The Child’s Duties to His Parents

FRom thoſe particular duties which concerne husbands and wiues the Apoſtle proceedeth to lay down ſuch as concerne children and parents. As before he laid downe wiues duties before husbands, ſo here he beginneth with childrens (who are inferiour to their parents) and that for the ſame reaſons which were rendred⁹²⁰ before.

1. 920. §. 10.

Beſides children are the fruits of matrimoniall coniunction, therefore fitly placed next vnto Man and Wife.

That which concerneth children is laid downe in the ſixt Chapter of Eph. verſ. 1, 2, 3. The meaning whereof we will diſtinctly open.

EPHES. 6. 1. Children obey your parents in the Lord: for this is right.

The firſt word (children) is in the originall as proper a word⁹²¹ at could be vſed, for according to the notation of it, it ſignifieth ſuch as are begotten and borne. Anſwerable is the other word (parents) which ſignifieth ſuch as beget and bring forth⁹²² children. Yet are they not ſo ſtrictly to be taken as if none but ſuch as begat and brought forth, or ſuch as are begotten and brought forth of them were meant: for vnder the title parents, p. 133 he includeth all ſuch as are in the place of naturall parents, as Grandfathers and Grandmothers, Fathers in law, and Mothers in law, Foſter-fathers and Foſter-mothers, Guardians, Tutors, and ſuch like gouernors: and vnder the title children he compriſeth Grand-children, Sonnes and daughters in law, Wards, Pupils, and ſuch like. For there is an honour and a ſubiection due by all who are in place of children, to all ſuch as are in place of parents, though in a different kinde, as we ſhall⁹²³ after ſhew. This word children which in the originall is of the neuter gender, doth further include both ſexes, males and females, ſonnes and daughters: ſo as either of them are as carefully to apply the duties here ſet forth to themſelues as if in particular both kindes had beene expreſſed.

1. 921. τὰ τέκνα.
2. 922. οἱ γονεῖς. Who are to be accounted children, who parents.
3. 923. Treat. 5. §. 56, 57, &c. τὰ τέκνα.

He expreſſeth parents in the plurall number, to ſhew that he⁹²⁴ meaneth here alſo both ſexes father and mother, as the law expreſſeth both: and addeth this relatiue particle your, as by way⁹²⁵ of reſtraint, to ſhew that euery child is not bound to euery parent, ſo by way of extent to ſhew that whatſoeuer the eſtate of parents be honourable or meane, rich or poore, learned or vnlearned, &c. their owne children muſt not be aſhamed of them, but yeeld all bounden dutie to them: if they be parents to children, they muſt be honoured by children.

1. 924. τοῖς γονεῦσι.
2. 925. ὑμῶν.

The word (Obey) vnder which all duties of children are⁹²⁶ compriſed, according to the Greeke notation, ſignifieth with an humble ſubmiſſion to hearken, that is, to attend and giue heed to the commandements, reproofes, directions, and exhortations which are giuen to them, and that with ſuch a reuerend reſpect of the parties who deliuer them, as they make themſelues conformable thereto.

1. 926. ὑπακούετε.

A dutie proper to inferiours, and implieth both reuerence and obedience: the⁹²⁷ verbe noteth out Obedience; the⁹²⁸ prepoſition, Reuerence.

1. 927. ἀκούειν.
2. 928. ὑπό.

Vnder this word (Obey) the Apoſtle comprehendeth all⁹²⁹ thoſe duties which thorowout the Scripture are required of children: as is manifeſt by his owne exemplification thereof in the ſecond verſe by the word honour which the law vſeth: ſo as this word (obey) is to be taken in as large an extent as that word (honour.)

1. 929. All duties of children compriſed vnder obedience.

Anſw. 1. Becauſe it is the hardeſt of all the reſt, and that which children are loatheſt to performe they who willingly yeeld to this, will ſticke at no duty.

2. Becauſe it is the ſureſt euidence of that honour which a childe oweth to his parent: and ſo of performing the fift commandement.

3. Becauſe children are bound to their parents: the duties which they performe are not of curteſie, but neceſſity. Their parents haue power to command, and exact them.

The clauſe added (in the Lord) is in effect the ſame which⁹³⁰ was vſed⁹³¹ before (as vnto the Lord) and it noteth forth a limitation, direction, and inſtigation: a limitation ſhewing that childrens obedience to their parents is to be reſtrained to the obedience which they owe to Chriſt, and may not goe beyond the limits thereof: a direction ſhewing that in obeying their parents, they muſt haue an eye to Chriſt, and ſo obey them as Chriſt may approue thereof: an inſtigation ſhewing that parents beare the image of Chriſt, and in that reſpect children muſt the rather obey their parents.

1. 930. ἐν Κυρίῳ.
2. 931. Chap. 5. verſ. 22.

The laſt clauſe of this verſe (for this is right) is an expreſſe⁹³² reaſon to inforce the forenamed point of obedience: and it is drawne from equity: and ſheweth that it is a point agreeable to all law: yea that in way of recompence it is due: and if children be not obedient to parents they doe that which is moſt vniuſt, they defraud their parents of their right.

1. 932. τοῦτο γάρ ἐστι δίκαιον.

The former phraſe (in the Lord) implying one reaſon, this plainly noteth out another, as the firſt particle (for) declareth.

EPHES. 6. 2. Honour thy father and mother (which is the firſt commandement with promiſe.)

THe very words of the fift commandement are here alleaged⁹³³ by the Apoſtle as a confirmation of the forenamed reaſon, that, it is iuſt and right to obey parents, becauſe God in the morall law enioyneth as much. The law is more generall then p. 135 the Apoſtles precept: for the law compriſeth vnder it all thoſe duties which all kinde of inferiours owe to their ſuperiours, whether they be in family, church, or common wealth: but the Apoſtles precept is giuen only to one kinde of inferiours in the family: yet the argument is very ſound and good from a generall to a particular, thus, All inferiours muſt⁹³⁴ honour their ſuperiours, therefore children their parents.

