Of domesticall duties eight treatises. I. An exposition of that part of Scripture out of which domesticall duties are raised. ... VIII. Duties of masters. By William Gouge.

The fifth Treatise. Duties of Children. (Book 5)

§. 1. Of the generall Heads of Childrens duties.

EPHES. 6.

1. Children obey your Parents in the Lord: for this is right.

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

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

THe second couple in a familie are

• Parents.
• Children.

In laying downe their duties, the Apostle beginneth with children: his direction, and instigation vnto them is laid downe in the three first verses of the sixt chapter: wherein

• 1. He declareth their dutie.
• 2. He addeth reasons to inforce the same.

In laying downe their dutie he noteth three points.

• 1. Wherein it consisteth, (obey, honour.)
• 2. To whom it is to be performed (your parents.)
• 3. After what manner it is to be done (in the Lord.)

The reasons vsed by the Apostle are foure.

• 1. The place of parents (in the Lord.)
• 2. The aequitie of the thing (this is right.)
• 3. The charge of God (Honour thy father, &c.)
• 4. The reward promised (That it may goe well, &c.)

Vnder this word (obey) which the Apostle vseth, and that word (honour) which the law vseth, are all those duties com∣prised, which any where thorowout the whole Scripture are inioyned to children.

We will therefore set them downe in some order, and han∣dle them distinctly one after another.

• 1. The Fountaine of childrens duties is to be searched out.
• 2. The Streames that flow from thence are to be obserued.

The Fountaine is an inward disposition of the heart com∣pounded of loue and feare.

The Streames issuing from thence extend vnto parents, both while they are liuing, and also when they are dead.

Childrens duties which are to be performed to their pa∣rents while they liue, haue respect to their	Authoritie.
Necessitie.

The Authoritie of parents requireth of children	Reuerence.
Obedience.

Their Necessitie requireth Recompence.

The duties which children owe to their parents deceased, respect their	Body.
Credit.

Their Body with decency must be buried.

Their Credit with honour must be maintained.

§. 2. Of Childrens loue to their Parents.

I make the fountaine of childrens duties to be a mixed and compound disposition, in respect of that authoritie and affecti∣on which is mixed together in parents. The authoritie of pa∣rents requireth feare in children: and their affection, loue. So intire and so ardent is parents affection towards their children, as it would make children too bold and insolent if there were not authoritie mixed therewith to worke feare: and so supreme and absolute is their authoritie ouer them, as it would make children like slaues to dread their parents, if a fatherly affection were not tempered therewith to breed loue. But both these ioyned together make a very good composition: loue like su∣gar sweetneth feare, and feare like salt seasoneth loue: and thus, to ioyne them both together, it is a louing-feare, or a fearing∣loue, which is the ground of childrens duties.

Where Christ forbiddeth an excessiue loue in children to * 1.1 their parents, he implieth that parents are a fit obiect for chil∣dren to loue (so as their loue be wel moderated:) yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents. Ioseph is commended vnto children as a worthy patterne in louing his father, and that from his youth till the decease of his father: in testimony whereof in his younger yeeres he brought to his father the euill report of his * 1.2 brethren, whereby he incurred their enuie and hatred, which he would neuer haue done, if he had not loued his father: and hauing beene long absent from his father, when by Gods pro∣uidence there was offered an occasion for him to meet with his brethren, one of his first questions to them was about their fa∣ther: * 1.3 and hearing that he was liuing, he thought it not enough to send him food for his need, but must also needs see his face, * 1.4 and haue him dwell with him: and while his father was in the way he went out to meet him, and at first sight fell on his neck, * 1.5 and wept a good while (a token of great affection.)

That loue which naturally parents beare to their children, * 1.6 ought in equitie to breed in children a loue to their parents. For loue deserueth loue: and most vnworthy are they to be loued, who cannot loue againe. The loue of parents aboue all others is to be answered with loue on childrens part to the vttermost of their power, because it is free, great, and constant.

Besides, there is a necessitie of loue in children to their pa∣rents, * 1.7 lest for want thereof, their subiection (which of all o∣thers ought to be most free) should turne into slauish seruitude.

This ought children the rather to labour after, because by nature they are nothing so prone to loue their parents, as their parents are to loue them. Loue is weightie, and, as weighty things, it descendeth. Children therefore with conscience of dutie must labour to make supply of this defect, and helpe na∣ture by grace. I denie not but naturally there is in children a greater loue to their parents, then to others: yet in compari∣son of the heat of parents loue to them, their loue to their pa∣rents is but cold. Wherfore as the heat of the Sun shining much and long on a stone wall, draweth a reflection of heat from that wall: so the hot beames of parents loue, which with

feruency and constancy is cast on children, ought to prouoke and stirre vp children to send forth a reflection of loue on their parents.

Two extreames are contrary to this affection of loue.

One is want of naturall affection, which is a vice most odious * 1.8 and abominable in all, but most of all in children. The Apo∣stle reckoneth this among the most heighnous vices that be.

The other is hatred and despight of parents: a vice more then monstrous, and vnnaturall. From thence commeth mocking and cursing of parents, whereof we shall afterwards heare.

§. 3. Of a childes feare of his parent.

To the forenamed dutie of loue, must feare be added, which is a childes awfull respect of his parent.

This awfull respect ariseth from an honourable esteeme which a childe in his iudgement and opinion hath of his pa∣rent, as he is his parent; and from it proceedeth on the one side, a desire and indeauour in all things to please the parent, and on the other side a loathnesse to offend him.

