c. and chapt 35.2.3 c. Nehem. ch 10.31 chap. 13.16 and Ier. 17.21.22 Iohn 2.14 and Matth. 21.12.13 But it may be demaunded for the remouing of all doubt whether at no hand nor vpon anie necessitie it may not be lawfull to do some bodily workes vpon the Sabbath day yea some of these workes which haue alreadie bene mentioned What answere haue you learned to giue vnto this All bodily labours together vvith the thoughts consultations and speeches thereof vvhich be of present necessitie either to further the vvorship of God for our ovvne spirituall benefite or our selues to it for the glorie of God or else be presently necessarie for the bodily safetie either of our neighbour or our selues or of anie thing of good and necessarie vse belonging vnto vs or them they are all lavvfull on the Sabbath day yea though it be for the time of necessitie vvith ceassing from the publike duties of Gods vvorship so as the mind and heart be disposed as it ought to be in the doing of the same Shew further how you haue bene taught that this ought to be I meane how the heart and mind of man ought to be affected in such cases of present necessitie which enforce vs to intermit the holy duties of Gods worship vpon the Lords day We ought to be sorie for the occasion in respect of our hinderance from the worship of God which aboue all things we ought to long after and to desire but yet in respect of our neighbours necessitie ought to be heartily glad that we may be instruments of Gods prouidence for anie speciall reliefe and benefite to him And therewithall also we ought to haue care to make as speedie expedition as the necessitie will permit that we may ioyne vvith the Church of God in the most principall duties of his holy Sabbath Shew these things yet further by some instances that we may see more clearely how we are with good testimonie of our conscience to behaue our selues in these cases The occasions are more particular as thus if our neighbour for whose comfort our attendance or seruice is necessarie be for the time of Gods publike vvorship verie sore or daungerously sicke or if anie of his cattell vvhose life I may preserue be in my knovvledge vvithout my speedie helpe in speciall daunger of decay There are also more generall and publike occasions as they may fall out thus if our neighbours house be on a fire or if the enemie do vpon the Lords Sabbath make warre vpon our countrie in such cases and the like the Lord requireth mercie to our neighbour and fidelitie and fortitude for the safetie of our Prince and countrie according to the instant necessitie and not sacrifice as the holy Scriptures teach vs. It is true So we reade the testimonie of our Sauiour Christ Matth. 12.11.12 And againe Luke 6.9 Reade also chap. 13. verses 14.15.16 And againe chapter 14.5.6 And touching the like libertie in publike daungers reade 2. Kings chap. 11. And againe 2. Chron. 23. Reade also Nehem. 13.19 And 1. Maccab. 2.40.41 and chapter 9.43 c. we haue the practise of necessarie defence by warre Now which are those holy things and businesses wherein and about the which we stand charged by Gods Commandement to spend the whole day of his Sabbath as much as we may possibly attaine vnto which he calleth the sanctifying of the Sabbaths These holy businesses and duties are the religious frequenting of the holy assemblies of Gods people in the holy places thereunto appoynted and in the holy times and seasons thereof that is on the dayes of the holy Sabbath of the Lord. They are also the excercising of our selues both publikely with the rest of the congregation and priuately apart by our selues in all the holy duties and exercises of Gods holy worship both inward and outward mentioned before in the interpretation both of the first and also of the second and third Commaundement Furthermore they are the trying of our ovvne heartes and liues hovv vve proceede or go backevvard or stand at a stay in the loue and obedience of the true religion of God and accordingly in the remembrance and meditation of Gods mercie chiefly of our redemption by our Sauiour Iesus Christ and of his iudgements eyther vpon our selues or others a stirring vp and quickening of our ovvne soules either to thankefulnesse and ioy in the Lord or to godly sorrovv and repentance vvith the increases thereof in regard of our ovvne sinnes and faylings as the matter it selfe and as the seuerall occasions shall require Finally they are the speciall exercises of mutuall brotherly kindnesse and mercifull dealing both tovvardes the bodies in outvvard reliefe and also the soules of our brethren by spirituall succour of instruction conference or prayer to the vttermost of that grace and povver vvherevvith the Lord shall make euerie one of vs able from time to time You answere truely for notwithstanding the institution of these duties of Gods worship is set downe in the former Commaundement yet the speciall practise of them all is required in this fourth Commaundement which assigneth and layeth foorth vnto vs the principall times and seasons specially sanctified of God to the same end But are these holy duties so tyed and appropriated to the Lords holy Sabbaths and on the other side are we so bound to vncessant labour in the ordinarie duties of our worldly callings for the whole space of the sixe dayes of the weeke Duties commanded Libertie of Sabbath Sixe dayes labour that we be exempt and discharged from all