Commentary on Genesis and Exodus, Theological treatise · Commandment 5
VponUpon the fifth Commandement.
1. Divers Questions and difficulties discussed and explained.
QUEST. I. Whether this precept belong to the first Table.
12. HOnour thy father, &c. Iosephus with some other Hebrewes, doe make this fifth Commandement the last of the first Table: both to make the number even in both Tables, and because mention is made here of Jehovah, as in none of the other Commandements of the second Table: and because it was fit, that as the first table began with our dutie toward God our heavenly Father, so it should end with our dutie toward our earthly parents.
Contra. These are no sufficient reasons for this division of the Commandements. 1. For though the foure first Commandements in number answer not the other, yet they are in the writing upon the Tables, more, and conteine a greater space than the other six: and better it is to divide the Commandements by the matter, referring onelyonly those to the first Table, which containe the worship of God, than by the number. 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes, which follow, which belong not either to the first or second Table. 3. The third reason better sheweth, why this Commandement should begin the second Table, then end the first. 4. And whereas some object that place, Rom. 13.9. where the Apostle rehearseth the five Commandements following, omitting this, as though it belonged not to the second Table: the reason of that omission is, because the Apostle directly in that place had treated before of the dutie toward the higher Powers, and Superiours, who are comprehended under the name of parents. But our Saviour putteth all out of doubt, Matth. 19.19. where he placeth this Commandement last, in rehearsing the precepts of the second Table, and joyneth it with that generall precept: Thou shalt love thy neighbour as thy selfe. Calvin.
QUEST. II. Why the precepts of the second Table, are said to be like unto the first.
NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement, Thou shalt love thy neighbour as thy selfe, and saith, it is like unto the first; in these respects: 1. Because the second Table of the morall law, as well as the first, hath a preeminence and excellencie above the ceremonials, and therefore in regard of this dignitie and prioritie, it is like unto the first. 2. Because the same kinde of punishment, even everlasting death is threatned against every transgression, as well of the second, as of the first Table. 3. In regard of the coherence and dependance, which the one hath of the other, as the cause and the effect; for a man cannot love his brother, unlesse he first have the feare of God, whose image he reverenceth in his brother. Vrsin.
QUEST. III. Why the precept of honouring parents is set first in the second Table.
THis fifth Commandement is set before the other for these reasons: 1. Lyranus, Primò ponitur praeceptum circa operationem boni: First this precept is put, which concerneth the operation of that which is good, as in giving honour to parents: the other precepts are touching the shunning and avoiding of evill. 2. Thomas giveth this reason, because first those duties, are prescribed, Quibus homo ex aliqua speciali ratione obligatur, &c. whereby a man is specially bound to some particular persons, as to parents: then those follow, Qua indifferenter omnibus debitum reddunt: which indifferently yeeld the due unto all men. 3. Tostatus thus divideth the precepts of the second Table, according to the threefold facultie of the minde, which are rationalis, irascibilis, concupiscibilis: the rationall part, the irascibile or irefull power, and the coveting and desiring facultie: the rationall is the most worthie, in giving honour unto Superiours; for by the rationall part wee desire such things, which are of an higher degree, than those things, which brute beasts do covet: the irefull part is seene in revenge, either against a mans person directly, which is met withall in the next precept, Thou shalt not kill: or against some principall thing belonging to his person, as his good name, which is provided for in the ninth precept. The coveting facultie, is seene either in the act it selfe, which is twofold, either in carnall desire toward a mans wife, forbidden in the 7. precept, or in a covetous eye toward his substance, in the 8. or in the desire onelyonly of these things, as in the 10. Tostat. qu. 17. 4. Procopius yeeldeth this reason, why this precept is set first: Quia parentes secunda post Deum causa …, quòd simus: Because parents are the next cause after God of our being. And so as Thomas saith, Est quadem affinitas hujus praecepti ad praecepta prima Tabulae: There is a certaine affinity betweene this precept, and the precepts of the first Table: Likewise Tostatus, because next unto God we must reverence our parents, as most bound unto them, as the Heathen Philosopher could say, Quòd patribus & diis non possumus rarebuere aequalia, That to God and our parents, wee can never render equally, that is, as wee have received. Aristot. 8. Ethicor. 5. But the best reason is, because this precept is, Nervus & fundamentum obedientiae, &c. is the very foundation and band of obedience to the other Commandements, which would soone be violated, if men did not stand in awe of the Magistrate, the father of the Common-wealth. And beside, this precept is set first, because of the promise annexed; that wee should be the more easily allured unto obedience. Vrsin.
QUEST. IV. Why speciall mention is made of the mother.
THy father and mother, &c. Speciall mention is made of the mother, for these causes: 1. Because in these three things are children bound unto their mothers: because they are the meanes of their generation: as the father is the active and formall cause, so the mother is the materiall and passive cause of their conception: and beside the conception, it is peculiar to the mother to beare the childe 9. moneths in her wombe with much sorrow, and griefe: and at the last with great paine and danger to bring forth. The second thing is the education of the childe, which being yet young and tender, is brought up with the mother, and is apt then to receive any impressions, either to good or evill: and therefore it is no small helpe to make a childe good, to bee brought up under a vertuous mother. The third thing is nutrition: for the mother doth give the infant her pappes: and though the man and wife should be separated, it is the wives dutie to nurse the childe: and that according to the Canons, till it be three yeare old: Extra de convers: infidel. cap. ex literis. Tostat. quaest. 17. 2. Because women are the weaker vessels, and the chiefe government of the house is committed to the father, the Lord foreseeing, that mothers might easily grow into contempt, hath provided by this law, to meet with disobedient children. Basting.
QUEST. V. Whether the childe is more bound to the father or mother.
BUt if here it shall be demanded, to which of the parents the childe is most bound; the answer briefely is this: that whereas the childe oweth three things unto the parents, sustentation and maintenance, honour and reverence, dutie and obedience: the first of these is equally to be performed unto them both, to relieve the parents: because they both are as one, and feed at one table, and therefore in this behalfe no difference can be made. Likewise for the second, as they are our parents, they are equally to be reverenced and honoured: but where there may bee more eminent parts of wisdome, and vertue, and such like, as usually are in the father, there more honour is to bee yeelded unto him; but otherwise to the mother, if shee be more vertuous. Concerning obedience, because the man is the head of the woman, and the master of the familie, obedience ordinarily is rather to be given to the commandement of the father, than of the mother. Tostat.
QUEST. VI. Why the Lord commandeth obedience to parents, being a thing acknowledged of all.
BUt it seemeth superfluous, that God should by law command obedience unto parents, seeing there is no nation so barbarous, which doth not yeeld reverence unto them. Answ. 1. So also there are by nature printed in the minde of man, the seeds of the other precepts: but this law of nature being by mans corruption obscured and defaced, God thought it needfull to revive this naturall instinct by the prescript of his law: and the rather because men might be more allured unto this dutie, by the promise propounded. Simler. 2. And the Lord intending herein to prescribe obedience to all superiours, thought good to give instance in parents, because these precepts, Sunt quasi quadam conclusiones immediate sequentes ex principiis juris naturalis, &c. are as certaine immediate conclusions, following out of the principles of the naturall law, which are easily received and acknowledged of all: but those things which are understood, are, Tanquam conclusiones quaedam remotae, &c. as certaine conclusions fetched further off. Lyran.
QUEST. VII. Who are comprehended under the name of fathers and mothers.