In this respect the feare of a childe is opposed to the feare of a slaue. For a childes feare being mixed with loue, hath respect to the offence which a parent may take; but a slaues feare, which is ordinarily mixed with hatred, hath respect to no∣thing but the punishment which his master may inflict vpon him. The forenamed feare is so proper to children, as that awfull respect which the Saints beare to God, is called a * 1.9 sili∣all or child-like feare.

This feare in a childe is an especiall branch of that a 1.10 honour which the law requireth of children to their parents: and it is in b 1.11 expresse termes inioyned to children by the law. That phrase which God vseth of Miriam (c 1.12 If her father had but spit in her face, should she not be ashamed seuen daies?) sheweth that there ought to be such a feare of the parent in a childes heart, as should worke shame in it when the parent is offended.

A worthy patterne we haue hereof in d 1.13 Iaakob, who was loath to gaine the blessing with offence of his father.

This feare keepeth loue in compasse: and restraineth a childe * 1.14 from ouermuch saucinesse, and malipartnesse.

And it is a cause of a childes reuerend and dutifull carriage * 1.15 to his parent. For as the heart is affected the carriage will be ordered.

Contrary hereunto is that light, or (which is more abomi∣••nable) * 1.16 that base and vile esteeme of parents, which is in the heart of many children: especially if parents be poore, of low degree, vnlearned, ignorant, or subiect to any infirmities. It cannot be but that c 1.17 Cham had too light, if not a base e∣steeme of his father, when he derided him. A true filiall feare would haue restrained him from that extreme.

Wherefore to breed and cherish this feare, and to preuent, * 1.18 ••r redresse the contrary extreme, let children well informe themselues of their parents place and authoritie, how they are in Gods stead, and a meanes vnder God of their childrens being: children haue receiued their very substance from the sub∣••tance of their parents. In which respect though they should ••eeme contemptible to others, yet not to their children.

Thus much of a childes inward disposition towards his pa∣rent. The manifestation thereof must be by his outward carriage: and that in two things; Reuerence, and Obedience: both which respect a parents authoritie.

§. 4. Of a childes Reuerence in refraining speech before his parent, and in hearkening to his parent.

The outward reuerence which children owe to their pa∣••••nts consisteth partly in their speech, partly in their carriage.

Their speech both to and of their parents must sauour reuerence.

To their parents in presence.

OF their parents in absence.

In presence, by	refraining	their speech.
well framing

For refraining speech two vertues are requisite	Silence.
Patience.

Silence in	forbearing to speake.
breaking of speech. * 1.19

Patience in hearkening to their parents.

The two branches of silence, in forbearing to speake (espe∣••••••lly when parents are speaking, or till parents giue leaue to

their children to speake,) and in breaking off speech, when parents come into the place where children are speaking, are tokens of great reuerence. Thus children testifie that there are some in place whom they much respect and honour. Iob doth thus set forth the respect which Princes and others did beare to him in his prosperitie, The Princes (saith he) refrained * 1.20 talking, and laid their hand vpon their mouth, the Nobles held their peace, &c. Namely, while he was in presence, or while he spake. The like may be said of childrens patience in induring * 1.21 their parents speech; which Iob also noteth in these words, Vnto me men gaue eare, and waited, and kept silence. Though parents in their speech seeme to be long and tedious, yet must children indure it.

And it is very needfull that patience be added to silence, be∣cause many parents in tender loue of their children, and ear∣nest desire of their good, thinke they can neuer speake enough in instructing and admonishing them. The many exhortati∣ons * 1.22 giuen in Scripture vnto children to heare, hearken, giue eare, giue heed, marke, and obserue the words of their parents, doe imply the forenamed silence and patience: for they who * 1.23 ought to be swift to heare must be slow to speake. I denie not but much more is intended vnder those phrases, namely, obe∣dience: yet must these also be presupposed: for he that will not in silence patiently hearken to his parents while they speake, will much lesse obey what they say.

Contrary to silence is sawcinesse (as we speake) and ouer∣much * 1.24 boldnesse in children, when, without due respect of their parents presence, they will be prating of this thing or that thing: insomuch as if strangers should come into the roome where such children are, they would not thinke that their parents were in presence; or if they knew it, they might well thinke that such children beare little respect to their parents.

Contrary to patience in hearing, is fretting and murmuring * 1.25 against parents (if at least their speech be any whit long) an•• flinging or slinking away before they haue done. These faults are the greater, if children by their loquacitie, or impati∣encie hinder or interrupt their parents speech when they are

giuing any admonition or instruction: for thus they shew both too light a respect of their parents: and also too little regard of the meanes of their owne good.

§. 5. Of a childes reuerend framing his speech to his parent.

A childes reuerence in well framing his speech to his pa∣rents * 1.26 may many waies be manifested, as

1. By giuing vnto them reuerend and honourable titles. No title can be more honourable then that which is most pro∣per and vsuall, Father to the one parent, and Mother to the other. God taketh the title a 1.27 Father vnto himselfe, as a title of great dignity.

Obiect. This title is so proper to God, as * 1.28 We are to call none ••n earth Father.

Answ. This is not simply to be taken of the title it selfe, but of the minde of him that giueth or affecteth that title.

If it be affected or giuen to obscure Gods Fatherhood, or to make a man a Father of himselfe without dependance on God, ••r reference to him, who is properly the father of all, it is an ••mpious and sacrilegious title. But otherwise lawfull and warrantable.