holy dutie of Gods worship vpon those dayes We may not vnderstand the Commaundement so for as it is lavvfull for a man to do such bodily vvorkes and labours as be necessarie euen on the Sabbath day in such maner as hath bene alreadie ansvvered so yea much rather is it lavvfull yea euen the bounden dutie of all the seruants of God vpon euerie one of the sixe dayes in the vveeke to spend so much time in the holy and spirituall duties of Gods vvorship as he shall find necessarie to keepe his heart vvith God and by prayer morning and euening to commend himselfe and all his affaires and the vvhole Church of God to the continuall protection and blessing of God Further also it is lawfull yea the bounden dutie of euerie one not hindred by some necessarie let to cease his ordinarie vvorke or honest recreation or delight to heare the sermon if there be anie on the vveeke day yea to spend the vvhole day vvhen it is commaunded either for the publike fast or for a publike thankesgiuing and holy feast to the speciall honour of God according to the speciall occasion which he himselfe shall giue thereunto Hitherto of the good duties commaunded whereunto also belongeth that speciall point of the gouernours dutie mentioned in the beginning of our interpretation but because the occasion of this consideration is expresly giuen in the negatiue part of the Commaundement whereunto we
most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
fulfill it And therefore also it must be that all is misconstrued whatsoeuer may be imagined either of the contrary doctrine or practise of our Sauiour Christ against the Commandement of the Sabbath It is true so our Sauior Christ sayth Matth. 5.17 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them And there is no boubt but as he came not to destroy loosen or disauthorise the first second or third Commandement so neither hath he destroyed or disauthorised the fourth But contrariwise like as he hath established the rest of the ten Commaundements so also hath he ratified and established this Onely he cleareth the right vse and interpretation of them all against the false glosses of the Scribes and Pharisies But what proofe haue you that our Sauiour Christ did not abrogate and take away the Sabbath seeing as some alledge they both taught and practised greater libertie then the Law of the Sabbath permitteth yea and leaue that day altogether What canne you say to this In so much as the holy Apostles did onely alter and change the day and that also to the verie next day that is to say seeing they onely translated it from the seauenth day vvhich was the very next after the vvorkes of Gods creation vvere ended to the first day of the vveeke vpon the vvhich the vvorld began and vpon the vvhich the Sonne of God by vvhom the vvorld vvas at the first made and all things therein rose againe by the mighty power of God to declare himselfe to be the perfect redeemer of the people of God and the onely meanes of the vpholding and preseruing of the vvhole frame of this transitory and decayed world And further also seeing they both by doctrine and example imployed that first day of the vveeke in the vveekely recourse of it to the religious assembling of Gods people and for the holy exercises of the Christian duties of Gods vvorship euen the same which haue been rehearsed before for the duties of the Lords Sabbath Finally seeing the same first day of the vveeke hath the name of the Lords day translated vnto it It is by all these reasons manifest that it vvas not their purpose to abrogate and abolish the Sabbath of the Lord that is to say the sanctifying of euery seauenth day but rather to establish it vvith this so neare a change to the perpetuall memoriall not onely of the first creation but also of this latter renewing of all things by our Sauiour Christ to the more cleare and full honour of God in the name of Iesus Christ in these last dayes of the cleare reuelation of the Gospell These reasons may suffice to euerie one that is not contentious for seeing the holy Apostles were most faithfull in all the house of God as was Moses how may we with any reason once call it into question as doubting whether they had their commaundement and direction from our Sauiour Christ himselfe after his resurrection or no And that the Apostles did onely chaunge the day and not absolutely take away the Sabbath reade Acts 20.7 and 1. Corinthians 16.1.2 and Reuelation 1.10 for they spent the first day of the weeke in the same holy exercises with Christian Gentiles wherein they spent the seauenth day with the Christian Iewes c. But that we may draw to an ende How can you shew that the Sabbath is not a meere vanishing ceremony now since the appearance of Christ and the cleare reuelation of his Gospell Because there should not then be ten but onely nine Commandements of perpetuall durance in the morall Lavv of God and also because this Commandement vvas ordayned for man before yet there vvas any vse of any figuratiue ceremony concerning Christ to come Hitherto therefore of the first Table of the Law concerning the seuerall branches of that which our Sauiour Christ calleth the great Commandement the summe whereof he sheweth to be the perfect loue of God The second Table followeth which our Sauiour Christ likewise calleth the second Commandement saith that it is like to the former Wherein haue you learned that they are like The second is