this commaundement is the more to bee noted because it is often repeated in the holy Scripture Now by this word Honor is signified the loue reuerence dutie obedience subiection entertainment and necessarie assistance that children owe to their parents As concerning the loue the summarie of the second Table comprehended in these wordes Thou shalt loue thy neighbour as thy selfe doe manifestly confirme it For who can bee a neerer neighbour for the children to loue then the parents Besides that they are not to be loued onely as neighbours proceeding of Adam and Eue but also as fathers and mothers And therefore what an ingratitude is it not to loue those of whom next after God they haue their life and being together with many great and continuall benefites toward them Also the loue that parents doe beare to their children besides so many their labours sorrowes troubles and vexations should binde them reciprocally to loue them The sunne shining a while vpon the colde stones doth so heate them that they yeelde some warmth so albeit that children be as hard and colde as stones yet the experience and the dayly feeling of the loue of their parents towards them ought mightily to enflame their hartes to loue them againe Take away the beame from the sunne said a good old father and it wil not shine the springs from the riuer and it will drie vp the bough from the tree and it will wither the member from the body it will rot And so take from children their dutie to their parents and they are no longer children but brethren and companions with those vnto whom Iesus Christ said Yee are the children of the Deuill Plut. in his Agotheg of the Grecians 2 This loue ought especially to appeare in a certain care affection and desire to reioyce and content our parents For as we reade to this purpose Epaminondas said that of all the good and felicitie that euer happened him he neuer so much delighted in any as in his victorie ouer the Lacedemonians at Leuctria where he wonne the fielde while his father and mother yet liued Such was his loue to them that his singular contentation consisted in the pleasure that they would conceiue in the victorie of their sonne And that this his contentment consisted onely in his loue to his parents and not in couetize of vaine-glorie we may gather by his commendations published by Iustin who saith Iustin lib. 6. that it was a hard choise to discerne whether hee were an honester man or a better Captaine That in the exercise of any publike office hee neuer sought himselfe but the good of his countrie That he was not couetous either of glorie or of money These are notable commendations in a heathen Captaine God graunt that Christians may follow him and deserue the like His example doth declare that children ought so to loue their parents that their affection may tend to liue vertuously euen to reioyce them and to eschue euill least they should grieue them Prou. 10.1 And this is it that Salomon admonisheth saying A wise sonne maketh a glad father but a foolish sonne is an heauinesse to his mother Againe A foolish sonne is a griefe vnto his father and an heauinesse to her that bare him Prou. 17.25 3 This band of loue of parents should take place not onely toward such as are gentle and louing but also as Saint Peter saith 1. Pet. 2.18 of the duties of seruants to their masters euen toward such as bee rigorous For if wee ought to loue all the children of Adam euen those whome wee know not or our enemies and persecutors how much rather our parents albeit they should intreate vs roughly with rigour either in word or deede And indeede the principal cause still abideth namely that they bee our father and mother This ought children well to note to the ende that patiently bearing their reprehensions reproofes and in generall whatsoeuer their troublesome and sharpe affections they may still continue and declare their childe-like affection and loue And to that purpose remember the labour greefe anguish weeping sorrow and other troublesome cares that parentes doe abide for their children 4 This loue must be accompanied with reuerence and respect And to say the truth Mat 23.2 albeit the name of father belongeth properly vnto God as Iesus Christ said You haue but one father euen him that is in heauen Yet doth hee so impart it to those that haue begotten vs that they being called fathers doe beare the title and Image of God And this is it that bindeth children to respect and honor them and to testifie the same by their outwarde reuerence The Lacedemonians did so carefully accustome their children hereto that we reade of a good personage who had such respect to parents Plu. in his Lacon Apotheg that being demaunded wherfore at Sparta the young men did rise vp when their elders came in place hee aunswered To the ende that by honoring age they may learne and accustome themselues to reuerence their parentes Of this reuerence we haue a notable example in Salomon 1. King 2.19 He vnderstanding that his mother Bathseeba was comming to speake with him arose from his seat came to meet her bowed before her and set her vpon his right hand Neither could his greatnesse neither his Royal estate priuiledge him from this respect and honor due to his mother To this purpose we also reade a notable historie which may serue for an exposition of this matter As a certaine gouernour of Creet came with his father to the Philosopher Taurus finding there but one stoole readie Aul. Gellius lib. 2. c. 2. the father woulde haue had his sonne as a Romaine Magistrate to sit down but the Philosopher willed him as the father to sit downe and calling for another seate for the sonne said When the sonne doth execute his magistracie or publike office hee is greater then his father and must beare himselfe as a Magistrate not as a sonne But when he is out of place or execution of his office he must how highly soeuer he be aduaunced haue a respect and yeelde reuerence to his father But many times it falleth out otherwise For many children when they come to honor or wealth doe so despise their parentes if they bee of meaner calling then themselues that hardly they will acknowledge or call them father as if they were ashamed of them Decius the sonne of the Romaine Emperour Decius Valer. Max. l. 4 most liuely represented mans inclination to this vice and sought in his owne person to preuent it For when his father on a time saide that hee would inuest his sonne in the Diademe Imperiall his sonne refused it saying I feare least being Emperour I forget that I am a sonne Rather will I continue an obedient sonne then being an Emperour to neglect and forget the due honour that the sonne oweth to his Father Let my father commaunde and let my
Empire consist in my due obedience to him For that man putteth off the affection of a childe to his father who by the eminencie of an office ouer him quencheth the name of a sonne Salomon forgat not himselfe in this kinde of dutie for hee did not onely bow before his mother Bathseeba as is aforesaide but also called her mother saying 1. King 2.20 Mother aske and I will not denie thee And this doe we the rather note also vpon another consideration namely that his example condemneth the custome of these daies wherein this name of father and mother is accompted so base and comtemptible that the children of Kinges Princes yea euen of meane Gentlemen speaking to their parentes must not say father mother but Sir my Lorde my Ladye Madam c. 5 But the due honor to parents that we here speake of implyeth not onely this outwarde reuerence but also that wee shoulde so esteeme of them as that neither our selues should dispise them neither shoulde wee suffer others to haue them in contempt Ioh. 8.49 Telecrus Plut. in his Lacon Apotheg And this are we to vnderstand in the saying of Iesus Christ I honor my father but you dishonour mee Hee there defendeth the honor of his father against the false opinions and slaunders of the Iewes A certaine Lacedemonian in olde time did truely performe this dutie of a childe For when one tolde him that his father spake hardly of him he aunswered Stobeus Scr. 177. that he would not doe it if he had not good cause Thus hee choose rather to beare the blame himselfe then his father shoulde In this sence when an other was readie to accuse his father in iudgement did one Pittacus reprooue him saying if thou preferrest a bad cause thou shalt bee condemned Likewise if the cause be right thou also shalt bee condemned for procuring thy fathers condemnation This also in this case is to bee noted that amonge the Romaines the childe was not admitted to sue the will or testament of his deade father by action but by petition onely wherein hee shoulde speake of him with humilitie honour and reuerence and referre his case wholy to the discretion and consciences of the iudges Thus ought children to honour and respecte theyr parentes Bodin in his first booke of a common-wealth cap. ◠But some there are so vnnaturall and peruerse that forgetting all due reuerence and respecte to theyr parents they will not onelie despise them in theyr owne hearts and suffer others to speake hardly of them but also will themselues so farre exceede as euen to laye them open to the skorne of others Gen. 3.22 C ham the sonne of Noah seeing his father lye vncouered called his brethren to shewe them his fathers shame But so odious was this impietie in the sight of God that Noah by the conduct of the holy Ghost cursed both him and all his posteritie And therefore we well and truely may say that those children who in liew of defending the honor of their parents doe lay them open to shame and reproofe are come of the cursed seede of Cham. 6 But what if they proceede farther Deut. 27.16 Exod. 21.17 Leuit. 