Sermons on the Ten Commandments, Sermon 7
The. 7. Sermon, wherein it is entreated of the ſecond Table.
Deut. Chap. 5.
16 Honour thy father and thy mother, as the Lorde thy God hath commaunded thee, that thy dayes may bee prolonged, and that it may be well with thee in the land which the Lorde thy God geueth thee.
WE are now come vntounto the ſecond Table of the lawe, wherein God ſheweth vsus, how we ought all to liue here together. For (as it hath bene aboue touched) there are two principall thinges required in our life. The one, that wee ſerue God purelie and ſincerelie: The other, that we liue with men in all integritie and vprightneſſe, rendring vntounto euerie one that which apperteineth and belongeth vntounto him. Now as the honour of God is more excellent than all that which concerneth men, ſo it behoued that in the firſt and principall place, the rule of honouring God, as we ought, ſhould be geuen. And this is handled & diſpatched in the firſt Table. Here then God beginneth to declare vntounto vsus, in what ſort our life ought to be ordered, if we wil applie our ſelues vntounto the dutie we owe vntounto men. Now we hauehave alſo declared, that God requireth no honour of vsus for any neede he hath of it, or for any profite it bringeth vntounto him, but it is for our welfare and ſaluation, that he requireth it. So then he will proue our obedience, and the louelove we beare him, when he commaundeth vsus to walke in all equitie and vprightneſſe with our neighbours, and that we liue together in ſuch concord and fellowſhip, that any one bee not geuen vntounto himſelfe, but that we communicate together, and that euerie one according to his abilitie and power to do well, employ and force himſelfe therevnto. This ſay I, is the proofe which God maketh, to knowe whether we worſhip him vnfeignedly and from our heart. For we might make many faire countenances, and vſe great ceremonies, but God ſhall not content himſelfe with it. And this is the cauſe why our Lord Ieſus Chriſt ſaith,Math. 23. 23. that the principall point of the law is iuſtice, iudgement, vprightneſſe, faith, which worde importeth here fidelitie or faithfulneſſe. Therefore when we liue with men without hypocriſie and diſſimulation, when we are not geuen to our ſubtile ſleightes, nor malicious practiſes, wee ſtudie to miniſter vntounto, and to ſerue euerie one in his commoditie: we mainteine right, & reſiſt wrong as much as lieth in vsus: loe the chiefe and principal part of the lawe. Not that the ſeruice of God ought in the meane while to be forgotten, or that it is of leſſe importance, but becauſe it is vnpoſſible, that men acquite themſelues in their duetie toward their neighbours, except they be led herevnto by the feare of God. Now let vsus handle this commaundement laſt recited, which concerneth the honouring of father and mother. And here, although expreſſelie mention be made of the father and the mother, there is no doubt but GOD meant to deliuer a generall doctrine, of hauing all ſuperioritie in honour. For graunt we, which muſt needes be confeſſed, that the lawe conteineth a perfect rule of doctrine, wherein nothing is wanting: and this which we hauehave ſaid, muſt needes be ſo. For if it hath not touched any thing of the duetie we owe to other ſuperiours, as princes and magiſtrates, and thoſe which hauehave the ſworde of iuſtice: if it hath deliuered nothing concerning maiſters, it ſhould hauehave ſome default in it. Therefore we muſt conclude, that God hath commaunded that all they which are in any degree of honour and authoritie be honoured and obeyed. Moreouer, ſeing all preeminence and ſuperioritie commeth from God, and that this order is eſtabliſhed and appointed by him, without the which the world could not ſtande: what might be thought if God made no account of this, when he gaue forth a certeine forme of liuing well, and in all holineſſe? Neither ought we to account it ſtraunge, that vnderunder one ſpeciall kind of obedience to bee yelded to all ſuperiours, the whole is compriſed. For we hauehave alreadie touched, how this ought to be obſerued in the law, and we ſhall ſee it more plainlie hereafter. And this was not done, becauſe God could ſpeake in no other manner, but for our better profite and inſtruction. For we know, that albeit men deſire to ſeeme ſubtile and ſharpe witted, yet ceaſe they not alwayes to couer themſelues with the buckler of ignorance. If we might eſpie that the law of God preſſeth vsus ouer ſore, we would feigne hauehave ſome excuſe to exempt our ſelues from the ſubiection of it. And if the lawe of God were not apt and conuenient to inſtruct the rude and ignoraunt, many would alledge that they are no great Clerkes, that they neuer went to ſchoole. It ſhould ſeeme then, that the law of God might not bind them. But when we ſee that God abaſeth himſelfe to our rudeneſſe, and that he ſpeaketh groſſelie according to our capacitie, this taketh from vsus all excuſe, this remoueth all pretences whatſoeuer: and euerie one is bound to order him ſelfe aright, and we all muſt confeſſe, that there is nothing which hindereth vsus from doing our dueties, but that we be rebellious againſt God, and will not beare his yoke. Lo, why vnderunder one kind God comprehendeth the whole, that he might inſtruct & traine vsus vp like yong children, whiche are not capable nor apt to be taught after ſome abſolute and perfect maner. This therfore is the true and naturall ſenſe of the place, as we ſhall ſee hereafter. For as God deliuered the ten commaundementes or wordes, as he calleth them, ſo he annexed alſo the expoſition of them, to the end nothing might be obſcure, and that men might not doubt or diſpute of that which they had vnderſtoode. We ſee then that God hath fulile declared himſelfe, and ſhewed that not onelyonly his will is we obey father and mother, but all ſuperiours without exception. And let vsus note that God ſpeaketh here of honouring fathers and mothers, becauſe he would draw and allure vsus by ſuch meanes as were moſt conuenient and agreeing with our nature. We knowe that there is ſuch pride in men, that willinglie they bende not the necke to bee ſubiect to others. Euerie one thinketh he ought to bee a maiſter. How euer it be, it is hard for men to liue vnderunder, vntill God order them to this humilitie, to ſubmit themſelues in all ſimplicitie of obedience vntounto them, which hauehave any authoritie ouer them. God then ſeeing nothing more contrarie vntounto our nature than ſubiection, that he might winne and allure vsus herevnto after a moſt milde and louing maner, nameth in this commandement of obedience, the father and the mother. Now this is an execrable thing, and contrarie to all nature, if the childe forget his dutie towards them, by whom he is come into this world, and by whom he hath bene nouriſhed and ſuſteined. Therefore, when the childe knoweth not his father and mother, he is taken for a monſter, euerie one holdeth him for execrable and accurſed. And why? Though GOD ſaith nothing hereof, though wee had no holy Scripture to this purpoſe, though no man preached this vntounto vsus, nature hath alreadie taught vsus, that this duetie which the child oweth to the father & the mother, without deteſtable wickedneſſe cannot be broken off. We ſee then the intent and meaning of our GOD: namelie, that in propoſing vntounto vsus the termes of father and mother, he might winne vsus to himſelfe, that we might not bee as wilde and vntamed horſes, to drawe backe, but ſhould in all gentleneſſe come vntounto him, to receiue the ſubiection which he laieth vponupon vsus. And foraſmuch as all authoritie which men hauehave, proceedeth from him (I ſpeake of that which is according to lawfull gouernment) let vsus giuegive all diligence to yelde him the honour which is due vntounto him, and let euerie one in his order obey them which hauehave ſuperioritie ouer him, let euerie one conſider of his eſtate and condition, let children honour their father and mother, let all the people honour them which ſit in the ſeate of iuſtice, let ſeruauntes doe the like towardes their maiſters. Brieflie, let there bee an harmonie and conſent of agreeing in duetie among vsus, according to the order our Lorde hath appointed, which ought to be inuiolable. Moreouer, when here is mention made of honouring, this is not that children onelyonly vſe ſome courteous embracing of their fathers and mothers, that they put off their hatte before them, bend the knee vntounto them: God ſtaieth not himſelfe on this, but the honor he requireth, importeth much more: namely, that children folow the counſell of their fathers and mothers, that they leaue them ſelues to bee gouerned by them, that they beſtowe all paine to diſcharge themſelues of their duetie towardes them: briefly, that the childe knowe hee is not at his owne libertie as long as hee hath father and mother. Ye ſee in effect what God meant by this word of honour. To proue this to be ſo, can we hauehave a better and more faithfull expoſitor of the law, than the holy ghoſt, which ſpeaketh by the mouth of Moſes, and of all the Prophetes: and namelie, by Saint Paule? For we ſhall ſee hereafter, that GOD hath declared the ſummarie and contentes of this ſentence: namelie, that it ſufficeth not that the children yelde ſome reuerence to their fathers and mothers with cappe and knee, but that they bee ſubiect vntounto them, and emploie themſelues to ſerue and obey them, as much as they ſhall be able. And Saint Paule alledgeth not this, to exhort vsus to ſome ceremonie of duetie, but hee ſaith: Let the children bee ſubiect to their fathers and mothers,1. Tim. 3. 