yeares And these are first To bring them vp in some profitable and lawfull calling by which they may liue honestly and Christianly and not be fruitlles burdens of the earth and clogs to their friends drones that must liue on other mens sweat and can do nothing themselues but that they be trayned vp in some honest occasion whereby they may be able to maintayne themselues and doe some good to others So Adam did though he was rich enough and had large possessions to leaue to his sonnes For they had the whole world to be deuided amongst them that was patrimonie sufficient yea he would not let his sonnes spend their time idely liue like idle fellowes hauing nothing to doe but brought vp the one in husbandrie and the other in keeping sheepe probable and lawfull vocations The like is seene in Isaac who was a great man and of such great wealth as that Abimelech the king confesseth he was greater and mightier then he Notwithstanding all this greatnesse Iacobs bringing vp was not in idlenesse and sloth but he was exercised in husbandrie and had verie good skill in handling cattle and had it not beene for this what would he haue done when persecution came when he was faine to leaue his fathers if he had done nothing before and could haue done nothing now but eate and drinke and sleepe who would haue giuen him intertainment and where should he haue had maintenance on that price but hauing beene trayned vp laboriously and being a verie good shepheard though he was gone from his father yet he could take paines and get his liuing so that euerie one would be willing to haue had him and the place where he came was much the better for him And Iacob himselfe till they begin to set vp and inrich themselues by this crueltie and oppression of others Therefore eyther let it be well gotten or it will doe them no good for it carries the curse and plague of God who will do more hurt then al the wealth can do good Secondly for the vsing while one hath it vse it well be not a slaue and a drudge for his children but let one enioy his portion and take his part while he liues and reioyce in Gods benefits with thankfulnesse and temperatenesse For it is a soule fault that one should say O I haue many children what then therefore there is nothing but rauening and scraping for God faith that a good man is mercifull and lendeth and his seed enioyeth the blessing he is mercifull first to himselfe for mercie begins at home he will not be afraid to take a good meale and enioy Gods benefits because of his children but is mercifull in an honest cherishing his owne bodie and then he is mercifull to others also abroad he will lend and doe good to whom he can and doing so then his seed enioyeth the blessing they fare the better for it For indeed those children are alwaies best prouided for whose parents beare this mind that they had rather trust God with their children then riches with their children and make this their hope when wee are dead yet God is aliue Indeede if God were deade or should not looke to our children though we were liuing yet we might be afraid and thinke they should be vndone but so long as God liueth vse the
good man and yet be neuer a whitte the better for it God hath giuen so many graces for their good and will they be better by none of them that is a soule faulte and it shewes that in truth their is no true reuerence for that which one esteemes and accounts of in an other he would bee very desirous to be partaker of it himselfe Superiours in gifts they must do this for all duties in this commandement are mutuall they must turne their gifts to the best good of others vse their wisdome to direct their knowledge to instruct their strength to beare burthens as the Apostle saith you that are strong What we must not lay burthens vpon the weake to suppresse them but beare the burthens of the weake to helpe them Vnlesse therefore hee to whom God hath giuen more graces then ordinarie doe vse that which he hath receiued to the glorie of him that gaue it and to the good of mankind for which he gaue it he is found an abuser of the Lords talents which gaue them him not that he should vaine gloriously set himselfe aboue others that want them and so tread his inferiours vnder foot or cruelly oppresse or craftily circumuent and deceiue those of meaner capacitie then himselfe but to the common good of the whole Church and the further edification of the weaker that as he hath receiued more then so according to the number of his talents he might bring forth a greater encrease But for one to grow proude and set himselfe aboue others that brings the curse of God vpon him and is the next way to make him despised and to loose his gifts which he can vse no better As it is seene by wofull experience in a greater number that God had furnished with many gifts both of bodie and minde so that there was great hope that they should haue much set forth the glorie of God and done much good to the Church of God When they began once to lift vp themselues and seeke their owne vaineglorie more then Gods glorie and so haue turned their giftes the wrong way themselues haue growne in contempt and those graces which they haue had haue rotted away and by little little came to nothing And iust it is with God that it should be so for that man which will not honour God with his gifts God will see that he shall haue no honour and better that they and their gifts should perish then they should haue them to doe no good but set vp themselues Thus much for superiours and inferiours in gifts These in age follow The dueties of younger persons to the ancient is to shew a reuerent opinion of them and to shew all reuerent and submissiue behauiour vnto them in respect that they carry vpon them as it were a print of Gods eternitie which is commaunded Leuit. 