20.9 Exod. 21 1◠and vse stubborne speeches against them with demonstration of pride and contempt which the holy Scripture tearmeth accursed This iniquitie is so abhominable in the sight of God that hee pronounceth Woe vnto those children that curse theyr father or mother Yea hee ordaineth that they should bee put to death as also all such as in action shall iniurie their parents by smiting either with staffe or fist c. And to cut off all replication as if death were to hard and rigorous a punishment especially in case there were no hurt or wound Leuit. 20.9 he confirmeth the former iudgement with this addition Because he hath cursed his father or mother his bloud shall bee vpon his owne head And indeede such children as either in word or deede shall iniurie father or mother euen those I say of whom they haue taken life who beare the Image of God and the title of father proper to God so that God is in them iniuried and condemned are monsters in nature In this respect among other the causes why the children of Israel were so hardly entreated by Nabuchadnezzer Ezech. 22.7 led captiue into Babilon the Prophet Ezechiel obiecteth vnto them that they dispised and contemned their parents Besides by experience we see that vsually those children that iniurie their parents are afterward as hardly intreated by their owne children Eras Apotheg lib. 8. And the knowledge of this iust vengeance is naturally imprinted in the hart of man as we reade of a wicked childe who being accused that he had smitten his father answered And he likewise did smite his father and this lad pointing to his owne sonne when he groweth bigger will also smite and wrong me And surely Laert. lib. 1. c. 1 as Thales the Milesian said As children doe intreate their parents so will their children entreate them Therefore it might beseeme children to suffer their parents rather to treade them vnder their feete then so furiously to rise against them And to that ende let them acknowledge this Image of God and remember what their parents haue done for them that detesting such enormities of cursing or smiting their parents as is aforesaid they contrariwise may beare them reuerence respect and honor in heart and minde both in word and deede 7 This commaundement of honoring our parents comprehendeth also subiection and obedience as Saint Paule plainely teacheth saying Children obey your parents in the Lorde for this is right Ephe. 6.1 Honor thy father and mother Which is the first commaundement with promise That it may bee well with thee and that thou maist liue long vpon the earth Hereby it appeareth that subiection obedience forced and constrained the Lord doth not accept but that which proceedeth of honor and reuerence either to father or mother And therefore it is the dutie of children vnluntarily to submitte themselues to their parents commaundements without replying or cōtradiction euen albeit the obedience might import some trouble and difficultie Ionadab the sonne of Rechab forbad his children that they should build no houses plant no vines nor drinke any wine They obeyed their father Iere. 35. and that with such constancie that the Prophet Ieremie obiecteth the same against the Iewes in reproch of their disobedience against God The obedience of Abraham vnto God when he was ready to sacrifice vnto him his only sonne is highly commended Gen. 22.9 and as notable was the obedience of his son Isaac in that he suffered himself to be bound and was content to be slaine sacrifised vnto God But most excellent of al was the obedience of Iesus Christ Who as S. Paul saith being in the forme of God thought it no robberie to bee equall with God Phil. 2.6 yet made himselfe of
giuen themselues to the idolatries of the Ammorites and Hittites and thou hast followed their example The same did the Emperour Marcus Aurelius who aboue all men was careful to bring vp his children in vertue obiect to his wife for speaking to her of the instruction of her daughters hee said What will it auaile for her mistres to teach her honestie and modestie when our selues in our workes doe inuite her to wantonnesse 29 Verball instruction without example of good deedes is a dead doctrine and contrariwise good examples are the life of instruction to make it profitable and effectuall If the example of parents be contrarie to their instruction If I say they teach their children sobrietie modestie and chastitie and yet themselues wil follow drunkennesse foule and lasciuious speeches gestures and actions it is as if with their tongues they should say Be vertuous and by the hands lead them with them to al vice and corruption Plut. in the Educat of children Wicked fathers saith a certanie heathen Philosopher are wicked counsellers to their children If we would take him to bee a monster in nature and vnworthie to liue in a common wealth that should counsell his childe to drunkennesse and fornication what shall wee thinke of those who committing such iniquitie doe by their example much more mightily put forward their children to such abomination then by word they are able What accompt can those fathers giue vnto God who by their euill example haue drawne into hel their children whom he deliuered to their charge to be guided into heauen Albeit such fathers pitie not themselues yet at the least let them take pitie of their children and not carrie them with them into euerlasting destruction Plut. in the precepts of marriage Wee reade that the graue personage Cato deposed a senator out of the Senat of Rome onely because hee kissed his wife in the presence of her daughter This truly was extreme seueritie especially if we consider the maners of our daies But this Ethnick hereby declared how grieuously such parents are to be reproued as shall vse any lewd speeches or shamelesse behauiour in briefe any worldly or carnall actions in the presence of their children to whome their example may be as a dispensation to giue thēselues to the like As also how can they forbid that in their children which themselues doe commit How can they correct them for the faultes which themselues doe vse Albeit children in respect and reuerence to their parents dare not reply and say that themselues doe those things for the which they reproue them yet will the neighbours or others obiect it to their shame Besides their authoritie shall bee so much the lesse in that they declare in their works and actions that they alow that which they forbid in words If parents therfore desire that their instruction may be effectuall and yeeld fruite let them declare the same in holy life and vertuous conuersation Plut. in the Education of children Let them saith an auntient Philosopher so order and gouerne themselues that their children seeing the same as it were in a glasse may be restrained from dishonest speeches and wicked deedes Let them do as guides that shew the right way and foords ouer riuers by going before those whom they lead that their children following the steps and examples of their parents may conforme thēselues to their vertues so with them and by them be led to saluation and life euerlasting 39 Finally let all parentes diligently and feruently pray vnto God first for themselues that he by his holy spirit will vouchsafe to guide them in the instruction of their children that they may with all diligence faithfulnes and discreation employ themselues in euery part of their dutie toward them Secondly let them dayly commend their children by hartie praiers to the father of light who is the giuer of all goodnesse and blessings that hee blessing their labours about their children may replenish them with the gifts and graces of his holy spirit that they may profit in all things requisite to his glorie and their owne benefite and saluation And this dutrie let them begin to performe euen so soone as they are in hope of generation by praying to God to preserue it to giue to the mother happy deliuerance of her fruite and so to dispose that the child may receiue the seale of saluation by Baptisme grace to bring forth fruites to Gods glory Let them remember that the praier of the whole Church for their children in their Baptisme is a warning of their bounden dutie dayly to do the like for them after they be admitted into the couenant by Baptisme Iob. 1.5 In this point let them remember the care of Iob for his children that were already growne and come to age not only in that he dayly sent vnto them to sanctifie them by admonishing them of such infirmities as they might peraduenture haue committed in