4. where purpoſelie he placeth this worde of ſubiection. So then wee ſee, what this importeth, and what is the naturall ſenſe and meaning of the place. Now returne we to that which we hauehave ſhortly touched, to make our profite thereby, and to gather thence ſome doctrine and inſtruction, which may be for our commoditie. Firſt of all then, let children know, that ſeing God hath geuen them fathers and mothers, it is great reaſon they obey them, or otherwiſe they ſhew, that they are contemners of GOD. And this rebellion they make, is not raiſed againſt men, nor againſt creatures: but this is as much as if the maieſtie of God and his glorie were troden vnderunder foote. It is ſaid, that we hauehave but one father which is in heauen,Math. 23. 9. to ſpeake properlie: and this is not vnderſtood concerning the ſoules onelyonly, but touching the bodies alſo of men. This honour then is proper to God alone, to be called father, neither can it agree vntounto men, but ſo farre as it pleaſeth him to communicate this name vntounto them. Now ſeeing this title of father is as a marke which God hath imprinted in men, we ſee, that if children make no account of fathers and mothers, they do wrong and iniurie vntounto God. As much is to bee ſaid of them which obey not their princes and magiſtrates. Of ſeruants likewiſe which would all degrees were confounded, and that they might beare rule without all order. And ſee why the Ethnikes and Painims hauehave applied this worde of Pietie or Godlineſſe, to the honour which we geue to fathers & mothers, and to all them which are in authoritie ouer vsus. Pietie or godlineſſe, to ſpeake properlie, is the reuerence which wee owe vntounto GOD. But the Painims, albeit they were poore blinde wretches, knew that God will not be ſerued only in his owne maieſtie, but then alſo, when we obey thoſe which beare rule and exerciſe authoritie ouer vsus. In ſumme, he will proue our obedience in this behalfe. And therefore, ſeeing parentes and magiſtrates are lieftenantes of God, and all thoſe which hauehave any maiſterſhip repreſent his perſon: it is certeine, that if one ſette them at naught, it is as muche as if hee declared that hee will not obey GOD. A man may make ſome faire proteſtation to the contrarie, but the thing notwithſtanding is ſo for all that. If the poore vnfaithfull and vnbeeleuing ones knew this, and that GOD left vntounto them ſuch an affection, what excuſe ſhall there be left for vsus, if we vnderſtand it not much better? When we heare that all parentage or fatherhoode proceedeth from God (as Saint Paule pronounceth)Epheſ. 3. 15. and that by this vnion of Ieſus Chriſt, we are put in minde hereof, hauehave we not a more expreſſe and manifeſt declaration of it? Muſt the Painims be yet our doctors and teachers? But when they which name themſelues Chriſtians ſhall here bee ouerblinde, or ſhall ſtoppe vp their eares not to heare and knowe that which God hath declared by poore ignorant wretches, woe be vntounto them: for their condemnation is ſo much more horrible and grieuous. Let vsus therefore briefely note, that we cannot like here together beeneath, except this order which God hath ordeined bee holilie kept and obſerued: namely, except thoſe which hauehave ſuperioritie bee had in honour, bee had in eſtimation, and be obeyed. For without this, there ſhalbe an horrible confuſion. All they then which cannot ſubmit themſelues vntounto Magiſtrates, they which are rebellious to fathers and to mothers, they which cannot beare the yoke of Maiſters and Miſtreſſes, declare ſufficiently, that (as much as in them lieth) they peruert and ouerthrowe all order of nature, that they mingle and confound the heauens with the earth, as wee ſay. For beholde the onelyonly meane by which God would mainteine and preſerue mankind. Let vsus adde further to that we hauehave ſaid, the conſideration of this which is elſwhere mentioned, that when God ſendeth Magiſtrates and Princes, he bringeth the feare of them, not onlie vponupon men, but alſo on brute beaſtes. For ſo ſpeaketh he hereof in Daniel:Dan … 38▪ and of this we may gather that they which lift themſelues vp againſt the rule of gouernment appointed by God, are worſe than the brute beaſtes, & deſerue to be ſent to ſuch a ſchole as theirs. For our Lorde, to make men aſhamed which are reaſonable creatures, ſaith: That the feare of Princes & Magiſtrates ought to be extended euen to the brute beaſtes. May not a man then ſee that the diuell poſſeſſeth alſo them which cannot order themſelues in all modeſtie to the ſubiection which God hath eſtabliſhed, & without the which it muſt needes be that all come to ruine & confuſion in this world, as we hauehave alreadie declared? Yes. And therefore if we feele and perceiue in our ſelues ſuch an hautineſſe as maketh vsus worſe ſubiects to them which beare rule ouer vsus, let vsus fight againſt this pride of ours, & let the authoritie of God ſuffice vsus for a bridle. For were we more wilde & ſauage by nature than we are, yet this ought (as I may ſo ſay) enchaine and fetter vsus herein, that God declareth that he is diſhonoured by vsus, except we doe him homage in the perſons of them, whom he hath placed in his roome, & in whom he hath imprinted his image. To ſpeake briefly, we ſee that charitie beginneth at this end, that we be humble and modeſt, and that none lift vp themſelues arrogantlie & preſumptuouſly, that none eſteeme of themſelues aboue meſure, but that we be redie to humble our ſelues, to the end we may be ruled & gouerned in whatſoeuer it ſhal pleaſe God to require our obedience.Rom. 13. 