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
A fruite of thankefulnesse in respect of the maintenance of such elder vvomen as be in outward vvant such especially as haue liued as becommeth good and Christian matrons it followeth in the third verse of the same Chapter Honour vvidowes which are widowes indeed Duties to ancients in grace Superiours are to honour their inferiours Finally touching prayer for our elders reade Lamentation of Ieremy the whole where the Prophet pitifully bewailing the ouerthrow of all estates noble of low degree parent and child young and old in the ende he prayeth for all estates Turne thou vs vnto thee Prayer ô Lord and we shall be turned renew our dayes as of old chapter 5.21 Thus then we see in the whole discourse how all degrees of superiours are according to the commandement of God to be honoured of their inferiours whether they be such as be so in respect of the order which God hath set in nature or in pollicy To the which also we cannot but adde that order which he hath set in aunciencie of spirituall gifts and graces according as we see the Apostle Paule to giue it the note of honour Reade Romans 16.1.2.3.4.5.6.7 c. and 1. Cor. 16.15.16 Now brethren I beseech yee be obedient to such And Paule himselfe prayeth for such 2. Timothie 1.16.17.18 Behold therefore the manifold bond whereby we stand bound to giue honour vnto other in humbling of our selues c. But not onely are inferiours to honour their superiours but superiours also must know that God requireth of them that they do yeeld a certaine honour to their inferiours and deale honourably and well with them according to the duties of their seuerall places and degrees For there is no doubt but the Lord requireth them at their hands as hath bene partly declared in the interpretation of the fourth Commaundement wherefore it is to good purpose that in this place we do lay them forth in a more full discourse as followeth To speake generally they are these First faithfulnesse in gouerning according to true iustice and iudgement in the feare of God who is the iudge of all superiours and gouernours Secondly loue toward the people of God with a parent-like affection Thirdly Duties of Superiours to their inferiors liberall incouraging and rewarding of such as deale faithfully in anie speciall dutie or seruice Fourthly grauitie and constancie both in word and deed as may best beseeme the credit of that place and office which euerie one beareth Fiftly modest and humble behauiour both in word and gesture yet so againe as may best beseeme the honour of the person which any sustaineth and as may likewise stand with that holy courage and seueritie which his office requireth Sixtly a mercifull tollerating or bearing with infirmities by moderating the strict rigour of ciuill lawes and penalties vpon reasonable considerations so farre as may stand with a currant and inoffensiue course of iustice These are the duties in generall More particularly The duties of naturall Parents toward their children are that they 1. Nourish and bring them vp 2. Prouide all things meete and conuenient for them 2. Cor. 12.14 Ruth 31. 3. Defend them against iniuries 4. Instruct them in the waies and commandements of God And this is their chiefe dutie as hath bene noted in the fourth Commandement 5. Pray heartily and continually to God for them and the rather because in this respect God hath after a sort put the blessing of the childs long life into the hands of the naturall parents as the words of the Commandement That they may prolong c. do giue to vnderstand 6. Gouerne and rule them by a godly and Christian course of houshold nourture and discipline according to that Hebr. chap. 12.7 What sonne is there whome the father doth not chasten The precept hereof is often in the holy Prouerbes Duties of Superiors to inferiors The duties of kings and soueraigne Princes are 1. That they commaund their subiects to obserue the whole Law of God and to worship him in that maner onely which he hath prescribed 2. That they punish the transgressours of either table according to the qualitie and degree of the trespasse and contrariwise that they defend and incourage all that are dutifull and obedient 3. That they fit all their ciuill lawes and penalties thereunto 4. That they place good magistrates vnder them and take order that the people may haue good and faithfull Ministers of the word of God spiritually to teach and gouerne them and that they displace the contrarie as King Salomon deposed Abiathar 1. Kings 2.26 Reade also 2. Chron. chap. 17.7 c. and chap. 19.5.6.7.8 c. 5. That they pray vnto God for their Subiects after the example of king Dauid 2. Sam. 24.17 and of king Hezekiah 2. Chron. 30.18.19.20 and Isa chap. 37.14.15 c. and chapt 38. and of king Iehoshapat 2. Chron. 20.5 c. What the duties of Ministers of the word are reade Deut. 33.10 Ezek. 33.7 c. and chap. 34.4 Iohn 21.15.16.17 Act. 20.28 and 1. Thessalonians chapter 2. and 1. Timothy 3. and Titus 1. The duties of Maisters of liberall Arts and sciences and also of handie labours are 1. That they do wisely faithfully and diligently teach and instruct those that are committed to them according as their capacitie will beare 2. That they order and gouern them by such a course of discipline and nourture as may best further their learning and that they incourage them to learne and labour with as much facilitie and ease and with as great delight as may be 3. Moreouer that maisters of occupations do prouide meet foode clothing and lodging for their apprentises and that they pay their hired seruants their due wages c. The duties of the husband toward his wife are 1. To keepe the mariage couenant faithfully 2. To loue cherish and defend her 3. Patience to beare with her infirmities 4. Wisely to gouerne and further her in the way of saluation The duties of the wife toward her husband are to loue reuerence and obey him and in the care of gouerning and prospering the family to be an helper to him The duties of the Captaine in warre are to tender the life of his souldiers so as he do not hazard them in needlesse or desperate attempts that he yeeld them their iust and ordinarie pay that he be of good courage comfort to them in time of necessarie daunger finally that he make them partakers in the spoile of the victorie Genesis 14.24 1. Sam. 30.22.23 c. The duties of the Lawier are that he do willingly accept further good and honest sutes specially the sutes and causes of the poore the widow the fatherlesse and the stranger that he earnestly disswade euill and litigious sutes or quarrels and that as much as lyeth in him he further friendly composition and agreement that he deale faithfully on the behalfe of his client without delatorie excuses and that he content himselfe with
a reasonable fee. The duties of the Phisition or Surgion are that first he seek out the disease of his patient that then he minister the most fit medicines that he pray for a prosperous cure that he accept of a competent reward The duties of such as exceede other in number of yeares or in measure of gifts and graces are that they helpe the rest with their godly aduice and counsell and that they go before them as good patternes in all wise and holy conuersation Reade Titus chapter 2.1.2.3 and Psalme 107.32 These are the duties of superiours toward their inferiours But what if they do not their duties as they ought but deale dishonourably c. are inferiours then discharged of dutie so that we stand not thenceforth bound to honour our parents Princes c. according to their seuerall places and degrees of honour which God hath bestowed vpon them Albeit if they be very wicked specially against the true religion of God we cannot euery way and so fully honour them as if they did performe the duties of their places to the honour and glorie of God neither indeede are they worthie of it yet for the Lords sake How honour worship due to men differeth from that which is due to God and in dutifull regard of his commaundements and ordinances in so much as all the powers that be are ordained of God we stand bound so