banqueting albeit modestly and soberly together But also in that he dayly rose vp earely and offered sacrifice for them according to their number saying to himselfe It may be my sonnes haue sinned and blasphemed God in their harts Wherein hee giueth vnto parents two notable lessons One that if the children doe sinne the parents are to examine whether themselues may not be guiltie in the sight of God as not hauing sufficiently performed their duties in teaching admonishing giuing good example praying to God for them The other that they ought to haue such a care of the saluation of their children that albeit they haue not committed any notable apparent sinne yet presupposing that according to mans frailtie they liue not without offending God after the example of Iob who offered sacrifice to God for his children and that no doubt his sacrifices were accompanied with hartie praier for them they must pray for their children that their sinnes may bee forgiuen them through the onely sacrifice of Iesus Christ 31 To conclude As S. Paule tearmeth the family of Philemon Philem. ver 2. Rom. 16.5 Psalme 101. also of Aquila and Priscilla the Church so all parentes and householders ought so to gouerne their children and familie that their houses may be euen so many small Churches whereout according as Dauid protested that he would employ himself in that dutie all vice and corruption may bee expelled and banished to the ende the house of God may bee holy also that God may bee praised worshipped adored and called vpon Euening and Morning and at meales For vndoubtedly al families thus ordered shal euen feel the truth of Gods promises that he wil be in thē as in his temple will blesse thē with al his graces pomised to his Church Of the dutie of children to their parents Chap. 5. NOw let vs come to the duties of children to their parents And these doth God comprehend in the fifth commaundement of the lawe in these words Honor thy father and thy mother And
no reputation took on him the forme of a seruant and was made like vnto man was found in shape as a man He humbled himselfe became obedient vnto death euē vnto the death of the crosse And therefore in obedience to parents children are to lay off all greatnes and excellencie whatsoeuer and to submit themselues to any rebuke yea euen to the shamefulest death rather then by contempt or disobedience to offend their parents And least any man should reply that ther is great difference between God the father and fathers according to the flesh Luk. 2.51 S. Luke noteth that Iesus Christ was subiect to his mother and to his supposed father Ioseph What greatnes then may there bee in children that should exempt them frō obedience to their parents sith Iesus Christ the prince of glory the king of kings and Lord of Lords because subiect and obedient to a poore man his putatiue father and to a mother of simple and meane calling 8 This obedience doth S. Paul commend vnto vs saying Col. 3.20 Ephe. 6.1 Children obey your parents in all things Adding this reason for that is acceptable to the Lord. And in that he saith in an other place It is right He taketh from children all reply For is there any child that will denie that he is not bound to do that which is right or that which is pleasing or acceptable vnto God Moses saith Leuit. 19.3 Euery of you shall stand in awe of his father and mother And in truth he that loueth his father and his mother feareth their displeasure As contrariwise he that reiecteth their precepts admonitions or reprehensions and so shaketh off the yoke of obedience subiection that obstinatly he may set himself to work wickednes sheweth that he despiseth the image of God that they beare treadeth vnder foot then authoritie ouer him Such children or rather monsters in nature are to looke for no other but Gods horrible iudgement against thē Prou. 30.17 And Salomon saith The eye that meeketh his father despiseth the instruction of his mother the Rauens of the vally shall picke it out and the young Eagles shall eate it Neither would God permit that such impietie shoulde escape without an expresse decree to put to death such children If any man saith Moses hath a sonne that is stubborne disobedient Deut. 21.18 which will not harken vnto the voice of his father vnto the voice of his mother they haue chastened him he would not obey them then shal his father and his mother take him bring him out vnto the elders of his Citie and vnto the gate of the place where hee dwelleth and shall say vnto the elders of his Citie This our sonne is stubborne and disobedient he wil not obey our admonitiō he is a riotor a drunkerd Then all the men of his Cittie shall stone him with stones vnto death so shalt thou take away euill from among you that all Israell may here it feare Behold how God by cōmanding that disobedient children should be rooted out willeth that all children should feare to disobey their parents least they might incur the like punishment For surely the disobedience of children is an assured token that God will roote them out As wee reade of the sonnes of Hely the high priest 1. Sam 2.25 who when their father reproued them for their iniquitie did not obey his voice because it is expresly set downe the Lord purposed to destroy them The very heathen haue euermore highly cōmended reuerence obedience vnto parents Among the rest The Lacedemonians published a law wherby it was lawfull for parents to make whom they would Plut. in Licur euen straungers their heires Therby to induce children to reuerence and obey their parentes 9 Yet must this subiection obedience be holy and not repugnant to the seruice of God So as obedience to parents be no disobedience to God Ephe. 6.1 And this doth S. Paul note saying Children obey your parents in the Lord that is to say according to the Lord or for the Lords sake therfore if parents cōmand any thing contrary to Gods glory or the saluation of the soul the children are in duty to practise the instruction of the Apostles Act. 4.19 who said Is it right in the sight of God that we obey you rather then him The law is comprehended in two Tables the summarie wherof doth import that we loue God and our neighbor But the loue of God goeth before Iesus Christ calleth it the first gretest commandement And therfore saith Mat. 22.38 Mat 10.37 He that loueth father or mother more then me is not worthie of me Gods cōmandement of obedience to parents doeth not abolish all difference betweene good euill neither bindeth children to disobey God the parents authoritie cannot priueledge their children to cōmit sin The well ordered child will alwaies agree with the law to abstaine from whatsoeuer is therein prohibited neither will he obey such cōmandements of his earthly father as are contrary to his heauenly father Yet are childrē in duty to loue honor obey their parents whatsoeuer euen Idolaters and wicked For as the loue of nature is not abolished by the wickednes of men for they still abide men so wicked Idolatrous parents remaining parents doe retaine the right of parents Prosper sentences out of Augustine and such are to be honored yea euen to command bee obeyed so long as they cōmand nothing prohibited by the heauēly father We must saith S. August so loue men that wee loue not their vices For to loue that which they are is one thing to hate that which they doe is another 10 Yet doth this word Honor cōprehend an other dutie of children to their parents That is to comfort them in their aduersities to relieue their want and to helpe and serue them in whatsoeuer they need at their childrēs hands neither shal they herein perform any more thē the payment of part of their debts whereto they are bound in cōsideration of the benefits that they first receiued from their parents This is the duty wherto S. Paul expresly exhorteth them saying If any widow haue children or childrē of her children let thē learne first to shew godlines toward their own house Tim. 54. to recompence their kindred for that is an honest thing acceptable before God Herein did Ioseph performe the duty of a child to his father brethrē Gen. 45.9 To whom when he greeued himselfe he saide make hast and get ye vp to my father and say vnto him thus saieth thy sonne Ioseph God hath made me Lord ouer all Egypt come therefore vnto me and make no tarying and thou shalt inhabite the land of Gosham shal the neere vnto me Thou thy children the children of thy children I wil relieue thee least thou shouldest perish for hunger thou