7. See why in this ſort S. Paul leadeth vsus to charitie, when he expoundeth this cō mandement of obeying magiſtrates. For he ſheweth that if we hauehave not this mildneſſe & gentlenes in vsus, to bow the neck when our Lord putteth on the yoke, we beare no charitie towards our neighbors. If we deſire ſuch a confuſion & meddlie in the world, that we would that rules & ſuperiors hauehave no dutie & reuerence done them, it muſt needs come to paſſe that all be ſet out to the ſpoile of the robber, and it were much better that euerie one liued apart & without companie, than in the ſocietie of men, to ſee ſuch a confuſion as ſhould be, if we keepe not the rule of gouernment which God hath appointed. Let vsus then well remember, that to the end we may liue with our neighbours, it behoueth euerie one to correct in himſelfe this hautineſſe & preſumption, and not reteine & keepe it in our hearts. But let vsus learne to be humble & lowlie, knowing that this is to order & make our ſelues equal to them of the lower ſort (as S. Paule ſpeaketh.)Rom. 12. 16. That we may ſo do, let vsus conſider our ſelues what we are. For behold what abuſeth vsus: euen this, that euerie one would hauehave greater preeminence than God hath geuen him, & being (as we are) blind, we forget our ſelues, and know not our own pouertie, our own faults & vices. Euerie one will thinke himſelf a maruelous man when he is nothing. And herehence iſſueth this, that we make no account of our neighbors: yea, that we deſpiſe all the vertues & good gifts which God ſhal hauehave beſtowed on them. It is then ſpitefulnes & vnthankefulnes which ſtirreth vsus vp vntounto pride, in ſuch ſorte, that euerie one yeeldeth vntounto himſelfe more than apperteineth vntounto him, & this is the cauſe why we cannot frame our ſelues vntounto obedience, as we ought. But in ſteede of this let vsus learne by our dutifulnes to doe homage vntounto God, when we ſee that he hath commanded vsus to obey our ſuperiours. And beſides let vsus know, that ſuch as they are, he hath placed them ouer vsus. If a childe hauehave a father or mother, he muſt not ſay: O, loe my father is not at all ſuch a one as he ought to be, I hauehave iuſt cauſe to withdrawe my ſelfe from his obedience: yea, but if he be thy father, it behoueth that this worde content thee, if thou wilt not aboliſh and bring to naught the order of nature, either this which God hath ordeined muſt be made of no value, or thou muſt honour thy father what a one ſo euer he be▪ And why? Becauſe euen he which hath communded thee to honour thy father & thy mother, hath giuen thee ſuch a father as thou haſt. As much is to be ſaid of maiſters, of Princes, & all other ſuperiours. For they came not at all auenture or by chance, it is God, it is God which ſendeth them, (as S. Paule hereof ſpeaketh)Rom. 13. 1. 2. 3. 4. as all the holie Scripture giueth ſufficient teſtimonie. Yea, preciſely we are alſo ledde to know by experience the prouidence of God, & the fatherly care which he hath of vsus, when he appointeth Magiſtrates. Let vsus learne then wiſely to conſider Gods goodneſſe in all thoſe which are in ſuperioritie ouer vsus, that we may therby be moued to orderour ſelues to their obedience. Thus ye ſee what we hauehave to beare in mind in this place. Now ſeeing it is ſo, that God hath compriſed in a word, & ſet downe vntounto vsus in a ſhort ſummarie, the rule of obeying all ſuperiours, let vsus note, that by this he reſigneth not his owne right, nor bereaueth him ſelfe of that which is proper & belonging vntounto him. It behoueth therfore that God be honoured aboue all others: yea, and ſo, that the honour we yeeld vntounto mortall men hinder not, but that we geue him the ſeruice we owe him, and that euerie one ſtudie to acquite his duetie principallie towardes him. Shal not he (thinke you) diſcharge his duetie of obedience fairely, which obeyeth an vnderunder officer, & in the meane while ſpitteth in the face of the Iudge, or the Prince? What madneſſe were in this? Now the like is done when wee will debarre God of his preeminence, and ſo obey men, that wee make no account of him which is aboue all. For this is againſt nature, that the authoritie which is giuen vntounto men, ſhould darken and diminiſh in any part the glorie of God. Let vsus therefore diligently note, that when we are commanded to obey our ſuperiours, there is alwayes this exception vnderunder it: ſo that this derogate nothing from the right which apperteineth vntounto GOD: of which it hath bene alreadie handled in the firſt table. For wee knowe, that the ſeruice by the which God is worſhipped, ought to goe before all other thinges. And ſee why Saint Paule,Epheſ. 6. 