In Scripture the title Father is giuen to all degrees of digni∣ties among men, as to b 1.29 Kings, c 1.30 Captaines, and other chiefe Gouernours, to d 1.31 Priests, e 1.32 Prophets, f 1.33 Apostles, and other g 1.34 Mi∣nisters. In the fift commandement all superiours are compri∣••ed vnder it, therefore Father is a title of great honour: and ••y the rule of relation Mother is a title of as great honour to ••••e female sex. Religious and dutifull children haue euer vsed •••• giue those titles to their parents. My Father, saith h 1.35 Isaak to Abraham, and i 1.36 Iaakob to Isaak. k 1.37 My Mother, saith Salomon to ••athsheba. I finde also the title of l 1.38 Sir or Lord, vsed: a title * 1.39 ••f honour.

2. By vsing few words before their parents: and those few * 1.40 ••ot without iust occasion, being first spoken to by their pa∣••••nts, or hauing leaue of them, or making knowne to them me needfull matter: at least not against their parents liking, as their parents should be offended thereby. And if they ••bserue their parents to be vnwilling to heare them speake any ••ore of such and such a matter, then ought they to lay their

hands vpon their mouthes, as Isaak (Gen. 22. 7.) and Iaa∣kob (Gen. 27. 12.) This is a token of great respect.

3. By meeke and humble speeches. Such was the speech of * 1.41 m 1.42 Ionathan the naturall sonne of Saul, and of n 1.43 Dauid his son in law, wherewith he was much contented, and his wrath pa∣cified.

4. By obseruing a fit opportunity: as when parents are not * 1.44 seriously busied, or in company, or in passion. When o 1.45 Saul was out of passion, how well did he accept Ionathans Apolo∣gie for Dauid? but p 1.46 in his passion, how ill did he take it? This wise obseruing of fit opportunity sheweth great reuerence.

5. By a present, ready, willing, pleasing answer, when by * 1.47 their parents they shall be spoken vnto. Eli was as a father to Samuel: therefore when q 1.48 Samuel thought that Eli called him, he presently and readily answered, Here am I: and when Eli was instant to know what the Lord had said to him, r 1.49 Samuel told him euery whit, and held nothing from him. s 1.50 The younger son (no∣ted in the parable) shewed a sonne-like reuerence in giuing a willing and ready answer to his father, though he failed in his obedience, by not performing what he promised.

§. 6. Of the vices in children contrary to the forenamed reue∣rence in speech.

Contrary to those branches of reuerence in speech are, * 1.51

1. Pride: when children scorne to giue the title of Father, or Mother, to their parents. This is the minde of many who haue gotten more wealth or honour, then euer their parents had. In publicke especially such children most refuse to giue those titles. Salomon was not so minded. He being a great king, sitting vpon his throne, in sight and hearing of all his people that were about him, called Bathsheba Mother. * 1.52

If children had that regard to the honour of their parents which they should, they being themselues in places of honour and dignity, would the rather openly call their parents Father and Mother, that they might be knowne to be the father and mother of so eminent a person.

2. Loquacity, and too much importunity, or rather impu∣dency * 1.53 in speech, when children hauing to doe with their pa∣rents, can neuer haue done (as we speake) but must needs v••••

matters to the very vttermost. Many parents are oft much pro∣uoked hereby. It skilleth not that the childe haue the right, especially in a matter of no great consequence. For reuerence sake the childe must forbeare, at least for a time. And if the matter of difference be weighty, as in points of religion, the child must either take some other opportunity of better infor∣ming his parent, or else get some other wise friend to doe it.

3. Stoutnesse, when children answer their parents as if they * 1.54 were their equals: giuing word for word. It doth as ill become children to answer againe, as seruants (to whom the Apostle hath expresly forbidden it, Tit. 2. 9.) Both law and nature forbiddeth children to be prouoked hereunto, by any thing that their parents say or doe; how great then is their fault who giue scornefull and stout words to their parents when they are no way prouoked, as the elder sonne noted in the pa∣••able, and the elder brother of the prodigall childe?

4. Indiscretion, when children haue no respect to any time, businesse, or temper, of their parents in speaking to them, and * 1.55 so, much prouoke them. It is laid downe as a caueat to parents, that they prouoke not their children to wrath. How much more must children obserue that cauear?

5. Stubbornesse, when children pout, loure, swell, and giue * 1.56 ••o answer at all to their parents. This is too common a fault in children, and many parents are much offended and grieued ••hereat. We heard * 1.57 before of a childelike silence which was ••ery commendable, and a token of great reuerence; but this is worthy of much blame, a token of great vndutifulnesse; and carefully to be avoided, as that to be practised.

§. 7. Of childrens reuerend speeches of their parents.

So true and intire ought that reuerend respect to be which children beare to their parents, as their speech not only to them ••efore their faces, but also of them behinde their backes, must 〈◊〉〈◊〉 so framed both for matter and manner, when they haue any ••••casion to fall into speech of their parents, as all that heare ••••em may note them to beare a reuererend respect to their ••••rents. * 1.58

As a generall direction for the better performing of this ••••ty, let children speake nothing of their parents that they

would be loath should come to their parents eare. More par∣ticularly, let them speake of those things which most tend to their commendation, that so (as Christ said of his fa∣ther * 1.59) they may honour their parents. Let other things be bu∣ried in silence so much as in them lieth. And if others speake of matters disgracefull to their parents, let them interpret in the better sense things doubtfull, and, so farre as they may, ex∣tenuate things euident, and sharply reproue them that slander their parents. This is that blessing which children owe to their parents, for neglecting whereof the wiseman taxeth chil∣dren saying, There is a generation that doth not blesse their * 1.60 mother.