thy houshold and all that is thine Being aduanced to such honor he forgot not neither dispised his poore father besides that albeit his brethren had so wickedly entreated him yet he forgot that iniury and vndertoke to feed them Hereto had relation Christs commending of his mother whē he said behold thy mother hee accordingly performed the duty of a child to her and toke her home vnto him Iohn 19 27. We also read that when a certaine father was condemned to be famished in prison his daughter came daylie to visit him and because she was narowly serched least shee should bring him any food hauing no other meanes to help him she suckled him with her brests Valerius Max. wheervpon because her father liued longer then was expected she was watched and being knowen how shee had relieued him they gaue him to his daughters piety and deliuered him out of prison 11 This duetie did the Grecians name by a name deriued from the Storckes who feede and nourish their dammes when they are impotent through age so are vnto vs as misterisses to teach vs to acknowledge the good that wee haue receiued from them that brought vs into this world and bred vs vp Such therefore as being able doe refuse to supply and relieue the necessities of their parents so shew themselues deuoide of naturall affection must bee sent to schoole among the Storckes that of them they may learne to yeelde due reuerence to their parentes And of these is the number at this day too great yea and such that it is growne to a common speech that one father or mother can bee content to relieue a dozen children but a dosen children will not feede one father or mother But if of necessitie they be put to doe it it is with great difficulty such strife as may iustly minister occasiō of grief and sorrow vnto both father and mother A certaine Cinical Philosopher writing to his wife about his new borne sonne promiseth so to teach him Crates that he will returne him vnto her not a dogge alter the name of their sect but a Storcke that should relieue her in her age But the children of our daies are more hard to receiue this instructiō the rather cōsidering the inhumanity that appeareth in many notwithstanding they be taught their duties in the schoole not of a Cynicall philosopher but of God himselfe in his Church 12 But as in many children couetousnes choaketh all feeling of this duty toward parents So Satan transforming himselfe into an Angel of light euen long since induced the Iewes to defeate their parents of this reliefe assistance vnder the colour of the seruice honor of God Mark 7.9 In this respect doth Iesus Christ obiect vnto thē that they taught that euery gift by the children offered vnto God should profit the parents but he bitterly reproueth thē for it protesting that it is the tradition of men that reuearseth the commandement of God And herein he declareth first that this commandement Honor thy father and mother comprehendeth also the dutie to relieue helpe them in their necessities Secondly that refusing to relieue the want of their parents euē vnder colour of offering vnto God that which they ought to giue vnto them they do quite abolish this cōmandement Thirdly by conferring Gods ordinance to put to death all those that shall curse either father or mother with this cōmandement to honor them in relieuing their necessities he sheweth that despising of parents in their necessity and not relieuing them is as a cursing of them and consequently a transgression that deserueth death 13 To cōclude to the end to inuite childrē to honor their parents as is afore shewed God addeth this promise Ephe. 6 2. That thy dais may be long in the land which the Lord thy God giueth thee And Saint Paul doth note that it is the first commaundement with promise For albeit there be a promise added to the second yet is the same common vnto the whole law But this is peculiar and especiall to all such childrē as honor their parents for herein hath God declared how highly hee commendeth the obedience and honour that children yeelde to them And the same haue the Heathen also noted as among others Menander an auncient Poet who saith Of honor vnto parents due the hope of happy life ensue But the Lord spake to the Israelities properly of the land that hee had promised them for an inheritance which should be vnto them as a testimonie and seale of his goodnesse and loue toward them It is therefore as if he should haue said To the end that liuing vpon the earth thou maiest long enioye the earnest penye of my goodnesse and grace toward thee But now seeing the whole earth is blessed to the faithfull the promise of long life vpon the earth is vnto vs also a blessing of God First because we can not liue long without participating in many and great benefits of God euen in respect of the preseruation of this present life Secondly because the faithfull may the longer employ themselues to serue and glorifie God In consideration whereof we see what the Church in olde time saide Psal 115.17 The dead praise not the Lord neither any that goe downe into the place of silence But we will praise the Lord from hence foorth and for euer The same doth Ezechia king of Iuda also note in his cantikle Esay 38.19 The lyuing the liuing he shall confesse thee as I doe this day The father to the children shall declare thy truth 14 In as much therefore as long life is promised as a blessing God doth continue it to obedient children so long as it is a blessing vnto them And hereupon doth Saint Paule ioyne together these two sentences That it may goe well with thee Ephe. 6.3 and that thou maiest liue long vpon the earth As also when God taketh away such obedient children before they be olde yea before they come vnto mans state whether it bee least malice shoulde corrupt their harts or to preuent some great calamities wherin they might paraduenture be entangled or vpon whatsoeuer other considerations to receiue them into a better life he doth faithfully performe his promise vnto such children because hee dealeth better then promise with them But as contrariwise this promise threatneth such children as will not honor their parents with short life So doe experience declare that many such children are of short and wretched life But if contrariwise such disobedient children do chance to liue long so farre is such long life from being vnto them a blessing that to the contrary it is an enforcement and encrease of woe because they enlarge their iust condemnation so as they had beene better to haue dyed in their youth But how euer it be God so disposeth hereof that by the effects we may perceiue that they which honor their parents are blessed and the others accursed 15
Finally that according to the exhortation of Iesus Christ we may Amend our liues besides all that is before spoken let vs adde the counsels Ecclesiatheus 3.2 admonitions and exhortations of Ecclesiasticus deliuered vnto children concerning their due obedience to their parents Here your fathers iudgement children saith he and do therafter that ye may be safe For the Lord wil haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and he shall haue his dayly desire And he that honoreth his mother is like one that gathereth treasure Who so honoreth his father shall haue ioy of his owne children and when he maketh his praier he shall be heard He that honoreth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lords Honor thy father and mother in deed and word that thou maiest haue Gods blessing and that it may abide with thee vnto the end For the blessing of the father establisheth the houses of the children and the mothers curse rooteth out the foundations Reioyce not at the dishonor of thy father for it is not honor vnto thee but shame Seeing that mans glorie commeth by his fathers honor and the reproch of the mother is dishonor to the children My sonne helpe thy father in his age and grieue him not as long as hee lyueth And if his vnderstanding faile haue pacience with him and despise him not when thou art in thy full strength For the good entreatie of thy father shall not be forgotten but it shall bee a fortresse to thee against sinnes In the day of trouble thou shalt bee remembred and thy sinnes shall melt away as the Ice in faire wether Hee that forsaketh his father shall come to shame and he that angreth his mother is cursed of God These admonitions and exhortations are as a summary of the duties of children to their parents And therfore it resteth that they vnderstanding them do pray vnto God to giue them grace to put them in practise to his glory and their good saluation Lastly let them remember the saying of Plato that God is not more enclined to heare any praiers then such as parents doe poure forth for their children As they are therefore to feare their curse for offending them so must they by honoring and pleasing them seeke to be blessed in their praiers Gen. 27 28 which are bessings ratefied vnto them in heauen as the blessings of Isaac to his sonne Iacob doe manifestly declare Of the duties of magistrates to their subiects Chap. 6. NOw let vs come to the duties of Kings Rom. 13. Princes other Magistrates or as S. Paule termeth them superior powers ouer their subiects The first point that the magistrates to the end duely to discharge their office are to consider is this That God hath aduanced them to that authoritie not for their priuate commoditie or honor but to do seruice vnto God in seruing to the benefite and saluation of their subiectes And this doth the Apostle note saying The magistrate is the minister of God for the wealth of the people Which he also confirmeth in a more particular declaration Rom. 13. importing that the end of their vocation office is that we may liue a quiet and peaceable life in al godlinesse honesty Euen the heathē in sundry