The Sum of Christian Religion, Catechism · Part 3 · Question 104 – Question 106
ON THE 39. SABBATH.Queſt. 104. what doth God injoyne us in the fifth Commandement?
Anſw. That we yeeld due honour, love, and faithfulneſſe to our Parents, and ſo to all, who beare rule over us; and ſubmit our ſelves with ſuch obedience, as is meet, to their faithfull commandements and chaſtiſementsaEpheſ. 6.1, 2.5. & 5.22. Col. 3.18, 20, 22, 23, 24. Pro. 1.8. & 4.1. & 15.20. & 20.20. Exod. 21.12. Rom. 13.1.: And further alſo, that by our patience we beare and ſuffer their vices and mannersbPro. 23.22. Gen. 9.24. 1 Pet. 2.18., ever thinking with our ſelves that God will governe and guide us by their handscEpheſ 6.9. Col. 3.19, 21. Rom. 13.2, 3 Matth. 22.21..
The Explication.
NOw follow the Laws of the ſecond Table of the Decalogue, the obedience whereof doth as well verily reſpect God, as the commandements of the firſt Table, but the works are immediately exerciſed towards men. For the immediate object of the ſecond Table is our neighbour, and the mediate is God. The ſumme of the whole obedience of the ſecond Table Chriſt hath briefly compriſed in theſe words: Thou ſhalt love thy neighbour as thy ſelfe. Matth. 22.39.And he hath laid downe this rule for better underſtanding of the Commandements of this ſecond Table;Marke 7.12. Whatſoever yee would that men ſhould doe unto you, even ſo doe ye unto them: for this is the Law and the Prophets. Of the whole ſecond Table Chriſt alſo pronounceth that,Mat. 22.39. The ſecond Commandement is like unto the firſt; that is, the ſecond Table is like unto the firſt Table; which is thus to be underſtood: 1. As touching the kinde of the chiefe worſhip of God, the ſecond Table is like unto the firſt; and ſo is the ſecond ſaid to be like unto the firſt, in reſpect of the ceremoniall, which are not the chiefe worſhip. 2. As touching the kinds of eternall puniſhment, becauſe the tranſgreſſion of both Tables meriteth eternall puniſhment. 3. As touching the inſeparable coherence of the love of God and our neighbour. For, our neighbour cannot be loved without the love of God: and the love of God is declared and exerciſed by the love of our neighbour.Three cauſes of the neceſsity of obedience unto the ſecond Table. Whence alſo we may gather the cauſes, for which obedience is neceſſarily to be yeelded unto the ſecond Table, ſeeing God no leſſe exacteth it at our hands, then he alſo requireth the obedience of the firſt Table: namely, 1. That in this obedience God himſelfe may be worſhipped, and our love towards him ſhewed and declared by our love towards our neighbour for his ſake. 2. That by the love of our neighbour our conformity with God may appeare. 3. That the ſociety of mankind may be preſerved, which was ordained of God for the celebration and magnifying of his Name. Moreover, this fifth Commandement of honour due to Parents (which Hierome plainly calleth the fifth in order) is placed firſt in the ſecond Table: 1. Becauſe this is the cauſe, the bond, Comment. in Epheſ. 6.2. Two cauſes why this Commandement is placed firſt in the ſecond Table.and ground of the obedience of the reſt of the Commandements following. For if this obedience ſtand, which is of the inferiours towards the ſuperiours, who are thoſe which ought in Gods name to command the obedience of the Commandements that follow; then muſt the obedience towards the reſt of the Commandements neceſſarily follow. 2. Becauſe the Lord annexed a ſpeciall promiſe, and a ſingular bleſſing unto this Commandement; that is, length of life to be heaped on thoſe, who yeeld obedience unto it. And theſe two; namely, the Commandement and the Promiſe, doth this fifth Commandement containe.