Contrary to that kinde of blessing is discouering of parents * 1.61 infirmities, noted in cursed b 1.62 Cham, and broaching vntruths of them, noted in impious c 1.63 Absolom, and mocking and cur∣sing them d 1.64 expresly condemned. The reward whereof is by e 1.65 Gods law death: yea a shamefull and ignominious death, for the f 1.66 Rauens of the valley shall plucke out his eies, and the young Ea∣gles shall eat it: g 1.67 which phrase setteth forth the end of a noto∣rious malefactor that is hanged.

§. 8. Of a childs reuerend cariage to his parent.

As the speech, so the cariage of children towards their pa∣rents must be seasoned with reuerence: for

• 1. This is a fruit, and proofe of filiall feare as well as that.
• 2. Of the two, this is the surer euidence: for actions are better signes of the disposition of the heart then words.
• 3. Faire words ioyned with contrary deeds, cannot but be accounted meerely complementall and hypocriticall.
• 4. Where there is a contrariety betwixt words and deeds, the one will be a witnesse against the other, and that mans condemnation the greater. * 1.68

Wherefore let all reuerence be manifested in childrens be∣hauiour to their parents, and that in these and such like in∣stances.

1. If a parent be comming to a childe, and the childe ob∣serue it, let him haste to meet his parent: so did a 1.69 Ioseph to his father, and * 1.70 Salomon to his mother. Which two examples

are the rather to be noted, because both were in eminent place: one a great gouernour, the other a king.

2. Let such child-like obeisance be performed as becom∣meth * 1.71 the age and sex, either in going to, remaining before, or going from a parent: as vncouering the head, bending the knee, bowing the body, standing vp, with the like. The two forenamed eminent persons, c 1.72 Ioseph and d 1.73 Solomon, bowed, the one to his father, the other to his mother.

3. Let the countenance, and gesture of the body be so so∣berly * 1.74 and modestly ordered in the presence of the parent, as may argue due respect.

4. Let the vpper place, and hand be giuen to parents: and * 1.75 if occasionally a childe be aboue his parent, let him come be∣low him. For that is a manifest token of inferiority and sub∣iection. What maketh men to striue for the vpper hand, but because they would be accounted better then those with whom they striue? But that ought not to be the minde of children to their parents.

Quest. What if children be in estate more wealthy, or ho∣nourable then their parents, are they then to giue the hand to them?

Answ. No honour is comparable to the dignity of father∣hood: it giueth a greater eminency to the parent ouer his childe, then any other honour can to the childe ouer his pa∣rent. I grant that a childe may by some office, and outward dignity be so aduanced aboue his father, as other men may more honour and reuerence the childe, and giue the vpper place to him: and for order sake the childe may and ought to take it in company: but when they are alone, the childe must rather reuerence the father.

5. According to the custome of the time and place where∣in * 1.76 they liue, let children aske their parents blessing.

§. 9. Of childrens asking their parents blessing, whether it be lawfull or no.

Some doubt is made of this duty both in regard of the thing it selfe, and also of the gesture of kneeling vsed in the performance thereof: I will therefore distinctly proue both.

For the thing, it is noted of Iaakob that he carried sauory

meat to his father, that he might blesse him: and of Ioseph, that * 1.77 he went to his father, and carried his two sonnes with him, * 1.78 that his father might blesse both him and them: for which end the twelue sonnes of Iaakob assembled to their father. * 1.79

Obiect. These were extraordinary examples: the Patri∣archs were indued with the spirit of prophesie, whereby they reuealed to their children what their estate should be in the times to come: for knowledge whereof their children came to them.

1. Answ. Their blessings were more then predictions of things to come: they were confirmations and assurances to the * 1.80 children that God would indeed performe that blessing which their parents had pronounced. For they sustained a double person: the person of a Prophet, and of a father; as prophets they foretold things to come: as fathers they obtained the blessings pronounced, and an assurance thereof to their chil∣dren, * 1.81 and that by faith and praier.

2. Answ. Though all parents cannot with such an extra∣ordinary spirit assure vnto their children any distinct particu∣lar blessing, yet the faithfull praier of parents is an especiall, and ordinary meanes to obtaine a blessing from God vpon their children: and that because of Gods promise which ex∣tends * 1.82 it selfe not only to fathfull parents, but also to their seed. Wherefore as the children of the patriarches came to their fathers to be assured of some extraordinary blessing, so may other children goe to their parents as a meanes to obtaine an ordinary blessing. It is noted of Eliah that by an extraordi∣nary spirit in praier he obtained extraordinary matters: Yet * 1.83 the Apostle setteth forth that example to all Christians as a motiue to stirre them vp in faith to pray for ordinary bles∣sings. But for further clearing of this point, note the phrase * 1.84 vsed in the fift commandement as a reason to moue children to honour their parents: this it is word for word, That they may prolong thy daies, &c. how can parents prolong their chil∣drens daies, but by begging that blessing of God? * 1.85 The praiers then of parents are a great blessing to children, and children ought to seeke this blessing of their parents.

Obiect. If parents be wicked, their praier is abominati∣on:

what blessing then can children looke for from wicked parents?

Answ. Though God heare not wicked parents in loue and goodnesse to themselues, yet for the good of their children he may and will heare them: and that the rather to maintaine a reuerend respect of parents in the heart of their children. For asking a blessing is an acknowledgement of superiority and authority, according to that of the Apostle, The lesse is blessed * 1.86 of the greater.

Concerning the gesture of kneeling, it is answerable to the * 1.87 gesture which of old was vsed by Gods people in like case: of Ioseph it is said that he bowed downe himselfe with his face to the earth.

Obiect. Kneeling is a gesture proper to Gods worship.