notable sentences did teach that Magistrates are ordained to liue and to serue not themselues but their subiects 1. Tim. 2.2 First one of thē saith Princes are the seruants of God ordained to take care for men and to prouide for their preseruation Plutarch in a booke of the doctrine required in a Prince Cicero in his cōmonwelth lib. 5. Xenophon in his rememb of Socrates lib. 3. Arist Polit. lib. 8. c. 10. Cic. Offic. l. ◠whether by ministring to them of their goods that hee hath bestowed vpon them or by defending them Cicero also writeth that the end of gouernors should ayme at the prosperous life of their subiects because as another saith they be chosen not to liue at ease daintily but that they which haue chosen them may by their industrie liue quietly and happily And therefore saith the Prince of Philosophers Herein resteth a difference betweene a King and a tyrant That the tyrant seeketh his owne profit the Kinge or Magistrate the profit commoditie of his subiects Such saith Cicero as are to gouerne the common wealth ought diligently to obserue these two instructions of Plato First that they so maintain the cōmodity of the people that euery their action without respect of their owne priuate profit may haue respect thereto Secondly that they tend to the preseruation of the whole body of their people that they seeke not so to maintaine one part that they forsake the other 2 Thus may the magistrate easily learne that the greatnesse of gouernment is but a greatnes of care also that as Seneca saith he is in duty to warant the sleep of his subiects by his own wakfulnes their peace by his labour Iustin lib. 6. Epaminondas Plutarch in his Apotheg their ease by his industrie and their leasure by his businesse And in that sence doe we reade of a great personage who neuer accepted gouernment or publike office for his owne sake but for the common wealth of his countrie so that on a time when the people were feasting and very merrie being asked why himselfe walked sadly vp and downe the towne he answered That you may make merrie and reioyce Thus when the magistrate is called the sheepeheard the father and head of the people he is to remember that the sheepheard being more excellent then the sheepe the father then the children and the head then the body the sheepheard the father and the head are established in this preheminence The one to lead and feed the flock the other to nourish and bring vp his children and the other happily to gouerne the body It is therefore the magistrates dutie so to gouerne his subiects Seneca of clemencie that by the effects they may know that he is ordained not onely to be ouer them but also for them 3 For the better vnderstanding and practise hereof let vs more perticularly lay down the dutie of their function by three principall endes thereof before mentioned Namely that wee may liue a quiet and peaceable life in al godlinesse and honestie Now godlinesse comprehendeth the religion and seruice of God Peace and quietnesse proceedeth of the administration of iustice and iudgement and by honestie is ment sobrietie chastitie and other the vertues required for an honest life as by day and in the sight of God Concerning godlinesse and religion As God is aboue all men the soule more excellent then the
edict prayed to another then him The three Hebrew Princes were likewise accused that they would not worship the Image that Nabuchadnezzer had erected Dan. 3 Both accusations were true But to what intent were they made Euen to perswade Darius and Nabuchadnezzer that Daniell and his companions had deserued to die Herein rested the falsehoode of the accusation and slaunder proceeding from ambitious cruell and enuious hartes 5 Now as naturally we are enclined to slaunder our neighbours yea many times onely vpon suspition so the principall of the children of Ammon slaundered Dauid in the eares of their Lord Hanun 2. Sam. 10 3. as if he had sent Ambassadours vnder pretence of honor and comfort ouer his fathers death to spie out the land to take his Citie and destroie it So dyd the princes of the Philistians slaunder the same Dauid as if he meant to redeem his peace with Saul by betraying theyr king Achis But especially in this point we are to note the deuils slandring of Iob. Doth Iob fear God for naught sayth hee Hast thou not made a hedge about him and about his house Iob 1 and about all that hee hath Thou hast blessed the worke of his handes and his substance is increased in the land But stretch out thy hand and touch all that he hath and see if hee will not blaspheme thee to thy face As if hee accused Iob to bee an hypocrite or a hireling that serued and feared God onely for profite which ceasing hee woulde blaspheme him Thus may wee vnderstand how readily man is inclined to this vice wherein hee truly followeth the nature of the deuill For as man hath indeede many vices common to beasts Iohn 3 so in lying and slaundering he participateth with the deuill the Father of lyes 6 By the premises wee be earnestly admonished carefully to beware of falling into this iniquitie and deuillish sinne yet for the amendement of our liues that wee may the more abhorre and detest it let vs briefely consider the euils and pernitious inconueniences thereof proceeding Prou. 25.18 Psalme 120. â— A man that beareth false witnes against his neighbour sayth Salomon is like a hammer a swoord and a sharpe arrow And Dauid sayth The slanderous tongue which he calleth deceitfull is like the sharpe arrow of a mightie man as the coles of Iuniper As if he should saie their slanders were kindled with hotte fire and dipped in mortall poison Prou. 6. Salomon lykewise vseth a notable protestation to this purpose saying These sixe things doth the Lorde hate yea his soule abhorreth seuen The haughtie eies a lying tonge and the handes that shedde innocent bloud a heart that imagineth wicked enterprises feet that be swift in running to mischiefe a false witnes that speaketh lyes and him that raiseth vp contention among brethren Ioyning all these vices together he sufficiently sheweth that as a taste tongue or false witnesse proceedeth of a proude heart that imagigineth wicked enterprises Gen. 3 so doth it many times ingender blond-shed and strife among brethren Many lykewise of the examples aforementioned doo euidently set before vs as in a table the pernitious effectes and cursed fruites of this vice and corruption The impudent slaunder of the deuill hath plunged our first fathers and all their posteritie in paine death and euerlasting damnation The same of Putiphars wife cast Ioseph in prison Gen. â—â— 2. Sam. 10 Ester The same of the sons of Ammon procured the totall destruction of themselues theyr prince and people The same of Haman had bene the death of all the Iewes that were in captiuitie vnder Assuerus 1. Sam. 24. 1. Sam. 22 had not God miraculously preuented it The same of Sauls courtiers bred a long and dangerous persecution against Dauid The same of Doeg the horrible murther by Saul committed on the persons of Abimelech and the foure score and fiue priests with the vtter destruction of the towne of Nob Exod 23.27 and all the inhabitants thereof In this consideration doth the Lord saie Thou shalt auoide all false woordes and shalt not slaie the innocent and righteous Thereby declaring that the false witnesse with his tongue slaieth as many as the executioner with the sword 7 Neither was it without reason that God in olde time ordained that the false witnesse should incurre the like paine as the offence wherewith he wrongfully charged his neighbour might deserue And therefore Salomon sayth Deut. 19.16 Prou. â—9 5 Psal 109. The false witnesse shall not escape punishment and hee that speaketh lies shall perish To be short how bytterly doth Dauid curse those that burdened him with false accusations and slaunders These curses of Dauid were prophesies of the holy Ghost foreshewing the grieuous and many woes that God will poure forth vpon slanderers As also we haue before noted Prou. 6.16 that God abhorreth the false tongue and the witnesse that speaketh lies Wherefore such men as haue euen anie though but a little conscience will abhorre and disdaine to bee false witnesses and slaunderers and consequently the children of the deuill who is the father of lyes 8 Yet is it not inough that wee amend and refraine from this deuillish vice for wee must also beware of all backbiting and euill speaking which consisteth in the reporte and rehearsall of the faultes and infyrmities of our neighbours albeit wee speake nothing but the truth Yet is there nothing more common amonge men so sore are wee inclined to report the badde rather than the good wee knowe by our neighbours And when this inclination is accompanied wyth hatred ambition or enuie the same is lyke oyle cast into the fyre to inflame and kindle it Wee take some contentment in speaking euill of him whome wee hate as vsing it for some reuenge that wee take of him The ambitious man imagineth his increase of honour and reputation to bee the greater by so much as hee seemeth to take from those whome hee blameth And it is euen as hee that coueting to make his owne garment to seeme the whiter caste thinke vppon his neighbours to make it blacke To the lyke purpose doeth Enuie speake euill of her neighbour meaning that the reproofe whereby thee abaseth and treadeth him downe shall bee to her as a footstoole to climbe aboue him This inclination to backbiting doeth Moses note saying Leuit. 19.16 Thou shalt not walke about with tales among thy people For by this woâ—de Walke hee taxeth such as gadde vp and downe to enquire curiously of theyr neighbours faultes and infyrmities as it were by reporting them to backbite him And the Apostle Saint Paule more liuelie representing the same vnto vs sayeth Rom. 3.13.14 that all men naturally are poisoned wyth these vices I heir throate is an open sepulchre they haue vsed their tongues to deceite the poison of Aspeâ— is vnder their lippes their mouthes are full of cursing and bitternesse 9 The ordinary communication of such as are any