like vnto the first in many respectes as followeth How the second Table is like vnto the first and how it differeth from it First in that it is giuen by the same heauenly Law-giuer Secondly in that it requireth perfect obedience in all the duties thereof Thirdly in that it hath like promises of perfect reward to the perfect obedience of it Fourthly in that it hath like curses not only temporall but eternall also against euery transgression of the vnbeleeuer not repenting thereof Fiftly it is of like force and vertue with the first Table to make knowne our sinne and misery yea not only to make knowne our failings in dutie to men but therewithall also detecteth our hypocrisie against God in our vnfruitfull profession of his name and religion Finally it doth in like maner shew vs the necessity of our Sauiour Christs perfect sufferings and obedience for our redemption iustification and saluation This manifold similitude and likenesse of the second Table with the first is partly cleare in it selfe and will further be more manifest in the particular handling of the Commaundements thereof But is there no difference of them like worthy of our obseruation Yes very worthy Shew wherein this difference is The second Table differeth from the former First in the subiect matter and argument of it which is the perfect loue of our neighbour but the argument of the first Table as hath bene declared before is the perfect loue of God Secondly there is difference in the maner or measure of that loue wherewith one neighbour is to loue another which is not without limitation as is the loue of man toward God for it is only in the Lord and for his sake according to that naturall kindly and well ordered loue and affection which euery man may and also ought in the Lord and so as may be most for his glory to beare toward his owne selfe and not otherwise These things thus obserued in generall concerning the second Table to shew the likenesse of it compared with the first Table as touching the author and vses of it c. Let vs vse the like diligence in seeking out the particular interpretation and vses of the seuerall Commandements of it Words interpreted which through the grace of God we haue in some poore measure vsed concerning the Commandements of the first Table Let vs therefore come to the fift Commandement which is the first of this second Table which is that Honour thy father and thy mother that thy dayes may be * Or that they may prolong c. For this verbe in the Hiphil forme is vsually a transitiue though otherwise in Cal. prolonged on the land which thy Lord thy God giueth thee In these words we haue not only the Commandement but also the blessing promised to
are now to proceede let vs consider of it there In which words therefore is this negatiue part contayned In these Neither thou shalt do anie vvorke nor thy sonne nor thy daughter thy man seruant nor thy mayde nor thy beast nor the stranger that is within thy gates From these words let vs consider first what is generally forbidden in this Commaundement and then more specially what is the charge of all gouernours Sinnes forbidden I demaund therefore in the first place what are the euill things forbidden in this Commaundement First all those bodily labours belonging to this life which not being necessarie would by our intermedling with them either altogether withhold or at the least hinder vs in the spirituall sanctification of the Sabbath yea he forbiddeth all worldlinesse of mind yea all negligence and improuidence in not preuenting euerie such hinderance so farre as we may by anie good circumspection foresee Much more doth the Lord forbid all vaine games and pastimes yea such moderate exercises of bodily recreation or harmlesse sporting and delighting of the mind which at some other times he will tollerate and beare withall Most of all doth the Lord forbid all practise of idolatrie and false worship vpon his Sabbath together with the institution of any other holyday or Sabbath by mans deuice and al that excesse wantonnesse and riot which vsually accompanieth the same Finally he forbiddeth all vnfruitfulnesse in the exercises of his owne true seruice and worship that is when we profite not thereby in knowledge faith and repentance Now let vs come to the speciall charge which the Lord layeth vpon those that haue gouernement ouer others touching the sanctification of the Sabbath And first of all seeing the Lord layeth this speciall charge vpon all gouernours aswell publike ouer common wealths churches as priuate ouer families Why doth he direct his speech and the forme of his charge more expresly to fathers and maisters of the priuate family rather then to the other Because hovvsoeuer the establishment perfection and glorie of holy and religious gouernement is in the hand of the publike gouernour yet the ground and foundation of it resteth in the wel ordering of the family vvhich also in the order of nature it selfe is before the gouernement either of the Towne Citie or Countrie This indeede is euident from the order of Gods creation and from the course of his proceeding in rearing vp a Church vnto himselfe from the beginning As the priuate family is in order of nature before the towne or citie Speciall duty of Gouernours so particular persons haue bene conuerted and turned to God before cities countries and nations Neuerthelesse so soone as Kingdomes were gathered to the Lord he gaue