1. 933. Why the morall law is alleaged.
2. 934. A genere ad ſpeciem.

By adding the expreſſe words of the law the Apoſtle ſheweth that the ſubiection which he required of children is no yoke which he of his owne head put on their neckes: but that which the morall law hath put on them: ſo as this may be noted as a third reaſon, namely Gods expreſſe charge in his morall law.

If I ſhould handle this law according to the full extent thereof, I ſhould wander too farre from the Apoſtles ſcope. I will therefore open it no further then it may concerne the point in hand, viz. the duty of children.

Honour compriſeth here all thoſe duties which children in⁹³⁵ any reſpect owe to their parents. It implieth both an inward reuerend eſtimation, and alſo an outward dutifull ſubmiſſion. Yea it implieth alſo recompence, and maintenance.

1. 935. Honour compriſeth all childrens duties.

Honour in relation to parents, is vſed for two reaſons eſpecially.

1. To ſhew that parents beare Gods image: for honour is properly due to God alone: to the creature it is due, only as it ſtandeth in Gods roome, and carieth his image.

2. To ſhew, that it is an honour to parents to haue dutifull children: euen as it is a diſhonour to them to haue diſobedient children.

Both father and mother are expreſly mentioned, to take away⁹³⁶ all pretence from children of neglecting either of them: for through the corruption of nature we are prone to ſeeke after many ſhifts to exempt vs from our bounden dutie; and if not in whole, yet in as great a part as we can. Some might thinke if they honour their father, who is their mothers head, they haue done what the law requireth: others may thinke they haue done as much, if they honour their mother who is the weaker veſſell: but the law expreſſing father and mother, p. 136 condemneth him that neglecteth either of them. Yet to ſhew that if oppoſition ſhould ariſe betwixt them, and by reaſon thereof both could not be obeyed together, the father commanding what the mother forbiddeth, the father is to be preferred, (eſpecially if it be not againſt the Lord) the father is ſet in the firſt place.

1. 936. Why both father and mother expreſſed.

Theſe words following (which is the firſt commandement⁹³⁷ with promiſe) are fitly included in a parentheſis, becauſe they are not the words of the law, but inſerted by the Apoſtle as a reaſon to inforce the law, and ſo make a fourth reaſon.

1. 937. How the fift commandement is the firſt with promiſe.

Anſw. 1. The * word here vſed by the Apoſtle properly⁹³⁸ ſignifieth an affirmatiue precept, as our Engliſh word (commandement) doth. Now then of the affirmatiue precepts it is the firſt with promiſe.

1. 938. ἐντολή.

2. The Scripture oft appropriateth the law to the ſecond table, as where he ſaith he that loueth another hath fulfilled the⁹³⁹ law, and ſo in other places.

1. 939. Rom. 13 8.

Now this is the firſt commandement of the ſecond table.

3. It is generally true of all the commandements: for among the ten it is the firſt with promiſe.

Anſw. 1. That which is annexed to the ſecond Commandement, is not expreſly a promiſe, but rather a declaration of Gods Iuſtice, in taking vengeance of tranſgreſſors, and of his mercie in rewarding obſeruers of the Law: yet I denie not but that a promiſe by conſequence is implied: but here it is expreſſed.

1. 940. Difference betwixt the promiſe in the ſecond, and fiſt commandement.

2. The promiſe there implied is only a generall promiſe made to obſeruers of the whole Law, and therefore he vſeth the plurall number, Commandements: but here is a particular promiſe made to them that keepe this Commandement in particular.

Anſw. This particle (firſt) hath not alwayes reference to p. 137 ſome other following, but is oft ſimply taken, to ſhew that none was before it: ſo is the word firſt-borne vſed in the Law:⁹⁴² and ſo Chriſt is called the firſt-borne Sonne of Marie.

1. 941. Firſt ſimply taken.
2. 942. Exod. 13. 2. Matth. 1. 25.

The word promiſe ſheweth, that this fourth reaſon includeth ſome benefit redounding to thoſe children themſelues that honour their parents: the benefit is expreſly mentioned in the next verſe, which we will afterwards diſtinctly conſider.

Here in generall we may note, that

It is not vnlawfull to aime at our owne good and benefit in doing the duties which God requireth at our hands to others: for that which God himſelfe propoundeth and ſetteth before vs, we may ſeeke and aime at. Many like promiſes there be in Scripture, and many approued prayers grounded on thoſe promiſes whereby the truth of the doctrine is confirmed vnto vs. Hezekiah⁹⁴³ maketh the good ſeruice he had done to God and his Church, a ground to obtaine longer life: ſo others.

1. 943. Iſa. 38. 2, 3.

For God layeth no dutie on any man, but therein he aimeth at the good of him who performeth the dutie as well as of him to whom the dutie is performed. Whereby he would ſhew that his Commandements are no ſtrait yokes and heauie burthens, but meanes of procuring their good who fulfill them.

How highly doth this commend the good reſpect that⁹⁴⁴ God beareth to all the ſonnes of men: ſeeking their good in euerie place wherein he ſetteth them, either of authoritie, or ſubiection?

1. 944. 1. Vſe.

How ought this to ſtirre vs vp willingly and cheerefully to⁹⁴⁵ obſerue the Lawes which God commandeth vs, and performe the ſeruices he requireth of vs, ſeeing thereby we procure our owne good?

1. 945. 2. Vſe.

How fully may this ſatisfie, and euen ſtop the mouthes of⁹⁴⁶ all ſuch as are diſcontent with their places, and mutter againſt that ſubiection which God enioyneth to them?

1. 946. 3. Vſe.

