Question 104

Honor thy Father, and thy Mother, that thy daies maie be long in the land, which the Lord thy God giueth thee.

Now followeth the Lawes of the second table of the Decalogue, the obedience whereof doth as well verilie respect God, as the commaundements of the first table; but the woorkes are immediately exercised towards men: For the subiect of the second table, is our neighbor. Of which subiect this is affirmed, Thou shalt loue him as thy selfe: like as Christ also briefly comprised the summe of the second table, saying, Matt. 22.39. And the second is like vnto this; Thou shalt loue thy neighbour as thy selfe. He saith that the second commaundement is like vnto the first or great commaundement, or, the second table is like vnto the first table, which is thus to be vnderstoode. 1. As touching the kind of the chiefe worship of God, the second table is like vnto the first; and so is the second said to be like vnto the first, in respect of the ceremonial, which are not the chiefe worship. 2. As touching the kinds of eternal punishment, because the transgression of both tables meriteth eternal punishment. 3. As touching the vnseparable coherence of the loue of God and our neighbour. For our neighbor cannot be loued without the loue of God: & the loue of God is declared & exercised by the loue of our neighbour. Whence also wee may gather the causes, for which obedience is to bee yeelded vnto the second table, namely, 1. That in this obedience God himselfe may be worshipped, and our loue towardes him shewed and declared, by our loue towardes our neighbour for his sake. 2. That by the loue of our neighbor our conformitie with God maie appeare. 3. That the societie of mankind maie be preserued, which was ordained of God for the celebration and magnifieng of his name.

Moreouer this fift commandement is placed first in the second table, 1. Because this is the cause, the bond, and ground of the obedience of the rest of the commaundements following. For if this obedience stand which is of the inferiours towardes the superiours, who are those which commaund the obedience of the commaundementes that follow, then must the obedience towards the rest of the commaundements necessarily follow. 2. Because the Lord annexed a special promise, and a singular blessing vnto this commandement, to wit, length of life; and these two, namely the commaundement and the promise, doth this fift commaundement conteine. Now the ende of the commaundement is, the preseruation of ciuill order, which is the order decreed and appointed by God in the mutual duties of superiours and inferiours. The superiours are al such▪ whom God hath set ouer others to rule and defend them. The inferiours are those, whom he hath submitted to the power of others to bee ruled and defended by them The duties of superiours are comprehended by the name of Father and Mother.

Now Parents rather than other gouernors are named, and commanded to be honoured, 1. Because the father-like power and gouernement was the first among men. 2. Because this is as it were a rule, according to which others are to bee composed and framed. 3. Because it is most beloued of men. 4. Because seeing the bond of duetie towards Parents is the greatest, the contempt of them is the more heinous and grieuous, which therefore also is with greater seueritie condemned by god. 5. Because god will haue superiours to beare a father-like mind and affection towards their inferiors. By the name therefore of Parents are vnderstood all superiors, or whosoeuer rule ouer vs. For these doth God giue vs in steede of Parents, and they discharge the duetie of Parents, & are as it were gods vicegerents in ruling and gouerning vs: and then first were Magistrates substituted by God for Parents vnto vs. when the malice of men beganne to encrease.