indeed Philip wondring at her speech in hart touched gaue audience not onely to her but from thenceforth to all men Artaxerxes Mnemon followed not the austeritie and cruell maiestie of his predecessors kings of Persia for he was not onely redy to heare all commers but also opened shewed himselfe in his chariot that all might see such as hil to speake to him might draw neere We also reade that the Emperour Traian being on horsebacke ready to go to the battel alighted to heare the complaint of a poore woman Lewes the ninth of France tearmed S. Lewes may in this vertue be a mirrour to all Magistrates of our time and therefore consider heere what the Lorde of Ionuille who liued in his time hath written Hee sayth hee vsed to sende vs the Lordes of Nesse of Soissons Ionuille in his hist ca. 94 cited by Hâ—toman in his French Gaul and my selfe to the pleas of the gate and then would enquire of vs the state of all matters and aske whether there were anie such as could not be determined without his presence And many times vpon our report he would send for the parties content them by ministring reason and iustice Otherwhiles he would walke for recreation in the parke at Boys de Vincennes and there sit downe at the root of an oake euen vpon the grasse and cause vs to sitte with him there woulde hee giue free audience to euerie one that stood in need of him yea and many times aloud he would take whether there were anie man that were in strife or sute Then if anie stepped in he would presently heare him and giue sentence according to right and equitie Otherwhiles hee woulde charge Peter Fountain and Geoffrey Vilette to heare the parties and to determine the cause yea I haue sometimes seene this good king walking in a garden in the suburbes of Paris verie simply apparelled and there calling sutors command them to open their griefes and presently minister iustice to them 30 Thus this king was not onely affable and readie to heare such as had to doo with him but also ended theyr causes and determined their sutes without anie long delaies And in truth that is one great point which the magistrates ought mightily to regard namely the speedie ministration of iustice to euerie man without admitting any long sutes or delayes which many times ouerthrow good causes for want of meanes to prosecute In this respect doeth the Prophet Esaie commend Dauid Esay 16.5 whome hee tearmeth a seeker of iudgement and one that would hasten iustice The Emperor Marcus Aurelius a little before his death exhorting his sonne to minister speedie iustice to the fatherlesse widdow saith thus I commend vnto thee Drusia a Romane widdowe who is in great sute with the Senate In a book intituled a golden booke of M. Aurelius because in the former commotions her husbande was banished I take great compassion of her for shee exhibited her petition three moneths since but in respect of my great warres I had no time to doo her iustice Then to stirre him vp to his example he addeth Thou shalt in truth finde my sonne that in fiue and twentie yeeres for so long haue I gouerned Rome there was neuer widdow that followed sute or other busines before mee aboue eight daies Let therefore all Christian magistrates continually fixe the mirror of this heathen Emperor before their eies that they may follow his example so purchase the title attributed to Dauid that he was a magistrate that wold minister speedy iustice 31 Herein is iustice by name spoken of which as Cicero sayth is a constant and perpetuall will to euery man reason Cicero offic lib. 2 Hierom. to Demetrius For aboue all things it is the duty of magistrates to yeald to euery man his due so to minister iustice Al vertue saith S. HieroÌ„ is comprehended vnder the onely name of Iustice And Aristotle termeth it the general vertue And indeed the heathen haue noted that the first cause of the establishmeÌ„t of kings magistrats was to administer right iustice without the which no estate can subsist For without iustice saieth S. Augustin Aug. of the Citie of God lib. 4. Plato in his fourth booke of the common wealth what are kingdomes but thieueries And therefore hath Plato written that the most excellent gift that euer God gaue to man considering what miseries hee is subiect vnto was a gouernment by iustice which brideleth reshameth the presumption of the furious preserueth and mayntayneth the inocent in their honesty and yealdeth equally to euery man his due And in this sence saith Solon The safety of the common wealth consisteth in these two points That rewards bee distributed after the desert of vertue and punishments after the qualitie of the offence And this doth Plato confirme saying Cicero in his booke entituled Brutus Arist Polit. lib. 5. cap. 10 that publik coÌ„cord shal hereby be maintayned And therfor haue some iustly tearmed the magistrates Guardians of iustice in respect that in duety they are to prouide that the Poore wrong not the superiors or ritch men also that the ritch oppresse not neither tread the poore vnder foote To bee short iustice in gouerments is as the Sunne mercy as the moone other vertues as the starres Psal 82. Exod. 18. And to these ends are they to thinke that in their functions they present God as also that in that sence the holy ghost termeth them Gods And Moses sayth that hee that commeth to them seeketh God that is to say the iudgement of God And this shal be to them a most liuely argument so to moue their harts that they shall not administer wrongfull iudgement vnworthy the maiestie of God This did Iehosaphat declare to the magistrates of his time saying 2. Chron. 19 Take heed what ye doe for yee do not admimister the iudgement of men but of God and he wil be with you in the cause of Iudgement Wherefore let the feare of the Lord be vpon you Take heede and doe it for there is no iniquitie with the Lorde our God neither respect of persons Psal 82.2 neither receauing of reward In this respect doth the holy ghost so sharpelie reproue those that polute this so honorable title of God by wrongfull iudgements How long saith he will ye iudge vniustly and accept the persons of the wicked Do right to the poore and fatherlesse Doe right to the poore and needy Deliuer the poore and the needy saue them from the handes of the wicked Also because many do the rather presume to wrong the widow the fatherlesse and others in like tribulations for that they neuer thinke to giue accompt to God for their wickednesse he addeth I haue said yee are Gods and yee all are children of the most high Here you see that yee are exalted into high estate and honor But yee shall die as a man and yee princes shall fall like
peruerse permit no murtherers or periured persons to liue that hee vpholde the Church feed the poore establish iust men in publike offices retaine ancient wise and discreet counsellers that in anie wise hee apply not himselfe to the superstitions of deuiners magitians and pythonicall spirites that he deferre his displeasure and defend his Countrie from his enemies with magnanimity and iustice that he repose his whole confidence in God that hee bee not puffed vp in prosperitie and with patience beare aduersitie that hee maintayne the Catholike faith and suffer not anie wickednes in his children that he allot certaine houres to praier vnto God and eate not but in due season for woe be to the earth where the gouernors doo arise early to eate These things sayth Saint Augustine doo minister prosperitie in this lyfe and doo leade the king to a better dominion euen to the celestiall and eternall kingdome Seeing therfore that our Lorde Iesus Christ exhorteth vs to amend our liues let all magistrates examining themselues by that which hath bin before spoken concerning their duties determine aduise themselues to amend such faultes as may be in them that they may imploy themselues to gouerne theyr subiects more and more in vertue wisedome and holynesse to the glorie of God and the benefit and saluation of themselues and their sayd subiects Of the dutie of Subiects to their Magistrates Chap. 7. NOw let vs proceede to the duetie of subiectes to their Magistrates As in the fifth commandement of the Lawe the word Father signifyeth all superiours