What a good direction and reſolution may this be to many,⁹⁴⁷ who being moued in conſcience to ſeeke the good of others, doubt whether therein they may aime at their owne good or no? To make this caſe cleare by an inſtance, which may ſerue in ſtead of many. A Miniſter faithfull in his place, and verie p. 138 painfull, and in that reſpect of a good conſcience, but withall of a tender and weake conſcience, doubteth whether thereby he may ſeeke maintenance to himſelfe, fearing that ſo he ſeeketh himſelfe, and not ſimply the edification of Gods Church. But by the forenamed doctrine we ſee that both may be aimed at: for God commandeth the one, and promiſeth the other. As we haue one eye on Gods Commandement for direction, ſo we may haue another on his promiſe for incouragement.

1. 947. 4. Vſe.

Yet becauſe through the corruption of our nature, we are too⁹⁴⁸ prone to ſeeke our ſelues, ſome cautions are in this point carefully to be obſerued.

1. 948. Cautions in ſeeking our owne good.

1. That we ſeeke not our owne good by any tranſgreſſion, for it is promiſed vnto obedience.

2. That we doe not ſo wholly ſeeke our ſelues and our owne good, as we neglect others: for God hauing ioyned both together, no man may put them aſunder.

3. That we aime at our owne good, as a reward following vpon the dutie which God commandeth, and ſo be as willing to doe the dutie, as deſirous of the reward.

4. That our owne benefit be not the only, no nor the chiefeſt thing we aime at in doing our dutie, but rather come as a motiue to adde an edge, and to ſharpen other motiues of greater moment. And thus much the order which the Apoſtle obſerueth in ſetting downe his reaſons, noteth vnto vs: for the three former haue reſpect to God, and to that good conſcience which children ought to carrie towards him: the firſt pointeth at Gods image which parents carie (in the Lord:) the ſecond ſetteth forth that right which God hath preſcribed to children: the third declareth Gods charge: this fourth only, which is the laſt, hath reſpect to the profit and benefit of children themſelues.

From the forenamed order we may further gather, that Equitie and good conſcience ought more to moue vs to doe our dutie then our owne profit, and the benefit that thereby redoundeth to vs. If there ſhould come ſuch an oppoſition betwixt theſe that they could not both ſtand togethet, but that for doing that which is right, and which God hath commanded, our p. 139 proſperitie muſt be hindred and life ſhortned, we ſhould ſo ſtand to that which is right and commanded of God, as proſperitie, life and all be let goe. To this purpoſe tend all the exhortations in Scripture, to forſake goods, lands, life, and euerie thing elſe for righteouſneſſe ſake. So cleare is this point,⁹⁴⁹ that the Heathen diſcerned it by the glimpſe of that light of nature which they had: for they could ſay, that that which is honeſt and right, is to be preferred before that which is commodious and profitable.

1. 949. Cic. lib. 2. de Offic. & Paradox. 1.

There is no compariſon betwixt honeſtie and commoditie, right and profit. The one is abſolutely neceſſarie for attaining to eternall ſaluation, the other giueth but a little quiet and contentment in this world: nay, if profit be without right, it can giue no true contentment or quiet at all.

Vnworthie therefore they are of the name of Chriſtians, who⁹⁵⁰ ſo wholly and only aime at their outward profit and proſperitie, as they regard not what is right, and what God hath commanded. If by obeying God, and doing that which is right they may reape ſome benefit to themſelues they can be content⁹⁵¹ to yeeld thereunto: but if not, farewell all right, farewell all Gods commandements. Though they thinke euery thing that is profitable, be it right or wrong, to be good, yet Gods word accounteth nothing good but that which is honeſt: ſuch therefore can looke for no bleſſing from the Lord.

1. 950. Vſe.
2. 951. Nihil bonum Scriptura niſi quod honeſtum aſſerit. Ambr. Offic. lib. 2. cap. 3.

EPHES. 6. 3. That it may be well with thee, and thou maiſt liue long on the earth.

THe promiſe mentioned before in generall, is here particularly ſet downe. The firſt words (that it may be well with thee) are not in the Hebrew text⁹⁵² there where the Law is firſt recorded, and thereupon not ſet in that vſuall forme of the ten Commandements, which is in vſe among vs: but yet in⁹⁵³ another place where the Law is repeated, they are ſet downe: and the Greeke tranſlation, commonly called the Septuagint (which (as is probable) the Church in the Apoſtles time vſed) hath expreſly noted it in both places. Now this part of the promiſe p. 140 (that it may be well with thee) is prefixed as an amplification of the other part concerning long life, which is the moſt principall thing intended, as appeareth in that it only is mentioned where the Law is firſt recorded. It ſheweth that the long life⁹⁵⁴ which God promiſeth, ſhall not be a life of woe and miſerie, (for then were it no bleſsing, but the longer life laſted, the worſe it would be) but a life full of comfort and happineſſe: therefore Moſes fetteth this former clauſe in the latter place after long life thus (that thy dayes may be prolonged, and that it⁹⁵⁵ may goe well with thee) to ſhew that the well being here ſpoken of, is an amplification of the benefit of long life.

1. 952. Exod. 20. 12.
2. 953. Deut. 5. 16.
3. 954. Longlife and proſperitie ioyned together.
4. 955. Deut. 5. 16.

Whereas the Apoſtle ſetteth downe the place where the benefit of this promiſe is to be enioyed in a moſt large phraſe, thus (on earth) the Law bringeth it to a more narrow compaſſe thus (in the land which the Lord thy God giueth thee) meaning the land of Canaan which was giuen of God as a peculiar inheritance to the Iewes: ſo that the promiſe (as the Law ſetteth it downe in peculiar to the Iewes) implieth long life, and proſperitie in their owne inheritance: for long life to the Iewes was counted no life out of their owne Countrey. But the Apoſtle writing to all nations, leaueth out that deſcription of Canaan, and retaineth only the generall ſubſtance in this word (on earth) which he ſetteth downe to ſhew that euen outward proſperitie, and a long life in this world is here promiſed.