Our superiours are, 1. Parentes themselues. 2. Schoolemasters, Teachers, Ministers. 3. Masters or Lordes. 4. Magistrates. 5. Our Elders. Vnto all these are prescribed in this fift commaundement their dueties towardes their inferiours, and those that are vnder them: and first, the common dueties to all, then, such as are peculiar and proper vnto some. For when God commandeth the dueties of inferiours towards superiours, he doth also of the contrary commaund the dueties of superiours towardes inferiours. And when he commandeth vs to honour our Parents, he will withall that both they bee as Parents vnto vs, and also behaue themselues as worthy of honour. Nowe amongest these degrees of the dueties of superiours, the first is the chiefe and principall of al the rest; 1 Because the rest serue for that, and helpe to further it. 2 Because this was the first in mankind. Obiection. God in this commandement willeth onlie our parents to be worshipped, which is the dutie of inferiours. Therefore hee commaundeth nothing here vnto superiours. Answere. I deny the consequence of this reason. 1 Because, when hee giueth the names vnto the superiours, he giueth them also the thing it selfe, or that from whence they haue the name. 2 If God will haue them to be honored, he will also haue them to doe those things that are woorthie of honour. And albeit sometimes wicked men beare rule, and therefore are vnworthie of honour; yet the office is to bee distinguished from the persons, and whose vice wee ought to detest, their office wee must honour, because it is Gods ordinaunce. Seeing then the superiours are to bee honoured in respect of their office, it is manifest that so far forth onely we must yeelde obedience vnto them, as they passe not the bondes of their office. God annexeth a promise to this commandement. First, To signifie howe greatlie he esteemeth that obedience, & how grieuously he wil punish those which do against this obedience. Secondly, To signifie how necessary this obedience is, and so much the more to inuite vs to the obseruing and keeping thereof. For this obedience towardes parents, is a preparing and a motiue cause to the whole obedience of the Lawes which followe. S. Paul alleaging this promise, Ephes. 6.2. saith, That this fift commaundement, is the first commaundement with promise, that is, with speciall promise, or of a certaine particular blessing, which God promiseth to them that perform obedience. And the blessing or benefit which he promiseth, is long life. Obiect. But long life seemeth not to bee any blessing or benefite by reason of the miseries of this life. Answere. This commeth but by an accident: for long-life is a blessing by it selfe, though it bee ioined with miserie. Reply. That blessing by reason of these accidents seemeth rather worthie to bee wished awaie from vs, than to be wished to come vnto vs. Aunswere. A good thing is to be wished away from vs, if it haue accompanieng it greater euils. But god promiseth vnto the godly together with long life a mitigation of calamities, and a long fruition of Gods blessing. Moreouer the worship and celebrating of God in this life is so great a good, that the calamities of this life ought not to enter the ballance with it. If furder it bee demaunded; Why then are the wicked also and disobedient long-liued. One answere hereto, is, That a general rule is not ouerthrowen by the varying of a few examples. For the disobedient, for the most part, perish after an euill manner and vntimelie. Prouerb. 30.17. The eie that mocketh his Father, let the rauens of the vallie picke it out. Another aunswere is, That corporall benefits are bestowed on the Godly for their safetie & saluation, and therefore are tokens and arguments vnto them of Gods good will towades them: but on the wicked such are bestowed, partly that they being thereby called & inuited to repentaunce may become more excuselesse in gods iudgement; partly, that the godly and elect, which are mingled among the wicked, may enioy these blessings. And againe, that all godly and obedient children, are not long-liued; that crosseth not this promise, because vnto them their translating into a better life, is a most ample & large recompence of long life.

The parts of this commandement are of two sorts. The one are vertues proper either to superiours, or to inferiours. The others are common to both.

The proper or peculiar vertues of this fift commandement

The proper partes of the superiours obedience, or the proper vertues of the superiors, are distinguished according to their duties and functions.

The duties and functions of parents are, 1 To cherish and nourish their children. 2 To defend and protect thē from iniuries. 3 To instruct them, or to commit them to be instructed of others. 4 To rule and gouerne them by domesticall discipline. For the parents must not only instruct their children, but also preserue instruction and knowledge in them, not Scholastical knowledge and instruction, but domesticall nurture. The duties of Schoolemasters or teachers, are, 1 To teach faithfullie, seeing they are in the place of parents. 2 To rule and gouern by Scholasticall discipline. The duties of Magistrates may bee brought and reduced to these heads. To commaund the obseruing and keeping of the Decalogue, to wit, that their subiects liue according to both tables of the Decalogue, that is, according to the whole Decalogue, as concerning externall Discipline. 2 To exequute the Decalogue, or the commandements of the Decalogue, that is, to obserue & maintain the obedience thereof, by punishing them that transgresse against discipline, other in goods, or in name, or in body, or in life. 3 To enact some positiue Lawes for maintenance of ciuill order, which otherwise would not stand. Now positiue lawes are a determining and defining of such circumstances as are necessarie, or as serue for the keeping, or obedience of the Decalogue. 4 To put also these their own Lawes in execution.

The duties of Masters and Lordes, are, 1 To commaund such things vnto their familie as are iust and possible: to prescribe iust and lawfull labours, not vnlawfull, not vnpossible, not too burdensome, and vnnecessarie. 2 To giue them their wages for their labours. 3 To gouern them by domestical Discipline. Syra. 33.23. The fodder, the whip, and the burden belong vnto the Asse; and meate, correction, and worke vnto the seruant.

The dutie of Elders is, who are superior in age, wisedome, and authority, to gouerne and further others by the example of their life, by their counsels, and admonitions.