farre to honour them as we do not dishonour him to obey and bow to them so far as vve do not disobey and lift vp our selues against him Yea euen in all things are we to submit our selues to them so as in nothing we rebell against him we must be thankefull to them so farre as we shew not our selues vnthankefull to him And aboue all things we must remember to pray earnestly to God for the most wicked of them that it might please him of his infinit mercie to turn their harts and to giue them grace to do their duties faithfully that so they may haue more worthie honour both before God and men But as touching all humane infirmities of those that be otherwise both good and godly it is the dutie of euerie one patiently to beare with them yea as much as we may to couer and hide them that they breake not forth to their dishonour eyther among our selues or in the sight or hearing of anie other It is true as we are instructed from the example of Sem and Iapheth Gen. 9.23 And further touching wicked Kings and Princes that it is our duties to pray for them we learne from the Apostles who so charged Christians to do while yet they were enemies to the Gospell Neuerthelesse if they commaund vs any thing contrarie to the word of God we must obey God rather then man For in that respect we haue no father king or maister c. but God alone c. Here might we come to the negatiue part of this Commandement but for the remouing of a certaine scruple I pray therefore let vs stay our course awhile seeing it giueth occasion of a very good and necessarie instruction In so much as all honour belongeth vnto God and we are commaunded to worship him alone Matth. 4.10 1. Tim. 6.15.16 c. yea in this respect Peter reproueth Cornelius for bowing downe very low to declare his honourable and reuerend estimation of him Acts 10.26 And Reuel chap. 19.10 and againe chap. 22.8.9 euen the Angell of Christ reproueth Iohn twise for bowing downe low to giue honour vnto him and biddeth him worship God How honour and worship due to God differeth from honor and worship due to mē And Iob 32.21.22 I may not giue titles to man c. How therefore may we account anie men honourable and worshipfull accordingly yeeld them the outward gestures and titles of honour and worship and yet not defraud God of that which is proper and due vnto him To the clearing of this point we must necessarily put a great difference betwixt diuine honour and worship which is onely proper to God and ciuill honour and worship which God himselfe permitteth yea commaundeth to be yeelded of man vnto a man Shew what that difference is We honour and vvorship God immediatly for his owne sake that is to say we bow the knees both of our bodies and also of our soules before him and we are most humble and hearty sutors vnto him in all things according to his will with sure trust and confidence in his mercie and with an acknowledgement euen from the bottome of our hearts that he onely is of most high and excellent maiestie aboue all superioritie and degree either of earthly Prince or heauenly Angell and so consequently we acknowledge him worthy more reuerend honour and vvorship then can possibly be yeelded to him of our selues or of anie of all his creatures But all the honour and worship vvhich vve giue vnto men vve yeeld it onely in and for the Lord that is to say although vve bow not onely the knees of our bodies but also the affections of our mindes and spirits before them as in the sight of God and though as our necessities duties require we do somtimes make our humble sutes supplications to them neuertheles we knowing that as our honor worship toward God is alwaies too short and fayling so this vnto men may be excessiue too much therfore vve alwaies retayne and hold this perswasion in our hearts that euen our highest superiours here vpon earth are but the instruments of Gods goodnesse toward vs from heauen though indeed they be his very honourable instruments that all their power is limited according to the good pleasure of his diuine vvill Neither do vve yeeld vnto them or aske of them or feare and expect from them any thing which God hath reserued as proper and entire vnto himselfe Sinnes forbidden This is a true difference indeed and if you shall expresse this last point by some particulars you shall make the whole matter much more plaine Rehearse therefore some of those things which God hath reserued wholly to himselfe and are onely to be sought and expected from him We do not seeke to anie earthly Superiour or Power whether parent or Prince or anie other for the gifts and graces of Gods Spirit nor for the inheritance of his heauenly kingdome no neither do we seeke to them for health and preseruation in time of plague and sickenesse nor for fruitfull seasons and plentie in the time of dearth and famine c. but to God onely as the author and giuer of them If they wrong vs God is righteous and will do vs iustice though they shold kill our bodies yet God will saue our soules Hitherto of the affirmatiue part of this fift Com. of almightie God the God of all diuine honour worship and glorie Now on the contrarie what are the euils and transgressions which the Lord forbiddeth in it c. The Lord hauing in this
Commandement established a distinction of degrees of honour both in nature and also for godly pollicie and communion of life and hauing likewise commaunded all inferiours to yeeld to euerie one of their superiours their due honour and that all superiours also should so liue and gouerne as they may be worthie honour it is hereupon plainely to be gathered that the Lord forbiddeth on the one hand all anarchie or want of gouernement and disordered confusion together with all tyrannous ouerstately proud and rigorous Lordlinesse and dominion yea euerie vnkind and vnparent-like abuse thereof And on the other hand he forbiddeth all stubborne contempt and disobedience vvith all enuious and ambitious conspiracie and rebellion yea all fayling in the faithfull performance of any good seruice and dutie either in vvill vvord or deede in euerie one not answering to that place of inferioritie and subiection wherein the Lord hath set him This is indeede the summe of the negatiue part of this Commandement in few words but the more particular opening of it would require a larger discourse to shew the particular transgressions both of inferiours and superiours in the rehearsall of the contraries to all the good duties as for example in the inferiours the contraries to true reuerence c. in superiours the contraries to iust and equall gouernement c. Neuerthelesse let vs as briefly as may be run through these contraries whereby we may as in a short view see how infinite wayes this one Commaundement may be transgressed and broken And let vs beginne with the transgressions of inferiors which are these that follow First the cōtraries to true reuerence both in defect in excesse Not to esteeme of them according to the worthinesse of the place wherunto God hath aduanced them To despise them because of some infirmities which they labour of To yeeld more honour worship to thē then were meete to be yeelded to mortall men To feare them excessiuely To sooth flatter them in their faults ouersights yea not to signifie in reuerend manner our dislike and sorrow if they fall into anie foule and enormious sinne Secondly the contraries to true obedience Fayling of them in anie iust and lawfull seruice and dutie Obedience in good duties onely to the teeth outward as we say or with seruice onely to the eye as the Scripture speaketh Ephe. 6.6 Obedience to iniust and wicked lawes commandements as Doeg obeyed Saul in killing the Lords Priests c. Conspiracie and rebellion against them Thirdly the contraries to true thankefulnesse Iegratitude of heart Neglect of ayding them when they stand in neede of our helpe Iniurious or fraudulent dealing in keeping back or concealing anie part of maintenance due to them Gratifying of them by flatterie or with wronging others as Ziba did king Dauid in the cause of his maister Mephibosheth Fiftly the conttraries of well moderated and dutiful loue Excessiue