Answ. It is not so proper, but that it may be vsed in ciuill cases: else Christ would haue reproued the young man for kneeling before him as well as for calling him good: for he con∣ceiued * 1.88 Christ to be but a meere man, and the worship he did him was but ciuill.

It is not simply the gesture, but the occasion of the gesture, the minde of him that performeth it, and the end why he per∣formeth it that maketh it diuine, or ciuill. Cornelius fell down before Peter with conceit of some diuine excellency in him, and was not allowed: his manner of worshiping was diuine. The iaylor fell downe before Paul and Silas in acknowledge∣ment of some outward eminency in them, and was not re∣proued: his manner of worshipping was meerely ciuill. The same gesture may be performed to different persons with a different respect. A childe may kneele to his parent, and to the king. Yet it followeth not that he maketh his parent a king. Neither will it follow that by kneeling to his parent he maketh him a God, because men kneele to God.

§. 10. Of the vices contrary to childrens reuerend gesture to∣wards their parents.

Contrary to the forenamed branches of reuerend gesture, are, * 1.89

1. Rudenesse and vnmannerlinesse, when children know not how to put difference betwixt their parents and strangers, but can * 1.90

suffer their parents to come to them, and they abide in their place and not stirre to meet them.

2. Disdainfull statelinesse, when they thinke much to stand * 1.91 bare-headed any while in their parents presence. It falleth out many times, that when parents and children are together before their betters, they will shew more reuerence then these: for the father will stand, and be vncouered, when the sonne sitteth downe and puts on his hat, vpon conceit that his father doth more reue∣rence then is meet: but if it were so, yet the sonne for the fathers sake should stoope somewhat the lower.

3. Wantonnesse and boldnesse, when children are ouer-familiar * 1.92 with their parents: toying and gigling vpon euery light occasion. This kinde of cariage cannot but much tend to the disgrace and dishonour of parents. For what can they who behold it thinke, but that such children haue beene too much cockered and ill nurtered?

4. Ambition, when children are so ambitiously desirous of place, * 1.93 especially in companie, as rather then be vnder some whom they suppose to be at least their equals, they will be aboue their pa∣rents. This oft falleth out, when parents being of a lowly minde, giue place to such as their children, being of a lofty minde, thinke meaner then themselues. Now rather then they will be vnder their inferiours (as they suppose) they will be aboue their pa∣rents. A point of great insolencie. Such ought to be the respect of a childe to his parent, as he should debase himselfe below those that are his inferiours, rather then exalt himselfe aboue his pa∣rent. As with other men, for peace sake, in many cases, a man must depart from his right; so especially with his parent, in case of su∣perioritie. Would not euery one that knowes what honour a childe owes to a father, condemne that childs ambition, that should so stand vpon the place and hand, as to take them of his parent?

5. An ouer-nice and erroneous opinion of those, who thinke it * 1.94 vnmeet for any childe to aske their parents blessing. Their owne conceit more swayeth them, then the continuali approued pra∣ctise of Gods people in all ages: not vnlike him whom Solomon saith to be wiser in his owne conceit, then seuen men that can render * 1.95 a reason. Others, though they doe not so generally disa••ow this

dutie, yet they thinke it meet only for yong children: not consi∣dering of what yeeres, stature, and state, Ioseph was, when he per∣formed it.

As for those, who thinke it not vnlawfull, yet carelesly neglect it, they little consider the benefit of a parents blessing. Profane Esau shall another day rise vp in iudgement against them. He * 1.96 beggd and beggd againe and againe, and that with a loud cry and salt teares, a blessing of his father.

Thus much of childrens reuerence. Their obedience followeth.

§. 11. Of childrens obedience.

The obedience of children doth most proue the authoritie of parents, and is the surest euidence of the honour a childe giueth to his parent: therefore is it a 1.97 by name in the text expressed, and all other duties are comprised vnder it. Reuerence without obe∣dience is a meere mockage, nothing at all acceptable. Of the two, a childe were better faile in the former: instance the b 1.98 parable of the two sonnes. Reuerence in comparison of obedience is but a complementall honour. Obedience is a true reall honour; the surest triall of a dutifull childe. Obedience is a dutie so proper to children, as the Apostle applieth it to them as a proper attribute, saying, c 1.99 as obedient children fashion not, &c. The example of Christ is herein set before vs as a patterne: d 1.100 he was subiect to his parents. Solomon counteth the neglect thereof a e 1.101 despising of a parent.

Contrary is disobedience and rebellion: the greatest impeach∣ment * 1.102 of parents authoritie that can be. For to what end is autho∣ritie ouer those who resist it, and rebell against it? The f 1.103 Apostle reckoneth disobedient children among the lewdest persons that be: and setteth forth their disobedience by g 1.104 a metaphor taken from vntamed, head-strong beasts, that will not be brought vnder the yoke: the word therefore is not vnfitly translated vnruly: and it is somewhat answerable to an h 1.105 Hebrew phrase giuen to disobe∣dient children, viz. sonnes of Belial, which is according to the notation as much as sonnes without profit; or, as some will haue ••it, sonnes without yoke, that is, such children, as refusing to be in subiection vnto parents, are no way profitable, but worke much

mischiefe, and cause great griefe. The i 1.106 punishment which by Gods law was appointed to disobedient and rebellious children, was a publike shamefull death.

§. 12. Of childrens forbearing to doe things without consent of parents.

That children may the better know their dutie in this respect, * 1.107 I will distinctly set forth, both the parts, and also the extent of a childs obedience:

• 1. Wherein it consisteth.
• 2. How farre it extendeth.