1. alſo willing to geue vsus the expoſition of this place expreſſely, addeth, that the children ought to obey their fathers and mothers, howbeit in the Lorde. And we hauehave ſaid, that the foundation wherevppon wee ought to builde, is, when wee will bee obedient, humble, and ſubiect to our ſuperiours: namelie, to knowe that almightie GOD is repreſented in their perſons. Now take away the foundation, and muſt not the whole building totter and fall vntounto the ground? But all they which hauehave not reſpect vntounto God, take away the foundation of this doctrine. So then the going forward is peruerſe and wicked. Now this ought to admoniſhe aſwell them which bee in authoritie, as thoſe which are ſubiect vntounto them. If then men and women hauehave children, they ought to knowe, that no ſubiection is due vntounto them, except God beare rule aboue all. What is then behoofull and neceſſarie to bee done? It behoueth a father diligently to inſtruct and bring vp his children in the feare of God, and that he beginne himſelfe to ſhewe them the way herevnto. The mother muſt doe the like, that God may hauehave his honour aboue all, both ſmall & great, old and young. Let Magiſtrates in like manner ſeeke by all meanes they may, that God be ſerued and honoured, let them mainteine aſmuch as lieth in them, all that which apperteineth vntounto this end: & ſith he vouchſafeth to doe them this honour which they deſerue not, to ſit in the ſeate which is dedicated to his maieſtie, & to carrie the ſword, which as a thing ſacred and holie apperteineth onelie vntounto him: let them ſhew that they are in deede his officers. Seeing then it is ſo, that he hath lifted them vp vntounto ſuch a dignitie, of which they were in no reſpect worthie, let them at leaſt ſhew this, that in his name it is, that they hauehave all authoritie, & that they referre it vntounto him. Ye ſee then how Princes ought to diſcharge themſelues of their dutie, euerie one ought to doe the like in his familie & houſhold. Let thoſe vntounto whom God of his goodneſſe hath graunted to hauehave men ſeruantes & maides, conſider well that there is a Maiſter aboue them all, who ought ſo to be obeyed, that his right alwayes be reſerued vntounto him wholy & entirely. Loe what inſtruction al ſuperiors, in what degree ſoeuer they be, ought to learne, the inſtruction, I ſay, which they are taught & commaunded of obedience to God. Moreouer, when fathers & mothers, & Magiſtrates will raiſe vp themſelues againſt God, and be lifted vp with ſuch tyrannie, as to challenge to themſelues that which perteineth vntounto God alone, when they will turne vsus from his obedience, ye ſee an exception which before we hauehave put downe, which maketh that they ought not to be obeyed. It behoueth therefore that God goe before, and then that the creatures followe after in their ſubalterne, as wee may ſay, that is their ſeuerall & ſucceſſiue order. And in verie deede the cauſe why, for the moſt part, that meekeneſſe & humilitie is ſo little regarded in the world, that the children arme themſelues againſt fathers & mothers, and behaue themſelues as wilde beaſtes, that the people are full of wickedneſſe and rebellion, that ſeruantes alſo are full of diſloyaltie and diſobedience, that there is no dealing with any of theſe to reclaime them in what ſort ſoeuer, is the iuſt puniſhment of God vponupon them, which abuſe the dignitie which he hath geuen them. For oftentimes wee ſee that the Princes beare not rule to magnifie and ſet foorth the name and glorie of God, to cauſe that he bee honoured as he deſerueth: but they drawe cleane backeward herein, they will ſet vp and make themſelues idols, euen to plucke God as it were cut of his ſeate, to place themſelues therein. One ſhall ſee this, at the leaſt, one ſhall ſee the Princes reigne and beare rule licentiouſly, euen with all the raines of the bridle looſed: and God therefore muſt needes reuenge himſelfe of them. As for fathers and mothers what zeale hauehave they to inſtruct their children in the feare of God? All is one with them, ſo they may aduaunce and ſet them vp in the world: yea, it ſeemeth they are diſpoſed to bring them vp in all impietie and vngodlines, in all contempt of God and of this word. If the fathers be wolues themſelues, they would hauehave their children wolues whelpes: if they be old foxes, they would hauehave yong cubs to their children: if they be ſerpents themſelues, they would hauehave alſo a ſerpents broode. We ſee this to be ſo. It is therefore good reaſon, that God aduenge himſelfe, when the creatures of forget themſelues, and eſpecially, when men know not, and acknowledge that God hath ſtretched forth his hand to lift them vp, & to communicate vntounto them part of his honour, euen in a degree right vnderneath him. It behoueth we beare this always in mind. But what? Is not this a wicked & villanous vnthankfulneſſe, when a man, which is in authoritie of iuſtice, knowes not to ſay, Who am I? Loe I am a poore worme of the earth, & yet