BY father and mother are understood: 1. Parents of all sorts, whether our naturall fathers or mothers, or those so called by law, as the father, and mother in law: and such as doe adopt children: Tutors likewise and Governours. 2. Publike officers, as Magistrates, which are the fathers of the Commonwealth. 3. Pastors and Ministers, as Elisha calleth Elias father. 2. King. 2. 4.Masters, as Na…mans servants called him father, 2. King. 2. and generally the elder sort, and aged persons, whom usually we call fathers. Vrsin.
The reasons why all these are comprehended under the name of fathers, are these: 1. Because Lex Dei est perfectissima, in qua nihil desiderari posset: the law of God is most perfect, wherein nothing is wanting. but if these severall callings should not be here understood, the morall law should be defective, omitting many principall duties. Basting. 2. Because all these doe performe such duties, as belong to parents: the father is to instruct his child; therefore Pastors and Teachers are our fathers, pr…p…er doctrir…am, because of their doctrine: the father is to provide for his child; therefore Patrons and Benefactors are our fathers; quia proprium est patris benefacere filio, it is proper to the father, to doe well unto his childe: Princes also and Magistrates are saluted by the name of fathers, Quia debent intendere bonum populi, because they must intend the good of the people, as it belongeth to fathers to procure the good of their children. Thomas.
QUEST. VIII. Why the Lord here useth the name of father and mother to signifie the rest.
BUt although the signification of fathers and mothers here be generall, it pleased the Lord under these termes to comprehend the rest, for these reasons: 1. Because the government of fathers is the first, and the most ancient of all other. 2. For that all other governments are to take their rule and direction from this. 3. The name of father is most amiable, and allureth unto obedience Vrsinus. 4. Et quia sacrum est patris nomen, &c. And because the name of a father is sacred, redundat patrum contemptus in Dei ipsius contumeliam, the contempt of the father redoundeth even unto the contumely and reproch of God. Calv. Therefore for more reverence to be yeelded unto superiours, the Lord hath comprehended them under the name of fathers.
QUEST. IX. What is meant by this word, Honour.
HOnour thy father. 1. This word honour, in the originall is cabad, and it signifieth properly onerare, to load, or lay on burthens: which sheweth that those, whom we honour, are of great weight and authority with us: Simler. Or that we should honour our parents not in word onelyonly but in deed, loading them with gifts, and recompencing their kindnesse, as when Balaak had sent to Balaam, that hee would promote him to great honour, Num. 22.17. Balaam understood what honour hee meant, and therefore answered: If Balak would give me his house full of silver and gold, &c. Oleaster. 2. As our parents doe performe three things for us, so we must render three things to them againe: The parents doe give unto the children, first, stabilimentum quoad esse, nutrimentum quoad vitae necessaria, documentum, &c. generation, sustentation, erudition: and children must render these three things: Quia esse habemus ab eis, debemus eos revereri: Because we have our being from them, we must reverence them. Which was Chams fault, that derided his fathers nakednesse. Quia dant nobis nutrimentum in pueritia, &c. Because they gave us nourishment in our childhood, we must nourish them againe in their old age: as Ioseph fed his father Iacob. Quia docuerunt nos, debemus eis obedire: Because they instructed us, wee must obey them. Thomas. And of this duty of obedience, Christ is a most perfect example unto us, that was obedient to his parents. 3. And these foresaid duties of reverence, recompence, obedience, wee must yeeld also unto other our parents, namely all Superiours, both Civill and Ecclesiasticall, and the rest: but unto old men, who also are a kinde of fathers, only one of them is due, namely reverence, as we are commanded, Levit. 19. to rise up to the hoare head: as for sustentation and obedience, they are no more due unto them, than unto any other: nor the first neither, unlesse they be vertuous old men: for old age is a crowne of glory, if it be found in the way of righteousnesse, Prov. 16. and not otherwise. Tostat. qu. 18.
QUEST. X. Certaine doubts removed, how, and in what cases parents are to be obeyed.
BUt here certaine doubts will be propounded: 1. If the father be wicked and ungodly, whether in this case the sonne be tied. 2. If the sonne be a Magistrate, whether hee be to yeeld obedience to his father. 3. What if the sonne be base borne, or one forsaken and left of his father.
Answ. 1. Though the father be wicked: yet, quatenus pater, jus suum retinet in filios, &c. as hee is a father, hee holdeth his right toward his sonnes: so hee command nothing contrary to the will of God. 2. Though the sonne be a Governour, and the father is in that respect to obey, yet things may so be tempered, that neither the sonne be deprived of the honour due unto his place, and yet the sonne, modeste revereatur patrem, may modestly reverence and respect his father. Calvin. 3. Such children are by the Civill lawes exempted from all duty and obedience to such parents: and it were but just, if such fathers, as doe violate the law of matrimony, received no benefit by the fruit thereof: tamen laudanda videtur pietas, si sponte praestant hac: yet their piety is more commendable, if they performe these duties of their owne accord. Simler.
QUEST. XI. In what sense Christ biddeth us hate our parents.
AGainst this Commandement, which commandeth fathers and mothers to be honoured, will be opposed that saying of our blessed Saviour in the Gospell, Matth. 23.9. Call no man your father upon earth: for there is but one, your father which is in heaven: and Lukae 14.26. If any man come to me, and hate not his father and mother, &c. he cannot be my disciple. These places may seeme to bee contrary to this precept, Honour thy father, &c.
Reconcil.Answ. 1. The former of these places must not be so understood simply, as though it were not lawfull to give the name and appellation of father to any: for then our Saviour should bee contrary to himselfe, who reproveth the Scribes and Pharisies, because they perverted the children, and suffered them not to doe any thing for their fathers and mothers, Mark. 7.11. And Saint Paul also should have beene contrary to his master, who maketh himselfe a spirituall father to the Corinthians, 1. Cor. 4.15. Therefore the meaning is, that they should not call any their father in earth, as we call God our father, that is, to put our trust in him, and to make him the author and preserver of our life. Simler. 2. The other place is also to be understood comparatively that we must hate them, that is, not regard them in respect of Christ, as it is expounded, Matth. 10.37. He that loveth father or mother more than me, is not worthy of me. So Chrysostome: Sicut post Deum diligere parentes, pietas est, sic plusquam Deum diligere impietas est: As to love our parents next after God is piety, so to love them more than God is impiety: Homil. 26. in Matth. And the same Father well noteth upon that place in Luke, that we are not bid onelyonly to hate our fathers and mothers, &c. but even our owne life and soule also: Nihil est homini anima sua conjunctius, & tamen nisi etiam hanc oderis, &c. Nothing is neerer to a man, than his owne soule; yet if thou doest not hate this also for Christ, thou shalt not be rewarded, as one that loveth him. Homil. 36. in Mat.
QUEST. XII. How farre children are bound to obey their parents.
NOw then it is evident how farre our duty is extended to our parents: 1. Though they bee froward and perverse and endued neither with vertue, nor wisdome, or any other good qualities, yet they must be reverenced, and relieved as our parents: and the reason thereof is that conjunction, whereby they are joyned unto us by nature: Hanc conjunctionem alia attributa non tollant: This conjunction cannot be taken away by any other attributes: but seeing by Gods providence they are our earthly parents, and so instruments of our outward life, wee must honour them, as herein obeying the will and pleasure of God, and submitting our selves to his providence. Simler.