The generall parts wherein it consisteth are two:

1. A forbearance from doing things without consent of pa∣rents. * 1.108

2. A performance of such things as parents will haue done.

The former of these is a dutie whereunto children are must bound while they are vnder their parents gouernment. For that * 1.109 time the consent of parents is not only meet, but necessarie: and that for these reasons.

1. Children are as the goods of their parents, wholly in their power, to be ordered and disposed by them. On this ground Sa∣tan hauing all that Iob had put into his hand, tooke libertie ouer * 1.110 his children as well as ouer his goods and chattell.

2. Children while they be vnder gouernment, (euen the eldest that are heires) differ nothing from seruants. * 1.111

3. By Gods law giuen to the Iewes, parents had power to sell * 1.112 their children.

4. Parents had power to disanull such things as children had done. Instance the case of a vow made to God, which was one of * 1.113 the most inuiolable things that one could doe.

Contrary is the opinion and practise of many, who hold pa∣rents consent at the most but a matter of conueniencie: that it is good, if children will, to haue their parents consent: if they haue it not, the matter is not great: their contracts or other things which they doe, are as firme, and good, without, as with their con∣sents. If this were so, wherein is the authoritie of a parent more then of a wise experienced friend? It is meet, and good to haue such an ones consent.

But that the power of parents, and dutie of children in this

point, may the better be seene, I will exemplifie it in fiue particu∣lar cases. 1. Entring into a calling. 2. Making mariage. 3. Dispo∣sing of goods. 4. Ordering apparell. 5. Making vowes.

§. 13. Of consent of parents for childrens entring into a calling.

I. That children ought to haue the consent of their parents in making choise of their calling, and not place themselues as they please, is euident by the approued practise of the Saints recorded in Gods word. a 1.114 Iaakob was sent by his parents to Laban to be educated vnder him. b 1.115 Dauid was appointed by his father to keep sheepe: when Saul was desirous to haue Dauid attend vpon him, he sent to Ishai, Dauids father, for him. In that c 1.116 Ishai was ••o carefull to send prouision to his three eldest sons that followed Saul to the warre, we may well thinke, that they went to the warre with his consent. It is noted of d 1.117 Ionadab, that he appointed his ••onnes to dwell in tents, and that accordingly they did so, and are ••ommended and rewarded for this their obedience. It is collected ••oth by e 1.118 ancient and f 1.119 later Diuines, that our Lord Iesus Christ * 1.120 〈◊〉〈◊〉 his younger yeeres, before he began to exercise his publike mi∣nisterie, occupied himselfe in his fathers trade: and that this was ••••e thing wherein he manifested his subiection to his parents. This collection is made by comparing Luk. 2. 51. (where his sub∣••••ction is noted) with Mar. 6. 3. and Mat. 13. 55. where he is cal∣••••d * 1.121 the Carpenter, and the Carpenters sonne.

Equitie requireth that parents should haue an hand in placing ••••th their children, because they brought them forth into the ••orld, and brought them vp with much care, paines, and charge, ••hile they were young, and till they were fit for a calling.

Besides, Godhath laid it as a charge vpon parents, that they ••ould see their children well trained vp: great reason therefore * 1.122 at parents consent be had in setting forth children to a calling. * 1.123

§. 14. Of the vnlawfulnesse of childrens entring into religious orders without consent of parents.

Contrary is the opinion of Papists, who say, that children may * 1.124 ••er into religious orders, not only without consent, but also a∣••••••nst the minde and good like of their parents. Whereby they 〈◊〉〈◊〉 not only patronize apparent disobedience in children, against

the expresse word of God; but also disable children from helping their parents in case of necessitie: for both which Christ rebuked the Scribes and Pharisies in a like case.

Obiect. Papists doe grant that if parents be in such necessi∣tie, * 1.125 as they cannot liue without their childrens helpe, their children may not by entring into any religious order forsake their parents. For they are bound by the law of God to suc∣cour their parents.

Answ. 1. This caution hath beene extorted from them by euidence of argument taken from Gods word, and pressed by their aduersaries.

2. It toucheth not the principall argument taken from Gods precept, which they make of none effect by this their tradition.

3. Though parents be not at that present, when children first enter into their religious order, in such extreme need, yet they may be afterwards. But after that children are once en∣tred, they hold it vtterly vnlawfull that children for any ne∣cessitie of the parent, should attend vpon them for their succour.

Obiect. Children being entred into religious orders may * 1.126 helpe them, as becommeth religious persons, by their praiers to God.

Answ. 1. This is iumpe the Pharisies Corban, whereof Christ maketh mention, Mar. 7. 11. and whereby he notably discouereth the hypocrisie of the Pharisies, who made pre∣tence of religion, an hinderance to that obedience which God required of children.

2. To pray for that which a man indeuoureth not to doe, when he may doe it, is a plaine mocking of God.

The arguments which they alledge for confirmation of their erroneous opinion, are taken from extraordinary examples, or from mysticall resemblances, as

• 1. Abrahams leauing his fathers house. * 1.127
• 2. Leuies speech of his father and mother, who said, I haue not seene him.
• 3. The aduice giuen to the royall Queene, Forget thy fa∣thers * 1.128 house.
• ...

• 4. The triall of our loue of Christ by louing him more * 1.129 then father or mother.
• 5. Christs forbidding one that followed him to goe and * 1.130 burie his father.

Answ. 1. For Abrahams example, 1. it cannot be proued that he left his fathers house without the consent of his father. 2. He was then maried, and so of another house. 3. He had * 1.131 an expresse particular charge of God to leaue his fathers house, euen as he had to sacrifice his sonne. Except the like charge can be shewed, his example maketh nothing to the pur∣pose.

