4. Queſt. Why is long-life and proſperity appropriated to this kinde of righteouſneſſe? to Object. In the morall Law the dutie of children only is expreſſed.

4. Queſt. Why is long-life and proſperity appropriated to this kinde of righteouſneſſe?

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

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

care, as Noami ſaid to Ruth, ſhall I not ſeeke reſt for thee,

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.

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 diſobedience 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 as thereby their life is ſhortened.

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 the

wickedneſſe which he did to his father.

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 of Hophni and Phinehas,

Abſolom, and Adonijah.

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.

§. 108. Of Gods ordering his fauours ſo as they may appeare to be true bleſſings.

The particular branches of Gods promiſe hauing beene 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.

From the connexion of them both together, I obſerue that

God ſo ordereth his fauours as they appeare to be true bleſſings, 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.

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 promiſed him deliuerance from his enemies, and peace, and truth all his daies: And when God gaue Dauid a kingdome, he gaue him 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.

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 is 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

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.

§. 109. Of Gods high account of dutifull children.

More particularly by this promiſe we may learne what high 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.

§. 110. Of childrens doing good to themſelues by honouring their parents.

Children may further learne out of this promiſe, that in 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:

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 dutifull

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

childe, it ſhall be well with him, he ſhall eat the fruit of his doings,

but woe to the tranſgreſſor, it ſhall be ill with him.

§. 111. Of parents doing good to their children by keeping them vnder obedience.

Out of this promiſe parents may learne how to doe good 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.

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 childes

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.

§. 112. Of the perpetuitie of the ſubſtance of ſuch things as in their circumſtances reſpecting the Iewes are vaniſhed.

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 were

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,

nor forſake thee: and in generall it is ſaid, The promiſe to you and to your children, and to all that are afarra off.

Hereby we may learne what vſe to make of the old Teſtament, 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 reſpect the ſame Apoſtle ſaith of the things recorded of Abraham, they were not written for his ſake alone: and againe of the things recorded of the Iſraelites, they are written for our admonition. By this we may learne how to applie the preface to the

ten Commandements, which mentioneth the deliuerance of Iſrael out of the bondage of Egypt.

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

§. 113. Of the determined period of mans life.

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 of

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.

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 on

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 hath 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 I

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,

houre, &c. Did not the Prophet expreſly declare to Hezekiah

that he ſhould liue iuſt 15 yeeres after his ſickneſſe? He could not haue told it, if the Lord had not before ſet that period. Chriſt ſaith, our haires are numbred, are not much more our daies? Againe he ſaith, who can adde one cubit to his ſtature? Can then any adde to his daies? So euident is this point, that the heathen noted it.

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 prepared 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.

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

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

§. 114. Of reward promiſed to obedience, that it implieth no merit.

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

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

Of this error I haue elſewhere more largely ſpoken.

§. 115. Of the connexion of Parents dutie with Childrens.

EPHES. 6. 4. And ye fathers, prouoke not your children to wrath: but bring them vp in the nurture and admonition of the Lord.

THe Apoſtle hauing vrged children to performe their duties to their parents, he turneth his ſpeech to parents, ſaying, AND ye fathers, &c. That copulatiue particle AND, ioyning an exhortation to parents, for performing their duties to the forenamed exhortation made to children, giueth vs to vnderſtand, that

Parents are as well bound to dutie as children. Their duties indeed be different, yet (notwithſtanding their ſuperioritie and authoritie ouer their children) they are bound to dutie. All the directions and exhortations throughout the Scripture giuen vnto parents, concerning their dutie, and all the threatnings denounced, and iudgements executed on parents for neglect of their dutie, are pregnant proofes of this point.

Though parents be ouer their children, and by them cannot be commanded, yet they are vnder God: and he it is who hath enioyned them their dutie: ſo as they are bound thereunto, as they will anſwer it to their Father in heauen.

The authoritie which parents haue, is not ſo much for their owne aduancement, as for the better gouerning of their children, which being ſo, their verie gouernment is a dutie.

Object. In the morall Law the dutie of children only is expreſſed.

Anſw. Parents dutie (as many others duties) is by iuſt and neceſſarie conſequence implied, which is equiualent, and as

much bindeth, as if it were expreſſed. It is thus implied. They who haue honour, muſt carrie themſelues worthie of honour. Now the way to carrie themſelues worthie of honour, is to be carefull in doing dutie to them that honour them. This is ſo equall, as it needed not to be expreſt.

Wherefore let Miniſters follow this patterne of the Apoſtle, and carrie an euen hand towards all of all ſorts: let them not be partiall in laying all the burden of dutie on childrens necks, and none on parents: holding in children verie ſtraitly, but leauing parents to their owne will. Parents are fleſh and bloud as well as children, and as prone to tranſgreſſe in their place, as children in theirs. Yea, Miniſters ought of the two to be more earneſt in vrging parents to performe their dutie, becauſe they are vnder no ſuch power and authoritie as children are. Feare of parents authoritie keepeth children much in awe. There is no ſuch thing to keepe parents in awe. They will be more readie therefore to take the greater libertie, if by feare of God, and by a good conſcience, they be not kept in compaſſe.

Now ye (ô parents) as you looke for honour, carrie yourſelues worthie of honour: as ye looke for dutie from your children, performe dutie to them. Know that another day, euen you ſhall be called to an account before the higheſt Iudge: your authoritie will then be no pretence to excuſe, but an euidence to aggrauate your fault. For you being elder in yeeres, and more eminent in place, of more experience, and hauing a charge ouer your children, ought to be a light to ſhew them the way, an example to allure them, that they ſeeing you carefull and conſcionable in performing your dutie, may be the more prouoked to performe theirs, or at leaſt made aſhamed of their neglect of dutie. But if you be careleſſe of your dutie, how can ye expect dutie at their hands? nay if by your ill example they haue beene made negligent, their bloud ſhall be required at your hands.