2. But wee must so farre obey them as that wee disobey not God our heavenly father: and so the Apostle doth limite our duty and obedience to our parents: Children obey your parents in the Lord, Ephes. 6.1. So Chrysostome: Si habes patrem infidelem obsequere ei, &c. If thou hast an unbeleeving father, obey him: but if he would draw thee into the same pit of infidelity, wherein hee is: plus dilige Deum, qu…m patrem, quia pater non est animae: then love God more than thy father, for he is not the father of thy soule, but of the flesh: therefore render unto every one that which belongeth unto him: Carnalibus patribus praebete carnis obsequtum, &c. Unto carnall fathers yeeld carnall and outward obedience, but unto the father of spirits reserve animae sanctitatem, the holinesse and freedome of the soule. Homil. 26. in Matth. Our duty then unto God being alwayes excepted, in all other things wee must obey our earthly parents, though they be evill and wicked: for officium à personis discernendum, &c. the office and calling must be discerned from the persons: wee may hate their vices, and yet because of Gods ordinance honour their calling. Vrsinus.
QUEST. XIII. At what age it is most convenient for men to marry to get children.
TOstatus here hath a politicke and wise consideration, that because children are to honour their parents, not only in giving them outward reverence, but in helping and relieving them in their old age, when as the aged parents cannot provide for themselves; that parents should neither marry too soone, nor yet stay too long, but beget children in the middle and strength of their age: as Aristotle would have men to take them wives about 37. yeeres of age: lib. 7. politic. c. 15. For if they should marry at 14. or 15. yeeres, they themselves being yet but young, and wanting experience, are scarce able to provide for themselves, much lesse for their children: and for the same reason, if they should deferre their marriage till their old age, as to 65. yeeres or thereabout, neither they growing impotent by their age, can discharge the part of fathers in the education of their children: and their children cannot bee of any growth in time, to succour and relieve their aged parents. But if they take the middle age of their strength, both these inconveniences will be prevented: for both they shall be sufficient for strength of body and mind, to take care for their children, and they also will bee attained to perfect growth and strength, to helpe their parents in their age. Tostat. qu. 17.
QUEST. XIV. Whether the reciprocall duty also of parents toward their children be not here commanded.
AS children are here commanded to honour their parents, so the reciprocall duty of parents is required toward their children: for although expresse mention be made onelyonly of honour to be given to parents, and superiours, yet the other also is included: for seeing God tribuit eis nomen, etiam tribuit eis rem, doth give them the name of parents, he doth also give them the thing: and if he would have them reverenced with due honour, his meaning is also, they should doe things worthy of honour. Vrsin. Neque enim veri sunt parentes, qui labores negligunt: For they are not true parents indeed, which doe neglect their children, Basting. And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children, this morall duty should altogether be omitted, and so the Law of God should not be perfect, if it were not comprehended in this precept, Calv.
QUEST. XV. Wherein the duty of parents consisteth toward their children.
THe care then of fathers toward their children consisteth in these three things, in their education, in providing all things necessary for their maintenance and life, in their instruction and institution, and in due and moderate correction and castigation: S. Paul toucheth all these three together, thus writing, Ephes. 6.4. Yee fathers provoke not your children to wrath: then he saith; but bring them up; and further, in instruction, and information of the Lord. For provision and sustentation the Apostle saith: If any provide not for his owne, and namely for them of his houshold, he denieth the faith, and is worse than an Infidel, 1. Tim. 5.8. that is, herein he commeth short of the example of many Infidels, who were kinde and naturall to their children. For instruction, and institution, Moses saith, thou shalt rehearse them continually to thy children, Deut. 6.7. And the Wise-man saith: Teach a childe in the trade of his way, and when hee is old, he will not depart from it, Prov. 22.9. Concerning due correction and chastisement, the Wise-man also saith, Withhold not correction from the childe, if thou smite him with the rod, he shall not dye: thou shalt smite him with the rod, and shalt deliver his soule from hell, Prov. 23.13, 14. And this was the overthrow of Eli his house, because hee did not reprove his children with a fatherly severity, according to the quality and merit of their sinne, Basting.
QUEST. XVI. Whether all the duties of mercy and charity are commanded in this precept.
LYranus, and Tostatus consenting with him, as he seldome useth to doe, will have by the name of fathers here understood all men that are in need and necessity, whom we are bound to succour: as Augustine saith: Pasce fame morientem, quod si non poteris occidisti: Feed him that is ready to be famished, if thou doest not feed him, thou hast killed him. And Tostatus, by honour here understandeth all the workes of mercy and charity, and generally all good workes, which a man is bound to doe: nam mala opera, qua vitare tenemur, &c. for the evill workes, which we are bound to shun, belong unto the other Commandements following, Tostat. qu. 19.
Contra. 1. Paulus Burgensis doth herein finde fault with Lyranus: for it is evident by that sentence borrowed from Augustine, that he which suffereth his brother to perish, when it is in his power to helpe him, in effect killeth him, and so is a transgressor against the sixth Commandement, Thou shalt not kill. 2. And as for the workes of mercy they are commanded in those severall precepts, where the contrary is forbidden: as the same Law which forbiddeth to take away a mans life, commandeth us, if it be in our power, to preserve it: and where we are inhibited to take away our neighbours goods, wee are likewise willed to relieve him with ours, where there is cause: and in the same Commandement, where it is made unlawfull to take away our neighbours good name, it is enjoyned that wee should by all meanes seeke to preserve it.
QUEST. XVII. Of the true reading and meaning of these words, that they may prolong it.
THat thy dayes may be prolonged. But in the originall it is put in the active, that they may prolong: as read Iun. Momanus. 1. Some referre it unto the parents, that they by their prayers and blessings may cause the life of their children to be prolonged, Oleaster. As in the same sense they are said to receive them into everlasting tabernacles, Luk. 16.4. and men are said to save, 1. Timoth. 4.16. and Iam. 5.20. sic Iun. 2. Ab. Ezra understandeth it of the precepts and commandements, which shall procure long life to those which obey them. 3. But the verbe is rather here taken impersonally, and in the signification of a verbe neuter, That thy dayes may prolong, that is, may bee lengthened: so the Childe. And it is an usuall phrase with the Hebrewes, to put the active in a passive signification: as Iob 4.19. They shall destroy them before the moth, that is, they shall bee destroyed: and Iob 7.3. They have appointed painefull nights unto mee; that is, were appointed unto me, Iun. And this seemeth rather to bee the sense, because Saint Paul so taketh it, Ephes. 6.3. That it may be will with thee, and that thou maist live long in the earth, Simler.
QUEST. XVIII. In what sense the Apostle calleth this the first Commandement with promise.
BUt whereas Saint Paul saith, that this is the first Commandement with promise, Ephes. 6.2. hereupon this doubt ariseth, in what sense the Apostle so calleth it, seeing there is annexed unto the second Commandement a large promise of shewing mercy unto thousands to them that love God. Hereunto divers solutions are made: 1. Hierom bringeth in two expositions, yet resolving of neither: As first, how some doe take the whole Decalogue, because it was first given unto the Israelites, after their comming out of Egypt, for one Commandement, and so would have this promise not peculiar unto this precept, but unto all the rest. But this is against the Apostles meaning; for he doth annex this promise as peculiar to this duty of honouring our parents, and calleth this the first Commandement with promise. 2. Others doe thinke that in the second Commandement, Non tam promissionem prolatam, quàm sententiam in landes Dei esse finitam: That it is not so much a pronouncing of a promise, as an ending of the sentence in the praises of God: but herein the fifth Commandement, the promise is divided from the precept, and the sentence is broken off, and not continued as there. But Hieroms reason overthroweth this answer: Observa, quòd verba sunt sponsiones, &c. Observe, that these are words of covenant, shewing mercy unto thousands: and they are added as a reason joyned to the Commandements. Hieron. in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus: Hac causa dixit, quod est mandatum primum in promissione, ut discerneret inter mandata, quae ad Deum, & mandata, quae ad homines pertinent: Therefore he said, Which is the first Commandement with promise, that he should discerne betweene the Commandements which appertaine unto God, and those which belong unto men: Ambros. in 6. ad Ephes. His meaning is, that it is the first precept of the second Table with promise. 4. But I rather resolve with Simlerus, and Vrsinus, that this is the first precept, that hath any speciall and particular promise: the other promise added to the second Commandement is generall to all those that love God, and so not restrained only to that precept, but is extended generally to the obedience of the whole law.