God vouchſafeth that I beare his name, as in his behalfe: withall, that I execute the authoritie which he hath giuen me. When a man forgetteth thus to reaſon with himſelfe, is he not ouermuch vnthankful? Againe, when fathers conſider not to ſay: Lo, God which is only father of all mankind, yet notwithſtanding he yeldeth vntounto me this ſo honourable a title, it is then great reaſon that I aduiſe my ſelfe wel to render an account hereof. When maiſters & miſtreſſes know not to thinke thus, We are no better than others, yet God hath honoured vsus, not onelyonly in creating vsus after his owne image & likenes, but in geuing vsus this preeminence aboue them which are vnderunder our ſubiection, when I ſay men will not knowe & thinke thus, muſt we not ſay, that they are become altogether brutiſh & beaſtlie? Let vsus therefore diligently note, that rebellions often times proceede from them which are in authoritie, which know not their office: namely, that they ought aboue all to procure that God hauehave his honor, that he be ſerued, & worſhipped, that men yeeld ſubiection & obedience vntounto him. True it is, that the rebellious children, people, & ſeruants, ſhal not be excuſed for all this: but yet we ſee that this is a iuſt vengeance of God, & by ſo much the more we ought to be ſtirred vp to followe this which is declared vntounto vsus, both in this place, & in all the holie ſcripture, where this commandement is alledged. Let euerie one of vsus then hauehave a reſpect vntounto his vocation, and conſider to diſcharge our duetie in our ſtate & calling. Let them whom God hath honored ſo much, as to geue them the ſcepter of iuſtice, & to place them in his ſeate, take good heede they rule & exerciſe their authoritie in the name of God, & procure that he be ſerued & honoured of all: let them bee as mirrours & ſpectacles to ſhew good example, let them hold their ſubiectes in ſuch good awe, & rule them in ſuch order, that the name of God be bleſſed, & the mouth of all euill ſpeakers cloſed vp & ſtopped. Loe one point for them. Let fathers & mothers hauehave the care of well inſtructing their children, let them ſtudie to make them to knowe God for their onelie father: and touching their men ſeruantes and maides, let them ſo ſerue themſelues with them, that God hauehave alwayes the principall place. Let them not doe, as accuſtomablie men are woont, who, ſo they be ſerued to their owne profite and contentation, care not if God be forgotten. But let maiſters knowe that God muſt beare rule ouer them: as alſo ouer thoſe, which are vnderunder their ſubiection. And this is ſpoken and noted touching them which are in authoritie. Now on our part let vsus conſider, that when we hauehave Magiſtrates ſet ouer vsus, if we be rebellious, if we preſume to arme our ſelues againſt the rule of gouernment, if we ſeeke to ſubuert the order which God hath ſet, that wee commit not this outrage againſt men onelie, but that we aſſaile & bidde battell vntounto God. And what can we winne by warring with him? Can we he the ſtronger in this conflict? No: but he will reuenge himſelfe without ſtriking any blowe, ſo that we ſhalbe aſtonniſhed to beholde how he ſhall mainteine that which by his owne mouth he hath ordeined, euen by a power admirable and wonderfull. Thus much touching the firſt point. And againe, let children alſo conſider and take heede they be not ouer arrogant and preſumptuous, they be not headſtrong & geuen to their luſtes and appetites: but that they order themſelues quetly to the obedience of their fathers, knowing that they are in combate againſt God, when they cānot ſubiect themſelues vnderunder the yoke which God putteth vponupon them. Let men ſeruants and maides knowe, that if they refuſe to be ſubiect vntounto men whom they ſerue, that God is thereby offended, and that they in the end ſhall be found guiltie of ſo great a fault as this, that they would not be gouerned by his hand. Now in the meane time let vsus note, that God muſt be obeyed firſt of all, that the people ſo obey their princes and magiſtrates, that this derogate & take away nothing from the right which God reſerueth vntounto himſelf, as he is alſo worthie thereof. If Princes will induce vsus to do euill, if they will ouerthrow the pure doctrine of God (as we ſee ouermuch in the world that this furie and madnes is in many, which would hauehave religion bended at their luſt, making it but an image of waxe, which would hauehave the ſeruice and worſhip of God ordered according to their fantaſies) it pleaſeth not God that we be obedient vntounto them in that behalfe. For who are they? They hauehave loſt all authoritie when they reuolt from the obedience of him, who hath the chiefe and ſouereigne empire. Muſt the diuels be forced to bend the knee before God,Phil. 2. 