For further clearing of this text, and for better application thereof, I will reſolue ſundrie queſtions ariſing out of it, and gather ſuch profitable inſtructions as it affordeth.

The promiſe conſiſteth of two branches.

The firſt branch (that it may be well with thee) is very ample⁹⁵⁶ and large: all good things, all manner of bleſſings whatſoeuer, ſpirituall and temporall, belonging to ſoule and body, concerning this life, and the life to come, make to a mans wellbeing. Whence may firſt be demanded;

1. 956. ἵνα εὖ σοι γένηται.

Anſw. It may generally be extended to all manner of good things. For Godlineſſe hath promiſe of the life that now is and of p. 141 that that is to come. But (as I take it) temporall proſperitie is here principally intended: and that for theſe reaſons.

1. 957. Temporall proſperitie promiſed. 1 Tim. 4. 8.

1. It is ioyned with long life, which is a temporall bleſsing.

2. The laſt word (on earth) may be referred to this branch of well-being, as well as to the other of long life.

3. In the Law (from whence this clauſe is taken) it is expreſly ſet downe, thus, that it may goe well with thee in the⁹⁵⁸ land, &c.

1. 958. Deut. 5. 16.

Anſw. Yea: in it ſelfe it is a bleſsing, and fruit of Gods loue: as appeareth by theſe reaſons.

1. 959. Proſperitie a good thing.

1. As at firſt it was made and ordained of God, it is a good thing.

2. It tendeth to mans good, if it be rightly vſed.

3. It was beſtowed on man before he had offended.

4. It is promiſed of God as a reward to them that feare him⁹⁶⁰ and keepe his Commandements.

1. 960. Leuit. 26. 4. &c. Deut. 28. 1. &c.

5. The Saints haue prayed for it, and haue beene thankfull⁹⁶¹ for it.

1. 961. Gen. 28. 20. & 32. 10, 11.

6. The contrarie was firſt inflicted as a puniſhment of ſinne,⁹⁶² and is oft threatned as a token of Gods wrath, and ſo hath alſo beene inflicted on tranſgreſſors.⁹⁶³

1. 962. Leuit. 26. 15. &c.
2. 963. Deut. 28. 16. &c.

3. Queſt. Why then is it beſtowed vpon the wicked, euen ſuch as are⁹⁶⁴ haters of God, and are hated of him? And why are Gods friends, ſuch as are⁹⁶⁵ loued of him, and loue him againe, depriued thereof? This ſore ſcruple made Dauid ſtumble,⁹⁶⁶ and moued other Prophets to complaine. But the anſwer is readie.

1. 964. θεοστυγεῖς.
2. 965. φιλόθεοι.
3. 966. Pſal. 73. 13. Ier. 12. 1. Hab. 1. 3.

Anſw. Outward proſperitie is of that nature, as it may turne to the good or hurt of him that enioyeth it. And herein is Gods admirable and vnſearchable wiſdome ſeene, in that he is able to turne bleſſings into curſes, and curſes into bleſſings.⁹⁶⁷ He can worke by contraries.

1. 967. How proſperitie proues a curſe to the wicked.

p. 142 Anſw. By meere conſequence, through their abuſe of it. God giues it to them to ſhew the riches of his mercie: and that all may taſte thereof, he doth good to the euill and the good. Beſides,⁹⁶⁸ he thus trieth if by any meanes they may be brought to repentance: which gift becauſe they haue not, their proſperitie proueth to be a meanes to make them the more inexcuſable, and the more to increaſe their iuſt condemnation. For the more Gods bleſsings abound towards them, the more they abuſe them, adding to all their other ſinnes, that moſt odious ſinne of ingratitude, which maketh vp the heape of all. And in theſe reſpects I may ſay of the proſperitie of the wicked, as the Prophet of their King, God giues it in his anger, and takes it away in⁹⁶⁹ his wrath. For by their abuſe thereof, it proueth Satans bait to allure them, his ſnare to catch them, and his hooke to drowne⁹⁷⁰ them in perdition and deſtruction. In a word therefore, the wicked are fed in a faire paſture like oxen appointed to the ſlaughter: they are exalted on high, as on a ladder or ſcaffold, like theeues and traytors, to be brought downe with ſhame and deſtruction, as Pharaohs Baker was lift vp.⁹⁷¹

1. 968. Matth. 5. 45. Rom. 2. 4. [moved in the edition]
2. 969. Oſe. 13. 11.
3. 970. 1 Tim. 6. 9.
4. 971. Gen. 40. 19.

Anſw. God in wiſdome knowing what is beſt for them accordingly deales with them, he beſtoweth proſperitie on them ſo farre as he ſeeth it will turne vnto their good: and denieth it to them ſo farre as he ſeeth it will turne to their hurt. Whenſoeuer therefore God beſtoweth any temporall bleſſing on his Saints, it is a token of his favour: and whenſoeuer he denieth any, the very deniall is alſo a fruit of his fauour. Herein is it verified that All things worke together for good to them⁹⁷² that loue God, ſo as, if they abound, it ſhall goe well with them: if they want, it ſhall goe well with them: if they be in high place, it ſhall goe well with them: if in meane place, it ſhall got well with them: if they be at libertie, if in priſon: if they be in health, if ſicke: in what eſtate ſoeuer, it ſhall goe well with them.

1. 972. Rom. 8. 28.

6. Queſt. How is it then that Saints are oft brought to ſuch p. 143 extermities that they are forced to complaine that it is very⁹⁷³ ill with them?

1. 973. Complaints of Saints impeach not their well being.