QUEST. XIX. Why the promise of long life is made to obedient children.
THat thy dayes may belong. &c. 1. Cajetane giveth this reason, why this promise of long life is made to obedient children: Tanquam gratis accept… à parentibus beneficio vitae: As being thankfull for the benefit of life received of their parents: for it is fit, that they which are thankfull to their benefactors, should enjoy the benefit long. Calvine also to the same purpose: God doth shew his favour in prolonging of this life; Vbi erga eos grati sumus, quibus …am acceptam ferre cenvenit: When we are thankfull to those, of whom we have received it. So also Thomas: Qui non honorat parentes, tanquam ingratus meretur vita privari: He that honoureth not his parents, deserveth as an ungratefull man to bee deprived of life, which he received of his parents.Thom. in opuscul. 2. Thomas Aquin. also yeeldeth another reason: In those precepts it was necessary to adde a promise, ex quibus videbatur nulla utilitas sequi, vel aliquae utilitas impediri: where no profit was either not expected, or seemed to be hindred: therefore in the second Commandement, which forbiddeth idolatry, a generall promise is propounded, because by the worship of Idols, Idolaters looked for great benefits, which seemed by this meanes to be cut off: and because parents being aged are wearing away, ab eis non expectatur utilitas, no profit is expected from them, and therefore a promise is put to this precept of honouring parents. Sic Thom. 1.2. qu. 100. art. 7. ad. 3. But this reason seemeth somewhat curious. 3. Oleaster rendreth this reason: Because parents doe prolong the childrens dayes, & precibu… by their blessings and prayers. 4. Thomas addeth further, this reason is put to, ne credatur non deberi praemium, &c. lest a reward might be thought not to be due for the honouring of parents, because it is naturall.
QUEST. XX. What other blessings are promised under long life.
BY long life here, not only the lengthening of dayes is understood, but other benefits also. 1. Tostatus giveth this reason, because without other temporall blessings, vita laboriose & miserabiliter ducitur, mans life seemeth to be but full of labour and misery, and so no blessing: quaest. 20. 2. Pelargus thus distinguisheth these blessings: Vt triplex honor, ita triplex pramium: As a threefold honour is to be yeelded to parents, so a threefold reward is promised, pro honore obedi…ntiae vita gloriosa, for the honour of obedience a glorious life: pro honore reverentiae vita jucunda, for the honour of reverence a pleasant life: pro honore fidei vita opulenta, for the honour of faithfulnesse in recompencing our parents, a plentifull life. 3. Thomas Aquin understandeth here three kinde of lives: Vitam naturalem, vitam gratiae, vitam glorie: The naturall life, the life of grace, the life of glory. He that honoureth his parents, shall have both the grace and favour of God in this life, and glory in the next: as it is in Ecclesiast. 3.9. Honour thy father and thy mother in deed, and in word, that thou maist have Gods blessing. Another benefit is, habere sibi silios gratos, to have good and thankfull children. Hee that honoureth his father, shall have joy of his owne children, Ecclesiastic. 3.6. A fourth benefit is, habere famam lau dabilem, to have a good and commendable fame by honouring of parents: Ecclesiastic. 3.12. A mans glory commeth by his fathers honour. The fift is, habere divitia…, to have riches: Ecclesiast. 3.5. He that honoureth his mother, is as one that gathereth treasure. Thom. in opuscul. 4. Ecclesiasticus goeth further, and sheweth how this duty of honouring parents is rewarded with spirituall blessings, as namely these two: first, forgivenesse of sinne: He that honoureth his father, his sinnes shall be forgiven him, chap. 3.4. And the hearing of his prayers, vers. 6. Who so honoureth his father, &c. when hee maketh his prayer, he shall be heard. And all this may well bee comprehended under this blessing: as the Apostle expoundeth it, Ephes. 6.3. That it may be well with thee, and that thou maist live long in the earth, &c. Whatsoever then belongeth to a mans welfare, and well being in this life, is here promised.
QUEST. XXI. This promise of long life, did not only concerne the Iewes.
THis promise of long life, and of other blessings thereby understood, seemeth first to concerne the Jewes, because mention is made specially of that land, which the Lord promised them, namely the land of Canaan: and because they were an obstinate people, disobedient, and churlish to their parents, as it may appeare by that evill use, which continued untill our Saviour Christs time, which hee reproveth, Mark. 7.12. therefore the Lord intended specially to allure them to this duty, by this promise of long life. Yet this blessing is extended generally unto all that shall performe this duty to their parents: which is shewed by these reasons: 1. Quia tota terra à Deo benedicta est: All the earth is blessed of God: as it is in the Psalme, The earth is the Lords, and all that therein is, Psal. 24. and therefore wheresoever the Lord giveth long life, it is his blessing. Simler. 2. Quia …sta mandata erant moralia, & obligabant omnes homines, &c. Because these Commandements are morall, and so binde all men, therefore the reward for the obedience to these morall precepts belongeth unto all, Tostat. qu. 20. 3. God giveth these promises, ut sint in … futurae terra viventiam, that they may be for a type of the land of the living to come, Lippoman. So then though the land of the terrestriall Canaan were peculiar to the Jewes, yet the celestiall Canaan belongeth to all the faithfull: then consequently the promise of long life here, a type of everlasting life there, appertaineth likewise to them all. 4. Saint Paul applieth this promise generally to all, Ephes. 6.2. Basting.
QUEST. XXII. Whether long life simply be a blessing, and to be desired.
BUt it will bee objected, that this promise of long life here is no such blessing, seeing this life is full of misery, and of many incumbrances: and therefore Saint Paul desired to be dissolved and to be with Christ. 1. Hereunto some make this answer, that this promise of long life, in respect of them that lived under the Law, was a blessing, because they imagined, that before the comming of Christ, they went not immediatly to heaven, but to Limbus Patrum, which they imagined to be in the brim of hell. Contra. 1. But though it were admitted, that the Saints under the Law went not immediatly to heaven, which is notwithstanding contrary to the Scriptures, Luk. 16. for Abrahams bosome, whither the faithfull went before Christ, was no part or member of hell, even in Augustines judgement, because it was quietis habitatio & foelicitatis sinus, an habitation of rest, and place of happinesse, Epist. 99. yet their state in that place, which they imagine to be free and exempt from the labours and sorrowes of this life, should have beene better, than their condition in this life. 2. But what say they then to this promise renewed in the new Testament by S. Paul? where it is evident that the Apostle speaketh of a terrene and temporall blessing which is performed in this life? 3. Saint Paul in wishing to be dissolved, sheweth that everlasting life is chiefly and most of all to be desired: yet so, as this life also, which is a degree unto that, may bee desired also to the good pleasure of God: for otherwise the Apostle in the same place, would not have beene in a straight, not certaine what to desire, whether to be dissolved, or to remaine still in life for the good of Christs Church: Simler. 2. Therefore thus rather this objection is to be answered: 1. That notwithstanding the many troubles and miseries of this life, it is to be esteemed in it selfe as a gift and blessing from God: quòd autem vita misera est, nostro vitto accidit: and in that our life is miserable, it is by our fault. Gallas. fit per accidens, &c. so that is by an accident, that this life is full of misery, not of it selfe, Vrsin. 2. The miseries of this life cannot extinguish this chiefe benefit, quod creati sunt homines & foventur in spem immortalitatis, that men were created, and are nourished to the hope of immortality, Calvin. 3. God hath promised unto his children to mitigate and allay the calamities of this life: and further, Celebratio Dei in hac vita tantum bonum est, &c. The setting forth of Gods praise in this life is such … benefit, as that it may countervaile all the miseries of this life, Vrsin.