loue and therein more care to please them then to please God and to further their ciuill commandements lawes then the holy lawes and commandements of the only wise and iust God Hatred of them for doing their office roundly and without respect of person as namely if they shold punish our selues for our defaults or anie that be neare and deare vnto vs c. Hitherto of the transgressions of inferiours against those duties which this fift Commandement chargeth them to yeeld to their superiours The transgressions of superiours in violating those duties which this same fift Commandement requireth of them toward their inferiours do now follow And first more generally and this also diuerse wayes as we shall see in the contraries of the seuerall duties commanded to them Such as are First the contraries to iust and equall gouernement Carelesse neglect of iust equall gouernment Error in discerning what is equall and right through rashnesse and for want of due aduisement Acceptation of persons for fauour or for bribes against the knowne equity of the cause Secondly the contraries to right louing and parent-like affection Want of affection as Gallio Act. 17. cared not to see Sosthenes outragiously beaten before his iudgement seate Foolish pitie Vaine popularitie Heauie and tyrannicall exactions Thirdly the contraries to iust incoraging of those that are dutifully affected Neglect of rewarding such seruices as haue bin performed with speciall dilligence and faithfulnesse in causes of great weight and moment Rewarding of the vnworthie Fourthly he contraries to stayednesse and grauitie Lightnes in and constancie Pride and ambition Fiftly the contraries to modestie Vaine glorie Arrogancie Counterfeit modestie Finally the contraries to clemency or gracious and mercifull dealing Ouer-loose remisnesse Rigorous seueritie These are the generall transgressions against the duties which God requireth of Superiours to their inferiours The more particular do now henceforth follow First in naturall parēts The contraries of meete nourishing vp and prouiding for their children Such as are neglect of prouiding euen bare necessaries or on the contrarie riotous education and aspiring after too great things for them The contraries of due defence against iniuries Incouraging or hartening of anie to shrewd and curst dealing either against straungers or among themselues No inuring of them to patience meekenes Rash vnaduised defence or reuenging their wrōgs The contraries to teaching and instructing of them Such as are neglect of teaching instructing them either by their owne industrie or by some other in the knowledge of such things as are meete for their yeares c. The teaching of them euill things or putting of them to euil teachers The bringing of them vp idlely The giuing of them ill example in any thing The contraries of praying to God for them such as haue no regard at all or very litle and seldome regard to intreat God for his blessing vpon them Imprecatiōs or cursed wishes against them in their fury The contraries of wise and discreet gouernement that is either no rebuke or correction at all for their falts which is noted to be the fault of king Dauid concerning Adoniah 1. King 1. Or ouer sharp and bitter and haining rebukes reproches or reuilings to the discouraging of their mindes contrarie to the rule of the Apostle Eph. 6. Finally no mitigation of seueritie though reasonable causes do offer themselues to induce thereunto In the King or soueraigne Prince No requiring or vrging of his Subiects or very remisse and negligent vrging of them to the obedience of both the tables of the morall law of God No care or slender care in framing and fitting his ciuill lawes and penalties thereunto Neglect to make due choise of worthie vnder-magistrates and officers or to ouersee and inquire whether they do their duties faithfully No defence or too slight and houerly defending incouraging of the dutifull subiect Neglect of due seueritie against the wicked or rather preferring and aduancing them according to that Eccl. 10.5.6.7 Pr. 26.1.8 Finally tyrannie in sifting their Subiects by causlesse inquisitions and officious othes in punishing
or grieuing the innocent in punishing offenders aboue measure In the Minister of the word More care of the fleece then of feeding the flocke Corrupt doctrine in anie point Euill example in any action of life yea all failing in incouraging to godlines in staying the course of sinne by the admonitions and rebukes of the word c. In the School-maister teacher of more liberal learning Neglect of teaching his scholers good things and of vsing the most easie and commodious way thereunto Teaching them euill things Euill example Too great familiaritie and lenitie Sower austeritie Vnreasonable correction by the rod much rather by the fift c. In the Maister of other trades occupatiōs Neglect to ouersee the waies of his seruants that they be preserued from idlenesse and leud practises c. Commanding them vniust seruices Defrauding thē either of foode or clothing or wages due to thē Churlishnes after the example of Nabal 1. Sam 25.17 Furious outrage either in word or deede In the husbād toward his wife No honorable regard to tender her as the weaker vessel thogh she ought to be esteemed as a iewel of singular price Neglect of defending her against iniuries No patience or very litle bearing with her infirmities Rough and churlish dealing Vnfaithfulnes in the mariage couenant Excessiue or wanton loue In the wife toward her husband No subiection No feare or reuerence Malipartnesse Neglect of yeelding her helpe to the well ordering and furthering the wealth of the family Ill housewiferie Vnfaithfulnes touching her part in the mariage couenant which is the greatest dishonor she can do her husband In the Captaine Neglect of the life of his soldiers Vrging of them to desperate attempts Defrauding them of their ordinarie pay Withholding from them their part in the spoile of the victorie Faintnesse in time of necessarie danger In the Lawyer Neglect of accepting and furthering the good and honest sutes of the poore widow c. for want of a rich reward Incouraging of the contentious and wilfull in their vniust sutes because they feede them with fat fees wherin as all labour is dishonest so euerie recompence thereof is no better then the hire of iniquitie the bread that is eaten with that gaine is the bread of deceit and the wine which is drunke is the wine of violence c. Prou. chap. 4.17 In the Phisition or Surgion Neglect to search out the disease of their patients Ministring of hurtfull and vnfit medicins specially if it should be done purposedly that they might hold their patients long vnder hand for the increase of their gaine or in anie other sinister respect For herein they should not do the part of a kind father but of a stepfather yea of an vnnaturall tormenter and murtherer Finally exacting of an vnreasonable reward although they do their cure well and speedily if they regard not the inabilitie of their Patients when they are poore In those that exceede other in number of yeares or measure of giftes Neglect to helpe their youngers and inferiours with their graue aduise and counsell The Equitie Counselling them to their hurt Giuing them euill example c. Neglect of prayer for inferiours is a sinne generally in all sorts of superiours Now what is the equitie of this commaundement And first why inferiours should honour their superiours The generall equitie of it is First because as the distinction and difference of degree it self so also all the degrees of the same distinction according as they haue bene mentioned before they are the honourable ordinance and appointment of God Secondly because as a testimonie thereof they are honoured with sundrie of Gods owne titles and names Thirdly because God hath set them ouer vs to prouide for vs to guide and direct to rule and to gouerne vs as in his owne steade Fourthly because of the many and great benefites which vve receiue from the hand of God vnder their godly care gouernment ouer vs vvhile vve be obedient and dutifull vnto them Finally because