Anſw. There is fleſh and bloud in them, by reaſon of the weakneſſe whereof they are forced to complaine: but the preſent apprehenſion of weake fleſh, is not ſufficient to impeach the truth of Gods promiſe: they conſider not in their preſent extremitie what is Gods minde, what his manner of dealing with them, how needfull it is that ſo they ſhould be dealt withall, what end and iſſue the Lord will giue: in truth it is better with them then they wot of. Some weightie reaſons there be which moue God to bring them to that extremitie wherein they are, and thoſe reſpecting his⁹⁷⁴ owne glorie, or the⁹⁷⁵ edification of others, or their owne good, as⁹⁷⁶ curing ſome dangerous diſeaſe,⁹⁷⁷ manifeſting the grace of God beſtowed vpon them,⁹⁷⁸ drawing them neerer to God,⁹⁷⁹ making them long the more for heauen, with the like.

1. 974. Iob. 9. 3. 2 Cor. 12. 9. [moved in the edition]
2. 975. Epb. 3. 1. [moved in the edition]
3. 976. Pſal. 119. 67
4. 977. Iob 1. 12.
5. 978. Oſe 5. 15.
6. 979. 2 Cor. 5. 2.

Concerning the ſecond branch of Gods promiſe (long-life) other queſtions are to be reſolued.

Anſw. Yea, elſe would not God here and in other places haue promiſed it as a reward, nor haue beſtowed it on his Saints.

1. 980. Long life a bleſſing.

The reaſons to proue it to be a bleſſing may be drawne to three heads. 1. Gods glorie. 2. the good of the Church where they liue. 3. their owne good.

1. Gods glorie is much aduanced by the long life of the Saints: for the longer they liue the more they doe themſelues obſerue Gods wonderfull workes, and the more they doe make them knowne and declare them to others. But in the graue all⁹⁸¹ is forgotten.

1. 981. Pſal. 6. 5. Iſa. 38. 18.

2. Gods Church is greatly edified thereby: in which reſpect the Apoſtle ſaith, to abide in the fleſh is more needfull for⁹⁸² you: In the Saints that is true which Elihu ſaith ſhould be, namely that daies ſpeake, and multitude of yeeres teach wiſdome.⁹⁸³ The longer the Saints liue, the more good they doe: but after death they doe none: when the night commeth no man can worke:⁹⁸⁴ p. 144⁹⁸⁵ vpon which ground the Apoſtle exhorteth to doe good while we haue time.

1. 982. Phil. 1. 24.
2. 983. Iob. 32. 7.
3. 984. Iob. 9. 4.
4. 985. Gal. 6. 10.

3. The Saints by long liuing purchaſe to themſelues great honour, and dignitie among Gods people, and a ſtrong ſtedfaſt confidence in God. Men regard a good old ſeruant: much more will God. Two ſtrong props haue old Saints to eſtabliſh them, and make them bold: one is a remembrance of Gods former fauours, whereby their hope of eternall life is made more ſure vnto them: another is a kinde of preſent expectation of the accompliſhment of Gods promiſes which they haue long waited for.

By this it appeares that this particular promiſe is no light matter, of ſmall moment: but a ſtrong motiue to ſtirre vp children to obedience.

Why then is long life giuen to many wicked ones? and why are many Saints cut off?

Anſw. Long life is of the ſame kinde that proſperitie is: it may be turned to a curſe, as well as proue a bleſſing.

The wicked by liuing long on earth make their ſins grow to the full (as is implied of the Amorite) they make their⁹⁸⁶ name to ſtinke the more on earth, as a carion the longer it remaineth aboue ground the more it ſtinketh: and they cauſe the greater torment in hell to be inflicted vpon them: for as⁹⁸⁷ ſinne is increaſed, ſo ſhall that torment be increaſed.

1. 986. Gen. 15. 16. [moved in the edition]
2. 987. Rom. 2. 5.

The righteous haue their daies ſhortned for their good, when they are ſhortned, and that in theſe, and ſuch like reſpects

• 1. That they may be⁹⁸⁸ taken from the euill to come.
• 2. That they might be made an⁹⁸⁹ example to others.
• 3.⁹⁹⁰ That⁹⁹¹ by a temporall death eternall condemnation might be auoided.
• 4. That their⁹⁹² chiefeſt and greateſt reward might be haſtened.

1. 988. 1 King. 14. 13.
2. 989. 1 King. 13. 14.
3. 990. Iſa. 17. 1. [moved in the edition]
4. 991. 1 Cor. 11. 32.
5. 992. Gen. 5. 24. Heb. 11. 5.

Thus we ſee there may be iuſt cauſe to alter, as the former branch of this promiſe, proſperitie, ſo the latter branch of it, long-life, and yet no wrong thereby redound to the righteous, nor benefit to the wicked.

Is not the truth of the promiſe impeached thereby?

Anſw. No whit at all. For firſt all promiſes of temporall bleſſings are limited with ſuch a condition as this, if the performance of it may ſtand with Gods honour, and the good of the partie to whom it is made. 2. God doth neuer ſimply depriue his Saints of that which is promiſed, but only in ſtead of it giueth a better: as in taking away wealth, he giueth the more ſtore of grace: in reſtraining liberty of body, he giueth freedome of conſcience: with affliction he giueth patience: by taking away this temporall life, he giueth eternall life. God herein dealeth, as if one who hauing promiſed ſo much iron, ſhould in ſtead thereof giue as much ſiluer: or for ſiluer giue gold: and ſo for one pound giue the worth of hundreds or thouſands.

Anſw. It is not ſo appropriated to this, as if it appertained to no other: for it is elſewhere in generall promiſed to the⁹⁹³ obſeruers of the whole law, and to other particular branches thereof beſide this: yet in theſe and ſuch like particular reſpects⁹⁹⁴ is it applied to the obedience of children.

1. 993. Deut. 6. 2.
2. 994. Pſal. 34. 12, 13, 14.

1. Becauſe obedience to parents is one of the ſureſt euidences of our conformity to the whole law: in that thereby we ſhew our reſpect of Gods image, and lay a good foundation for the performing of all dutie to man.