19. 32. to rise vp before the hoare head and honour the person of the aged I am the Lord. Where giuing this commaundement of honouring the aged he meets with yong conceited heads by this reason I am the Lord to whom thou owest obedience I will haue it thus and in this respect it were the best way for thee to yeeld obedience So Isay 3. 5. It is noted as a curse of God and a plague that comes with the subuersion of the commonwealth when such wofull confusion should take place as that young boyes and children of no discretion or gouernment should presume against and proud young youthes that haue no grace nor any thing to commend them that neuer did good that none can say that the world is the better for them it might haue done as well if they neuer had beene borne that such proud absurd persons should grow to that extremitie of impudencie and shamelesnesse as to presume against their betters and preferre themselues before their elders Which doth sharpely also reprooue the customable rudenesse of our youth that no whit regard their elders To shew any token of reuerence to them in rising before them or vncouering but go vse such behauiour with them as if it were with fellow boyes or playfellowes The dutie of the elder persons is to giue a good example For a grey head is a glorie if it be found in the way of grace if they be godly and holy and shew a graue wise and graue conuersation then eyther younger persons shall giue them their due reuerence or if they doe not the sinne lyes vpon their owne heads and they be blamelesse So Titus 2. 2. The elder must be sober honest discreet sound in the faith in loue and patience as their bodie decayes so their soules must encrease in all grauitie and sobernesse and for their vnsound limmes and weake they must get a strong and sound fayth that by the long continuance of time and often vse of the meanes of saluation they must get great soundnesse and power of faith which may worke aboundantly in them by the fruits of loue which alwaies accompanies true faith and this loue will make them patient not forward not pettish not easie to be offended but full of long suffering to be an example to others of meeknesse But contrarie it is in those whose sinnes of their youth haue stayned them so deeply and so filled their bodies as there is no grace to be seene in their olde age Their words are altogether vaine and light foolish nothing sauouring of grace so that no man can in reuerence eyther craue aduise from them or be silent to heare such foolish and vnsauerie talke as customably comes from them and their conuersation full of testinesse and vnaduised wrath and bloted with miserable and abiect couetousnesse and greedinesse that they are alwaies smelling earthward and pursuing the world swiftly when they can scarce go vp and downe in the world No grace no wisdome nor any vertue bewtifieth their grey haires these want and that iustly their honour because they haue the first steppe olde age but they want the vpshot and perfection to be found in the way of grace And thus much for the dueties of superiours and inferiours commaunded in this commaundement The reason is next That thy daies may be long in the land which the Lord thy god giueth thee This is taken from the good effect and commoditie that will follow to him that keepes this commaundement It shall be for his profit he shall haue the benefit of it himselfe So that hence we may learne this lesson that the way to get a prosperous and long life is to be obedient to parents and superiours and to honour them As in Ephes 6. 2. He saith this is a commaundement with promise namely with a speciall promise For indeed this stirs vp the heart of the parent to pray to God for his children that he would poure a blessing on them and that not in word onely but indeed and in the desire of his soule he will beg it earnestly at Gods hand for so the wordes in the originall runne
that hauing more money and maintenance then their neighbours they did not bestow it in doing any Worke of mercie to the poore or prouiding any thing of profit for the commonwealth but onely in setting out themselues by new fashions that no new tricke or odde foolish deuise could come vp but they must haue it straight yea they neuer thought themselues well vntill they were beginners of some new fangled inuention concerning their coates that other folkes might looke at them and lust after them and these kinde of persons howsoeuer they seeme fine in their owne eyes yet they be filthie in Gods eyes Also in excessiue diet too much meat and drinke for as one cannot lay on more fuell but he shall haue a greater flame so stuffing ones selfe with meate and drink will make the heart more outragious in all euill lusts As the prophet saith They rise vp full and then they neighed after their nâ—â—ghbours wiues as a fed horse after a mare for though this be an homely comparison yet the holy Ghost vseth it to make the sinne more loathsome Also in excessiue sleepinesse and lazing in bed that a man liues so as the world nor the place where he liues shall be no whit the better for him but he giues