Lectures Upon Exodus 20, Lecture 5
¶The fifte Lecture vponupon the twelfth vearſe.
12 Honour thy Father and thy mother, that thy dayes may be prolonged vponupon the land which the Lord thy GOD giueth thee.
THe former commaundementes, doe perfectly inſtructe vsus in all the dueties that apperteine directly to God. Theſe following, doe giuegive vsus rules and preceptes for the dueties that wee doe owe vntounto men. The Lord our God being perfect in all happineſſe by him ſelfe alone, hath no neede of our ſeruice: yet will he hauehave tryall of the louelove that wee beare vntounto him, not onelyonly by deedes done immediatly vntounto him ſelfe, but alſo by deedes done for his cauſe vntounto men. He therefore (meaning to make a tryall of our louelove towardes him) hath commaunded vsus that we ſhould not be altogether our owne men, cloſed vp within our owne profites and pleaſures, onelyonly regarding and procuring them, and wholy taken vp of them, but that we ſhould go out of our ſelues at his commaundement, to the good of our brethren: witneſſing our thankfulneſſe vntounto God, in giuing for his ſake this ſeruice vntounto men.
The dueties vntounto GOD (going in order before theſe vntounto men:) do admoniſh vsus of this doctrine, that all our doeings towardes men are nothing, where Gods glorie doth not go before, as it is written in the Epiſtle of Sainct Iohn:1. Iohn. 5.2. In this wee knowe that wee louelove the children of GOD, when wee louelove God and keepe his commaundementes. And like as our dealing with men is nothing, when the true ſeruice of God is either not knowen or not regarded, ſo that ſeruice that is giuen vntounto GOD is not accepted, when our brethren are neglected of vsus.Matth. 5.23. &. 24 Therefore doeth our Sauiour Chriſt in Matthew charge vsus that when our neighbour hath any thing againſt vsus, wee ſhould not preſume to offer any gift vntounto God, before we be reconciled, ſo greatly doeth the Lorde eſteeme of this louing conuerſation with men, that the holie Ghoſte maketh it the proofe of our bleſſed eſtate, as it is written in Iohn,1. Ioh. 3.14. Wee knowe that we are tranſlated from death to life, becauſe we louelove the brethren.
Concerning that which we do owe vntounto men: the honourtng of father and mother, hath the firſte place. By Father and mother are all thoſe vnderſtoode, who are the inſtruments of GOD in any of his ſpeciall goodneſſe towardes vsus: whome becauſe hee hath vouchſafed to be his meanes in the conueying of that grace that we doe inioy by them, he cannot abide that they ſhould be without honour at our handes. By honour (whiche is required to be giuen vntounto them) wee are taught ſo to behaue our ſelues towardes them in all our dealinge, as may wittneſſe that in heart wee doe honour them, and therefore this honour doeth not ſo much exact any one ſeuerall thing, as it putteth a qualitie and condition vppon all our behauiour towards them, that it ſhould be ſuch, as it may be a wittneſſe of our hearte howe highlie it doeth reuerence and regarde them.
If it be demaunded, why the Lorde by Father and mother, ſhould vnderſtand all the inſtrumentes of his goodneſſe towards vsus, whereas hee maketh mention but of one ſorte, it may be required of them againe, why the Lorde forbidding all kinde of violence, ſhould make mention onelyonly of murther: For as by murther beeing the chiefe, he comprehendeth all of that kinde, ſo by one inſtrument of his ſpeciall goodneſſe, hee leadeth vsus to the conſideration of all the like.
Moreouer, we muſt reuerence the wiſedome of the onelyonly wiſe GOD heerein, who by the moſte groſſe euils, laboureth to worke the loath-thing of all the like, and by benefites and good thinges in them ſelues moſte amiable, to further the cauſe of all the reſt, ſetting the ouglyeſt ſhape he poſſiblie can vppon euils to terrifie vsus withall, and giuing to good thinges the countenaunce that may beſt commend them. Our trauaile therefore muſte bee to ſearche into theſe good thinges which wee receiue by others: that when we ſhall hauehave founde them, wee may (as by dutie apperteyneth) honour the owners of them. Nature may preuaile with them that bee of any conſideration, for the conceiuing of thoſe benefites whiche they inioye by meanes of theire Parentes: ſo that the trauaile neede not to be muche heerein. Reaſon may perſuade, euen the moſte ſimple, that if wee hauehave any good thinge in this life, or any bleſſing following it, they who hauehave brought vsus into life, may iuſtely clayme a parte therein.