2. Becauſe a childes performing of his dutie to his parents is vnder God an eſpeciall meanes that they doe well, and liue long (for as rebellious children make their parents with griefe to come the ſooner to their graues, ſo dutifull children make them to continue the longer in proſperity) the Lord in recompence promiſeth to ſuch a childe proſperity and long life.

3. Becauſe parents are an eſpeciall meanes to procure the welfare and long life of their children, partly by their prouident p. 146 care, as Noami ſaid to Ruth, ſhall I not ſeeke reſt for thee,⁹⁹⁵ that it may be well with thee? and partly by their inſtant praier: for the faithfull praier of parents is of great force with God for dutifull children: whence hath riſen the cuſtome of childrens asking their parents bleſſing, and of parents bleſſing their children. In this reſpect the law thus ſetteth forth the bleſſing of the fift commandement, they ſhall prolong thy daies.⁹⁹⁶

1. 995. Rut. 3. 1.
2. 996. יארכון

4. Becauſe diſobedience to parents bringeth much miſchiefe on childrens heads, and oft ſhorteneth their daies, and that many waies.

1. In that parents are oft prouoked by their childrens diſobedience⁹⁹⁷ to diſinherit them, at leaſt to allow them the leſſe portion, ſo as hereby it goeth not ſo well with them: yea ſome are prouoked to bring their rebellious children to the Magiſtrate, who by Gods law was to cut them off, ſo as⁹⁹⁸ thereby their life is ſhortened.

1. 997. How diſobedient children hinder their welfare and ſhorten their daies.
2. 998. Deut. 21. 21. [moved in the edition]

2. In that parents are prouoked to complaine vnto God of their childrens diſobedience, and God thereby moued both to lay heauie iudgements vpon ſuch children in their life time, and alſo to ſhorten their daies: for parents complaint doth make a loud crie in Gods eares. It is ſaid that God by cutting off Abimelech with an vntimely death rendred the⁹⁹⁹ wickedneſſe which he did to his father.

1. 999. Judg. 9. 5 6. [moved in the edition]

3. In that, when parents are too indulgent ouer their children, God doth puniſh the ſinne both of parent and childe, by ſhortning the childes daies. Inſtance the examples of¹⁰⁰⁰ Hophni and Phinehas,¹⁰⁰¹ Abſolom, and¹⁰⁰² Adonijah.

1. 1000. 1 Sam. 2. 34. [moved in the edition]
2. 1001. 2 Sam. 18. 14. [moved in the edition]
3. 1002. 1 King. 2. 25. [moved in the edition]

4. In that diſobedience to parents, is a ſinne that ſeldome goeth alone: for an vndutifull childe is commonly a verie lewd perſon many other waies. Conſidering the proueneſſe of our nature to all ſinne, it cannot be auoided but that they who in the beginning ſhake off the yoake of gouernment, ſhould run headlong into all riot, looſeneſſe, and licentiouſneſſe: thus then ſinne being added vnto ſinne, it muſt needs bring miſchiefe vpon miſchiefe, till at length life be cut off.

Wherefore in that theſe miſchiefes are auoided by performing due obedience to parents, it may well be ſaid that it ſhall be well with obedient children, and they ſhall liue long.

The particular branches of Gods promiſe hauing beene¹⁰⁰³ diſtinctly opened, we will conſider them ioyntly together, for they doe exceedingly amplifie one another: proſperity ſweetens long life and makes it acceptable: otherwiſe to liue long, namely in miſery and wretchedneſſe, is very irkſome and grieuous. Againe, long life added to proſperity maketh it ſo much the greater bleſſing. For a good thing the longer it continueth the better it is. If proſperity were but as a flower, ſoone gone, the very thought of the vanity thereof would much diminiſh the ioy and comfort of it. But both of them ioyned together, doe ſhew that this is no ſmall bleſſing which is promiſed.

1. 1003. How fitly proſperity and long life are ioyned together.

From the connexion of them both together, I obſerue that

God ſo ordereth his fauours as they appeare to be true bleſſings,¹⁰⁰⁴ tending indeed to the good of thoſe vpon whom he beſtoweth them. Thus when God gaue Abraham a ſonne, he eſtabliſhed his couenant with him, that this gift might be a true bleſſing.

1. 1004. God makes his ſauours true bleſſings. Gen. 17. 19.

The like I might inſtance in all the children of promiſe, as Sampſon, Salomon, Iohn Baptiſt, &c. So in other fauours. When God added fifteene yeares to Hezekiahs life, he alſo promiſed¹⁰⁰⁵ him deliuerance from his enemies, and peace, and truth all his daies: And when God gaue Dauid a kingdome, he gaue him¹⁰⁰⁶ great victories and long life, and eſtabliſhed his kingdome to his poſterity: ſo alſo dealt he with Salomon. But not to inſiſt on any more particulars, excellently is this doctrine confirmed in the 28 Pſalme.

1. 1005. Iſa. 38. 5, 6. & 39. 8.
2. 1006. 2 Sam. 7. 9. &c.

Thus God will ſhew that in loue he beſtoweth euen the temporall bleſſings which he giueth to his Saints, that accordingly they may eſteeme them, and that their hearts may be the more inlarged both to admire his goodneſſe, and to be thankfull for the ſame.

This vſe we muſt make of thoſe things which the Lord is¹⁰⁰⁷ pleaſed to beſtow vpon vs, as of long life, good health, honour, peace, plenty, liberty, and all proſperity: we muſt receiue and vſe them as God beſtoweth them, namely as tokens p. 148 of his fauour: and thereby be the more ſtirred vp to performe the duties he requireth of vs, and not abuſe them to his diſhonour and our owne hurt: but rather ſo as he may haue honour, and we profit thereby.

1. 1007. 1. Vſe.