the principall charge to the King for the generall sanctification of the Sabbath Reade Ieremie chapter 17.20 Read also Isa 49.22 and Psalme 102.13 c. 18.21 Now let vs consider the excellent reason of this the Lords most graue and weightie charge And first why doth he beginne with the maister himselfe First that he may know whosoeuer he be whether maister of a greater or lesser family that he must giue an account of his gouernement to God of vvhome he hath receiued it vvho is the great Maister and commaunder both in heauen and in earth vvho also vvill streightly inquire not onely hovv ciuill and iust but much rather hovv holy and religious his gouernement hath bene Secondly that he may vnderstand that the Lord requireth that he do not onely commaund his sonnes and his houshold but also that he go before them in his ovvne practise and example Thirdly because if he were not brought to conscience of his ovvne dutie first he might by the abuse of his authoritie frustrate all the holy care vvhich might happily be begunne in his children and seruants by vrging them to do othervvise then the Law of God and their consciences vvould permit them Finally that both seruants and children and straungers vnderstanding hovv streight a charge the Lord giueth to gouernours herein they might be induced the more vvillingly to yeeld to this his holy appoyntment or othervvise that they might knovv that they are no vvayes iniured though they should against their vvils euen by ciuill or domesticall correction be constrained and compelled thereunto These are the reasons indeede and they are verie worthie in either respect to be diligently obserued both of gouernors and also of those that are to be gouerned euen as we would looke for anie comfort before the Lord at the great day of his dreadfull iudgement For when God will bring euerie worke vnto iudgement with euerie secret thing whether good or euill Eccles 12.14 how can we thinke that anie shall escape who shall neglect the gouernement of those that belong to their charge But here some will likely demaund why in this charge for the religious ordering of the family there is no mention made of the wife as though she had no part in this gouernement What may be the reason hereof It is easily presupposed of all that according to Gods ordinance the husband and the vvife must be one and vvithout all iarre mutuall helpers specially for the furtherance and aduancement of religion in their owne hearts and among all that belong vnto them It is true they ought to rule with ioynt authoritie howsoeuer it is the wiues part so to rule as it may appeare that she is willingly subiect to her husband And chiefely her helpe is to be yeelded for the gouernement of her daughters and maid-seruants according to the example of Queene Esther chapter 4.16 Reade also Prouerbes 31.15.27 and 1. Timothie 5.14 and Ieremie 9.20 Reade also how the Lord will haue the mother or dame and mistresse respected in gouernement Leuiticus chapter 19.3 and Deuteronomy 21.18 c. and Genesis chapter 16.5.6.7.8.9 and chapter 20.9.10.11.12 It is time that we come to consider of those that are vnder gouernement in the familie Why are parents so specially charged with their children for their sanctification of the Sabbath that is to say as touching so manie of them as be of vnderstanding To admonish them of that vvherein they ought chiefly to manifest and exercise their right godly and parent-like affection toward them This verily doth consist chiefly in their loue and desire of the sanctification of their soules and by that care which they haue in the vsing of the meanes which serue thereunto that is so farre as they be carefull to bring them to the loue and liking of the word and worship of God and to trayne them vp in the religious sanctification of the Lords holy Sabbaths We come to the seruants Why are they also expressely mentioned To shew that maisters of families ought in a second degree to extend their parent-like affection euen toward their seruants also in a tender care and desire of their euerlasting saluation Very true for not withstanding they are seruants to their maisters yet they are children still in respect
the obedience of it Touching the words of the Commandement we haue heard also that two things are diligently to be examined Which are they First who are meant by these honourable titles father and mother Secondly what that honour is which God commandeth vs to yeeld vnto them Shew therefore in the firs place who are meant by these titles of father and mother First our naturall parents by whom as by the instruments of God we haue receiued our being and life And then also all those which in any respect are in stead of parents vnto vs for the preseruation direction and comfort of life Who are they whom we ought to account to be to vs in stead of parents according to this Commandement of God First ciuill Magistrates in the common-wealth such as are soueraigne Kings and Princes with their Iudges and Iustices and all in publike office vnder them Secondly Pastors and teachers of the word in the Church of God with all that haue gouernement and charge of soules together with them according to the same his holy word Thirdly schoole-maisters and teachers of the tongues and other liberal Arts as also such as haue the wardship gouernement of fatherlesse children and likewise maisters of manuell trades and occupations Fourthly all that