The matter of Magiſtrates is not ſo plaine, what good wee receiue by them, therefore it craueth more time to be giuē vntounto it. The Magiſtrate is the inſtrument of GOD to preſerue that life whiche the Lorde in merciemercy hath giuen vntounto vsus. For by the adminiſtration of iuſtice and execution of good lawes, the outrage of the wicked (with whome the worlde is alwayes peſtered) is reſtrained from laying violent handes vppon the good, which otherwiſe would at all times burſt foorth, becauſe the occaſion (which is the good workes of the one, and the euill of the other) can neuer bee ſeparate from their liues. And that this is the occaſion,1. Ioh. 3.12. may be proued out of the Epiſtle of S. Iohn, where, after inquirie had what it was that moued Caine to ſlay Abel, he anſweareth, Becauſe his owne workes were euill and his brothers good. And leaſt wee ſhould note ſome extraordinarie thing in Caine, hee putteth all the wicked in the ranke with him, making it the common diſpoſition of them all: and therefore ſaying, We may not bee as Caine which was of the wicked and ſlew his brother.
It is therefore no ſmall bleſſinge and benefite of God, that keepeth the ſword of the vngodly from our throte, whiche is eueryevery houre drawen out and ſhakē at vsus, with whom we can neuer be at league, vnleſſe we will be at one with euill. Moreouer, the bloud which is ſpilt in any land, and the wickedneſſe that is committed therein, cryeth to the Lord for vengeaunce againſt that land and people wherin it is committed, and is ſure to drawe out the ſworde of the Lord againſt that people, if the Magiſtrate (who is the Lords Lieutenaunt) ſhall not before drawe vppon it, by executing deſerued puniſhment againſt it.
Which thinge to be ſo, the very Infidels hauehave perceiued: and therefore in their greate afflictions hauehave proceeded by caſting of lottes, to knowe the malefactour, that by his puniſhmente, the euill might be remoued from them: as wee reade the mariners dealte wih Ionas when the tempeſte was moſte vehement againſt them.Ionas. 1.7.
Therefore often times in the Scriptures after charge giuen to execute puniſhment againſt ſinne,Deut. 13.5. theſe or ſuch like wordes are added: So ſhalt thou take euill away, forth of the middeſt of thee. And theſe alſo:Deut. 13.17. That the Lord may turne from the fierceneſſe of his wrath, and ſhewe thee merciemercy and hauehave compaſſion on thee. Solomon charging Benaia (as it appeereth in the booke of kinges) to ſlay Ioab, addeth theſe wordes:1. Reg. 2.31. That thou mayeſt take away the bloud which Ioab ſhed cauſeleſſe, from me and from the houſe of my Father.
The Magiſtrate therefore as hee keepeth the bloudie hand of the vngodly from vsus: ſo is he our ſanctuarie from their ſinne that purſueth vsus & our land to deſtroy vsus, while he executeth iuſtice vppon it. Miſerable therefore are the Anabapiſtes and ſuche kinde of men, who in denying Magiſtracie, denie thereby thoſe greate comfortes and bleſinges, whiche GOD by them hath graunted vntounto his people. The Magiſtrate alſo bindeth the benefite and helpe of all degrees of men and trades of life vntounto vsus, ſo that in denying vsus their lawfull ayde, wee hauehave remedie of lawe againſt them, whereby they ſtand bounde to employ them ſelues without deceipt or fraude to our good: whether it bee in place of Iuſtice vnderunder the Prince & chiefe Magiſtrate, or in any trade or occupation for the maintenance of them ſelues: while we hauehave ſo many lawes to correct the abuſes in them, that thereby they may bee vſed without guile or deceipt to our moſt profite. But the chiefeſt benefite of all other is, when they are ye inſtruments of Gods glorie, in bringing the Goſpell to vsus, and maynteining it amongſt vsus, whē they open the eyes of the ſeers and Prophets, that they be no more ſhut, cauſe the heart of the fooliſh to vnderſtand knowledge, and make the tongue of the ſtutter readie to ſpeake diſtinctlie:Iſay. 3….3.4.5. &. …. as it is ſpoken of all godlie magiſtrates vnderunder the perſon of Ezechias.