10. & our Lord Ieſus Chriſt, and ſhal there be men found which would vſurpe ſuch maiſterſhip, that in the meane time the honour of God ſhall bee ouerthrowen, and all religion caſt downe to the ground? So then let vsus learne ſo to obey both Princes, fathers, and mothers, that God reteine his entier right, fullie & wholie: and that we be not hindered, to yeld him the honour which apperteineth vntounto him: but as farre as we may, without wounding our cō ſcience, we muſt obey them in all quietneſſe. And though they which hauehave authoritie ouer vsus, acquite not themſelues of their dutie: yet we owe them obedience, ſo that the children ought not deſpitefully to behaue themſelues, when their fathers ſhalbe ouer ſharpe & bitter vntounto them, & ſhal exerciſe too great rigor againſt them. True it is, that fathers are forbidden to vſe crueltie againſt their children: yea, forbidden to diſcourage them. But yet, although the fathers conſider not to gouerne their children by gentleneſſe:Epheſ. 6. 4. yet ought the children to beare with it patientlie. Briefly, we ought to beare the iniuries quietlie and patientlie of all thoſe which hauehave authoritie ouer vsus And thus yee ſee what God would giuegive vsus to vnderſtand in this commandement. Now he addeth alſo the promiſe: That thy dayes, ſaith he, may bee prolonged, & that thou maiſt proſper vponupon the land which the Lorde thy God giueth thee. But there reſteth yet a clauſe in the commaundement, which for that we are hardlie ordered to humilitie, God placeth for a ſpurre to quicken vsus forward, ſaying: Thy God commandeth thee this. And it ſerueth to the confirmation of the doctrine we hauehave aboue touched: namelie, that theſe ſhalbe vaine & friuolous ſhiftes, to call into queſtion, whether they which are in degree of honour aboue vsus, deſerue ſo or no: whether they diſcharge their dutie in ttah office & authoritie wherevnto they are called, all this ſhifting to excuſe our diſobedience muſt be laid aſide. And why? For we muſt content our ſelues with this, which God hath appointed, we muſt reſt altogether vponupon his good pleaſure.
Loe, for what cauſe Moſes here addeth in expreſſe termes, The eternall or euerliuing, thy GOD hath ſo commaunded thee: As if he did ſay: True it is, that men wil kicke and fling, when they ſhalbe rained with any bridle of obedience, one ſhall neuer hauehave their good will and leaue, to hauehave them in ſubiection. Againe, their pride and arrogancie alwayes ſtirreth them vp to a deſire of lifting them ſelues ouer high. So then there ſhall bee no voluntarie ſubiection, before God beginne to worke, and to put therevnto his hand. But will you be rebellious vntounto God (ſaith he) when you enter into theſe diſputes? Muſt he beare rule ouer me? And muſt I obey him, when he is no better than I? If you ſo enuie at men, ſee God oppoſeth him ſelfe, and he will know whether he ſhalbe obeied & ſerued of you or no. And when he ſendeth you his lieftenants, & you wil not receiue them, it is a ſure & certein ſigne, that you refuſe alſo his yoke, in ſuch wiſe, that his iuſtice is violated, & he perceiueth that he is deſpitefullie entreated of you. Sithence it is ſo, know ye (ſaith Moſes) that the children which are rebellious to fathers & mothers, ſhall hauehave happily to alledge this or that: and the people which are occaſions of ſeditions and troubles, ſhal wel hauehave ſome faire tale for their defence, but this ſhal ſerue them to no purpoſe. And why? Becauſe that God, which hath eſtabliſhed rules & ſuperiorities in the world, will alſo that we mainteine them. He hath pronounced the ſentence herein which cannot be called back & retracted. When God hath geuen forth his ordinance & decree, we muſt make no queſtiō of our dutie, but reſt therin, & hauehave our mouthes ſtopped. Now beſides all this, our Lord vſeth much goodnes & kindneſſe towards vsus, to winne vsus the better to our dutie, & to allure vsus to obey our ſuperiors, when he adioyneth in the end a ſpeciall promiſe. It is true, that we hauehave aboue ſeene, that God ſheweth merciemercy in a thouſande generations vppon them which louelove him: and this was annexed vntounto the commaundement, where God declared vntounto vsus, that he would his ſeruice ſhould bee kepte in all puritie, that wee decline not to idolatrie and ſuperſtition. But the promiſe whiche is there, is extended to the whole lawe, as wee hauehave ſeene: but this is belonging only to the commaundement of obeying of fathers & mothers. Therefore when we ſee that this is a ſacrifice agreeable vntounto God, let thoſe which are vnderunder ſubiection hold themſelues therin, let them not ſhew themſelues outragious & rebellious, but let them bend their necke to be ordered in all obedience, and let them ſhew that indeede they are willing to yeald obedience vntounto God: foraſmuch as they refuſe not to bee ſubiect vntounto mortall men, whom hee hath ſene and ſet ouer them in his owne name. Yee ſee then to what purpoſe this promiſe is giuen: namelie, that God ſeeing how hard and dull wee are at ſpurre, would hereby mollifie our heartes, and winne vsus by all mildneſſe and gentleneſſe, that wee take it not in