QUEST. XXIII. Why wicked and disobedient children are suffered to live long.
IT will be againe objected, that many times the wicked and disobedient live long, and therefore this promise of long life is not peculiar unto the faithfull and obedient children.
Answ. 1. Exempla pauca non evertunt regulam, &c. a few examples doe not overthrow a generall rule: for the most part it falleth out so, that the wicked and disobedient to their parents are punished, as Prov. 20.20. He that curseth his father or mother, his light shall be put out in obscure darknesse; and Prov. 30.17. The eye that mocketh his father, &c. the Ravens of the vally shall picke it out, Vrsin. 2. If God doe give long life unto the wicked, it is either of mercy to bring them to repentance, or in judgement to make them more inexcusable, Tostat. quaest. 20. 3. And oftentimes, vita eorum est misera, furiis eos persequentibus: their life is miserable, their owne conscience troubling and accusing them here, and the judgement of God meeteth with them afterward, Simler. 4. Their life also is prolonged to their punishment herein: Dum ipsis merces inhumanitatis à filiis & nepotibus rependitur: while their ingratitude to their parents is rendred and repayed by their owne children and posterity, Calvin.
QUEST. XXIV. How this promise of long life is performed, seeing the righteous seed are many times soone cut off.
FUrther it is also objected, that many times vertuous and obedient children are cut off, and their dayes are shortned, so that this promise of long life is not alwayes performed to such.
Answ. 1. Quod ordinarium & frequentissimum est ostenditur: that which is ordinary and usuall is here shewed: extraordinary things must be left to the secret judgement of God: we see by experience, that for the most part this blessing of long life is bestowed upon dutifull and obedient children, Galas. 2. Boni filii citò rapiuntur, ne à malitia perturbentur: good children are taken away, lest they might bee disturbed and corrupted by sinne, as it is said, Wisdom. 4.11. He was taken away, lest wickednesse should alter his understanding, Tostat. 3. They are removed from the earth, that they should not see and taste of the miseries and calamities which the Lord intendeth to send upon the world, Basting. Which was Abiahs case the sonne of Ieroboam, 1. King. 14.13. 4. He that honoureth his father, though he dye soone, may bee said to have lived long: for Vita longa non mensuratur tempore, sed actione, long life is not measured by time, but by action, Thomas. As if a man in thirty yeeres have attained to greater perfection of godlinesse, than the sinner, which hath lived an hundred, he may be said to have lived longer than he: as it is said, Wisdom. 2.13. Though he was soone dead, yet fulfilled he much time, Tostat. 5. These temporall blessings are granted, and promised upon condition, so long as the Lord seeth it to be good for his children: and Quantum ordinantur ad futuram remunerationem: as they are ordained to be helpes unto the reward to come, Thom. If the Lord see that they are rather hinderances, than helpes, in his secret judgement hee doth otherwise dispose of them, as is most for his glory, and the good of his children. 6. Though they have a short life here, In coelis reposita est major compensatio: a greater recompence is laid up for them in heaven, Calvin. As if a man were promised two akers of ground in the barren mountaines of Liguria, and afterward have them given in the fruitfull soile of Campania; the promise should be more than kept, Simler.
Questions concerning the duty of subjects unto the Civill Magistrate.
QUEST. XXIII. Of the duty of subjects toward their Prince.
BEcause, under the name of parents also are comprehended the fathers of the Commonwealth, Princes and other Magistrates: in the next place now commeth to be declared, what duties the subjects are to yeeld unto them.
1. They must submit themselves unto those Governours, which are set over them in the Lord, and honour them by performing all dutifull loyalty and obedience: as the Apostle teacheth, That every soule should be subject to the higher powers, Rom. 13.1.
2. Honour also must be yeelded unto them, both in heart, in word, and in gesture: So also the Apostle, Rom. 13.7. Give to all men, &c. feare, to whom feare, honour, to whom honour belongeth. So Nathan comming in to King Salomon, made obeysance upon his face downe to the ground, 1. King. 1.23. The Romane histories doe make honourable mention of Q. Fabius Maximus, for reverencing and honouring his sonne, being Consul. But Christians are much better instructed by the Word of God, and ought to shew the same in practice, what reverence, feare and honour is due unto Magistrates.
3. Fidelity and love must the subjects shew toward their Prince, in defending and maintaining his life and state, dignity, and honour, in discovering of treasons, conspiracies, practices, and dangers intended against his life and person. So the people did fight for David against rebellious Abshalom, and would not suffer David to hazard his person among them: for thou art now (say they) worth ten thousand of us, 2. Sam. 18.3. So Mardoche bewrayed the treason of two of the Kings Eunuches against Ahashver…sh, Ester 6.
4. Subjects also must shew their piety toward their Magistrates, to pray unto God for them: as the Apostle exhorteth, that prayer should be made, especially for Kings, 1. Tim. 2.2. So the Christians in the Primitive Church used to pray, even for the Pagane Emperours in this forme, wishing unto them, Vitam prolixam, imperium firmum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum: A long life, a sure Empire, a safe house, strong armies, a faithfull Counsell, a good people, and the world quiet, Tertull. Apolog. cap. 30.
5. Humility also and modesty becommeth subjects, not to usurpe upon the office of the Prince, but to bring all their complaints unto him, not seeking to redresse things themselves: as Abshalom did fawne upon the people, and insinuate himselfe into their favour, wishing that he were their Judge to end their matters, 2. Sam. 15.4.
6. Another duty is thankfulnesse to be shewed, testified and acknowledged by all meanes, for the benefits received by their godly government: as Araunah being but a stranger in Israel, expressed his thankfull minde, in giving liberally as a King unto King David, 2. Sam. 24.23.
7. Subjects also are bound to helpe and support the necessities of the Crowne and Kingdome, by giving Subsidies, taxes, and such other reliefe; as the Apostle willeth, To give custome to whom custome, and tribute to whom tribute belongeth, Rom. 13.7. Christ himselfe also paid tribute, Matth. 19. and Ioseph and Mary went to Bethlem to be taxed, Luk. 2.
8. All these duties must bee performed unto the Civill Magistrate, both because it is Gods ordinance, from whom they receive their authority, Rom. 13.1. and in respect of our selves, that under them wee may lead a godly and a peaceable life, 1. Tim. 2.2. Bucanus.
QUEST. XXIV. How far subjects are bound to obey their Governours.
BUt the authority of Magistrates over their subjects is not absolute, it must be limited according to the rules of the Word of God: and subjects are bound no further to obey, than they are obliged in conscience according to the Word of God. And here these considerations are necessary: 1. Who commandeth: 2. What: 3. And where.
1. If it be the inferiour Magistrate that commandeth or requireth any unjust thing, the subject that is grieved, is to make his complaint, and to sue for redresse unto the Superiour, and highest Magistrate: as Paul appealed from the Romane Governours in Judea, unto Caesar.