By which meanes of the Goſpell, euil is diſcloſed, yt it can no more lurk vnderunder the name of that it is not, but appearing in his moſte filthie face, may the better be auoyded, and good thinges are brought to their beautie and increaſe, that they may be ſtronger to allure vntounto them the heartes of all thoſe that hauehave any louelove of good things within them: whiche are in the place aboue named recited as fruites that followe the receiuing of the Goſpell. By this wee hauehave ſome taſte of thoſe bleſſings of God, whiche we doe receiue by meanes of magiſtrates, how many they bee in number, and how worthie in deſeruing.
From this ſight, muſte ariſe the true honouring of them: for ſo doeth the Apoſtle teache vsus to the Romanes: who▪ when firſte hee hath taught that the magiſtrate is appointed for the terrour of the euill and prayſe of the good,Rom. 13.3. he concludeth, that therefore wee muſt be ſubiect vntounto magiſtrates: not onelyonly for feare of their puniſhment, but alſo for conſcience of the good that they doe vntounto vsus, leaſt (as ſayeth Chryſoſtome vppon thoſe wordes) thou ſhouldeſt bee vnthankfull towarde a benefactour.
It were too longe to ſtand vponupon the benefites that other inferiours receiue from thoſe whome the Lorde hath ſet aboue them: onelie this doe I require of all inferiours, to enter into ſome diligent conſideration thereof: in ſo doeing, I am ſure that they ſhall finde them farre to exceede the opinion that before they had of them.
It is therefore verye meete and requiſite that our dutie towardes them in all thinges ſhould bee ſuch, as may well bee called a true honouring of them, and a right regarde of ſo greate benefites as we doe receiue by them. The opinion of thoſe men who reſtraine honour onelyonly to ſome ciuil outwarde geſture of the body is ſo friuolous and vaine, as it doth ſcarce deſerue the honour of an aunſwere. That honour is not onelyonly ſeene in ciuil geſtures of the bodie, but alſo in outwarde dedes to be done:1. Tim. 5.17. as may appere in the firſt Epiſtle to Timothie, where the holie Ghoſte (ſpeaking of the mainteynaunce of them that labour in the worde) calleth it Honour: affirming that ſuch doe deſerue double honour. And in the ſame Chapiter he admoniſheth Timothie to honour widowes that hauehave no kinred to prouide for them, meaning that he ſhould ſe ſo good prouiſion to be made for ſuche, as they mighte take them ſelues honoured therein.
Matth. 15.And our Sauiour Chriſte reproued the Phariſeies as contemners of the commaundement of God, (commaunding parentes to be honoured) when they gaue counſell to their children to offer vp thoſe thinges in the Temple, whiche ought to hauehave beene beſtowed towardes the reliefe of their poore parentes. By theſe teſtimonies wee may cleerely ſee, that ſuch things as doe wittneſſe our greate regarde, and louing affections towards others, are iuſtly called by the name of honour, and they truely honoured therein▪
There is a promiſe annexed to this commaundement, that it ſhall go well with ſuche as honour their ſuperiours, and that their dayes ſhall be prolonged here vponupon earth. The promiſe, in equitie is very well aunſwearing to the thing it ſelfe: that thoſe who are thankful to the inſtrumentes of GOD, wherby he hath either begunne, continued, or any way bleſſed their life, ſhould hauehave the bleſſing of manye good dayes: and that they who are vnthankfull to thoſe his inſtrumentes of life, ſhould in iuſtice be depriued of the benefite of liuing, beeing ſo vnthankful and vnduetiful to the inſtruments thereof.