The end of the fifth Commandement.Now the Commandement proceedeth thus: Honour thy Father and thy Mother. The end of the Commandement is, the preſervation of civill order, which is the order decreed and appointed by God in the mutuall duties of ſuperiours and inferiours. The ſuperiours are all ſuch, whom God hath ſet over others to rule and defend them. The inferiours are thoſe, whom he hath ſubmitted to the power of others to be ruled and defended by them. The duties of ſuperiours are comprehended by the name of Father and Mother. And our ſuperiours are, 1. Parents themſelves, who bred us.Five ſorts of ſuperiours underſtood by the name of Father and Mother. 2. Tutors and over-ſeers of pupils or young children. 3. Schoole-maſters, Teachers, and Miniſters of the Church. 4. Magiſtrates, high or low. 5. Our Elders. All theſe, or whoſoever elſe rule over us, are underſtood in the name of Parents, and are to be honoured of us; becauſe God giveth them all to us inſtead of Parents, and they diſcharge the duty of Parents, and are as it were Gods Vice-gerents in ruling and governing us, ſubſtituted by God for Parents to us, when the malice of men began to increaſe. Now, Parents rather then other governours are named, and commanded to be honoured:Foure reaſons why Parents rather then other Governours are here commanded to be honoured. 1. Becauſe the Father-like power and government was the firſt amongſt men. 2. Becauſe this is as it were a rule, according to which others are to be compoſed and framed, and God will have ſuperiours beare a Fatherlike mind and affection towards their inferiours. 3. Becauſe it is moſt beloved of all men: ſo that to it, and in regard of it, they eaſily ſubmit themſelves. 4. Becauſe, ſeeing the bond of duty towards Parents is the greateſt, the contempt of them is the more haynous and grievous, which therefore alſo is with greater ſeverity condemned by God.
In this Commandement then is preſcribed the honour not only of Parents, but alſo of all Superiours; and likewiſe the obedience not onelyonly of children, but alſo of all inferiours. Herein alſo are the mutuall duties of both parties commanded. For when God commandeth the duty of inferiours towards ſuperiours, he doth alſo of the contrary command the duties of ſuperiours towards inferiours: and when he commandeth Parents to be honoured, he will withall, that both they be as Parents to us, and alſo behave themſelves as worthy of honour; that is, to doe the duty of Parents: and ſeeing he preſcribeth the duty of Parents, it muſt needs be, that he alſo injoyneth the duties of others who beare rule, whereas they are comprehended under the name of Parents. So alſo he commandeth the duties of children, when he commandeth them to honour their Parents; and therein alſo not onelyonly the duties of children, but of all inferiours alſo, becauſe he will that all ſuperiours be honoured of the inferiours. Hence we eaſily anſwer that objection: Object. God in this Commandement willeth only our Parents to be worſhipped, which is the duty of inferiours: Therefore he commandeth nothing here to ſuperiours. Anſ. I deny the conſequence of this reaſon, and rather by retortion of the argument thus conclude: Becauſe he commandeth Parents to be honoured: Therefore he preſcribeth the duties of ſuperiours. For when he giveth the names to the ſuperiours, he giveth them alſo the thing it ſelfe, or that from whence they have the name: and if God will have them to be honoured, he will alſo have them to doe thoſe things that are worthy of honour. And albeit ſometimes wicked men beare rule; and therefore are unworthy of honour, yet the office is to be diſtinguiſhed from the perſons: and whoſe vice we ought to deteſt, their office we muſt honour, becauſe it is Gods ordinance. Seeing then the ſuperiours are to be honoured in reſpect of their office, it is manifeſt, that ſo far forth onelyonly we muſt yeeld obedience to them, as they paſſe not the bounds of their office.