himselfe onely to take his ease to rest his bodie vpon his bed to doe nothing but eate and drinke and sleepe that that time which God hath giuen to get good and some knowledge of good and some knowledge of God and assurance of saluation a man should abuse to follow his carnall and vaine sports and to slugging on his bed such manner persons be wantons and by the Apostle put in the number of filthie persons that shall not inherit life In the bodie it selfe and that is eyther in the parts or the whole In the parts as an eye full of lust as Peter saith that ceaseth not to sinne though thy bodie sometimes ceaseth for want of occasion or for weaknesse yet the eye is all busied in vnchast wanton lusts And the tongue in vnchast wanton songs and reading loue bookes of daliance filthinesse which is a kind of contemplatiue fornication They that made them be wantons and those that read them and so euerie other gesture that stirs vp ones selfe or many an other purposely to lust that is wantonnesse as the wise man saith that a wicked man makes a signe with his finger and speakes with his eye The whole bodie is abused to wantonnesse in dauncing for here euerie part is abused to daliance the eye the hand the foot and all in meeting in embracing in tickling and such like All the action is nothing but a profession of an vnchast heart here is an artificiall grace an artificiall pace an artificiall face and in euerie part a wicked art is added to encrease the naturall filthinesse and if you call it a sport it is a verie diuellish sport to vse the bodie as an instrument of wantonnes and an inducement to fornication and adulterie Those also haue offended in wantonnesse that giue themselues libertie to be present and see such things that be practises of wantonnesse as stage playes which serue for nothing but to nourish filthinesse and where they are most vsed their filthinesse is most practised where the man is cloathed with womans apparrell and that as ordinarily is put in vse which the Lord calleth abhomination this is a way to breed confusion of sexes and it is a plaine belying of the sexe Those that then haue thus hurt themselues or others must craue pardon and repent and those parents that themselues in youth haue taken libertie this way must restraine their children contrarie to the common practise of filthie parents that haue themselues beene olde fornicators and wantons now that themselues are spent it doth them good and makes their â—eart glad to see their young children treade in their steppes and runne madding and skipping vp and downe with all wanton and vnseemely behauiour This howeuer men make but a sport of it yet God will not tolerate for if he cannot put vp the abuse of one member alone to wantonnesse he will neuer endure that the whole bodie should be thus abused Thus much of the seuenth commaundement concerning preseruing our owne and an others chastitie The next is concerning goods in the eight commaundement which is Thou shalt not steale THe summe if it is that we should not hurt our owne or our neighbours estate but so farre as we can procure the good of both not vsing good benefites onely to his glorie but to the good and benefit of all mankinde and of our selues The things forbidden are eyther Inward as the desire of the heart Outward eyther publike in Church Common-wealth priuate in Illvsing of ones own by wastfulnes as in 1. Excesse in any thing 2. Idlenesse 3. Suertiship Niggardlinesse Vniust pursuit of other mens goods by Some shew or colour of law as craftie bargaining c. Some meanes without colour as by force or prigging or such like FIrst for the inward breach of this commaundement that is lusting after another mans goods in the heart the secret desire of that which is none of ours though one seeke not to get it wrongfully For as in the former commaundement the filthie concupiscence of the heart was counted adulterie before God though filthie practises did not breake forth so heere he that inwardly longeth after his neighbours goods is a theefe before Gods iudgement seat though he stay his hand from taking of them So in 2. Pet. 2. 14. He describing wicked men saith they haue hearts exercised in couetousnesse Though they durst giue such libertie to their hands yet it was the occupation of their hearts to be alwaies stealing alwaies desiring an other mans goods euen as the thoughts and desires of a christian are busied in thinking of the life to come and of their latter end and how to glorifie God while they liue so there desires and hearts were alwaies wandring and pursuing after an other mans goods this was all the exercise of their heart So Micha 2. 2. They eouet feilds and take them by force First the heart fals a lusting and what then then there is no stay the violence of their lusts carries them headlong and they cannot be at quiet till they haue vndone a man and spoild him of all his goods And this was Acans first beginning of Theuerie He saw a faire garment and a wedge of golde that was no particular mans indeede but he knew it was none of his for God had challeÌ„ged the spoile of all that Cittie to himself but he thought that there was enough for God and for him to and therefore he let his heart loose to desire it and then he could not hold his hands of but tooke it to his owne destruction and the vtter ruine of his whole family for they were all put to death and the first beginning was his coueting heart So Ahab lookes out of his