that haue charge conduct and gouernment of others and consequently all Magistrates so the word Honour includeth all duties and offices wherein the subiects are bound to the superior powers And this doth Saint Peter confirme 1 Pet. 2.17 saying Honour the king Where this word Honor doth especially import loue reuerence subiection obedience assistance to conclude praiers and supplications for them As touching the first point that is to loue them God commaundeth it in his lawe for the summe of the second Table thereof importeth that wee loue our neighbour as our selues And if all men bee our neighbours how much rather the Magistrates who in the fiftth commandement are signified by the worde Father the rather to admonish vs that we ought to loue them as our fathers and in deed they be many times tearmed fathers of the people Moreouer if the image of God that resteth vppon all the children of Adam doth binde vs to loue them howe much rather are wee to loue those who besides the image common to all the rest of Adams brood haue yet one particular and most excellent portion therof in that they are as it were Gods lieutenants to gouerne his people and of the same doo beare the title of God I haue sayde yee are Gods and the children of the highest sayth the prophet Dauid Psalm 82.6 Agayne God sitteth in the assemblie of Gods he iudgeth in the midst of the Gods 2 This consideration bindeth vs to loue them albeit they discharge not their duties to theyr subiects For theyr faulte taketh not awaie the Image or priuiledge of God The king sayth Saint Augustine beareth the image of God and must therefore be honoured and loued If not in respect of his person yet for his calling and office howe much rather then shoulde the people loue theyr magistrats when they shew themselues to be the seruants of God for our good and as their office requireth to draw vs to liue a quiet and peaceable lyfe in all godlynes and honestie and so to make vs happie For were it not a monstrous and vnnaturall matter not to loue those by whose handes care wisedome power and authoritie God vouchsafeth to establish and preserue vs in a blessed estate both of bodie and soule 3 This image and title of God which they doo beare doth also admonish vs to reuerence and regarde them both in heart and minde in worde and worke For surely he that despiseth them despiseth God in them And that is one cause why hee forbyddeth backbiting of them saying Thou shalt not speake euill of the Iudge neither shalt thou curse the prince of thy people Exod. 22.28 And because many doo presume to murmure and backbite them as imagining that they shall neuer knowe of it Salomon warneth vs not to deceiue our selues in that point saying Curse not the king no not in thy thought for the foules of heauen shall carrie the voice Besides Preach 10.20 albeit the same bee kept secret from man yet God that heareth it wyll reuenge the wrong done to his maiestie Saint Peter and Saint Iude doo declare 2. Pet. 2.10 Iude. 8. that euen in theyr time there were some that contemned the superiour powers and dominions proude persons giuen ouer to theyr owne sense euen such as dyd not abhorre to reproue and controll authoritie And some there be in these our daies that shew themselues to haue bene their schollers for they maintaine that a faythfull man the childe of God cannot exercise the office of a magistrate especially as concerning the vse of the swoorde agaynst transgressours Doo not such men tread this holy ordinance of God vnder foote when they affyrme that superior power beseemeth none but the wicked and vnbeleeuers 4 Besides the loue and reuerence due vnto Magistrates we are also to yeeld vnto them subiection and obedience as Saint Paule admonisheth vs saying Let euerie soule bee subiect to the higher powers Rom. 13.1 for there is no power but of God and the powers that be are ordained of God Whereupon hee also inferreth and that iustly that whosoeuer resisteth the magistrate resisteth the ordinance of God and they that resist shall bring vpon themselues iudgement The same Apostle writing to Titus Titus 3.1 sayth Put them in remembrance that they be subiect to principalities and powers and that they obey their gouernours And surely sith God hath printed in the person of the Magistrate the characters of his image and maiestie wee haue greate reason to beware of offending him And this wee reade of the people of Israel in the behalfe of Iosua That the Lord did magnifie him in the sight of all Israel and they feared him as they had done Moses all the daies of his life Iosua 4.14 This feare of offending the magistrate is grounded vpon two reasons first vpon the authoritie and power that God giueth him to punish such as are rebellious as the Apostle sayth If thou doest euill feare the magistrate for hee beareth not the swoorde for naught Rom. 13. 4. but is the minister of God to take vengeance on him that doth euill Secondly because albeit hee were not armed with this power yet we ought to feare God who commaundeth vs to be obedient to the Magistrate and to bee subiect vnto him And this doth Saint Peter note saying Submit your selues vnto all manner ordinance of man 1. Pet. 2.3 Rom. 13. 5. for the Lordes
shoulder as the Prophet Sophony speaketh who by that similitude sheweth Sophany 3.9 that as they that ioyntly do beare the masse of a Ship or any other great peece of timber vpon their shoulders doe employe themselues in a ioynt labour and all tende to one selfe thing so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ that happely they may aduaunce and finish their worke to his glory 44 For the maintaining therefore of this so necessary peace and concord among the Pastors among other thinges it is requisite that they beare one with another and be not soddenly prouoked but be ready to pardon and to be recōciled in case the kingdome of Christ may thereby be aduanced S. Paul hearing that some preached Christ vpon contention and not sincerely Phil. ◠1◠as weening to adde affliction to his bondes reioyced because therby Christ was preached We read of great enmitie betweene Seuerian and Chrisostome both Bishops Socrates in his Eccles Hist lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion for he taking part with Chrisostom would not salute Seuerian as a Bishop Wherupon Seuerian in displeasure said If Serapion dye a Christian Christ was not made man Hereof did Serapion accuse Seuerian to Chrisostome as if hee had saide onely Christ was not made man whereupon Chrisostome driue him out of the towne but he was called againe by Eudoxia the Emperors wife who laboured diligently to reconcile thē this when she could not obtaine at the hands of Chrisostom she finally so followed the matter that her sonne Theodosius falling at his feete with many exhortations praiers and adiurations obtained that hee receaued Seuerian to reconciliation Now had there beene no enmity betweene them Serapion would haue saluted Seuerian as a Bishop Had Seuerian bene moderate he had not vsed such wordes Had Serapion borne with him hee had not vsed such a wicked slaunder against him and had not Chrisostom bene falsely incensed prouoked he would not haue driuen him away before he had knowen the truth nor yet would not haue beene so hardly entreated to be reconciled 45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word exhorting them to employ themselues faithfully and in holines as also we do with them besides the premises to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor 1. Tim 13.2 doth ordeine that hee should bee vnreproueable as a guide in the house of God the husband of one wife not selfe willed watchfull sober modest harborous to strangers apt to teache not giuen to wyne no striker not giuen to filthy lucre but gentle no fighter not couetous one that loueth goodnes wise righteous Tit. 1.8 holy temperate holding fast the faithfull worde according to doctrine that he may be able to exhorte with holesome doctrine and improue them that say against it one that can rule his owne house honestlye 1. Tim. 3.4 hauing children vnder obedience with all reuerence for if any cannot rule his owne house how shall he care for the Church of God True it is that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye yet withall hee teacheth all Pastors what vertues should be in them and what vices they ought to shunne for their happye employment in the Lords woorke Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy saying 2. Tim 4.5 1. Tim. 1.18 1. Tim. 6.4 Watch thou in all things suffer aduersitie doe the worke of an Euangelist make thy worke fully knowen Again Do the dutie of a good souldier with faith and a good conscience Again Shun questions and strife in words whereof commeth enuie strife raylings and surmises vaine disputations of men of corrupt mindes and destitute of truth 2. Tim. 1.12 2. Tim. ◠15 and accompt Godlynes a great gayne from such seperate thy selfe and followe after Godlynes righteousnesse faith loue patience and meekenesse fight the good fight of faith laye holde of eternall lyfe And againe Keepe the true patterne of the holesome wordes which thou hast hearde of me in faith and loue which is in Christ Iesus Againe Studye to shewe thy selfe approoued vnto God a woorkeman that needeth not to be ashamed deuiding the worde of truth aright Let such also as desire to employ themselues vertuouslye in holynesse and prosperously in this vocation read and continually meditate the exhortation of S. Act 20. Paul to the Elders that is to the Bishops and Pastors of Ephesus and generally all his Epistles but especially as S. Augustine of Christ doct lib. 4. cap. 16. Augustin doth expressely exhorte the three written to Timothy Titus whereout we haue taken the aduertisements before mentioned So shall they finde as well in his person as in his writings a most liuely and excellent patterne of all that is requisite for a true and faithfull Pastor To conclude that they may the more couragiously and constantly beare themselues let them also think vpon the promise of S. 1. Cor. 3. 