of the great and manifold euils which do follow vpon contempt and disobedience against them The benefites of obedience to good gouernement we shal see in the blessings The euils of disobedience we shall likewise see in the curses following In the meane while what is the more particular equitie of this Commaundement why inferiours should honour their superiours 1 Because by our naturall parents we receiue our naturall life and all the priuate benefits and comforts thereof as from the honourable instruments of God vnder their tender education bringing vp 2 Because by our Princes and rulers in the commonwealth we enioy all the publike benefites and comfortes of life not onely those that belong to ciuill societie in common peace and honestie against the enemies and disturbers thereof but also those that appertaine to the holy communion of Saints in true godlinesse and religion vnder their vigilant protection and defence through the singular mercie of God 3 Because by the holy ministerie of the faithfull Ministers of Gods vvord vve receiue our regeneration to nevvnesse of life and are nourished vp by the immortall foode of Gods vvord to euerlasting life and glorie vnder their spirituall vvatch in the Church of God for the vvelfare and happinesse of our soules vvhich is more then naturall life and all the benefites and comfortes thereof 4 Because Tutors Schoole-maisters and Maisters of other sciences trades and occupations are in steade of parents to teach and to bring vp their schollers and seruants to such an honest and profitable course of life as our Parents could not 5 Because our elders in yeares specially such of them as are auncient in grace and godlinesse they are honoured by God himselfe as it vvere vvith a Crovvne of glorie in that respect and so are made examples of Gods constant goodnesse and mercie in the prolonging of their liues before our eyes As also because they so manie as be such as they ought to be are patternes of godlinesse and grauitie vnto vs and are readie also to helpe vs vvith good counsell and instruction in our young yeares according to that vvisedome and experience vvhich God hath giuen to them to gather in a long space and tract of time 6 Finally because the onely path-vvay for inferiours in their time to come to honour vvhen it shall please God to make them parents or to set them in anie other degree of superioritie is by giuing honour to their ovvne parents and to all other vnto vvhome God commaundeth honour to be giuen These verily are very forcible reasons to all reasonable men to perswade the equitie of this Commaundement why all inferiours should honour their superiours Shew likewise as shortly as you can why superiours should deale honorably with their inferiours 1 Children are a gracious gift and blessed inheritance from the Lord they are also the defence and gard of their parents in time of their neede Psalme 127.3.4.5 and Prouerbes 17.6 Childrens children are the
minde of man will alwayes be restlesse and so without restraint would put the Reader to much causlesse and frutelesse wearinesse ye will at the first viewe require a reason both of this booke and also of the title of it Of the booke why it should be published after so many excellent books alreadie set forth of the same argument wherby it may seeme to be a superfluous attempt Of the title how it may beseeme the modesty of him who offereth it to examination seeing albeit he cannot but confesse of him selfe that he is in truth a verie poore man yet may be suspected to make boast of great wealth and thereby to fall vnder the rebuke of that holy Prouerbe which saith There is that maketh himselfe rich and hath nothing VVhich surely were a foule fault specially in the Church of Christ and concerning the holy matters of God and the same also in a time of great learning in the cleare light of the Gospell wherein vaine boasting and beggery cannot possibly be concealed and hid To either of these demaunds or secret and sudden conceipts of the mind seeing by the Law of God concerning the ordinarie gift of prophesie and interpretation of the Scriptures The spirites of the Prophets are subiect to the Prophets I thinke it my dutie to bewray and vtter vnto you the secrets of my thoughts so farre as your wisedomes and the cause it selfe may seeme to require at my hands that so the honour of the iudgement may in a lawfull course of proceeding be committed vnto you Touching the first therefore what may better beseeme me for answere then that being my selfe intreated first by some such whose request could not but thus farre preuaile with me that I should humbly referre the present booke to the examination of you who beside the gift of spirituall discerning haue a speciall power and authority to determine whether it befit that it should be published or no. To you therefore I referre it not desiring the publishing of it vnlesse it may be found meete to haue entertainment and allowance among the bookes of the same argument as that which hauing receiued great helpe from the former may yeeld at the least some litle helpe to such as answerable to the greater measure of their gifts shall write yet more exactly of the same most excellent points at any time hereafter As touching my selfe it shall suffice me that I haue offered it to your godly considerations tendring herein the best dutie I could both to you and those that so desired and incouraged me in the behalfe of Gods glory and the benefite of his Church as they were in their owne heartes perswaded And now cōcerning the title although peraduenture it may seem to be prefixed with a mind to make some vaine boast of an imagined excellency to be in this booke aboue others I do likewise humbly desire that it may not so be misconstrued but first according to that common vse of titles whereby each booke is distinguished from others and specially from those of the same argument and then in respect of the doctrine it selfe rather then of the maner and forme of the deliuerie and contriuing or digesting of it according to that which the Spirit of God saith of the most excellent Law of God and doctrine thereof that it is more to be desired then gold yea then much fine gold and more earnestly to be sought and searched after then any other iewell or treasure whatsoeuer beside In hope therefore that it shall be so interpreted of you and nothing doubting of your ingenuous and incorrupt iudgement of the whole booke I do willingly offer it to be read tried and examined of you heartily praying God by you to giue that iudgement and successe which he himselfe in his most excellent wisedome shall best approue of To whose most gracious direction and blessing in all things I do both hartily and dutifully commend you Yours in the Lord vnfeinedly desirous to learne of all that so happily he might be fit to teach some ROBERT ALLEN a Minister of the word of God A TREASVRIE OF CATECHISME The first part WHat is Catechisme I meane as touching the Christian exercise and practise thereof The Christian exercise of Catechisme is a familiar plaine and orderly teaching of the grounds and principles of Christian religion by word of mouth from the holy Scriptures of God with requiring an account of that which hath bene taught by questioning and conferring with the hearers from point to point To Catechise is according to the signification of the Greek word Catechaeoo to teach by sound of voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the later part of the which Greeke word commeth the word eccho familiar in our English tong which signifieth a resoūding of the voice This word of Catechising is vsed generally for all kind of information by heare-say as we vse to speake Act. 21.21.24 It is vsed for preaching of the word whether by continued oration or by this breaking off or diuision of speech by question and answer Gal. 6.6 Let him saith the holy Apostle who is taught in the word make him that hath taught him partaker of all his goods The Greeke word there vsed is this of Catechising as though we should reade it thus Let him that is Catechised c. So likewise Act. 18.25 