Of Domestical Duties, Treatise 1 · Section 97 – Section 107
§. 97. Of the meaning of the ſecond verſe.
EPHES. 6. 2.
Honour thy father and mother (which is the firſt commandement with promiſe.)
THe very words of the fift commandement are here alleaged Why the morall law is alleaged.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 the Apoſtles precept: for the law compriſeth vnderunder 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 muſt A genere ad ſpeciem.honour their ſuperiours, therefore children their parents.
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 in Honour compriſeth all childrens duties.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.
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 hauehave dutifull children: euen as it is a diſhonour to them to hauehave diſobedient children.
Both father and mother are expreſly mentioned, to take away Why both father and mother expreſſed.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 vsus 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 hauehave done what the law requireth: others may thinke they hauehave done as much, if they honour their mother who is the weaker veſſell: but the law expreſſing father and mother, 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.
Theſe words following (which is the firſt commandement How the fift commandement is the firſt with promiſe.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.
Queſt. In what reſpect is this commandement called the firſt with promiſe?
Anſw. 1. The * word here vſed by the Apoſtle properly foreign.ſignifieth an affirmatiue precept, as our Engliſh word (commandement) doth. Now then of the affirmatiue precepts it is the firſt with promiſe.
2. The Scripture oft appropriateth the law to the ſecond table, as where he ſaith he that loueth another hath fulfilled the Rom. 13 8.law, and ſo in other places.
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.
Obiect. The ſecond commandement hath a promiſe annexed Difference betwixt the promiſe in the ſecond, and fiſt commandement.to it.
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 merciemercy in rewarding obſeruers of the Law: yet I denie not but that a promiſe by conſequence is implied: but here it is expreſſed.
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.
2. Queſt. Why is it then ſaid the firſt, when no other Commandements with promiſe follow?Firſt ſimply taken.
Anſw. This particle (firſt) hath not alwayes reference to 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: Exod. 13. 2. Matth. 1. 25.and ſo Chriſt is called the firſt-borne Sonne of Marie.
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.
§. 98. Of aiming at our owne, in ſeeking the good of others.
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 vsus, 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 vntounto vsus. Hezekiah Iſa. 38. 2, 3.maketh the good ſeruice he had done to God and his Church, a ground to obtaine longer life: ſo others.
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 that 1. Vſe.God beareth to all the ſonnes of men: ſeeking their good in euerie place wherein he ſetteth them, either of authoritie, or ſubiection?
How ought this to ſtirre vsus vp willingly and cheerefully to 2. Vſe.obſerue the Lawes which God commandeth vsus, and performe the ſeruices he requireth of vsus, ſeeing thereby we procure our owne good?
How fully may this ſatisfie, and euen ſtop the mouthes of 3. Vſe.all ſuch as are diſcontent with their places, and mutter againſt that ſubiection which God enioyneth to them?
What a good direction and reſolution may this be to many, 4. Vſe.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 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 hauehave one eye on Gods Commandement for direction, ſo we may hauehave another on his promiſe for incouragement.
Yet becauſe through the corruption of our nature, we are too Cautions in ſeeking our owne good.prone to ſeeke our ſelues, ſome cautions are in this point carefully to be obſerued.
1. That we ſeeke not our owne good by any tranſgreſſion, for it is promiſed vntounto 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 vponupon 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 vntounto vsus: for the three former hauehave 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.
§. 99. Of preferring honeſtie before commoditie.
From the forenamed order we may further gather, that Equitie and good conſcience ought more to moue vsus to doe our dutie then our owne profit, and the benefit that thereby redoundeth to vsus. 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 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, Cic. lib. 2. de Offic. & Paradox. 1.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.
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 giuegive no true contentment or quiet at all.
Vnworthie therefore they are of the name of Chriſtians, who Vſe.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 content Nihil bonum Scriptura niſi quod honeſtum aſſerit. Ambr. Offic. lib. 2. cap. 3.to yeeld thereunto: but if not, farewell all right, farewell all Gods commandements. Though they thinke eueryevery 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.
§. 100. Of the meaning of the third verſe.
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 text bExod. 20. 12.there where the Law is firſt recorded, and thereupon not ſet in that vſuall forme of the ten Commandements, which is in vſe among vsus: but yet in cDeut. 5. 16.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 (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 life Longlife and proſperitie ioyned together.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 it Deut. 5. 16.may goe well with thee) to ſhew that the well being here ſpoken of, is an amplification of the benefit of long life.
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.
§. 101. Of proſperitie: how farre forth it may be a bleſſing.
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 ample foreign.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. Quſt. What may be the extent of this phraſe in this place?Temporall proſperitie promiſed. 1 Tim. 4. 8.
Anſw. It may generally be extended to all manner of good things. For Godlineſſe hath promiſe of the life that now is and of that that is to come. But (as I take it) temporall proſperitie is here principally intended: and that for theſe reaſons.
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 the Deut. 5. 16.land, &c.
2. Queſt. Is then outward temporall proſperitie (as honour, Proſperitie a good thing.health, peace, libertie, goods, &c.) a token of Gods louelove and fauour?
Anſw. Yea: in it ſelfe it is a bleſsing, and fruit of Gods louelove: as appeareth by theſe reaſons.
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 him Leuit. 26. 4. &c. Deut. 28. 1. &c.and keepe his Commandements.