The promiſe is, That thy dayes may be long in the land which the Lord thy God giveth thee: This promiſe God annexed to this Commandement, 1. That by ſo ſingular a benefit propoſed as a reward, he might the more invite us to the obſerving and keeping hereof. 2. To ſignifie how greatly he eſteemeth that obedience, and how grievouſly he will puniſh thoſe which doe againſt this obedience. 3. To ſignifie how neceſſary this obedience is. For this obedience towards Parents, is a preparing, and a motive cauſe to the whole obedience of the Laws which follow. Saint Paul alledging this promiſe, ſaith, That this fifth Commandement is the firſt Commandement with promiſe; that is,Epheſ. 6.2. with ſpeciall promiſe, or of a certaine particular bleſſing, which God promiſeth to them that performe obedience. And the bleſſing or benefit which he promiſeth, is long life. Object. The firſt Table hath alſo a promiſe adjoyned: Therefore this Commandement is not the firſt with promiſe. Anſ. This Commandement hath a ſpeciall promiſe, the firſt Table hath onelyonly a generall. Object. But long life ſeemeth not to be any bleſsing or benefit by reaſon of the miſery of this life: Therefore it is a fruitleſſe promiſe. Anſ. This cometh but by an accident: For long life is a bleſſing by it ſelfe, though it be joyned with miſery. Repl. 1. A good thing joyned with great evils, is rather to be wiſhed away, then wiſhed for. But long life is joyned with many evils: Therefore that bleſsing, by reaſon of the accidents, ſeemeth rather worthy to be wiſhed away from us, then to be wiſhed to come unto us. Anſw. A good thing is to be wiſhed away from us, if it have accompanying it greater evils. But God promiſeth unto the godly, together with long life, a mitigation of calamities, and, a long fruition of Gods bleſsings even in this life. Moreover, the worſhip and celebrating of God in this life is ſo great a good, that the calamities of this life ought not to enter the balance, or ſtand in compariſon with it. Repl. 2. The wicked alſo and diſobedient are long lived: Therefore long life is not a benefit proper to the godly. Anſw. 1. A generall rule is not overthrowne by the varying of a few examples. For the diſobedient for the moſt part periſh after an evill manner and untimely. The eye that mocketh his Father, let the Ravens of the valley pick it out. Prov. 30.17. Prov. 20.10.He that curſeth his father or his mother, his light ſhall be put out in obſcure darkeneſſe. Anſ. 2. Corporall benefits are beſtowed on the godly for their ſafety and ſalvation; and therefore are tokens and arguments to them of Gods good will towards them: but on the wicked ſuch are beſtowed, partly that they, being thereby called and invited to repentance, may become more excuſeleſſe in Gods judgement; partly, that the godly and elect, which are mingled among the wicked, may enjoy theſe bleſſings. Repl. 3. All godly and obedient children are not long lived: yea, many of them dye ſpeedily. Anſw. 1. Againe, a generall rule is not overthrowne by the varying of a few examples. For the greateſt part of the godly are long lived. 2. Promiſes of corporall bleſſings are underſtood with an exception of chaſtiſement and of the Croſſe. 3. That croſſeth not this promiſe, becauſe unto them their tranſlating into a better life is a moſt ample and large recompence of long life.
Three parts of the obedience of this Commandement.The parts of the obedience of this Commandement are three: 1. The proper vertues of ſuperiours. 2. The proper vertues of inferiours. 3. The vertues common to both.
The proper vertues and defects of ſuperiours diſtinguiſhed according to their duties and functions.
1. THe duties and functions of Parents are,Foure duties of Parents. Mat. 7.9. 1 Tim. 5.10. Epheſ. 6.4. Deut. 4.9. Prov. 13.1. Prov. 19.18. The oppoſite ſins to thoſe former duties of Parents. 1. To cheriſh and nouriſh their children. 2. To defend and protect them from injuries. 3. To inſtruct, or commit them to be inſtructed of others. 4. To rule and governe them by domeſticall diſcipline. The ſame duties belong unto Tutors, who ſucceed in the roome and place of Parents. The ſinnes therefore repugnant to the duties of Parents are: 1. Not to provide and miniſter neceſſary ſuſtenance unto the children, or to bring them up in riot. 2. Not to defend their children againſt injuries, or not to accuſtome them to patience and gentleneſſe, or to offend in a fooliſh over-tender love; for ſome ſmall or no injuries done unto them. 3. Not to inſtruct, or take care that their children be inſtructed, according to their owne, and their childrens ability; or to corrupt them by their evill inſtructions and examples. 4. To bring them up in idleneſſe and licentiouſneſſe of ſinning: not to chaſtiſe their children as neceſſity requireth, or to be too fierce and cruell unto them, beyond their duty, or the degree of the fault committed.
Two duties of Schoole maſters.2. The duties of Schoole-maſters or Teachers, 1. To teach and inſtruct their Schollers faithfully; ſeeing they are in the place of Parents. 2. To rule and governe them by ſcholaſticall diſcipline. Unto the Schoole-maſters and Teachers inſtructions and diſcipline, the ſame vices are contrary, which are unto Parents.