2. If it be the Prince himselfe, and chiefe Magistrate, which enjoyneth any thing unjust and unlawfull, it must be considered, of what nature and kinde it is, that is commanded: 1. If it be against piety and our duty toward God, we must rather submit our selves to the punishment, than yeeld unto the Commandement, and so obey rather God, than man: as the three children did rather chuse to endure the flaming fire, than to worship the Idoll, which was set up: and Daniel resolved rather to be cast into the Lions den, than to be barred from making his prayer unto his God. 2. If the things commanded concerne our temporall state, as in grievous impositions, taxes, payments, no resistance at all is to be used: but such burdens must be endured with patience, untill by good meanes, as first prayer unto God, and then making their moane unto their Governours, they may bee eased. So the people of God did submit themselves to such payments, as their land was taxed at by their hard Lords: as the people of Judea paid unto the King of Ashur 300. talents of silver, and 30. talents of gold, which he required of them, 2. King. 18.14. But Naboths case herein was singular, who did well in not yeelding his inheritance unto the Kings desire:Whether Naboth did well in not yeelding his vineyard to the Kings desire. because that belonged to the speciall policy of that nation, not to alienate their inheritance, from one tribe to another, that a distinction of their families and tribes might be kept, that it might be knowne of what tribe and family the Messiah should come Bucanus. 3. If the subjects life be by indirect meanes assaulted, or the chastity of his wife, or the life of his children, which a man is bound to defend by the law of nature, as we see the unreasonable creatures are ready to defend their young ones; the subject in these extremities, is not to rise against the Princes authority, yet the law of nature will binde him by all lawfull meanes, to defend him and his, Bucanus. As the Prophet Elisha, when the King sent a messenger unjustly to take off his head, bid the Elders that sate with him in the house to shut the doore, and to handle the messenger roughly.
3. The third consideration is, Where, that is, in what kinde of State such unjust edicts and commandements are enjoyned: for if the State bee usurped by some Tyrant, not lawfully possessed of the government, it is lawfull for the State to remove him, and to take armes against him: as the Macchabees resisted King Antiochus wicked decrees, 1. Macch. 2. who was an usurper upon that State. Againe, where the people are free, and the Prince received upon condition, to maintaine the ancient franchises, liberties, and immunities of the country, the State may lawfully maintaine their liberties, against the vexation and violence of Tyrants: which was the case of Helvetia, when they shaked off the government of the house of Austria. And this case is much like unto that, when Trajanus the Emperour delivered a sword to a certaine Governour, with these words: Vse this sword for me, as long as I doe justly; and against me, if I doe unjustly. But in an absolute Monarchy the case is otherwise.
QUEST. XXV. Whether it had beene lawfull for David to have killed Saul: against Bucanus.
BUt here I cannot let passe untouched that assertion of Bucanus: David potuisse juste interficere Saulem, &c. That David might justly have killed Saul, because he had violently taken from him his wife, had slaine the Priests, and persecuted him with open force: But that David did forbeare, lest hee might have given offence to the Heathen, that would have taken exception to the Kings of Israel, if they had entred by bloud: and others might have beene encouraged by this example to have attempted the like against lawfull Kings: and beside David should have obscured his owne calling being of God, and have beene thought ambitiously by seeking his owne revenge to have aspired to the kingdome, Bucan. de magistrat. loc. 77.
Contra. It was neither expedient, nor lawfull for David to have killed Saul, as may be shewed by these reasons: 1. He himselfe saith, Wickednesse proceed from the wicked, but mine hand be not upon thee, 1. Sam. 24. 14. That which to doe was wickednesse, was no wayes lawfull: but to have killed Saul was wickednesse, as David himselfe confesseth: Ergo. 2. Againe, David taketh another reason from the calling of Saul: Who can lay his hand upon the Lords anointed and be guiltlesse? 1. Sam. 26.9. It was not only not expedient, but not lawfull to slay the Lords anointed. 3. David maketh this distribution, Either the Lord shall smite him, or his day shall come to dye, or he shall descend into battell and perish: the Lord keepe me from laying mine hand, &c. ibid. v. 10. Saul only lawfully could end his dayes in respect of David three wayes; by a naturall death, or violent in battell, or by the extraordinary stroke of Gods hand: for he that God had set up, must be removed also by God: but if David had killed him, he had not ended his dayes by any of these meanes.
2. Places of doctrine observed upon the fifth Commandement.
1. Doct. Of the generall and particular contents of this Commandement.
THe duties prescribed in this Commandement are of three sorts: 1. Either of superiours toward their inferiours: 2. Or of the inferiours toward their superiours: 3. Or such as are common to them both.
1. Superiours are first parents, to whom it appertaineth; 1. To nourish and provide for their children, 1. Timoth. 5.8. If any provide not for his owne, and namely for them of his houshold, he hath denied the faith, &c. 2. To defend them against wrong, Ephes 6.4. Fathers provoke not your children to wrath. 3. To instruct them: They must bring them up in the information of the Lord, Ephes. 6.4. 4. To give them due discipline and correction, Prov. 19.18. Chasten thy sonne, while there is hope; and let not thy soule spare for his murmuring.
Contrary hereunto are: 1. Either to be carelesse to provide for the children, as Hagar cast away her sonne in despaire, Gen. 21. or to pamper them too much, and bring them up wantonly. 2. Not to protect or defend them from wrongs: or to be too much moved for small injuries offered unto them. 3. Not to have care to give them good education and instruction: as they whose children called the Prophet baldhead, 2. King. 2. 4. Not to give them due correction, but to suffer them to commit sinne without cheeke, which was Eli his fault, 1. Sam. 2.
2. Magistrates also are the fathers of the Common-wealth: to whom it belongeth first to prescribe good Lawes agreeable to both the tables of the Morall law, and therefore the King is bid to read in the Law of God all the dayes of his life, Deut. 17.19. 2. To see those Lawes executed, and the morall Commandements observed and kept of all, Rom. 13. vers. 4. He is the minister of God to take vengeance, &c. on him that doth evill. 3. To provide by other holesome positive lawes agreeable to the times and places, to governe the people in all equity: as it is said in the Proverbs, By … Kings reigne, and decree justice, Prov. 8. vers. 15.
Contrary hereunto are, first, negligence in government, either in not prescribing good lawes to the people; as the Kings of Judah offended herein, that removed not the hill Altars: or in not defending the innocent, as Ahab suffered Iezabel to put innocent Naboth to death: or in not punishing the transgressors of Gods law at all, or not according to the quality of their sinne: as Eli failed herein, in being remisse toward his sonnes, being then the Judge of Israel. 2. Tyranny, either in commanding unjust things, as Saul did to his servants to kill David in his owne house, 1. Sam. 19.11. or in sparing to punish the offenders, as Saul in saving Agag alive, 1. Sam. 15. or in punishing beyond the quality of the offence, as Saul did for a small or no offence put the Priests to death, 1. Sam. 22.
3. Pastors and Teachers are also spirituall fathers, whose office is, 1. Faithfully and diligently to teach the people found doctrine: as S. Paul saith, I kept backe nothing that was profitable, but have shewed you, and taught you openly and throughout every house, Act. 20.20. 2. To exercise with a fatherly clemency the discipline of the Church; as S. Paul did in excommunicating the incestuous young man, 1. Cor. 5.