2. For Leuies speech, 1. It was noted by Moses in relation * 1.132 to a particular zealous fact of the Leuites in executing the ven∣geance of the Lord, and so to be reckoned among such extra∣ordinary things as are not exemplary. 2. That which moued the Leuites to make no difference betwixt their parents and others, was the Lords cause: their parents and kindred as well as others had notoriously sinned against God, and in that re∣spect the Leuites took no notice of them. But they are not such parents which Papists teach children to forsake, but any pa∣rents. Now what consequence is this; Some children haue been Gods Ministers in executing iust punishment on their wicked parents, therefore children may enter into such places as shall exempt them from helping any parents, though well deser∣uing? 3. The Leuites had an expresse charge for that which they did: but that which Papists inferre from their * 1.133 example doth make the commandement of God of none effect. * 1.134

3. For the * 1.135 aduice to the Queene, 1. It is mystically to be taken. 2. If it should be literally taken, it is to be taken as giuen to her after mariage, when she was out of her parents gouernment. 3. It hath relation to the * 1.136 law of mariage, ••nd implieth not a simple forsaking of parents, but a prefer∣ring of a husband before them.

4. For the louing of father and mother more then Christ, 〈◊〉〈◊〉. It doth not necessarily imply a forsaking of our parents: ••or we may loue Christ more then them, and yet performe ••uty to them. 2. If they be forsaken, it must be in opposition

to Christ, that either Christ or they must be forsaken, in that if we cleaue to them they will draw vs from Christ.

5. For Christs forbidding one that followed him to goe and burie his father: 1. It was because of an extraordinary calling which he had. 2. It is set downe as a patterne to Mini∣sters, to shew that they should especially attend vpon their pro∣per function, and leaue other secular matters to be performed by such as can performe them well enough. To apply it to childrens forsaking of parents, is to peruert the sense of it.

Thus we see to how little purpose the forenamed argu∣ments are alledged to proue that erronious opinion of chil∣drens entring into religious orders without their parents con∣sent. I might further shew how irreligious their pretended re∣ligious orders be, and so shew how vnlawfull it is to enter in∣to them, euen with consent of parents: but that maketh no∣thing to the point in hand.

§. 15. Of the vnlawfulnesse of childrens trauelling, and bin∣ding themselues prentises without consent of parents.

Contrary also to the forenamed part of childrens obedi∣ence, is the practise of such children as trauell, and seeke their fortunes (as they speake) without consent of parents, like the Prodigall childe, if not worse: for it is likely that he forced * 1.137 from his father a generall consent, in that he obtained of him his portion of goods. These vsually bring great griefe to their parents, and many times make them feare more then is cause, as old Iaakob feared, when he knew not what was become of * 1.138 his sonne.

Among those aberrations may be reckoned a custome in this land more vsuall then lawfull, for children to binde them∣selues prentises without consent of parents: to which fault they who take indentures of such children, or otherwise co∣uenant with them without knowledge of their parents con∣sent, make themselues accessary. * 1.139

§. 16. Of parents consent to the mariage of their children.

II. That children ought to haue their parents consent vnto their mariage is without all question euident. For

1. God himselfe hath giuen vs herein a patterne: He first

brought the woman to the man (Gen. 2. 22.) whereby he would shew that he who gaue a being to the woman, had a right to dispose her in mariage: which right parents now haue: for from them vnder God, children receiue their being. In this case parents stand in Gods roome, and are as it were Gods hand to ioyne their children in mariage.

2. God hath giuen expresse lawes concerning this point. To omit that generall morall law, Honour thy father and thy mother (which, as it is the ground of all other duties apper∣taining to children, so of this also) the authoritie and charge which God by his law (Deut. 7. 3) hath laid vpon parents, to giue their daughters to husbands, and to take wiues for their sonnes, hath the force of a law to binde children from taking wiues or husbands, without or against their parents consent. This law was not proper to the Iewes only; but as a branch of the morall law it is pressed vpon Christians, 1 Cor. 7. 36. 37.

To this may be added the iudiciall law (if it be to be ac∣counted meerely iudiciall) of a parents power in giuing his daughter, or refusing to giue her in mariage to him that had defloured her, Exo. 22. 17.

3. Answerable to the law hath beene the practise of Gods Saints recorded and approued in Scripture. Isaak married the wife which his father prouided (Gen. 24. 67.) Iaakob both obeyed his father in going to Labans house for a wife (Gen. 28. 2.) and also when he came to Laban asked his daughter of him (Gen. 29. 18. &c.)

Though Sampson saw a daughter of the Philistims which * 1.140 pleased him well, yet would he not marry her before he had his parents consent, Iudg. 14. 2.

4. These words of Thamar (2 Sam. 13. 13.) Speake vnto the King (who was her father,) for he will not with-hold thee from me, shew that children were not wont to be married with∣out consent of parents: Which is further confirmed by this oath of the Israelites, There shall not any of vs giue his daughter * 1.141 vnto Beniamin to wife, Iudg. 21. 1.

5. a 1.142 The ancient fathers of the Church haue in their ages taught children this duty, and pronounced mariages of chil∣dren without consent of parents, to be vnlawfull.

6. The very b 1.143 heathen haue obserued the equity hereof. Though Shechem loued Dinah, and had defloured her, yet would he not mary her without the consent of his and her fa∣ther, Gen. 34, 3. &c. Ismael had learned as much either by the instruction he had receiued out of Abrahams house, or else by the light of nature; for he stood to the choice which his mother made for him, Gen. 21. 21.

7. Though c 1.144 Papists in other cases make the authority of parents to be of no effect, yet in this case they count it vtterly vnlawfull for children to marry without or against their pa∣rents consent: and haue thereupon made Canons against it.