be any way specially beneficiall to any of vs. Finally the aged in yeares and all that are our auncients in grace and godlinesse Moreouer it is here to be noted that as in the first degree of naturall parents the mother is mentioned so in these other degrees that women when by the speciall prouidence of God any haue soueraigntie of gouernement or any inferiour place of regency they are to be accounted mothers in the common-wealth and Church of God as Deborah in that respect is called a mother in Israel Iudges 5.7 Yea all matron-like and mercifull women are mothers c. But why are all other degrees both of ciuill office and naturall age and spirituall gifts c. thus comprehended vnder the titles of naturall parents First because they are by the lavv and course of nature the first and most auncient degree of honour among men Secondly because the louing and tender gouernement of naturall parents is the principall patterne and example whereunto all other gouernement is to be framed Thirdly because child-like subiection is the entrance and preparation to all obedience and subiection Finally that it might the more clearely appeare how acceptable to God the subiection of euery inferiour is to his superiour of what degree soeuer he be and on the contrary how grieuous a sinne disobedience to any superiour is in so much as it is of like nature with the vndutifulnesse of a child against his naturall father or against his mother that bare him Hitherto who are meant by the honourable titles of father and mother Now let vs come to see what that honour is which God commandeth vs to yeeld vnto them the which because we cannot better vnderstand then by searching out what those seuerall duties are which God in his word expresseth as belonging to euery one either in common or more specially according to his seuerall degree and calling let vs follow this course And first what is the honour which children are commanded to yeeld vnto their naturall parents The Lord commanding vs to honour our naturall parents requireth of vs these things First that we do all the dayes of our liues reuerendly esteeme of them and of their holy prayers and blessing Duties commanded and first to naturall parents and of their vvise instructions and counsels both for the course and trade of life vvhich we are to take and for the company which vve are to make choyse of and especially then vvhen vve shall come to thinke of seeking a companion to liue vvith vs in maried estate Secondly that as a fruite of that reuerend estimation we do not onely in outward gesture and speech behaue our selues dutifully toward them but also that we obey them from the heart submitting our selues to their godly gouernement and discipline and that euery vvay we seeke to vvin them to pray for vs and to blesse vs and to giue all good occasion to ioy in vs and to blesse and prayse God for vs. Thirdly that we shevv our selues thankefull in all readinesse to recompence their goodnesse toward vs to the vttermost of our power wherein soeuer they shall at any time stand in neede of our helpe Finally seeing we cannot recompence them or at the most but in part we are to pray continually vnto God so long as they liue that it may please him on our behalfe fully and for euer to recompence and reward them Yea and all these duties are to be performed from hearty loue and affection toward them This is the honour that children owe to their naturall parents beside seemely buriall if we suruiue them and dutifull speech and memoriall of them c. But why are all these duties comprehended vnder this word Honor rather then vnder loue To put a difference betweene that loue we owe to our inferiors or equals which is more familiar and this loue wherein we stand bound to our parents and all other our superiours which may not be seuered from feare and reuerence Now what is the honour that subiects owe to their soueraigne kings and to all other their inferiour Magistrates The same which we are commanded to yeeld to our naturall parents according to the particular interpretation of the Scriptures following My sonne sayth king Salomon feare the Lord and the king Reuerence meddle not with them that are seditious Duties to Prinâ—â—s and ciuill â—ouernours Prou. 24.21 Submit your selues sayth the Apostle Peter vnto all maner ordinance of man Obedience for the Lords sake whether it be to the king or to the superiour 1. Pet. 2.13 Or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that do well For so is the will of God that by well doing ye may put to silence the ignorance of foolish men As free but not as hauing liberty for a cloake of maliciousnesse but as the seruants of God 1. Epist 2.13.14.15.16 And the Apostle Paule Rom. 13.1.2.3.4 And then it followeth verses 5. and 6. Wherefore ye must be subiect not because of wrath onely but also for conscience sake For for this cause ye pay also tribute for they are Gods ministers applying themselues for the same thing Thankfulnesse Yea not onely must we shew our selues thankefull for their carefull protection ouer vs by yeelding a portion of our goods but also in bestowing our whole substance and in the hazarding of our liues in their warres if need so require according to that saying of the souldiers of king Dauid Thy life is more worth then ten thousand of vs 2. Sam. 18.3 and chap. 21.17 Thou shalt go no more out vvith vs to battell least thou quench the light of Israel