Contrary hereunto are; 1. Negligence in teaching. 2. Then insufficiency to teach; for such cannot discharge the duty of spirituall fathers: both these are touched by the Prophet Isay 56.10. The watchm…n are all blinde, they have no knowledge: they are all dumme dogs, they cannot barke: they lye and sleepe, and delight in sleeping. 3. Teaching of unsound and corrupt doctrine: of such the Apostle saith, If any man preach unto you otherwise than that which you have received, let him be accursed, Galath. 1.9. 4. The negligent administration of the Ecclesiasticall government: as our Saviour reproveth the Scribes and Pharisies, for wresting the Commandements of God to observe their owne traditions, Mark. 7.9.
4. Masters are also fathers of their family and servants: their duty is, 1. To require of their servants such things as are equall and just, and not beyond their power or strength, Luk. 17.8. 2. To provide for them food and raiment, and other necessaries, Prov. 31.21. Shee feareth not the snow for her family: for all her family is cloathed with double. 3. To governe the family, and order them with discretion, and to watch over them by domesticall discipline, Prov. 31.27. She overseeth the wayes of her houshold, and eateth not the bread of idlenesse.
Contrary hereunto are; 1. To command hard and cruell service: as Sampson being a servant to the Philistims, was forced to grinde in the prison house, Iudg. 16.21. 2. To defraud them of provision or maintenance in sicknesse or in health: as the Amalekite did, which left the poore Egyptian being sicke in the field, 1. Sam. 30.13. 3. To be cruell, and immoderate in correction unto them. Balaam was reproved for his cruelty toward his beast: a much greater fault it is for masters to bee too sharpe toward their servants.
5. The elder sort and ancient must goe before the younger. 1. In example of good life, Prov. 16.31. Old age is a crowne of glory, if it be found in the way of righteousnesse. 2. In good counsell, Iob 32.7. I said dayes shall speake, and the multitude of yeeres shall teach wisdome.
Contrary hereunto are; 1. Evill and light counsell in the elder sort: wherein Iobs friends offended, all but Elibu, Iob 32. 2. Evill example in life and manners, as Cham gave an evill example to Canaan his sonne, in deriding his fathers nakednesse. 3. Neglecting of the younger sort, and letting them run their owne course, without any admonition or direction: as Gen. 19.4 both young and old in Sodome came together, and beset Lots house, Vrsin.
Duties peculiar to inferiours.
1. HEre is required reverence both internall in acknowledging and approving the divine ordinance in appointing of superiours, and testifying the same by externall obeisance: as David reverenced and respected Saul, because he was the Lords anointed: his heart smote him, for the cutting off the lap of Sauls garment: he indured not to offer unto him the least indignity.
2. Love must be joyned with reverence: for one cannot truly and heartily reverence those whom they love not. As S. Paul testifieth of the Galathians, that if it had beene possible, they would have plucked out their owne eyes and given them unto him, Galath. 4.15.
3. Obedience must be yeelded in all lawfull things, and that willingly: as S. Paul would have servants obedient to their masters in singlenesse of heart, as unto Christ, Ephes. 6.5.
4. Thankfulnesse for benefits received from the superiours: as the Egyptians said unto Ioseph, Tho… hast saved our lives, Gen. 27.25.
5. We must also beare with the infirmities of superiours, such as may be tolerated without Gods dishonour, and directly impugne not the law of God: as Ecclesiasticus well admonisheth, chap. 3.13. My sonne helpe thy father in his age, &c. and if his understanding faile, have patience with him: and despise him not, when thou art in thy full strength.
Contrary hereunto are; 1. Not to yeeld due reverence unto superiours, in word, or in deed: as therefore S. Paul excused himselfe by his ignorance, because he had called the high Priest painted wall, Act. 23.
2. To hate them, especially in respect of their office: as the Witch at Endor hated Saul, for expelling of Witches and Southsayers, 1. Sam. 28.9. Or to love them more than God, and to extoll them above their desert: as the people that said Herods voice was the voice of God, and not of man, Act. 12.
3. To refuse to obey them in lawfull things: as the Reubenites refused to goe with Deborah and Baruch to battell, Iudg. 5.15. Or to obey only in shew, as the sonne that said he would goe worke in his fathers vineyard, and did not, Matth. 21.30. Or in rebelling against them, as Abshalom did against his father: or in obeying them in things unlawfull, as Doeg at Sauls commandement killed the Priests: or in refusing to helpe and aid them, as the men of Succoth refused to give bread unto Gedeons army, Iudg. 8.
4. To be unthankfull unto them, is another transgression; as Pharaohs Butler was unto Ioseph, that was his keeper and comforter in prison, Genes. 40.
5. And to lay open their infirmities, not hiding and covering them, as Cham did his fathers nakednesse, Genes. 9. or to flatter them, as Tertullus the Orator commended Felix government beyond his desert, Act. 24.3.
Duties common both to Superiours and Inferiours.
1. Here is commanded generally in all justice and prudence, to give and yeeld unto every man that which belongeth to his place: as when S. Paul had described the duty of servants toward their masters, he saith likewise unto Masters, Doe ye the same things unto them, Ephes. 6.9. So both superiours and inferiours must discerne what is due to each one in their place, and accordingly by the rule of justice measure out unto them.
Contrary hereunto is partiality, and inequality, when any doe exact at others hands, what is due unto them, but are negligent in doing their duty, as the Prophet Ezechiel crieth out against those Shepheards, which did feed themselves fat, but would not feed the flockes againe, Ezech. 34.2.
2. There is required diligence and sedulity in every one to doe his duty faithfully and studiously, whether superiour, or inferiour: as Rom. 12.7. He that hath an office, must wait on his office, &c. he that distributeth, with simplicity; he that ruleth, with diligence, &c.
Contrary hereunto are: 1. Negligence and carelesnesse in men, either not to know their duty, or knowing it, not practising accordingly: as the Prophet Zachary crieth out against the foolish shepheard which did not looke for that which was lost, &c. Zachar. 11.15, 16. 2. Hypocrisie, in doing of the office rather for praise or commendation, than of conscience: which S. Paul calleth foreign, eye-service, Ephes. 6.6. 3. Curiosity, when one busieth himselfe with anothers office, and medleth with things not appertaining unto him: against such busie bodies the Apostle speaketh, 1. Tim. 6.13.
3. Love is commanded both in superiours toward their inferiours, and in them againe toward the other, Matth. 6.24. This reason is given why one cannot serve two masters, because he cannot love them both.
Contrary hereunto is: 1. Want of naturall love, which was one of the sinnes of the Heathen, Rom. 1. 30. 2. Too much indulgence or foolish affection, which winketh at their faults, or gratifieth them in things not lawfull: and so they one beare with another: as the Prophet saith, they wrap it up, Micah 7.3.
4. Mutuall gratitude, in acknowledging the benefits mutually received: as appeareth in Davids kindnesse toward Mephibosheth, for his fathers sake, and his thankfulnes againe for the same, 2. Sam. 19.29, 30.
Contrary hereunto is: 1. Ingratitude and unthankfulnesse; as Saul was unkinde to David, who deserved well of him. 2. Mutuall gratification in things unlawfull; as Ioab served Davids turne in hastening Vrias death.
5. Sobernesse and gravity, in a moderate respect of our credit and estimation in the world in doing of our duty: as the Apostle saith, Let every man prove his owne worke, and then shall he have rejoycing in himselfe, and not in other, Galath. 6.3.
Contrary hereunto are: 1. Levity, in being carelesse to preserve a good name in the world: such the Prophet saith have a whores forehead, Ierem. 3.3. which are impudent, and shamelesse, and blush not at any thing. 2. Ambition, and vaine glory, when one doth their duty for the praise of men: as Herod, Act. 12. when he apparelled himselfe gorgeously, and made an oration to the people.
