The Sum of Christian Religion 2, Part 3 · Commandment 5
THE FIFT COMMANDEMENT.
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 louelove 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 vntounto this; Thou ſhalt louelove thy neighbour as thy ſelfe. He ſaith that the ſecond commaundement is like vntounto the firſt or great commaundement, or, the ſecond table is like vntounto 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 vntounto the firſt; and ſo is the ſecond ſaid to be like vntounto 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 louelove of God and our neighbour. For our neighbor cannot be loued without the louelove of God: & the louelove of God is declared & exerciſed by the louelove of our neighbour. Whence alſo wee may gather the cauſes, for which obedience is to bee yeelded vntounto the ſecond table, namely, 1. That in this obedience God himſelfe may be worſhipped, and our louelove towardes him ſhewed and declared, by our louelove towardes our neighbour for his ſake. 2. That by the louelove 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 vntounto 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 hauehave 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 vsus. For theſe doth God giuegive vsus in ſteede of Parents, and they diſcharge the duetie of Parents, & are as it were gods vicegerents in ruling and gouerning vsus: and then firſt were Magiſtrates ſubſtituted by God for Parents vntounto vsus. 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. VntoUnto all theſe are preſcribed in this fift commaundement their dueties towardes their inferiours, and thoſe that are vnderunder them: and firſt, the common dueties to all, then, ſuch as are peculiar and proper vntounto 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 vsus to honour our Parents, he will withall that both they bee as Parents vntounto vsus, 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 vntounto ſuperiours. Anſwere. I deny the conſequence of this reaſon. 1 Becauſe, when hee giueth the names vntounto the ſuperiours, he giueth them alſo the thing it ſelfe, or that from whence they hauehave the name. 2 If God will hauehave them to be honored, he will alſo hauehave 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 onelyonly we muſt yeelde obedience vntounto 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 vsus 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 vsus, than to be wiſhed to come vntounto vsus. Aunſwere. A good thing is to be wiſhed away from vsus, if it hauehave accompanieng it greater euils. But god promiſeth vntounto 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 vntounto 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 vntounto 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 vntounto their familie as are iuſt and poſſible: to preſcribe iuſt and lawfull labours, not vnlawfull, not vnpoſſible, not too burdenſome, and vnneceſſarie. 2 To giuegive them their wages for their labours. 3 To gouern them by domeſtical Diſcipline. Syra. 33.23. The fodder, the whip, and the burden belong vntounto the Aſse; and meate, correction, and worke vntounto 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 hauehave 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 vntounto 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 LoueLove which wee muſt beare vntounto them in reſpect of their calling and office; & this cannot be ſeuered from reuerence. For whom we louelove 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 vntounto 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 vntounto gods name, or which are not f…at repugnant vntounto 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. VntoUnto the duty of Parentes is oppoſed. 1. Not to prouide and miniſter neceſſarie ſuſteinaunce vntounto 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 louelove, for ſome ſmall or no iniuries done vntounto 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 vntounto them, beyond their dutie, or the degree of the fault committed.
VntoUnto the School-maſters and teachers inſtruction and diſcipline, the ſame vices are contrary, which are vntounto Parents.
VntoUnto 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 vntounto their ſuperiours, either not accounting of them, as beeing in that place, where God hath placed them; or yeelding more vntounto them than maie agree vntounto 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 vntounto 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 vntounto al, in reſpect of eueryevery 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 vntounto the voice of god himſelfe, here as obedience towards men that bear rule ouer vsus.
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 eueryevery one his owne. Now eueryevery mans owne is ſuch an office, or honour, or reward, as is conuenient and fit for him, or belongeth vntounto him. Roman. 13.7. GiueGive 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 vntounto his owne duty and office, examining them, and doing according to Gods commaundement thoſe things that belong vntounto 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 vntounto 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 onelyonly 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 vntounto 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 hauehave ſuperiors to be honored, he wil alſo that they themſelues maintaine their owne honour. Now true glory, which is an approbation yeelded vsus 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. HaueHave 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 hauehave 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 giuegive no more to our ſelues than becommeth vsus, 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 LoueLove, or tender affection toward our kindred and neere of bloude, as towardes our Parentes children, and other kinsfolkes. For when God willeth vsus to honor our Parents, he wil alſo that we louelove them, and that as our Parents: and when he wil hauehave them to bee Parentes, hee will hauehave alſo their children to bee loued of them, and that not onelyonly as ſtraungers, but as their children. For ſeeing God ordaineth the bonds of coniunction betweene men; he alſo alloweth the degrees of louelove 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 hauehave 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 onelyonly 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 vntounto your ſeruauntes that which is iust and equal, knowing that ye alſo hauehave a Maſter in heauen.
The vices contrary to theſe common vertues of this fift commaundement.
1 VNTOUNTO 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 VntoUnto particular diſtributiue iuſtice are oppoſed, 1. Error, which taketh away an office from him vntounto whom it is du, and giueth it vntounto another, who ſhould not adminiſter it, or vntounto whom it doth not agree. 2. Raſhnes, or accepting of perſons & partiality, in diſtributing offices, or in giuing honors, or in beſtowing rewards.
3 VntoUnto 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 vntounto himſelfe which he hath not, or boſteth of that which he hath.
4 VntoUnto 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 VntoUnto 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 vntounto 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 VntoUnto louelove are repugnant, 1 Vnnaturalneſſe, which either hateth, or doth not affection and louelove thoſe which are neere of bloud vntounto him; neither is carefull of others ſafetie. 2 Jndulgentneſſe or cockering, which for the louelove of any either winketh at their ſinnes being pernicious either to themſelues or others, or dooth gratifie them in thinges forbidden.
7 VntoUnto 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 VntoUnto 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 vntounto one, than are beſeeming for him.