More particularly by this promiſe we may learne what high¹⁰⁰⁸ eſteeme, and great account God maketh of dutifull children, and of that obedience which they performe to their parents: which ought ſo much the more to prouoke children to all obedience, if at leaſt they haue any care of Gods fauour, and of the tokens of his loue. Oh conſider this all yee that haue parents to honour: conſider how carefull, how earneſt God is euery way by all meanes to draw you to obedience: he contents not himſelfe to vrge the equity of the point, the place of your parent, the charge that himſelfe hath giuen, but moſt preſſeth your owne profit: and that not only in hope for the time to come, but euen in preſent fruition for this life: and that becauſe we through our childiſhneſſe are moſt affected with things ſenſible and preſent: dealing with vs as a tender father who prouideth not only a good calling, and a faire in heritance for his childe, but giueth him alſo plums, peares, and ſuch things as for the preſent he is delighted withall, the more to allure him.

1. 1008. 2. Vſe.

Children may further learne out of this promiſe, that in¹⁰⁰⁹ performing their dutie they doe good not only to their parents, but alſo to themſelues: they procure their owne welfare and long-life. What egregious fooles then are diſobedient children: they regard neither God, their parents, nor themſelues, but depriue themſelues of their eternall happineſſe, hinder their welfare, and ſhorten their daies. Fitly hereupon I may applie to vndutifull children theſe words of the Pſalmiſt, Marke the obedient childe, for the end of him is peace:¹⁰¹⁰ but the rebellious ſhall be deſtroyed: he ſhall be cut off: and theſe of the wiſe-man, I know that it ſhall be well with the dutifull¹⁰¹¹ childe, but it ſhall not be well with the diſobedient, he ſhall not prolong his daies: and theſe of the Prophet, Say ye to the obedient p. 149 childe, it ſhall be well with him, he ſhall eat the fruit of his doings,¹⁰¹² but woe to the tranſgreſſor, it ſhall be ill with him.

1. 1009. 3. Vſe.
2. 1010. Pſal. 37 37, 38.
3. 1011. Eccl. 8. 12, 13.
4. 1012. Iſa. 3. 10, 11. [moved in the edition]

Out of this promiſe parents may learne how to doe good¹⁰¹³ for their children, how to prouide for their welfare, and long to preſerue their life on earth (a thing whereunto moſt parents are naturally giuen, and whereof they are much deſirous) namely by teaching children their dutie, by keeping them vnder obedience: thus haue they Gods promiſe to aſſure them, that it ſhall goe well with their children, and that they ſhall liue long. When parents are vpon their death-beds they may reſt more ſecurely vpon this promiſe then vpon great ſtore of treaſure laid vp for them, and great reuenues reſerued for them. Many parents neglect themſelues: they moile and toile, they carke and care, they pinch and ſpare, to leaue their children ſtore of wealth, thinking thereby to doe good to their children, when as withall they too much cocker their children, giue the reines vnto them, and care not how little dutie they performe. Gods curſe will lie vpon all the ſtore that is laid vp for ſuch children, as a fire to conſume it all. Doth not daily experience verifie the truth hereof? The iudgements which are laid on ſome ſuch children, doe euidently manifeſt Gods iuſt indignation againſt all. Let not rich men therefore thinke they haue left their children well enough if they leaue them a large portion, but rather if they haue obſerued them to be obedient children: and if poore mens children be ſuch, let them not feare but that it ſhall goe well with them.

1. 1013. 4. Uſe.

It is ſaid, that a good trade is better then houſe and land, but by vertue of this promiſe we may ſay that obedience in a childe is better then trade and all: this is the trade of a childes¹⁰¹⁴ way which parents ſhould teach children. Wherefore as parents are deſirous of their childrens good, ſo they ought to be wiſe in procuring it, which is by teaching them this trade of obedience: and ſo they ſhall bring much comfort to themſelues while they liue, and good to their children after them.

1. 1014. Prou. 22. 6.

In laying downe this particular promiſe, the Apoſtle in ſtead of the limitation thereof vnto the Iewes in theſe words (in the land which the Lord thy God ſhall giue thee) putteth a generall word, which extendeth it to all nations, namely this (in the earth) whence I gather that

The ſubſtance of theſe things which in ſome circumſtances were¹⁰¹⁵ after a peculiar manner reſtrained to the Iewes, remaineth in force to all Chriſtians. The ſubſtance of this promiſe was, that it ſhould goe well with obedient children, while here on earth they liued, and in this welfare they ſhould long liue. The circumſtance was, that in Canaan they ſhould inioy that bleſſing. Though Chriſtians liue not in Canaan, which is the circumſtance, yet well it ſhall goe with them, and long they ſhall liue, which is the ſubſtance. Thus though the circumſtance of Gods couenant with Abraham (which was circumciſion) be aboliſhed, yet the ſubſtance (which is, to be our God, and the God of our ſeed) remaineth. This might further be exemplified in many hundred inſtances: for the ſubſtance of all the Iewiſh ſacrifices, and Sacraments, both ordinarie, and extraordinarie, of their Sabbaths, of their faſts, of their feaſts, and the like, remaine, though the circumſtances, as ſhadowes, be vaniſhed away. Hence is it, that many promiſes made to them, are applied by the Apoſtles to Chriſtians, as this, I will not faile thee,¹⁰¹⁶ nor forſake thee: and in generall it is ſaid, The promiſe to you and to your children, and to all that are afarra off.

1. 1015. Doctr. Subſtance of promiſes made to the Iewes ſtill remaineth.
2. 1016. Heb. 13. 5. Act. 2. 39.

Hereby we may learne what vſe to make of the old Teſtament,¹⁰¹⁷ euen of thoſe promiſes and priuiledges which in ſome particular reſpects were appropriated to the Iewes: namely, by obſeruing the ſubſtance, and diſtinguiſhing it from the circumſtance; thus ſhall we finde that to be true which the Apoſtle ſpeaketh of all the things which were written afore time, namely, that they were written for our learning. In this reſpect¹⁰¹⁸ the ſame Apoſtle ſaith of the things recorded of Abraham, they were not written for his ſake alone: and againe of the¹⁰¹⁹ things recorded of the Iſraelites, they are written for our admonition.¹⁰²⁰ By this we may learne how to applie the preface to the p. 151 ten Commandements, which mentioneth the deliuerance of Iſrael out of the bondage of Egypt.