The tranſgreſſion againſt this commaundemente, threateneth the ſhortening of life vntounto the rebellious and diſobedient: whiche puniſhment (if it be not executed againſt his perſon) will not faile to finde out his ſeede and poſteritie, in whom he is ſaid after a manner to liue.
Contrarywiſe, obedience to our Parentes, continueth vsus & our poſteritie, according as it is written in Ieremie: Becauſe yee hauehave obeyed the commandement of Ionadab your father, Iere. 35.18. &. 19.therefore thus ſayth the Lord of hoſtes the GOD of Iſrael. Ionadab the ſonne of Rechab, ſhall not want a man to ſtand before me for euer. A greate bleſſing of God to hauehave a heyre male of our owne ſeed wherein our name may be cōtinued vntounto many generations. The Verbe that heere is tranſlated of a Verbe Paſſiue, hath vſually in the Scripture the ſignification of a Verbe Tranſitiue: and therefore thus it may very well be tranſlated: That they (meaning thy Parents) may prolong thy dayes, making the continuaunce of our life, as it were the gifte of Parentes, approuing the honour that their Children giuegive vntounto them: and ſo it is here attributed vntounto Ionadab as his bleſſing and benefite, that he ſhall not want a man to ſtand before GOD for euer, notwithſtanding the obedience were in his Children. Whereby wee are taught ſo to walke duetifully and thankfully towardes our ſuperiours, as they may be compelled to approue it, and ſo to bleſſe it with many good dayes. For the Lorde to get this honoure of inferiours to their ſuperiours, hath (as it were) put this benefite of longe dayes into their handes, and maketh it to followe their approuing of that thankfulneſſe, whiche they receiue from their inferiours.
This threatening of the Lord, may not onelyonly bring a terrour vntounto rebellious ſubiectes, and diſobedient children, whiche liue in the diſpleaſure of their ſuperiours, iuſtly conceiued againſt them: but alſo vntounto thoſe (who notwithſtanding they hauehave committed nothing that iuſtly may diſpleaſe them) yet hauehave not done any thing that may iuſtly chalenge approbation and lyking from them. This curſe (of cutting off the length of their liues, either in their owne perſon, or in their poſteritie) moſte iuſtly falleth vponupon ſuch, as greatly regarde not the conſent of their parentes in that weightie matter of marriage. Parentes hauehave heere to learne the bringing vp of their children in all obedience and reuerence towards them ſelues, leſt by their too much lenitie, they bring ſuch an infection into their children, as will not departe from them, before it hath broughte them all vntounto the graue, that there bee not one man of their ſeede lefte to continue their name.
This bleſſing (of many good dayes promiſed to obedient inferiours) is ſo farr foorth perfourmed, as it may be a bleſſing vntounto them. For ſometime God in merciemercy taketh away obedient children in their young yeeres, that they ſhould not taſte of the afflictions that he meaneth to bring vponupon the land: or leſt the iniquities of thoſe dayes ſhould peruert them.Deut. 5.16. In Deuteronomie vntounto the promiſe of long life are added theſe wordes, That it may be well with thee, promiſing them benefite of longe life no longer, then it ſhall be for their weale to inioy it.
So likewiſe it may come to paſſe, that a diſobedient childe may liue long, to taſte of the griefe of diſobedience in his owne Children, to ſuffer exile and baniſhment, or ſome one greate puniſhment or other: or elſe that his wickedneſſe may growe yet riper to reuengement, ſo that it be no longer a bleſſing to inioy ſuch dayes. Wee muſt remember that all this which hath beene ſpoken of obedience, and the bleſſing thereof, muſt be limitted ſo, as in obeying them we do not diſobey God, and go contrarie vntounto his word.