and Rom. 2.18 and 1. Cor. 14.19 I had rather speake fiue words that I might be vnderstood and instruct or as the Greeke word is catechise others then ten thousand words in a strange tongue Reade also Luke 1.4 For as much as many haue taken in hand c. It seemed good also to me most noble Theophilus c. to write vnto thee thereof from point to point What Catechisme is That thou mightest acknowledge the certaintie of those things whereof thou hast bene instructed The Greeke word is here also Catechised Answerable to this is the Hebrew word chanac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the teaching of the principles of religion according to that we reade Pro. 26.6 Teach a child in the trade of his way c. And hereof did Henoch beare his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanoc as one taught from his youth or dedicated vnto God Gen. 5.18 Such an order and forme of doctrine by preaching and Catechising which wee speake of is pointed at by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forme of doctrine Rom. 6.17 expressed by a word borowed from the making of an impression by a stampe or seale And chap. 2.20 by other words signifying an information or method and way of informing the minde with knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an information of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparation of wholesome words or doctrine by representing as it were the forme and fashion of it in a cleare glasse And 2. Tim. 1.13 he compareth it to a patterne the worke of a skilfull and expert painter or drawer which setteth out that
obedience to the Law of God or any part or point thereof It is true for the vertues of the heathen so called and of meere ciuil mē they are not true vertues not only because the actions thereof proceed not from a mind regenerate and renewed by the Spirit of God but also because they are done without conscience of the commandement of God And therefore the Apostle Paule making mention of vertue Philip. 4.8 he doth in the next verse shew that the same is learned receiued from the word and truly exemplified in those onely that haue bene instructed and taught from it and from the holy Spirit of God Reade also a liuely description of a right vertuous woman in the last chap. of the Prouerbs in her life answerable to the doctrine of Gods Law Now what are we to vnderstand by this word blessing which is the reward of true vertue and obedience It comprehendeth euery comfortable fruite and effect of Gods diuine loue fauour either for soule or body for this life present or to be hoped for in the life to come For the proofe of this reade Leuit. 26. from the 3. verse to the 14. and Deut. 28. from the beginning of the chap. to the 15. verse And Matth. 35.34 c. Now let vs go forward How doth the Law of God I meane what course doth it take to make knowne our sinne and that miserie which in the iustice of God is due to the same After what manner the Law of God detecteth sinne c. It doth it first by a most imperious and strict forbidding of vs euery vvorke yea euery word yea euen euery inward motion thought of the heart or minde vvhich is in the very least degree contrarie to it yea which is not fully agreeable to the holinesse righteousnesse vvhich it commandeth and by a most seuere and fearfull threatning of the horrible curse of God against the least transgression of the same hovv pleasant and delightfull soeuer sin is to our vvicked nature Secondly the Lavv of God maketh knowne our sinne and the vvofull miserie thereof by an exact commanding and vrging of perfect obedience to euery Cōmandement both in thought word deed how cōtrary and vnwelcome soeuer that be to our owne corrupt vvill liking And therewithall by a most precise restrayning of all deuine fauour and blessing to such only as shall perfectly obey the same howsoeuer euery one in the pride of his hart presumeth that he is vvorthy aboue other to be blessed happy hovv negligent soeuer he be in the duties therof That the Law doth in this wise make knowne our sin and miserie we may vnderstand sufficiently by that one place before alledged out of the seuenth Chapter to the Romanes where there is a large discourse to this purpose we may perceiue it also by calling to mind diuerse other places such as we reade in the same Epistle Chapter 2.11.12 Deut. 27.15 c. Gal. 3.10.11.12 Math. 5.19 c. to the ende of the Chapter Marke 9.42 c. to the ende of the Chapter Heb. 2.2 and Iames 2.10.11 c. Hence therefore that is to say from this exact seuerity of the Law ariseth a maruelous combat and rebellious cōtradiction against the Law of God from that cōtrary law which is in our mēbers as the Apostle Paul teacheth Nay say we if the matter be so strict we will none of it c. Neuerthelesse the Law by Gods owne ordinance must thus seuerely be preached still according to that first authority wherewith the Lord himselfe hath once for euer authorised armed it according to that which we reade Isaiah 58.1 Crie aloud spare not lift vp thy voyce like a trūpet shew my people their transgressions c. And Psal 50.21.22 and Ier. 7.19.20 But let vs now go on How many seuerall commandements are there in the Law of God Ten. Tables of the Law and sum thereof So we reade Deu. 4.13 cha 10.4 Are they al of one sort No and therefore they vvere vvritten and ingrauen by God himselfe in two tables Thus we reade Exod. 32.15.16 Deut. cha 5.22 cha 10.1.2 c. How many Cōmandements are contained in the first table The first foure How many in the second The latter sixe So indeed doth the Apostle Paule shew them to be distinguished in the 6. cha to the Eph. vers 2. where he reckeneth the fift Commandement for the first of the second table and it is euen of it selfe plaine because of the distinct argument contents of either of them Shew therefore what is the summe of the first table The perfect loue of God with all duties of his most holy and diuine vvorship as fruits and testimonies of the same What is the summe of the second table The perfect loue of our neighbour and all good fruits thereof toward his honour life and person and toward his honesty goods and good name That this is so we haue warrant from the answer of our Sauior Christ to a certaine Pharisey Math. 22.35 c. and Marke 12.29.30.31 In the which answer our Sauior Christ doth both distinguish the tables as we haue done before also sheweth the distinct argument and contents of either of them Here notwithstanding it might be thought we should come forthwith to the particular interpretation of the seuerall commandements of either table neuerthelesse to the ende we may prepare and make the way yet more plaine easie to a more through vnderstanding of the Law of God I would gladly haue you shew the fruite of so good diligence as to repeate what you haue bene taught to be yet further generally required thereunto To the more full through vnderstanding of the Law of God we haue bene taught to obserue these rules following First that it is a spirituall Lavv most perfectly vvise holy iust and equall Generall rules for the vnderstanding of the Law of God most strictly binding the consciences of all and euery one of all sorts and degrees of people to entire vvhole and perfect obedience Secondly that the morall duties of the first table vvhich more directly concerne the glory of God are in their owne nature and kind more excellent then the duties of the second table vvhich belong to men they being as the foundation and squire yea euen the verie life of these as these againe are as it vvere the touchstone and triall of the truth of those And therefore also that the duties of the first table are both in zeale of heart and in diligence of practise to be preferred before the duties of the second vvhen both sorts may be performed or if the case stād so that either the one or the other must of necessity be neglected Prouided notwithstanding that there be an equall proportion obserued that is one thought compared vvith another speech with speech deed vvith deed circumstance vvith circumstance in the like degree On the contrary it is to be obserued Reade 1.