3. The duties of Magiſtrates may be brought and reduced to theſe heads:Foure duties of Magiſtrates. Deut. 1.16. & 17.9. 1. To command the obſerving and keeping of the Decalogue: to wit, that their ſubjects live according to both Tables of the Decalogue, that is, according to the whole Decalogue as concerning externall diſcipline. 2. To execute the Decalogue, or the commandements of the Decalogue; that is, to maintaine the obedience thereof by defending them who obſerve it, and by puniſhing them that tranſgreſſe againſt diſcipline, either in goods, or in name, or in body, or in life. 3. To enact ſome poſitive Laws for maintenance of Civill order,What poſitive Laws are. which otherwiſe would not ſtand. Now Poſitive Laws are a determining and defining of ſuch circumſtances as are neceſſary for maintenance of order and decency in the Common-wealth, and ſerve for the keeping or obedience of the Decalogue. 4. To put alſo theſe their owne Laws in execution. Unto the Magiſtrates duty two extremes are oppoſed:Two oppoſite extremes to thoſe former duties. Slackneſſe or remiſſneſſe. What ſlackneſs is.Slackneſſe or ſlothfulneſſe, which is, either not to require of his ſubjects the diſcipline of the whole Decalogue: or, not to ordaine thoſe things which are required to the preſervation and order of civill ſociety: or, not to defend the innocent againſt injury: or, not to reſtraine: or, to puniſh lightly ſuch as offend againſt the diſcipline of the Decalogue, or againſt the poſitive Laws. Tyranny. What tyranny is.Tyranny: which is, either to command his ſubjects things that are unjuſt: or, to puniſh that which is no ſin, and them who ſinne not: or, to puniſh more grievouſly, then the degree of the fault doth deſerve.
Duties of Lords and Maſters. Epheſ. 6.9. Sirac. 33.23.The duties of Maſters and Lords are, 1. To command ſuch things unto their family as are juſt and poſsible, to preſcribe juſt and lawfull labours, not unlawfull, not unpoſſible, not too burdenſome and unneceſſary. 2. To afford them nouriſhment, and to give them their wages for their labours. 3. To governe them by domeſticall diſcipline. The fodder, the whip, and the burden belong unto the Aſſe; and meat, correction, and worke unto the ſervant.
Oppoſite vices to the three former duties.The ſins and faults of Lords and Maſters are, 1. To permit in their family idle ſlothfulneſſe and licenciouſneſſe. 2. To command unjuſt things▪ and to lay on too grievous burdens. 3. To defraud their ſervants of their meat and wages. 4. To grieve and exaſperate their family though too much rigour and ſeverity.
The duty of Elders.5. The duties of Elders and ſuch as are ſuperior in wiſdome and authority is, to governe and further others by the example of their life, by their counſels and admonitions. Theſe tranſgreſſe againſt their duty and calling,Their defects. 1. Through folly or corrupt counſels. 2. Through lightneſſe of manners, and by their evill example. 3. By neglect of the younger ſort, or other inferiors, whom they ſee to offend, and might by their counſell and authority correct and amend, but doe not.
The vertues proper to inferiours.
5. Parts of the duty of inferiours towards ſuperiours.THe proper duties of inferiours are expreſſed by the name of Honour. For, Honour ſignifieth and comprehendeth, Reverence.1. The Reverence of the inferiours towards the ſuperiours; which is, 1. An acknowledgement of Gods will, who will have ſuch an order to be in the calling and degree of ſuperiours, and doth ordaine the ſame, and adorne and furniſh it with gifts neceſſary. 2. An approbation of this order, and theſe gifts of God. For if we doe not know and acknowledge this order to be good; we will not honour it. 3. A ſubjection and ſubmiſsion unto this order, even for the will and pleaſure of God. 4. An outward declaration of this their judgement and minde in words and deeds, and in ceremonies and geſtures, which differ according to places. But reverence is alſo in the minde; and doth not conſiſt only in outward geſtures. And ſubjection here comprehendeth ſuch obedience as is not conſtrained, but ready and willing. 2. Love.Secondly, Honour ſignifieth a Love which we muſt beare unto them, in reſpect of their calling and office; and this cannot be ſevered from reverence. For whom we love not, them we cannot reverence. 3. Obedience.Thirdly, Honour ſignifieth obedience in all things lawfull and poſsible, which the ſuperiours, according to their office and calling, command: and this obedience muſt be voluntary, even as children rejoyce to doe thoſe things which are gratefull and moſt acceptable unto their Parents. 4. Thankfulneſſ.Fourthly, It ſignifieth thankefulneſſe towards ſuperiours; which requireth that every one, according to his calling and ability, and as occaſion ſerveth, aide and further them. 5. Lenity and tolerance in their ſmall defects.Fiftly, It ſignifieth lenity and equability towards ſuperiours; which is, to beare with thoſe vices of Parents and ſuperiours, which may be borne-with and tolerated without any reproach unto Gods name, or which are not flat repugnant unto his Law. Hereby is eaſily gathered what duties are injoyned to inferiours, and what things agreeable to their duties and callings they owe to every ſort and order of ſuperiours. The inferiors ſinne and tranſgreſſe againſt that honour which they owe unto their ſuperiours, either not accounting of them, as being in that place where God hath placed them; or, yeelding more unto them then may agree unto men: or, hating them, eſpecially for executing their office and duties: or, loving them more then God: or, denying obedience to their juſt and lawfull commandements: or, obeying them in ſhew, or when they command things unjuſt and impious: or, harming them with injuries: or, not ayding them in what things, and by what meanes they may: or, gratifying them flatteringly and unrighteouſly: or, exagitating their infirmities: or, by flattery commending their errours and vices: or, not adviſing them according to their place, with due reverence, of enormous and pernicious faults committed by them.