euill part to bee in ſubiection, and that it ſeeme not an harde and grieuous thing vntounto vsus to obey our ſuperiours. But becauſe the whole can not nowe be diſpatched, let vsus brieflie beare in minde, that for to ſerue God the better, wee muſt beate dawne all pride and preſumption which is in vsus. And albeit by nature we hauehave this curſed roote of deſire to be lifted vp aboue others, though ambition reigneth both in ſmall and great: yet ought we notwithſtanding for preparing of our ſelues to the ſeruice of God, remoue this wholie from vsus. And why? Becauſe humilitie is the firſt & principall ſtep to all true obedience. Now touching men, let vsus note well, that wee can not liue together in vnitie and concord, except they whom God hath placed in dignitie and authoritie be obeyed, except they be receiued in his name, except men be ſubiect vntounto them. Otherwiſe, it muſt needes come to paſſe, that all order and policie being peruerted and ouerthrowen, our condition become worſe than the ſtate of brute and ſauage beaſts amiddeſt the wild forreſtes. And ſo all they which are rebelles, and reſiſt lawefull authoritie, are enimies of GOD, of nature, and of all mankind: theſe are monſters, whom wee ought to abhorre and deteſt. Now when we ſhall hauehave ſhewed our obedience in ſubiecting our ſelues vntounto them, whom God hath ſet ouer vsus, let vsus learne alſo, that we hauehave great reaſon to humble our ſelues vnderunder him, and that in ſuch ſorte, that he bee ſerued and worſhipped of vsus, not by ceremonies, but in trueth, and in a pure conſcience, with the honour which apperteineth to him. And herevnto are wee lead by all the rules and principalities in the world, knowing that God ought to hauehave his authoritie and preeminence ſo farre aboue them, as his ſeate aboue the heauens, is higher than theirs vppon the earth. So then, as we are to remember that the children muſt obey their fathers and mothers, that the people muſt yeald all dutifull ſubiection to their magiſtrats, that in euerie familie and houſhold, ſuch order as God hath eſtabliſhed, muſt bee obſerued: as he will there bee ſuch degrees among men: ſo let vsus beare in minde, that this ought to drawe vsus higher: namelie, to knowe that God, who hath ſouereigne empire and authoritie ouer the world, ought to beare rule ouer all creatures: briefly, ouer our whole life. And by ſo much the more we ſee how this curſed Papaſie ought to be deteſted of vsus. For ſee there an hautie empire lifted vp ouer the whole world, but to what other end, than to thruſt God beſide his throne, and to bereaue him of the honour which pertenieth vntounto him? For the Pope will readilie alledge vsus, that men ought to bee ſubiect to their ſuperiours. But what? Maketh he any account either of the order of God, or of nature? None at all, but contrariwiſe, ſpitefullie raging againſt all authoritie of holy ſcripture, he ouerthroweth all order and rule of policie, which God hath commaunded vsus. He will call him ſelfe, The vicar of Ieſus Chriſt: and yet wee ſee howe he plucketh God out of his throne, and will not ſuffer him to bee head of the Church. Let vsus therefore learne to hauehave in deteſtation this rule and authoritie, which the diuell hath ſet vp in this worlde, oppoſite altogether and cleane contrarie to that which God hath commaunded. And in the meane time, albeit wee ſee that thinges hauehave not the courſe they ought to hauehave, ſo that ſuperiours abuſe their power, let vsus knowe, that they can not peruert, and take away this, which God hath inſtituted, concerning empires and kingdomes. As for the authoritie of iuſtice, it muſt bee mainteined and preſerued: for it hath his foundation of God: it is not with it as with this diueliſh Papaſie, which had no foundatiō: but let vsus know, that GOD will alwayes hauehave in this world Kings, Princes, and other Iuſticiaries. This order therefore muſt be kept and obſerued, and when they acquite not them ſelues of their dutie, when fathers ſhall vſe tyrannie towardes their children, let vsus bewaile our ſelues, being certeinelie perſuaded, that this proceedeth from our ſinnes: & when God ſuffereth, that the order which he hath inſtituted be not obſerued, but that all is confuſed and diſordered, let vsus know, that with ſo much greater diligence we ought to hauehave recourſe vntounto him, praying him that he will reſtore things to ſuch an eſtate, that all may ſee that we deſire no other thing than to bee gouerned by him, as by the which meane he procureth our ſaluation.
Now let vsus caſt our ſelues downe before the face of our God, with acknowledging of our faultes, praying him to make vsus feele them better than wee hauehave done, to the end that in true repentaunce wee learne to diſpleaſe our ſelues for to returne vntounto him, profiting herein dailie more and more, vntill the time, that being ridde of all our vices, wee be fullie reformed vntounto his iuſtice. And ſo let vsus all ſay, Almightie God, &c.