onely his bodily eyes opened but also the eyes of his mind to see the truth of God as one taught by his holy Spirit not onely giuing witnesse of our Sauiour Christ that hath giuen him his sight that he was a true worshipper of God and therefore such a one whose prayers God would heare and did heare for the restoring of him but also that euery true worshipper of God which is not a sinner that is to say is not such a one as hath giuen himselfe ouer to sinne but hath repented of it and striueth against it and to that ende calleth vpon God for grace he shall be heard of him Scope of the Commandement Whereunto agree these last words of the Lord himselfe in this our Commandement assuring vs that he will shew mercy that is all kind of mercie for soule and for body c. vpon all those that shall loue him and keepe his Commandements And in this comfort let vs proceed to the third Commandement Rehearse the words of it Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine What is the scope and drift of this Commandement how is it to be distinguished from the former two This third Commandement aimeth at these two points following First to shevv vvhat ought to be the ordinarie course of the vvhole life and conuersation of the true worshipper of God both in vvord and deed Secondly to declare vvhat is the chiefe ende of life and of all the thoughts words works thereof not only in the duties of Gods worship both inward outward according to the first second Commandement but also in euery other duty acâ—ording to all the Commandements of the vvhole Lavv of God What is the chiefe end of all obedience The honour and glory of God This is indeed the generall scope and drift of this Commandement according to the generall instructions and admonitions and exhortations of the word of God shewing how the life of the seruants of God should differ from the life of all prophane and worldly ones both in the manner and forme of it and also in the ende which they ought to propound to themselues therein such as are the instructions c. which we may reade Math. 5.16 1. Peter chapter 2.12 and chapter 3.15.16 and chap. 4.1.2.3.4 Eph. chap. 4.17.18.19 20.21 and chap. 5. verses 15.16.17 and Phil. 2.14.15.16 and chap. 4.8.9 and Col. 3.13.14.15.16.17.18 c. Reade also 1. Thes 2.10 Acts. 20.18 and 2. Tim. 3.10.11 And it was necessarie that the Lord should adde this Commaundement to such ende and purpose as hath beene thus declared that thereby he might meete with the hypocrisie or lightnesse and vanity of a number who desiring not to be accounted altogether prophane and without Religion do therefore come to the place of Gods worship and sit downe or stand vp to heare the Sermon and kneele downe to prayer c. yet the same neuerthelesse so soone as they are out of the Church-doore let all their thoughts and words and the whole course of their life loose to a kind of Libertinisme c. This the Lord cannot endure it being an vnworthy and dishonorable profession of his name and Religion yea he accounteth it no better then a defiling of his name as we may reade Leuit. 22. verses 31.32.33 and chap. 20.3 The polluting of his name the defiling of his saÌ„ctuary the place of his worship they are ioyned together And verily they shew themselues to haue litle profited by the hearing of his word and by their prayers c. whosoeuer haue no reuerend regard to giue glory to the name of God Such receiue the word of God in vaine 2. Cor. 6.1 They call vpon the name of God in vaine All their worship is in vaine Isa chap. 1. The Lord requireth of his worshippers to take another course He cannot like that we should vnder couert of his name follow our owne vaine minds and lusts neither yet one to sooth and flatter another by an Italienate behauiour c. after the manner of this world which is full of subtility and glozing but in simplicity and truth c. as we haue a notable description of a right godly life 2. Cor. 6.4.5.6.7.8.9.10 and Iames 3.17.18 The life of the true worshipper of God is not sychophanticall and effeminate but it is cordiall without hypocrisie or guile The contrary therefore is condemned of God Reade Iohn 5.44 and chap. 12.43 and chap. 7.18 and Gal. 1.10 reade also Rom. 2.24 But these things will yet further appeare to be the meaning of the Lord in this CoÌ„mandement by the particular handling of the words thereof as well those of the Commandement as the other of the reason annexed which containeth the curse against the transgressors of it Words interpreted Let vs therefore come to it What things are we to obserue that we may find out this to be the sense and meaning of this Commandement Three things are to be considered of vs. Which are they First vvhat is meant by the name of God Secondly vvhat it is for vs to take the name of God Thirdly hovv the name of God is taken in vaine Of these things in order that so we may perceiue both what are the euill things forbidden and also what on the contrary are the good things commanded What is meant by the name of God First all which maketh God most famously knowne to be God as one infinitely differing from all other things that is to say his diuine titles vvord and vvorks Secondly God himselfe and vvhatsoeuer he hath by the same his diuine titles vvord and vvorkes reuealed of himselfe that it should be knowne of vs as his eternall power and Godhead by the creation of the vvorld and all things else according to that description vvhich he hath by his owne voyce from heauen giuen forth and by his owne handvvriting set downe of himselfe Touching the first of these points let vs consider that it is the very vse of a name to put difference betwixt one thing and another and specially betwixt the creature and the Creator Reade Exod. 34.5.6.7 Ier. 16.21 That the word of God is as the name of God in that it maketh him most perfectly and fully knowne Reade Psal 138.2 Consule Trem. reade also 1. Tim. 6.1 How the works of God do make the Lord knowne reade Psal 19.1 c. Isa 40.26 c. and chapter 45.11.12 c. Ier. 10.11.12 c. Act. 14.17 and chap. 17.23.24 Rom. 1.19.20 More particularly how the iudgements of God do set foorth his name reade Exod. chap 9.16 and Isa 30.27 Psal 9.16 Ezek. 30.19.26 and 33.29 and 35.11.15 and 38.23 and 39.6.7 And for his mercies Isa 45.20 c. and chap. 48.9.10.11 Phil. 2.9.10.11 Reade also Exod. 23.21 Ezek. 16.59 c. and chap. 28. verse 29. c. and chap. 29.21 and 37.13 Ioel. 2.26.27 c. and chap.
Prayer And concerning prayer the Apostle Paule exhorteth that in the Church of God and in the holy meetings of his people first of all supplications prayers intercessions with giuing of thankes be made for all men For Kings and all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honesty 1. Timothie 2.1.2 Here let vs obserue that the same honour which is due to soueraigne Kings is due also to Queenes when they haue by Gods speciall prouidence soueraignty of gouernement The inferiority of their sexe must not in this case preiudice their authority ouer their subiects no more then it must diminish the honour which children owe to their naturall mother whom therefore the Lord doth in his Law mention aswell as the father And Leuit. 19.3 he putteth her before the other Duties to Mâ—nisters of thâ— word that it might the rather be obserued But leauing this point let vs proceed What is the honour which God hath commanded his people to giue to their pastors and teachers The same duties in such maner as followeth He that heareth you sayth our Sauiour Christ heareth me Reuerence and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 Whereupon sayth the Apostle Paule Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God 1. Cor. 4 1. In the 13. chap. of the Epistle to the Heb. verse 17. Obediencâ— Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Touching prayers for the Ministers of the word Prayer Pray for vs sayth the Apostle Paule that the vvord of the Lord may haue free passage and be glorified 2. Thessal 3.1 And againe Ephesians 6.18 Reade also Hebr. 13.18 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly And for conuenient maintenance Thankefâ—â—nesse and euery other duty of honour belonging to the Ministers of the Gospell we reade what the will of God is 1. Tim. 5.17.18 The elders that rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture sayth thou shalt not mouzell the mouth of the oxe that treadeth out the corne and the labourer is worthy of his wages This is the honour which by the commandement of God belongeth to the Pastors and teachers of the