The vertues common to both ſuperiours and inferiours.
THe common duties unto all, or thoſe vertues which are here preſcribed unto all degrees, both of ſuperiours and inferiours, and the contrary vices whereof are condemned, are: That generall juſtice, which is, obedience,1. General juſtice. according to all Laws that appertaine unto all, in reſpect of every ones vocation and calling. That this is here commanded, is manifeſt, becauſe the ſuperiours muſt require this of their inferiours, and incite them by their example to obey: and inferiours are commanded to obey all juſt ordinances and commandements. Unto this generall juſtice are oppoſed,The contrary vices. 1. All neglects of ſuch duty, as juſt Laws require of every one, either of ſuperiours, or inferiours. 2. All ſtubborneſſe, diſobedience, and ſedition. 3. Making ſhew and ſemblance of obſerving our duty, and eye-ſervice, or hypocriſie.
IIParticular juſtice.Particular diſtributive juſtice, which keepeth a proportion in diſtributing of offices, rewards, and puniſhments, or which is a vertue giving to every one his own. Now every mans own is ſuch an office, or honour, or reward, as is convenient and fit for him, and belongeth unto him: Give to all men their duty: tribute, Rom. 13.17. The contrary vices.to whom yee owe tribute; cuſtome, to whom cuſtome; feare, to whom feare; honour, to whom ye owe honour. To this is oppoſed, 1. Errour, which taketh away an office from him to whom it is due, and giveth it another, who ſhould not adminiſter it, or to whom it doth not agree. 2. Raſhneſſe, or accepting of perſons, or partiality in diſtributing offices, or in giving honours, or in beſtowing rewards.
IIISedulity.Sedulity, (or diligence, or fidelity) which is a vertue in a man well knowing and underſtanding thoſe parts which belong properly unto his own duty and office, examining them, and doing, according to Gods commandement, thoſe things that belong to him, conſtantly, continually, ſtudiouſly, willingly, and cheerefully: likewiſe, containing himſelf, with this endeavour of wel-doing, within the bounds of his own duty and calling, letting paſſe things that appertaine not to his vocation, and ſuch as are unneceſſary: and all to this end principally, as thereby to ſerve God, and his neighbour, and to doe thoſe things which are pleaſing to God, and profitable unto men. Study to be quiet, and to meddle with your owne buſineſſe. He that ruleth, 1 Theſ. 4.11. Rom. 12.8. Epheſ. 6.6. Eccleſ. 9.10.let him doe it with diligence. Serve as the ſervants of Chriſt, doing the will of God from the heart. All that thine hand ſhall finde to doe, doe it with all thy power. But it is to be obſerved, that this vertue is not onelyonly to underſtand what are the parts of a mans duty, but alſo to examine and ſearch, if yet there be ought remaining which he knoweth not to belong unto his duty. For he that knoweth not, muſt ſeek and ſearch, otherwiſe he ſhall nevertheleſſe render an account of neglecting his duty, becauſe his ignorance was purpoſed and voluntary,The contrary vices. which excuſeth not. Ʋnto ſedulity is oppoſed, Negligence.Negligence of ſlothfulneſſe, which either doth not looke after matters, or doth willingly let them paſſe, and performeth the parts of this duty either not willingly, or not entirely, or not diligently. A ſhew of diligence.A ſhew of diligence, which doth his duty, chiefely for his owne glory and commodity ſake. Curioſity.Curioſity, which intrudeth and inſinuateth himſelfe into other mens duties. Arrogancy.Arrogancy, which giveth that unto himſelfe, which he hath not, or boaſteth of that which he hath.