1. 1017. Vſe.
2. 1018. Rom. 15. 4. [moved in the edition]
3. 1019. Rom 4. 23. [moved in the edition]
4. 1020. 1 Cor. 10. 11.

Pray therefore for the ſpirit of illumination to diſcerne betwixt ſubſtance and circumſtance, in reading the old Teſtament eſpecially.

Hauing declared ſuch orthodoxall points as this text affordeth, I will further note out two hereticall poſitions, which our aduerſaries thence raiſe. One is of thoſe, that to the diſhonour of him whom God raiſed vp to be a worthy inſtrument in diſpelling the miſt of Poperie, which had much darkned the light of the Goſpell, call themſelues Lutherans: the other of Papiſts.

The former is this, God hath not determined the ſet period of¹⁰²¹ mans daies, but it is in mans power to lengthen or ſhorten them: for if it were otherwiſe, ſay they, this and ſuch like promiſes of long life were to no purpoſe, nor yet the contrary threatnings of ſhortning mans daies.

1. 1021. Hinc pateſcit humanae vitae terminum, non eſſe decreto ſimplici & abſoluto conſtitutum, &c. Zach. Muthel. in hunc loc. & N. Heming. alijꝗ.

For full anſwer hereunto, I will firſt ſhew, that the poſition it ſelfe is directly contrarie to the current of Scripture, and then diſcouer the vnſoundneſſe of their conſequence.

Touching the determined period of mans daies, thus ſpeaketh the Scripture: Is there not an appointed time to man on¹⁰²² earth? are not his daies alſo as the daies of an hireling? Note with what emphaſis the point is ſet forth; euen ſo, as if it were a point ſo cleare, as none could doubt of it. Note alſo two metaphors here vſed, which doe much cleare the point: one taken from ſouldiers, the other from hired ſeruants. That of ſouldiers is implied in the meaning of the originall word tranſlated appointed time, but properly ſignifieth him that hath¹⁰²³ his time appointed for warfare, or the time it ſelfe ſo appointed: the other expreſſed. Now we know that theſe times are appointed to an houre: ſo is the time of mans life. In this reſpect Iob ſaith againe, all the daies of my appointed time will I¹⁰²⁴ wait, &c. where he vſeth the ſame word that before in the ſame ſenſe. To this purpoſe are theſe, and ſuch like phraſes frequently vſed in Scripture, determined daies, number of daies,¹⁰²⁵ houre, &c. Did not the Prophet expreſly declare to Hezekiah p. 152 that he ſhould liue iuſt 15 yeeres after his ſickneſſe? He could¹⁰²⁶ not haue told it, if the Lord had not before ſet that period. Chriſt ſaith, our haires are numbred, are not much more our¹⁰²⁷ daies? Againe he ſaith, who can adde one cubit to his ſtature?¹⁰²⁸ Can then any adde to his daies? So euident is this point, that the heathen noted it.

1. 1022. Mans time ſet. Iob 7. 1.
2. 1023. צבא
3. 1024. Iob 14. 14.
4. 1025. Iob 14. 5. Eccleſ. 2. 3. Iob. 7. 30.
5. 1026. Iſa. 38. 5. [moved in the edition]
6. 1027. Mat. 10. 30. & 6 27. [moved in the edition]
7. 1028. Stat ſua cuiꝗ dies, &c. Virg. Aenied. 10.

Touching their conſequence (if a mans time be determined all the promiſes of long life are to no purpoſe) I anſwer, that God who hath ſet downe the iuſt time and period of mans life, hath alſo ſet downe the meanes of attaining to that period. Now the time he hath kept ſecret to himſelfe, the meanes he hath reuealed to vs. In regard of vs therefore who know not the time appointed of the Lord, it may be ſaid that by vſing ſuch and ſuch meanes we prolong our daies, or by doing ſuch and ſuch things we ſhorten them. Now becauſe theſe meanes only ſhew them to be long, or ſhort, Gods decree remaineth firme and ſtable, and is not altred thereby: yet this worke of lengthening or ſhortning is attributed to vs, becauſe we doe what lieth in vs thereto, and that freely without any compulſion. For Gods decree though it cauſe a neceſſitie in the euent, yet it impoſeth no conſtraint on the will of man, but leaueth it as free (in regard of the manner of working) as if there were no decree at all. And herein Gods admirable wiſdome is manifeſted, that notwithſtanding his determined purpoſe of matters, man hath no ground of excuſe to ſay he was forced to this or that.

The knowledge of this determined period of mans life is of great vſe: for it teacheth vs,

1. Wholly to ſubmit our ſelues to God: and to be prepared¹⁰²⁹ either ſoone to depart out of this world, or long to liue in it, as God ſhall diſpoſe of our time: nor deſiring longer to liue then God hath appointed: nor grieuing to liue ſo long as he hath appointed.

1. 1029. Vſes to be made of the determined time of mans life.

2. Not to feare the threats of any man, thereby to be drawne¹⁰³⁰ from God.

1. 1030. Dan. 3. 17, 18.

3. To doe Gods worke while we haue time, &c.¹⁰³¹

1. 1031. Iob. 9. 4. [moved in the edition]

The other hereſie which Papiſts gather from this text, is¹⁰³² this, Mans obedience is meritorious.

1. 1032. Againſt merit.

Anſw. The reward here promiſed is no matter of wages and due deſert, but of meere grace and fauour.

Of this error I haue¹⁰³³ elſewhere more largely ſpoken.

1. 1033. Whole armour of God, Treat. 2. Part. 4. §. 7. on Epheſ. 6. 14.