Church wherein also schoole-maisters and teachers of the liberall Arts haue their portion to whom not onely their scholers themselues but also the parents of the scholers owe reuerence and thanks with good and liberall recompence Now what is the honour which God requireth that seruants should yeeld to their maisters according to the flesh as the Apostle calleth them in regard of their bodily seruice which they owe them Duties to maisters of families c. Let as many seruants as be vnder the yoake count their maisters worthy of all honor Reuerence that the name of God and his doctrine be not euill spoken of And they which haue beleeuing maisters let them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things sayth the Apostle to Timothy teach and exhort 1. Tim. chap. 6.1.2 Obedience Seruants be ye obedient to them that are your maisters according to the flesh with feare and trembling in singlenesse of your harts as vnto Christ Not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart With good-will seruing the Lord and not men Ephesi 6.5.6.7 And the same againe Coloss chap. 3.22.23 Moreouer in the second chapter to Titus verses 9.10 Let seruants be subiect to their maisters and please them in all things not answering againe Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Prayer For prayer we haue the example of Abrahams seruants Gen. 24.12.13.14 and verse 48. Thankefulnesse For thankefulnesse Ioseph is a notable example for all seruants to follow Gen. 39. verses 8.9.10 And Iaacob for diligence and faithfulnesse yea though he serued an vnkind kinsman Gen. 29.15 c. Let vs peruse these places of holy Scripture and first Gen. 24.12 c. The Like honour in all good reason and proportion and from the equity of this Commandement as it followeth to be considered is due from the souldier to his Captaine for he is his maister and martiall Magistrate from the patient to his good Phisition or Surgion who are as nouicing fathers to his bodily health as it is well expressed Ecclesiasticus 38.1 c. Honour the Phisitian with the honour that is due vnto him because of necessity for the Lord hath created him Duties to elders in yeares that is to say he hath appointed this calling and giuen this gift and skill to him c. The like honour is due from the client to his faithfull Counsellour and pleader at Law seeing he is a father in the defence of his outward estate and iust title and right and froÌ„ the beneficiarie to his liberall benefactor whether to man as to Gaius or to woman as to Dorcas c. And note also that in obedience to this Commaundement the wife is to reuerence her husband Eph. 5.22 c. 33. and Coloss 3.18 Maid-seruants are likewise to submit themselues to their dames and mistresses Gen. 16.9 To conclude this point What is that honour which God commandeth the younger in yeares to giue to their auncients and elders Thou shalt rise vp before the horehead Reuerence a fruite and declaration whereof is this rising vp and honour the person of the old man sayth the Lord and dread thy God I am the Lord Leuit. 19.32 A fruite also of the which honour is the silence of the younger in reuerend regard of the experience and vvisedome of their elders Iob. 12.12 And as vve reade againe Iob. 32.4 Elihu waited till Iob and the rest had spoken because they vvere more auncient in yeares then he And verse 6. he sayth I am young in yeares and ye are auncient therefore I doubted and was afraide to shew you my opinion Reade also Psalme 107.32 Ye younger sayth the Apostle Peter submit your selues vnto the elders Obedience and submit your selues euery man one to another decke your selues inwardly vvith lowlinesse of minde for God resisteth the proud giueth grace to the humble 1. Epistle chapter 5.5 Yea the Minister of the word though he himselfe be an Elder in respect of his office yet must he not checke his elder in yeares but exhort him as a father and the yonger men as brethren the elder women as mothers the younger as sisters with all purenesse 1. Tim. 5.1.2 And further
crowns of the elders as fathers be the glorie of the children that is to say when they are well brought vp and proue good and dutifull children According to the other Prouerbe chapter 27.11 My sonne be wise reioyce my hart that I may answer him that reproueth me But on the contrarie a child ill brought vp and set at libertie and so growing licentious maketh his mother ashamed 2. As touching subiects we reade in the same booke of the Prouerbes chapter 14.28 In the multitude of the people is the honour of the King and for the want of people which commeth by oppression and tyrannie is the destruction of the Prince Moreouer the King is maintained by the tillage of the field Ecclesiasticus chapter 5.8 3. Ministers of the word are maintained by the assemblies and congregations to whome they minister the which their assemblies and congregations are the precious inheritance of the Lord bought with the most precious bloud of our glorious Lord Iesus Christ who also according as they are brought nearer to the Lord by the wise and faithfull ministerie of his word so are they the more comfortable hope and ioy yea euen the crowne of the reioycing of their Ministers before the Lord 1. Thessalonians 2.19.20 4. Tutors and schoolemaisters haue likewise a worthy charge of great trust in that the well ordering of the mindes and manners of youth is committed vnto them to the end they should make them fit to be in due time employed for the best vses and seruices that may be in the common wealth or Church of God Neither may the thankefull recompence of the parents or of such as be benefactors to their schollers or pupils be without sinne neglected of them 3 Maisters of other trades and occupations haue the like charge and beside that they enioy the profit of all the skill which they teach and of the strength and labour of their seruants so long as they are vnder their gouernement The like is to be considered of all the rest The great and manifold equitie of this commaundement will yet further appeare from the blessing promised to the obedience of it to the which point we are now come Which are the words wherein it is expressed The Blessings In these That thy dayes may be prolonged on the land which the Lord thy God giueth thee We haue a notable example of Gods blessing vpon the posteritie of Ionadab Ieremie 35.18.19 But insomuch as sometime it falleth out that dutifull children and the same also dutifull subiects are taken away before they come to any great length of dayes how is the promise of this blessing performed vnto them First God verifieth his promise toward euerie true dutifull child or subiect c. in that he proloÌ„geth their life here on earth vntill he hath prepared and made them fit to be translated out of this sinfull world into his heauenly and most blessed kingdome Secondly that which he denieth to some vpon speciall causes secretly knowne to himselfe and when long life could not by reason of some common calamitie and miserie be a blessing he performeth it to them in granting it to their posteritie children Thirdly some that seeme dutifull children or subiects c. before men they are not so in truth in the sight of God but do that which they do in seruile flatterie or looking to an earthly recompence and reward Fourthly some againe that haue in some measure a dutifull regard of their parents and other gouernours do yet by some other grieuous sinne either open or secret prouoke the Lord to cut them off as it were before the time Finally seeâ—ng the obedience of the most dutifull child or subiect and euerie other inferiour is vnperfect no maruell though God to make the perfection of his iustice knowne do as seemeth good vnto him shorten the temporall blessing Let vs well obserue in this place that the same blessing thus promised to the dutifull child belongeth also to the dutifull subiect to the obedient scholler to the faithfull seruant c. For aâ—l these are one And he that is truely dutifull in one estate will be dutifull in another Neuerthelesse let vs for the more full light of instruction consider the particular blessings from particular testimonies of holy Scripture What proofe haue you for the blessing of God vpon the dutifull subiect We haue a most cleare example of it in Dauid King Saul pursued him vvith all the subtiltie and force that he might to take avvay his life but his faithfull allegiance to God and his Prince vvas as an armour of proofe so to shield and defend him that Saul vvith all his spies or armies could neuer preuaile against him What is the blessing of those which do honour the faithfull Ministers of Gods word Verily verily saith our Sauiour Christ if I send anie he that recieueth him receiueth me and he that receiueth me receiueth him that sent me Iohn chapter 13.20 And Matth. 