IVLove of our kindred.Love, or tender affection towards our kindred and neere of bloud, as towards our Parents, Children, and other kinsfolkes. For when God willeth us to honour our Parents, he will alſo that we love them, and that as our Parents: and when he will have them Parents, he will alſo have their children to be loved of them; and that not onelyonly as ſtrangers, but as their children. For, ſeeing God ordaineth the bonds of conjunction betweene men; he alſo alloweth the degrees of love and duties. If there be any that provideth not for his owne, 1 Tim 58. The contrary vices.and namely, for them of his houſhold, he denyeth the faith, and is worſe then an Infidel. Unto love are repugnant, Unnaturalneſſe.Ʋnnaturalneſſe, which either hateth, or doth not affect and love thoſe which are neere of bloud unto him; neither is carefull of their ſafety. Indulgency.Indulgency or cockering; which, for the love of any, either winketh at their ſinnes being pernicious either to themſelves or others, or doth gratifie them in things forbidden of God.
VThankfulneſſe.Thankefulneſſe, which is a vertue conſiſting of truth and juſtice, acknowledging from whom, what, and how great benefits we have received, and have a deſire or willingneſſe to performe and returne for them mutuall labour, or mutual duties, ſuch as are honeſt, and poſſible. He that rewardeth evill for good, evill ſhall not depart from his houſe. Prov. 17.13. The contrary vices.Unto Thankefulneſſe are repugnant, Unthankfulneſs.Ʋnthankefulneſſe, which doth not acknowledge, or doth not confeſſe the author and greatneſſe of the benefit receive, or doth not indeavour to performe mutuall duties. Flattery.Ʋnlawfull gratifying, or paraſite-like flattering.
VIGravity.Gravity, which is a vertue, that, on knowledge of a mans calling, and degree, obſerveth that which becometh a mans perſon, and ſheweth a conſtancy, and ſquareneſſe in words, deeds, and geſtures, that thereby we may maintaine our good eſtimation or authority, that our calling be not reproached. For, becauſe God will have ſuperiours to be honoured, he will alſo that they themſelves maintaine their owne honour. Now glory, which is an approbation yeelded us both of our owne conſcience, and of the conſcience of others, judging aright (ſeeing it is a vertue neceſſary both for the glory of God, and for the ſafety and wel-fare of men) is without queſtion to be deſired, ſo that theſe ends be withall reſpected.Prov. 21.1. Eccleſ. 7.3. Sirac. 41.12. Gal. 6.4. Titus 2.7. A good name is to be choſen above great riches. A good name is better then a good oyntment. Have regard to thy name, for that ſhall continue with thee above a thouſand treaſures of gold. Let every man prove his owne worke, and then ſhall he have rejoycing in himſelfe onelyonly, and not in another. Above all things, ſhew thy ſelfe an example of good workes, with uncorrupt doctrine, with gravity, integrity. Unto gravity are contrary,The contrary vices. Levity.Levity, not obſerving ſeemlineſſe, or conveniency, or conſtancy in a mans words, deeds, and geſture, or not having a deſire of retaining his good name and eſtimation. Ambition.Swelling or ambition, which is to lift up himſelfe in reſpect of his owne calling or gifts, and to contemne and neglect others, and to be aſpiring to higher places, and to ſeeke the applauſe and approbation of man, not for any deſire of Gods glory, or of his neighbours ſafety, but onelyonly for an ambitious humour and deſire of preeminence.