8. Paul who saith Euery man shal be rewarded according to his labour and they as Daniel saith that winne most to righteousnesse Dan. 12.3 shall shine as starres for euer and euer Neither let them forget what S. Peter promiseth saying When the soueraigne shepheard shall appeare they shall receiue the incorruptible crowne of glory Now let vs goe on to the duties of the Church to her Pastors Of the duties of the Church to her Pastors and Ministers of the word of God Chap. 9. IN as much as the word Father mentioned in the fifth commandement of the law doth also include the Pastors and Ministers of Gods word it followeth that the word honor must comprehend the duties of the Church towards them and seing the said word honor signifieth the loue reuerence subiection and obedience with assistance in time of neede it therby appereth that the members of the Church are bound to doe these duties to their Pastors First to loue and beare them affection as also the dutye of this honoring is comprised in the summary of the second table of the law which containeth the loue to our neighbour And indeed if we ought to loue al men euen our enemies how much rather those whom God vseth for to beget vs to the Lord that we may be the children and heires of his heauenly and euerlasting kingdome Surely sith the soule is so excellent and the holye and euerlasting life so much to be desired wee cannot in truth sufficiently loue those good and faithfull Pastors Iohn 6 27. Fathers and nources of our soules that doe instruct vs in holinesse and lead vs to life euerlasting If we ought to labour not for the meat which perisheth
in execration yea maranatha or excommunicate to death That is to saie let him bee cut off from the Church as the reprobate shal be at the comming of Christ whereof they are warned in this word Maran-atha which signifieth The Lorde commeth Yet is there more This Priest dying for vs hath killed sinne and corruption in his owne bodie as is before declared And to the end that sinne might die in vs and that we might practise this saying of the holy Apostle Saint Peter Inasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 that is to saie in his humanitie let vs arme our selues with the same minde which is that wee hauing suffered and beeing dead with him as concerning the corruption of the flesh shoulde desist from sinne to the ende that hence forwarde wee shoulde liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And this is the amendement that Iesus doeth commaunde Saint Iohn sayth that Christ hath made vs kinges and Priestes vnto God This is another reason to moue vs the more seruently to amende in respect as well of the one office as of the other First Apoc. 1.6 seeing wee are raysed to this honour to bee kinges shall wee bee so miserable and senselesse as to make our selues the vile and wretched bonde men of Sathan and the seruauntes of sinne and the worlde If a king redeeming a poore bonde man whome his master diuersely tormented shoulde besides so farre fauour and honour him as to adopt him for his child Were it not a frantike or senselesse parte in him to forsake such honour and preferment and to returne to liue vnder the tyrannie and thraldome of his olde master Yet this doo they who beeing deliuered from the tyrannie and crueltie of Sathan and made kinges in Iesus Christ doo giue themselues to the lustes and pleasures of the flesh and the allurementes of the worlde thereby returning themselues into the wretched bondage of the deuill to abide eternally vnder his tyrannous dominion Let therefore this title King aduertise and admonish vs so to amende our liues that forsaking and vtterly renouncing the dominion and tyrannie of Sathan and the corruptions of the flesh wee may effectually shew our selues to bee spirituall Kinges and that the kingdome of Iesus Christ is in vs. Moreouer in as much as wee are also made Priestes let vs remember that if wee will amende our liues wee must with the kingly Prophet Dauid offer contrite and broken heartes pulled downe and humbled with the feeling of our sinnes with condition that wee will heereafter beware and take heede of the same Let vs also call to minde that we must offer our bodies a liuely holy and acceptable sacrifice vnto God which is our reasonable seruice and not to forme our selues after this worlde Psal 51.19 but bee transformed by the renuing of our mindes to the ende wee may proue what is the good perfect and acceptable will of God Neyther let vs forget alwayes to offer vnto God thorough Iesus Christ the sacrifice of praise and thankesgiuing which is the fruite of our lippes confessing and acknowledging his name Rom. 12.1 To conclude let vs remember his benefites and communication wyth vs for God is delighted with such sacrifices Beholde therefore howe this honour which wee receiue of Iesus Christ Heb 13 16 euen to bee kings and priests to our God may be a mighty inducement vnto vs to amend our liues 14 There doth yet remaine the office of a Prophet which also doth admonish vs to amend because hee hath reuealed vnto vs all that hee hath knowen of his father Iohn 15.15 and declared as well what wee must doo in obeying him as what wee are to beleeue to our saluation And this is an incomprehensible benefite as wee may euydently consider by the miserable and wretched estate of those to whome the worde of God comprised in the Lawe and the Gospel is not preached And this doth Saint Paul in few words represent vnto vs saying They are not in Christ neither haue anie portion in the commonwealth of Israel but are straungers to the couenant of the promise Ephes 2 12 without hope and are without God in the world And in deede if Gods worde bee as Dauid calleth it a light to our steps those men to whome the worde is not directed Psa 119.105 are poore and blinde cannot choose in all their wordes and deeds but stumble and fall All that they doo is sinne because they doo it wythout faith whereof the word is the foundation Much lesse also haue they any knowledge of the remission and satisfaction of theyr sinnes in the bloud of Christ Rom. 14. 25 10.17 and therefore all theyr sinnes doo remaine and shall be imputed vnto them to be in the daie of iudgement most horribly and eternally punished If they then that neuer heard this prophet shall bee iustly punished in eternal fyre what iudgement and vengeance are they to expect for theyr ingratitude and rebellion that heare this Prophet and by him eyther by reading or hearing his worde doo vnderstand the will of God and yet doo make no care of amendement of lyfe by obeying the will of God vnto them reuealed Luke 12.47 and by them knowen The seruant sayth Iesus Christ that hath knowen his masters will and hath not done it shal be punished much more grieuously than hee that neuer knew it And surely the sins committed by those that know the wil of God are not only transgression against the lawe but also contempt misprision against the maiestie of God And in that regard doth Iesus Christ denounce agaynst many townes wherein the Gospell was preached a more horrible and terrible iudgement than against Sodome Gomorrha and other townes that heard the word of the Lorde Seeing therefore that this worde Math. 10.15 to vs addressed by this prophet Iesus Christ doeth tend to illuminate and to exhort vs to amendement of life Let this office and name of Prophet attributed to Iesus Christ make vs to remember our bonde and duetie whereby wee are bound to amend and to yeld obedience vnto all that our Prophet Christ doth teach ordaine and command as being assured that as they that will not heare this Prophet to obey him shall bee rooted out so contrarywise they that shall heare and obey him shall by the path of good workes proceeding of faith apprehending the iustice of Christ attaine to the fruition of life euerlasting In this sort must these two names and titles Iesus and Christ serue to make vs to feele our bond and dutie and to inflame our affections to amend all the daies of our lyfe The seuenth cause of Amendement gathered of the signification of this worde Amend Chap. 7. IN the first Chapter of the first booke we haue declared that the holy Ghost commanding vs to amend doeth ordinarily vse two wordes