This commaundemente alſo bindeth ſuperiours vntounto their inferiours. For thoſe gifes of God that come with ſpeciall direction to be employed vntounto certein perſons, (as do the gifts of inferiours) cannot in equitie, but hauehave ſome ſpeciall conſideration from them againe, vppon whome they are thus eſpecially employed. Heerevpon aryſeth the particular callings that bee, when by reaſon of particular benefites and bleſſinges whiche wee receiue of particular perſons, wee become indebted vntounto them againe for ſeuerall dueties, more and aboue thoſe generall dueties which we owe vntounto all men.
This commaundement comprehendeth all particular callings of what cōdition ſoeuer they ſhalbe. For the lawe beeing a perfecte rule of righteouſneſſe, cannot content it ſelfe with generall duties alone. When this duetie from ſuperiours is not giuen to them that be vnderunder them, it commeth often to paſſe by the iuſt iudgement of God (and yet with the inferiours their great ſinne & heynous offence,) that they become vnthankeful, vndutiful & rebellious againſte thoſe that be ſet ouer them, armed by the iuſt iudgement of God to denie duetie vntounto them, from whom they hauehave receiued none. Maiſters complaine of the vnfaithfulneſſe of ſeruants, and yet was there neuer any time when ſeruaunts had iuſter cauſe to complaine of vndutifull maiſters. For where are thoſe maſters to be found that hauehave any iuſt regard of the ſwette of their ſeruants, (which is their bloud) beſtowed in their ſeruice? How ſlenderly are they recompenced, when they hauehave ſpent their young yeares, (the flower of their life) vponupon them? yet euen reaſon would, that ſeeing the Lorde hathe laide the maintenance of their life vponupon their labour and trauell which their maiſters hauehave eaten vp, they ſhould not be ſo cruelly vnkinde, as after their long ſeruice to ſende them away with an emptie hand. I omit to ſpeake how litle ye care is of bringing them vp in the feare of God. The number of thoſe parentes which carefully perfourme this dutie towards their children, to make them learned in the lawe of their God is as ſmall. And where ſhall we finde any number of ſuche Magiſtrates, as employ them ſelues to terrifie wickedneſſe and wicked men, and to incourage the good in their goodneſſe? Theſe thinges are as wel due from them, as the other duties before recited belong vntounto them.
There is alſo generally required of all ſuperiors, yt louing dealing and behauiour towardes their inferiours which may witnes yt they are not vnthankfull for thoſe ſpecial benefits which they do receiue from them. For if louelove (whiche hathe in it ſpeciall good will and liking) be commanded towardes all men in generall, there muſt of neceſsitie be a greater meaſure of it betwene thoſe, that are more particularly employed the one vponupon the other. This louing regard of them outwardly declared in deed and behauiour, muſt come in as a ſupplie to helpe to beare and ſuſteine the weight of labour & ſubiection, whiche the nature of man otherwiſe can hardly digeſt, as in a mans bodie more labour or coſt is beſtowed about thoſe parts that hauehave the leſt beautie and forme in themſelues, in ſo muche that thoſe parts, which (as they are of themſelues) dare leaſt abide the eye, are ſet forth with more beautie to the eye, thereby (after a manner) hauing recompence of their want in the bodie, ſo in the bodie of the common wealth, and in the ſocietie of man, tender regarde of ſuperiours and amiable affection towards thoſe that be vnderunder them, ſhould beare vp a part of that heauie burthen of ſubiection and ſeruice.