VIIModeſty.Modeſty is a vertue which hath neere affinity with gravity, whereby a man knoweth his owne imbecillity, and, conſidering his place and office wherein he is placed by God, keepeth a meane and conveniency of perſon in opinion and in ſpeech of himſelfe, and in actions, and in behaviour, to this end, that we give no more to our ſelves then becometh us, or defraud others of due reverence; that we ſhew no more glitter or gloriouſneſſe in our apparell, in our behaviour, in our talke, and life, then is needfull; that we ſet not our ſelves before others, or oppreſſe others; but behave our ſelves, according to our ability and capacity, with an acknowledgement of Gods gifts in others, and of our owne defects. Now, as it was ſaid, Modeſty hath an affinity with gravity: For if gravity be not joyned with modeſty, it degenerateth into ambition and ſwelling. If any ſeeme to himſelfe that he is ſomewhat, Gal. 6.3.when he is nothing, he deceiveth himſelfe in his imagination. Humility and modeſty differ in their end: and modeſty is towards men, acknowledging their owne vices, and the gifts that are in others: Humility is towards God. Unto modeſty are repugnant,The contrary vices. Immodeſty.Immodeſty▪ which reteineth not a ſeemely conveniency (befitting both our owne perſon, and them with whom we converſe) in words, deeds, behaviour and apparell. Arrogancy.Arrogancy, which in opinion and ſpeech challengeth more unto himſelfe then his ſtrength will beare, or doth either admire his owne gifts, or vaunt of them without need, or extoll them above meaſure. Counterfeit modeſty.Shew of modeſty, which is, in his admiration of himſelfe, yet to extenuate and debaſe himſelfe, and to be backward in receiving of honours or offices, which a man deſireth, to hunt after his owne praiſe, or an opinion of modeſty.
VIIIEquity.Equity, which is a vertue mitigating, upon good cauſe, the rigour of ſtrict juſtice in puniſhing and taxing others offences, patiently bearing with ſome ſuch errours and defects, as do not enormouſly harme the publique ſafety, or the private welfare of our neighbour, and covering and correcting ſuch vices of others, or endeavouring to heale and cure them. For this, by reaſon of mens manifold infirmities, is ſo neceſſary both in ſuperiors, and inferiors towards ſuperiors, that without it, civill ſociety cannot conſiſt. Be ſubject to your Maſters with all feare; 1 Pet. 2.18.not onelyonly to the good and courteous, but alſo to the froward. Hither appertaines the example of the Sonnes of Noah. Gen. 9.23.Likewiſe the Commandement of the moderation and gentleneſſe of Parents towards their children in exerciſing correction and diſcipline.Epheſ. 6.4. Col. 3.21. & 4.1. Fathers provoke not your children to wrath, but bring them up in inſtruction and information of the Lord. Provoke not your children to anger, leſt they be diſcouraged. Ye Maſters, The contrary vices.doe unto your ſervants that which is juſt and equall, knowing that yee alſo have a Maſter in heaven. Unto equity are repugnant, Immoderate rigour.Immoderate and unlawfull rigour, in cenſuring of thoſe that ſinne through infirmity without any enormous harming either of their own ſafety, or others. Slackneſſe.Slackneſſe, not puniſhing or reprehending, according to his place, enormous faults. Soothing.Flattery, which for to curry favour, and for commodities ſake, praiſeth that which is not to be praiſed, or attributeth greater things to one, then are beſeeming for him.
ON THE 40. SABBATH.Queſt. 105. What doth God exact in the ſixth Commandement?
Anſ. That neither in thought, nor in geſture, much leſſe in deed, I reproach, hate, or harme, or kill my neighbour, either by my ſelfe, or by anotheraMat. 5.21, 22, & 16.52. Gen. 9.6.: but I caſt away all deſire of revengebEpheſ. 4.26. Rom. 12.19. Mat. 5.25. and 18.35.. Furthermore, that I hurt not my ſelfe, or caſt my ſelfe wittingly into any danger.cRom. 13.14. Coloſ. 2.23. Sirac. 3.27. Mat. 4.7.. Wherefore alſo that murthers might not be committed, he hath armed the Magiſtrate with the ſworddGen. 9.6. Exod. 21.14. Mat. 26.51. Rom. 13.4..
Queſt. 106. But this Commandement ſeemeth to forbid murther only.
Anſ. But in forbidding murther, God doth further teach, that he hateth the root and cauſe of murthers, to wit,eProv. 14.30. Rom. 1.29. envie,f1 John 2.11. hatred,gJames 1.20. Gal. 5.20. and deſire of revenge, and doth account them all for murtherh1 John 3 15..