The proper duties of inferiours are expressed by the name of Honour. For Honour signifieth and comprehendeth, first the Reuerence of the inferiours towardes the superiours; which is, 1 An acknowledgement of Gods will▪ who will haue such an order to be in the calling and degree of superiours, and dooth ordaine the same & adorne & furnish it with gifts necessary. 2 An approbation of this order, & these gifts of god. For if we do not know & acknowlege this order to be good, we will not honour it. 3 A subiection and submission vnto this order, euen for the will and pleasure of God. 4 An outward declaration of this their iudgement and mind in woordes and deedes, and in ceremonies and gestures, which differ according to places. But Reuerence is also in the minde; & doth not consist only in outward gestures. And Subiection here comprehendeth such obedience as is not constrained, but readie & willing. Secondlie, Honour signifieth a Loue which wee must beare vnto them in respect of their calling and office; & this cannot be seuered from reuerence. For whom we loue not, them we cannot reuerence. Thirdlie, Honour signifieth obedience, in all things lawfull and possible, which the Superiours according to their office and calling command; and this obedience must be voluntarie, euen as children reioice to doe those thinges which are gratefull and acceptable vnto their parents. Fourthlie, it signifieth Thankefulnesse towardes Superiours; which requireth that euerie one according to his calling, and abilitie, and as occasion serueth, aide and furder them. Fiftlie, it signifieth lenitie and equabilitie towards Superiours; which is, to beare with those vices of Parents and Superiours, which may be borne with and tolerated without any reproch vnto gods name, or which are not flat repugnant vnto his Lawe. Hereby is easily gathered what duties are enioyned to inferiours, and what thinges agreeable to their duties and callings they owe to euerie sort and order of Superiours.

The vices contrarie to the peculiar and proper vertues of this fift commaundement

The first, are those sinnes which are repugnaunt to those partes or vertues of that obedience which is proper to superiours. Vnto the duty of Parentes is opposed. 1. Not to prouide and minister necessarie susteinaunce vnto the children, or to bring them vp in riot. 2. Not to defend their children against iniuries: or to offend through a foolish ouer-render loue, for some small or no iniuries done vnto them. 3. Not to accustome their children to patience and gentlenesse, or to bring them vp in idlenes and licentiousnesse of sinning. 4. Not to instruct their children according to their ability, or to corrupt them by their euill examples. 5. Not to chastise their children, as necessitie requireth, or to bee too fierce and cruel vnto them, beyond their dutie, or the degree of the fault committed.

Vnto the School-masters and teachers instruction and discipline, the same vices are contrary, which are vnto Parents.

Vnto the Magistrates dutie two extremes are opposed, slacknesse, and tyranny. Slacknes or slothfulnes in the Magistrate is either not to require of his subiectes the discipline of the whole Decalogue: or, not to ordaine those thinges, which are required to the preseruation and order of ciuil societie: or, not to defend the innocent against iniurie; or, not to restrain, or, to punish too lightlie such as offend against the discipline of the Decalogue, or against the positiue Laws. Tyrannie, is, either to command his subiectes thinges that are vniust, or, to punish that which is no sinne, or, to punish more grieuouslie, than the degree of the fault dooth deserue.

Likewise Lordes and Maisters maie transgresse, either by permitting of idle slothfulnesse and licentiousnesse, or, by vniust commaundementes and exactions, or, by defrauding their seruants of their wages, or, through too much rigor and seueritie.

Now they that are superiours in age, or in anie other autoritie, transgresse against their duty and calling, through follie or corrupt counsel, or through lightnes of maners, and by their euil examples, or by neglect of the younger sort, or other inferiours, whom they see to offend, and might by their counsel & authority correct and amend. The inferiours sinne and transgresse against that honour, which they owe vnto their superiours, either not accounting of them, as beeing in that place, where God hath placed them; or yeelding more vnto them than maie agree vnto men; or, louing them more than God: or, denying obedience to their iust and lawful commaundementes; or, obeying them in shewe, or when they commaund thinges vniust and impious: or, harming them with iniuries: or, not aiding them in what things and by what meanes they maie: or, gratifieng them flatteringlie and vnrighteouslie: or, exagitating their infirmities: or, by flatterie commending their errours and vices; or, not aduising them according to their place with due reuerence, of enormous and pernicious faults committed by them.

The common vertues of this fift commandement

The common duties vnto all, or those vertues, which are prescribed to al degrees both of superiours, and inferiours, are, 1. That general iustice, which is obedience according to al Lawes that appertaine vnto al, in respect of euery ones vocation and calling. That this is here commaunded, is manifest, because the superiours must require this of their inferiors, and incite them by their example to obey; and inferiours are commaunded to obey al iust ordinaunces and commandements. Neither doth it hinder, that the honour of the ministerie also doth comprehend the whole obedience of the Lawe. For there, it is exacted as obedience vnto the voice of god himselfe, here as obedience towards men that bear rule ouer vs.