10.41 He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Here note the earnestnesse of our Sauiour Christ in this point expressed in the former of these scriptures by that doubled asseueration Verily verily I say vnto you What is the blessing of the wife that is louing and reuerend toward her husband and wise and carefull in the education of her children Her children shall rise vp and call her blessed and God requireth that her husband should giue her all worthie prayse and incouragement Prou. 31. verse 28.29.31 Yea this is the way whereby God will guide her vnto his glorious kingdome For as the Apostle Paul teacheth By bearing of children she shall be saued if she continue in faith and loue with holinesse and modestie 1. Timothie 2.15 What is the blessing of those that honour their maisters who are their priuate gouernours and instructors As he that keepeth the fig tree shall eate the fruite thereof so he that waiteth vpon his maister shal come to honour Prouerbs 27.18 And the Apostle Paul incouraging seruants to do their faithfull and willing seruice Know ye sayth he that vvhatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free Ephes 6.8 And againe Coloss 3.24 Knowing that of the Lord ye shall receiue the reward of the inheritance for yee serue the Lord Christ Now what is the blessing of those that do honour their elders in yeares and are also ready in giuing honour to go one before another yea so that they refuse not to yeeld a certaine reuerence and to haue in good estimation their equals yea euen the poorest and most inferiour and base among them Of all such the Apostle Peter sayth in the place before alledged God giueth grace to the humble 1. Epistle chap. 5. verse 5. And Luke 14.11 He that humbleth himselfe shall be exalted Hitherto of the blessing of all sorts of inferiors which yeeld due honour to euery degree of their superiours
It followeth that we inquire into the blessing of God vpon superiours whosoeuer shall deale honourably according to the office of their seuerall places and callings toward their inferiours And first what is the blessing vpon naturall parents which bring vp and gouerne ther children as they ought to do The father of the righteous shall greatly reioyce and he that begetteth a wise sonne shall haue ioy of him Thy father and thy mother shall be glad and she that bare thee shall reioyce Prou. chap. 23. verse 24.25 This presupposeth good education as a meanes of this wisdome and righteousnesse of the child according to that which followeth in the same booke of the holy Prouerbs chapter 29.15.16 17. The rod and correction giue wisedome but a child set at liberty maketh the mother ashamed c. Correct thy sonne and he will giue thee rest yea he will giue pleasure to thy soule And otherwise we know according to that chap. 22.15 Foolishnesse is bound in the heart of a child c. wherefore chap. 13.24 it is sayd Chasten him betimes This is the blessing of God vpon good parents What is the blessing vpon good Princes and rulers who are foster fathers to the people of God in the Church and common-wealth Mercy and truth preserue the King for his throne shall be established vvith mercy Prou. chapter 20.28 And chap. 29.14 The throne of the king which iudgeth the poore in truth shall be established for euer Reade also 1. Kings 2.1.2.3.4 where king Dauid chargeth his sonne Salomon to do the office of a king couragiously c. with a most comfortable incouragement from the assurance of Gods blessing according to his gracious promises in the same behalfe and namely of this that his posterity should sit vpon the throne of Israel reade the the words of the text All the godly kings are mirrors of Gods blessing this way as the holy stories of them do declare And namely it is sayd of the good King Iosiah Ier. 22.15 Did he not eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and poore he prospered Was not this because he knew me sayth the Lord What is the blessing of God vpon Ministers of the word which do the part of fathers and nources in feeding and tendring the flocke of Christ Feede the flocke of God which dependeth vpon you sayth the Apostle Peter caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glory 1. Epistle chapter 5. verse 2.3.4 What is the blessing of the husband which is louing and kind to his wife God maketh the vviues of such faithfull to them to the preseruation and establishment of loue betwixt them which is a blessing farre aboue the iewell of most excellent price according to that we reade Prou. 31.10.11.12 What is the blessing belonging to good maisters and gouernours of families which rule their seruants with a parent-like minde and deale equally iustly and beneficially with them as they are commaunded Colossians 4.1 and as hath beene alledged before out of the fifteenth Chapter of Deutronomie God blesseth the habitation of the righteous Prou. 3.33 And in that 5. chap. of Deut. verse 18. God will blesse beneficiall maisters in all things that they do Reade also Ephes 6.8.9 where the Apostle requiring like dealing from the maisters toward their seruants doth not doubt to giue them to vnderstand that there is the like blessing belonging also vnto them Now finally what is the blessing belonging to such as being elders in yeares giue good example to their youngers and be teachers of good things They shall be filled with dayes as the Lord sayth by his Prophet Isaiah and he that is an hundreth yeares old shall dye a young man chapter 65.20 Reade also verse 22. And Iob chap. 5.26 They shall go to their graue as corne which commeth in due season into the barne Thus large is the blessing of this Commandement which spreadeth it selfe farre and neare ouer high and low and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all or else we must needs acknowledge the curse so much the more iustly due vnto vs. And this we are hencefoorth to search out for the awaking of our drowsie consciences as we haue done the blessings that they might be as a treasury of comfort vnto vs while we indeuour to walke in the holy wayes of God in our seuerall callings c. First therefore what is the generall curse of God vpon all both superiours and inferiours whosoeuer shall refuse to giue honour to God in the obeying of this his ordinance both for honourable gouernement and also for dutifull subiection God doth for this cause in his iust displeasure sometimes dissolue the good order of pollicy and gouernement vvhich he had established for the common benefit of his people either by setting ouer them euill Rulers or leauing them to confused mutinies and rebellions from among themselues or else by giuing them ouer into the hands of tyrants and forrayne Lords and gouernours But let vs consider of the curse more particularly The Curses And first concerning vndutifull and disobedient inferiours What is the curse of God against vndutifull children specially such as shall stubburnely and contemptuously rebell against their naturall parents of whom it is sayd Prou. 30.11 There is a generation which curseth their father and which do not blesse their mother What I say is the curse of God against such God in his ciuill course of iustice among his people of Israel commanded that such should be stoned to death So indeed we reade Deut. 21.18 c. Rehearse the place of Scripture If any man haue a sonne that is stubburne and disobedient which will not hearken vnto the voyce of his father nor to the voice of his mother and they haue chastened him and he would not not obey them Then shall his father and his mother take him and bring him out to the Elders of his Citie and to the gate of the place vvhere he dwelleth And they shall say to the Elders of the Citie This our sonne is stubburne and disobedient and he will not obey our admonition he is a riotour and a drunkard Then all the men of his City shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it and feare Reade also Exod. 21.15 and verse 17. Leuit. 20.9 Math. 15.4 Deut. 27.16 Prou. 20. verse 20. c. chap. 30.17 What is the curse vpon rebellious subiects and such as shall curse their Rulers A seditious person seeketh onely euill but a cruell messenger shall be sent against him Prou. 17.11 And chap. 30.31 There is no rising