6. Modesty also is requisite, that every one consider their owne infirmity, neither ascribing too much unto themselves in their doings, nor detracting from others: as the Apostle saith, Galath. 6.3. If any seeme to himselfe that he is somewhat, when he is nothing, he deceiveth himselfe, &c.
Contrary hereunto are: 1. Arrogancy, and vaine ostentation: as Pilate said to our blessed Saviour, vaunting of his authority: Knowest thou not that I have power to crucifie thee, and power to loose thee? Ioh. 19.10. 2. Dissimulation, when one pretendeth modesty, in refusing of honours, that he may be had in more admiration: as Saul that hid himselfe among the stuffe, when he was chosen King, 1. Sam. 10.22.
7. Equity, and moderation, which is a mutuall toleration of ordinary defects and infirmities both in superiours and inferiours, and a mitigating of the rigour in the full exacting of duties: as S. Peter giveth this counsell to servants; Be subject to your masters with all feare, not only to the good and courteous, but also to the froward, 1. Pet. 2.18.
Contrary hereunto, are: 1. Too much rigour in finding fault, and censuring of others, which our blessed Saviour reproveth, Matth. 7.3. Why seest thou the meat in thy brothers eye, and perceivest not the beame in thine owne eye? 2. Too much lenity in winking at others faults, and not reproving them, as time and place requireth: as it is in the Psalme 50.18. When thou seest a theefe, thou ruinest with him, &c. as they doe, which see and suffer others to sinne, and reprove them not. 3. Flattery, and soothing men up in their sinnes, which the Prophet calleth sowing of pillowes under their arme holes, Ezech. 13.18. Sic fere Vrsinus.
2. Doct. Of honouring of the spirituall parents, by giving them due maintenance, as by tithes, &c.
HOnour thy father, and thy mother, &c. One speciall part of this honouring, is to give reliefe and maintenance, as to our naturall parents, so also to our spirituall fathers, whom Saint Paul would to be had in double honour, 1. Tim. 5.17. that is, to bee sufficiently maintained: and the reason hereof is, Servus communitatis debet sustentari à communitate, the servant of the comminalty must bee maintained by the comminalty: as Saint Paul reasoneth, that they which serve at the Altar, must live of the Altar: Laborant bono publico, &c. they labour for the publike good, and therefore they should bee maintained by the publike good, which is performed two wayes: either by the common treasure, where any such is, or by the goods in common of particular persons, Tostat. qu. 19. But S. Paul giveth a better reason, 1. Cor. 9.11. If we have sowen unto you spirituall things, is it a great thing if we reape your carnall: They therefore which give grudgingly, sparingly, and fraudulently, toward the maintenance of their Pastour, and Teacher, and doe withdraw their rights and tithes due unto them, doe offend against this Commandement, in not honouring their spirituall parents.
3. Places of Controversie.
1. Confut. Against the Maniches.
FIrst, the Maniches who rejected the old Testament, objected, that this precept of honouring the parents, is contrarie to that in the new Testament, where our Saviour said to one, that asked leave to goe and bury his father, Let the dead bury the dead, Luk. 9.
Augustine thus answereth: 1. If herein the old Testament, and the new are contrary, then the new herein should be contrary to it selfe: for S. Paul also urgeth this Commandement, Ephes. 6.2. 2. Whereby it is manifest, saith he, Honorem parentum, in gradu suo esse servandum, &c. That honour in a certaine degree, is to be reserved unto parents: Eos tamen in divini amoris comparatione, &c. yet that in comparison of the love of God, there is no doubt, but they ought to be contemned, Cont. Adimant. cap. 6.
2. Confut. Against the Anabaptists, which deny government.
SEcondly, the Anabaptists are here condemned, which deny that it is lawfull for a Christian to be a Magistrate, because Christ hath made us free.
Contra: 1. The internall freedome and liberty of the Spirit, doth not take away externall subjection unto Princes, as the Apostle saith, Art thou called being a servant, care not for it, 1. Cor. 7.21. As one may be a servant, and yet retaine his Christian liberty, so he may also be a subject, Bucan. 2. The Prophet Esay saith, Kings shall bee thy nursing fathers, Isay 49.23. shewing that even under Christs kingdome, there should be beleeving and faithfull Kings. Serigius Paulus the Proconsull, was converted by S. Paul, and yet he was not charged to leave his calling, Basting. Act. 13.
3. Confut. Against the Papists, that would have the Clergy exempt from the authority of the Magistrate.
THirdly, the Romanists are here confuted, which doe exempt their Clergy, both their persons, lands and possessions from the jurisdiction of the Civill Magistrate. Concerning the first, it is evident by Saint Pauls doctrine, in saying, Let every soule be subject to the higher powers, Rom. 13.1. that none are to be excepted; as Chrysostome saith, Etiamsi Apostolus fueris, etiamsi Evangelista, etiamsi Propheta, &c. Though thou beest an Apostle, an Evangelist, or Prophet, Hom. 23. ad Roman. But the Pope and his Clergy are so farre from yeelding due obedience and subjection unto the Civill power, that they have usurped authority over Emperours and Kings, and commanded them, by whom they should have beene commanded, Basting.
Concerning the immunity of the lands and possessions of the Clergy: 1. There is no reason, but that they which possesse temporall things, should also beare the burden imposed upon temporalties, and not lay the burden wholly upon others. 2. The Apostles rule is generall, Tribute, to whom tribute; custome, to whom custome, Rom. 13.7. And our Saviour refused not to pay poll money for himselfe and Peter. 3. Whereas it is objected, that the lands of the Egyptian Priests were free from the payment and tax of the fifth part: the reason is, because their lands were not sold to Pharaoh, as the peoples were: as the text it selfe sheweth, Except the land of the Priests only, which was not Pharaohs, Genes. 47.25. And the Priests and Levites in Israel were exempted, because they possessed no inheritance among their brethren, but lived onelyonly of the Offerings. 4. Yet it is not denied, but that Ecclesiasticall persons may enjoy such immunities and privileges, as are bestowed upon them, by the liberality of Christian Princes: but they are not to challenge them by any Divine right, Bu…an.
4. Morall observations upon the fifth Commandement.
1. Observ. Of the duty of children to their parents.
HOnour thy father, &c. This strait charge of honouring parents, reproveth their ingratitude, which are sparing in relieving their parents in their age. Calvin saith, it is detestabilis barbaries, a detestable and more than barbarous rudenesse, for a childe to neglect his parents: a great impiety it is, and too usuall in these dayes. Oleaster reporteth out of R. Simeon, that God doth preferre the honouring of parents before his owne service: I will have mercy, and not sacrifice, and rewardeth it more: for those that honour God, he honoureth againe: but those which honour their parents, he rewardeth with long life, which is more than honour. But this is somewhat too curious: indeed, honouring of parents is preferred before the ceremoniall part of Gods service, which consisted in sacrifices, but not before the morall part, as it is set forth in the first Table: And the honour which God promiseth, is more than long life, comprehending the glory of this life and the next: But yet the Lord commandeth honouring of parents as a speciall duty; for the neglect whereof, our Saviour reproveth the Pharisies, Mark. 7.
2. Observ. Of the care of parents toward their children.
AGaine, on the other side, parents are to be carefull to provide for their children, and to see to their good education; not to provide only for their bodily life, for so brute beasts doe for their young ones; but especially to see that they be brought up in the knowledge of their heavenly Father: which duty S. Paul requireth at parents hands, Ephes. 6.4. And Solon made a law, that the children should not be bound to relieve their Father, that had not brought them up in some good trade.