2 The second common vertue to both is the particular distributiue iustice, which keepeth a proportion in distributing of offices and rewardes, or which is a vertue giuing to euery one his owne. Now euery mans owne is such an office, or honour, or reward, as is conuenient and fit for him, or belongeth vnto him. Roman. 13.7. Giue to all men their dutie, tribute to whom ye owe tribute; custome to whom custom, fear to whom fear, honour to whom ye owe honour.

3 Sedulitie, (or diligence, or fidelitie) which is a vertue in a man well knowing and vnderstanding those parts which belong properly vnto his owne duty and office, examining them, and doing according to Gods commaundement those things that belong vnto him, constantly, continually, studiouslie, willingly, and cheerfully; likewise conteining himselfe, with this endeuour of wel doing, within the bonds of his owne duty and calling, letting passe thinges that appertaine not to his vocation, and such as are vnnecessary: and al to this end principally, as thereby to serue god, and his neighbour, and to doe those thinges which are pleasing to God, and profitable vnto men. 1. Thess. 4.11. Studie to bee quiet, and to meddle with your own busines. Roman. 12.8. He that ruleth, let him do it with diligence. Eph. 6.6, Serue as the seruants of Christ, doing the wil of God from the heart. Eccle. 9.10. Al that thine hand shal find to doe, doe it with al thy power. But it is to be obserued, that this vertue is not onely to vnderstand what are the parts of a mans duty, but also to examine & search, if yet there be ought remaining which hee knoweth not to belong vnto his duty. For hee that knoweth not, must seeke and search: otherwise hee shal neuerthelesse render an account of neglecting his duety, because his ignoraunce was purposed and voluntary.

4 Grauitie, which is a vertu that obserueth that which becommeth a mans person, and sheweth a constancy and squarenesse in words, deedes, & gestures, that thereby wee may maintaine our good estimation or authority, that our calling be not reproched. For, because God wil haue superiors to be honored, he wil also that they themselues maintaine their owne honour. Now true glory, which is an approbation yeelded vs both of our owne conscience and of the conscience of others iudging aright, seing it is a vertue necessary both for the glorie of God, and for the safety and well-fare of men, is without question to be desired, so that these ends be withal respected. Prou. 22.1. A good name is to be chosen aboue great riches. Eccles. 7.3. A good name is better than a good ointment. Eccles. 41.12. Haue regard to thy name, for that shal continue with thee aboue a thousand treasures of gold. Gal. 6.4. Let euerie man proue his owne work, and then shall hee haue reioicing in himselfe onelie, and not in another. Tit. 2.7. Aboue all thinges shew thy selfe an example of good woorks, with vncorrupt doctrine, with grauity, integritie.

5 Modestie is a vertue which hath neere affinity with grauity, whereby a man knowing his owne imbecillity, and considering his place and office, wherein hee is placed by God, keepeth a meane and conueniency of person in opinions and in speech of himselfe, and in actions, and in behauiour, to this end; that we giue no more to our selues than becommeth vs, that we shew no more glitter or gorgiousnesse in our apparel, in our behauiour, in our talke, and life, than is needefull; that wee set not our selues before others, or oppresse others, but behaue our selues according to our ability, and capacity, with an acknowledgement of Gods giftes in others, and of our owne defectes. Now, as it was said, modestie hath an affinitie with grauity. For if grauitie be not ioined with modesty, it degenerateth into ambition and swelling. Humilitie and Modestie differ in their ende: and Modesty is toward, men acknowledging their owne vices, and the giftes that are in others: Humility is towards God. Galat. 6.3. Jf anie seeme to himselfe that hee is somewhat, when hee is nothing, he deceiueth himselfe in his imagination.

6 Loue, or tender affection toward our kindred and neere of bloude, as towardes our Parentes children, and other kinsfolkes. For when God willeth vs to honor our Parents, he wil also that we loue them, and that as our Parents: and when he wil haue them to bee Parentes, hee will haue also their children to bee loued of them, and that not onely as straungers, but as their children. For seeing God ordaineth the bonds of coniunction betweene men; he also alloweth the degrees of loue and duties. 1. Timot. 5.8. If there be anie that prouideth not for his owne, and namelie for them of his houshold, he denieth the faith, and is worse than an infidel.