The gyftes and graces of God in others craue alſo honour from vsus. For being fellowe-members of one bodie, we hauehave our benefite, and fare the better for the ſeuerall gyftes of others. For the Lorde hathe made ſuche a diuiſion of his gyftes, as that he hath laide a neceſſarie part of the welfare of euerie man out of himſelfe in ſome other: the lack wherof, maketh him maymed in him ſelfe, & therfore forceth him to ſeeke vntounto others, for his perfecte forme & iuſt proportion. Theſe gyfts of God wee are not only bound to ſee and behold, but alſo to ſubiect our ſelues in modeſtie vntounto them, euen he that hath more vntounto him that hath leſſe, as it is written to the Philippians: In meekeneſſe of minde let euerie man eſteeme another better then himſelfe. Philip 2.3.And to the Romanes, In giuing of honour, let one go before another. Rom. 10.12There is as great a cauſe why the aged ſhuld be honoured in his knowledge long time experienced in good thinges, as the young man for the ripeneſſe of his witte: and therefore men muſt mutually reuerence the gyfts of their fellow brethren, if louelove and liking ſhall be any longe time mutuallie vpholden. That is the cauſe, why in the ſame verſe when the Apoſtle had perſuaded vsus to brotherly louelove, immediately hath theſe wordes: In giuing of honour, go one before another: as if the one would not long continue, where there were not the other. There is no one thing that our nature can leſſe like of, then to be vnderunder contempt, and that nothing ſhould be eſpied in vsus for the whiche men woulde regarde vsus: wherefore it ſtandeth all vponupon, to trauell ſo in finding out the goodneſſe of the gyftes and graces of GOD in other, as their hartes may in vnfeignedneſſe yelde reuerence therevnto: and alſo thereby to make a defence againſt infirmities whiche wilbe in fleſh and bloud, that there may be bearing and forbearing one of another, by louelove & reuerent regarde had to the gyftes of Gods grace in them.
Our nature is no better inclined in dueties towardes men, then it is (as before we hauehave learned) in dueties towardes God. For we are giuen to ſeeke to hauehave our ſelues honoured in our calling or gyft whatſoeuer, but litle to regard, nay euen to enuie the honour of others: whiche we ſhall then diſcerne, when any ſhalbe compared with vsus, and made either ſuperiours, or elſe equals vntounto vsus. And therefore when it pleaſeth God to call any of his vntounto the hope of his kingdome, he letteth them ſee their corruption euen in this commandement, ſo as they are forced by the ſenſe and feeling thereof to giuegive ouer the claime of ſaluation in the title of their workes, whiche hauehave no promiſe if they doe not perfourme the whole lawe and euerie worke thereof throughout the whole courſe of their life. For it is written in Deuteronomie,Deut. 27.16. Curſed is hee that confirmeth not all the wordes of this lawe to do them. And I would willingly learne what man there is yt can truely ſay, that he hath neither done nor yet left vndone any thing, either to his ſuperiour or inferiour to men of greater gyfts or leſſe thē him ſelfe, which did bewray want of honouring of them from his hart. The lord alſo cauſeth thoſe whom he calleth, both carefully to ſtand in watch againſt their infirmitie, leſt it ſhould burſte forthe to the diſhonour of God, & likewiſe more hartily to require a readie and willing affection to procure the honour of his name, by walking duetifully in this commandement.
And if the outward work of this commaundemēt ſhould be attended vponupon of any neuer ſo diligently, & yet Gods glorie not ſought therein, it would profite vsus nothing. For if we giuegive men their due, and in the meane time deny the Lorde his, what auayleth it vsus? Therefore thoſe former foure pointes (wherein his glorie conſiſteth) conteyned in the former commaundements, muſt of neceſſitie be ioyned with all duties vntounto men, which are: Firſt yt we acknowledging all our welfare to come from the Lorde alone, doe depend wholy and only vponupon him. Secondly, that in louelove of him for his mercyes wee begin to obey him after his word. Thirdly that his glorie beeing the marke we ſhoot at, make vsus carefull in all our works, ſo to do them as he may hauehave honour by them. Fourthly, and laſt of all, that in true acknowledging and trauaile in ſubduing of our owne corruptions (whiche will not altogether bee ſundred from our wayes and workes) we humble our ſelues in our beſt obedience, that the Lord may alwayes reteine the praiſe of the free and vndeſerued working of his grace.
Now let vsus pray vntounto our heauenly father, that we may truely ſee and bewaile the little reuerence and regarde that we hauehave had bothe to ſuperiours and inferiours, becomming thereby not onelyonly vnthankfull vntounto them, but alſo vntounto the Lord, who hath placed ſuch graces for our benefite in them: and let vsus craue of him, that we may not onelyonly obteine more power to ſuppreſſe the ſame, but alſo may be inabled from him to ſend abroade ſuche fruites of true reuerence and honour, as may come to the ſight & hearing of many, to the great praiſe of his name.