5. The Saints hauehave prayed for it, and hauehave beene thankfull Gen. 28. 20. & 32. 10, 11.for it.
6. The contrarie was firſt inflicted as a puniſhment of ſinne, Leuit. 26. 15. &c.and is oft threatned as a token of Gods wrath, and ſo hath alſo beene inflicted on tranſgreſſors.Deut. 28. 16. &c.
§. 102. Of proſperitie beſtowed on the wicked, how it proues a curſe.
3. Queſt. Why then is it beſtowed vponupon the wicked, euen ſuch as are *foreign.haters of God, and are hated of him? And why are Gods friends, ſuch as are *foreign.loued of him, and louelove him againe, depriued thereof? This ſore ſcruple made Dauid ſtumble, Pſal. 73. 13. Ier. 12. 1. Hab. 1. 3.and moued other Prophets to complaine. But the anſwer is readie.
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. How proſperitie proues a curſe to the wicked.He can worke by contraries.
4. Queſt. How is proſperitie a curſe to the wicked?
Anſw. By meere conſequence, through their abuſe of it. God giues it to them to ſhew the riches of his merciemercy: and that all may taſte thereof, he doth good to the euill and the good. Beſides, Matth. 5. 45. Rom. 2. 4.he thus trieth if by any meanes they may be brought to repentance: which gift becauſe they hauehave 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 in Oſe. 13. 11.his wrath. For by their abuſe thereof, it proueth Satans bait to allure them, his ſnare to catch them, and his hooke to drowne 1 Tim. 6. 9.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.Gen. 40. 19.
§. 103. How both hauing, and wanting proſperitie is a bleſſing to the Saints.
5. Queſt. How is the inioying, or wanting of proſperitie a bleſſing to the righteous?
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 vntounto 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 them Rom. 8. 28.that louelove 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.
6. Queſt. How is it then that Saints are oft brought to ſuch extermities that they are forced to complaine that it is very Complaints of Saints impeach not their well being.ill with them?
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 giuegive: 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 his bIob. 9. 3. 2 Cor. 12. 9.owne glorie, or the cEpb. 3. 1.edification of others, or their owne good, as dPſal. 119. 67curing ſome dangerous diſeaſe, eIob 1. 12.manifeſting the grace of God beſtowed vponupon them, fOſe 5. 15.drawing them neerer to God, g2 Cor. 5. 2.making them long the more for heauen, with the like.
§. 104. Of long-life: how farre forth it is a bleſſing.
Concerning the ſecond branch of Gods promiſe (long-life) other queſtions are to be reſolued.
1. Queſt. Is long-life a bleſſing?Long life a bleſſing.
Anſw. Yea, elſe would not God here and in other places hauehave promiſed it as a reward, nor hauehave beſtowed it on his Saints.
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 all Pſal. 6. 5. Iſa. 38. 18.is forgotten.
2. Gods Church is greatly edified thereby: in which reſpect the Apoſtle ſaith, to abide in the fleſh is more needfull for Phil. 1. 24.you: In the Saints that is true which Elihu ſaith ſhould be, namely that daies ſpeake, and multitude of yeeres teach wiſdome. Iob. 32. 7.The longer the Saints liue, the more good they doe: but after death they doe none: when the night commeth no man can worke: Iob. 9. 4.Gal. 6. 10.vponupon which ground the Apoſtle exhorteth to doe good while we hauehave time.
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 hauehave 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 vntounto them: another is a kinde of preſent expectation of the accompliſhment of Gods promiſes which they hauehave 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.
§. 105. Of long life prouing a curſe to the wicked.
2. Queſt.
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 their Gen. 15. 16.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 vponupon them: for as Rom. 2. 5.ſinne is increaſed, ſo ſhall that torment be increaſed.
The righteous hauehave their daies ſhortned for their good, when they are ſhortned, and that in theſe, and ſuch like reſpects
1. That they may be m1 King. 14. 13.taken from the euill to come.
2. That they might be made an n1 King. 13. 14.example to others.
3. Iſa. 17. 1.That o1 Cor. 11. 32.by a temporall death eternall condemnation might be auoided.
4. That their pGen. 5. 24. Heb. 11. 5.chiefeſt and greateſt reward might be haſtened.
§. 106. Of limiting the promiſes of temporall bleſſings.
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.
3. Queſt.
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 giuegive as much ſiluer: or for ſiluer giuegive gold: and ſo for one pound giuegive the worth of hundreds or thouſands.
§. 107. Of appropriating proſperity and long-life to the obedience which children yeeld to their parents.
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 Deut. 6. 2.obſeruers of the whole law, and to other particular branches thereof beſide this: yet in theſe and ſuch like particular reſpects Pſal. 34. 12, 13, 14.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 vnderunder 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, Rut. 3. 1.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.foreign
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 How diſobedient children hinder their welfare and ſhorten their daies.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 Deut. 21. 21.thereby their life is ſhortened.
2. In that parents are prouoked to complaine vntounto God of their childrens diſobedience, and God thereby moued both to lay heauie iudgements vponupon 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 Judg. 9. 5 6.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 a1 Sam. 2. 34.Hophni and Phinehas, b2 Sam. 18. 14.Abſolom, and c1 King. 2. 25.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 vntounto ſinne, it muſt needs bring miſchiefe vponupon 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.