7 Thankefulnes, which is a vertue consisting of truth & iustice, acknowledging from whom, what, and howe great benefites we haue receiued, and hauing a desire or willingnesse to perfourme and returne for them mutuall labour, or mutual duties, such as are honest, and possible. Prou. 17.13. Hee that rewardeth euil for good, euil shal not depart from his house.

8 Aequitie, which is a vertu mitigating vpō good cause the rigour of strict iustice in punishing & taxing others offences, patiently bearing with some such errors & defects, as do not enormously harme the publike safety of the priuate welfare of our neighbours, and couering and correcting such vices of others, or endeuouring to heale & cure them. For, this by reason of mens manifolde infirmity is so necessary both in superiours towards inferiours, & in inferiours towards superiours, that without it ciuil society cannot consist. 1. Pet. 2.18. Be subiect to your Masters with all feare, not onely to the good and curteous, but also to the froward. Hither appertaineth the example of the Sonnes of Noah, Gen. 9. Likewise the commandement of the moderation and gentlenesse of Parentes towardes their children in exercising correction and discipline. Ephes. 6 4. Fathers, prouoke not your children to wrath, but bring them vp in instruction, and information of the Lord. Col. 3.21. Prouoke not your children to anger, least they bee discouraged. And, cap 4.1. Ye Masters doe vnto your seruauntes that which is iust and equal, knowing that ye also haue a Master in heauen.

The vices contrary to these common vertues of this fift commaundement

1 VNTO the general iustice are opposed, 1. All neglectes of such duty, as iust Lawes require of euerie one, either of superiours, or of inferiours. 2. Al stubburnes, and disobedience, and cruelty. 3. Making shew & semblance of obseruing our duty, and hypocrisie.

2 Vnto particular distributiue iustice are opposed, 1. Error, which taketh away an office from him vnto whom it is du, and giueth it vnto another, who should not administer it, or vnto whom it doth not agree. 2. Rashnes, or accepting of persons & partiality, in distributing offices, or in giuing honors, or in bestowing rewards.

3 Vnto sedulitie, is opposed, 1. Negligence or slothfulnesse, which either doth not looke after matters, or doth willingly let them passe, and perfourmeth the parts of his duty either not willingly, or not entirelie, or not diligentlie. 2. A shew of diligence, which dooth his duty chiefly for his owne glory & commoditie sake. 3. Curiositie, which intrudeth & insinuateth himselfe into other mens duties. 4. Arrogancie, which giueth that vnto himselfe which he hath not, or bosteth of that which he hath.

4 Vnto grauitie are contrarie, 1. Leuitie not obseruing seemlinesse or conueniencie, or constancie, or not hauing a desire of reteining his good name & estimation. 2. Swelling or ambition, which is to lift vp him-selfe in respect of his owne calling or gifts, and to contemne and neglect others, & to be aspiring to higher places, & to seeke the applause and approbation of man, not for anie desire of Gods glory or of his neighbours safetie, but onelie for an ambitious humour and desire of preeminence.

5 Vnto Modestie are repugnaunt, 1. Jmmodestie, which reteineth not a seemlie conueniencie in words, deeds, behauiour, and apparell. 2. Arrogancie, which in opinion & speech challengeth more vnto him-selfe than his strength will beare, or doth either admire his owne gifts, or vaunt of them without need. 3. Shewe of modestie, which is in his admiration of himselfe yet to extenuate and debase himselfe, & to be backwards in receiuing of honors or offices which a man desireth, to hunt after his owne praise or an opinion of modestie.

6 Vnto loue are repugnant, 1 Vnnaturalnesse, which either hateth, or doth not affection and loue those which are neere of bloud vnto him; neither is carefull of others safetie. 2 Jndulgentnesse or cockering, which for the loue of any either winketh at their sinnes being pernicious either to themselues or others, or dooth gratifie them in thinges forbidden.

7 Vnto Thankefulnesse are repugnant, 1 Vnthankefulnes, which doth not acknowledge, or doth not professe the author and greatnesse of the benefit receiued, or doth not endeuour to perform mutuall duties. 2 Vnlawful gratifieng, or parasite-like flattering.

8 Vnto Aequitie are repugnant, 1 Jmmoderate and vnlawfull rigor, in censuring of those that sinne through infirmitie without any enormous harming either of their own safetie, or others. 2 Slackenesse not punishing or reprehending according to his place, enormous faults. 3 Flatterie, which for to currie fauour, and for commodities sake praiseth that which is not to be praised, or attributeth greater thinges vnto one, than are beseeming for him.