8. The d 1.145 law of nature and nations, the ciuill and canon law, the common and statute law of our Land, all manner of law is agreeable to Gods law in this point.

9. e 1.146 It hath beene a custome in all Christian Churches throughout all ages, for the parent, or some in the parents * 1.147 roome, to giue the Bride to the Bridegroome at the time of the mariage: whereby the parents consent is openly ma∣nifested.

10. f 1.148 Many Diuines of good note and name haue iudged such marriages as haue beene made simply without, or direct∣ly against parents consent (especially if parents haue iust cause of exception against those mariages) to be of no force till the parent be brought to ratifie them: and in many Churches vpon due examination of the matter, they vse to account them as no mariages. Experience hath manifested the boldnesse of many children in setting light by their parents consent in those places where mariages once consummated are ratified, * 1.149 and made indissoluble, though they haue beene made simply without or directly against parents consent. Many children thinke, though it be vnlawfully done, yet being done it shall stand. Whereupon if they doubt of their parents consent, they will cast how to get their mariage consummate, so as their parents may not know of it to hinder it before it is done: and after it is done, impudently resolue to beare out as well as they

can, the storme of their parents displeasure. To preuent such contempt of the power of parents, and to establish that autho∣rity which God hath giuen them ouer their children, mariages without or against parents consent as aforesaid, are in many Churches made voide.

§. 17. Of the equity of the point, and reasons why children should haue their parents consent vnto their mar∣riage.

1. By mariage children are put from their parents: for * 1.150 * 1.151 Man must leaue his Father and Mother, and cleaue vnto his wife. Is it not then great reason that they from whom children * 1.152 had their being, and by whom they haue beene maintained and trained vp till the time of their mariage, should haue no∣tice of that kind of leauing them, and consent thereto?

2. A parents power by the marriage of his childe is passed ouer to the husband or wife of the childe. And shall such a po∣wer be taken away without consent of parent?

3. Children for the most part being heady and rash for want of experience; and seeking more to satisfie their present car∣nall desire, then to prouide a good lasting helpe for them∣selues: but parents by the instinct of nature louing their chil∣dren as well as children loue themselues, and hauing by much experience better vnderstanding of a meete helpe, and better able to vse their discerning gift in this case, because it is not their owne case, and yet the case of one whom they loue as themselues, and to whom they wish as much good as to them∣selues; is it not meete euen for the childs good, that in a matter of such moment as mariage, the parent should haue a stroake?

§. 18. Of a childs cariage in case a parent prouide an vnfit mate or none at all.

Quest. What if parents vrge their children to marry such * 1.153 as they can not affect and loue: must children therein against their minde and liking yeeld obedience?

Answ. If there be no iust exception against the partie com∣mended, they ought with the vttermost of their power to en∣deauour * 1.154 to bring their affection to the bent of their parents will: and as an helpe thereunto, be perswaded that their pa∣rents are as carefull of their good as they themselues are, and

wiser then themselues: yea aboue all they ought to make in∣stant prayer vnto God (in whose hand mans heart is to turne it * 1.155 whither soeuer he will) that he would be pleased to alter the course of their affection, and to settle it on the party whom their parent hath chosen for them; if at least they see no iust cause to the contrary. But if notwithstanding all the meanes that they can vse, they still finde their heart altogether auerse, they may in a reuerend manner entreat their parent to forbeare to presse that match, and to thinke of some other.

2. Quest. What if the parent be negligent, and in due time prouide no fit match, may not the childe prouide one for himselfe?

Answ. A parents negligence is not a sufficient pretext to make a child cast off that subiection which he oweth to his pa∣rent. Yet I deny not but that a childe knowing where a fit match is to be had, may make knowne as much to his parent (as Sampson did) and craue both his consent and help there∣unto. * 1.156 And if his parent giue no eare to his humble suit, he may vse the mediation of his kindred or other friends. Yea if necessity require that the childe be married, and his parent adde wilfulnesse to negligence, and will not be moued at all, neither by the humble suit of his childe, nor by the earnest so∣licitation of any friends, meanes may be made to the Magi∣strate (who is in Gods place ouer the parent as well as ouer * 1.157 the childe, and ought to afford releefe vnto the childe) and what the Magistrate doth in that case is as good a warrant to the childe as if the parent had done it.

The like meanes may be vsed if a parent be an Idolater, He∣reticke, or Atheist, and will not yeeld that his childe be mar∣ried to any but to one of his owne profession and dispo∣sition.

§. 19. Of the sinne of Children in marrying without their pa∣rents consent.

Contrary is the minde and practise of such children as ouer lightly esteeming their parents power, take matches of their owne choice: and that sometimes priuily without giuing any notice at all to their parents: and sometimes most rebelliously against their parents mind and charge: not much vnlike those

who in the old world are condemned for taking wiues of all that * 1.158 they chose (which was one branch of that wickednesse for which the world was drowned) or rather like Esau who tooke * 1.159 such wiues as proued a griefe to his parents. What blessing can be expected to fall vpon such mariages? or rather what curse may not be feared to follow them? Gods law is transgres∣sed thereby: his Image in parents despised, that which is more proper to them then any goods; or fraudulently, or vio∣lently taken from them: their soules grieued thereat: and they * 1.160 oft prouoked to cast off their children, and curse their maria∣ges. Now Gods curse doth oft follow the iust curse of a parent.

§. 20. Of obiections for childrens marrying without parents consent, answered.

1. Obiect. Though Iaakob married one wife according to his parents direction, yet he married other three (at least the two maides) without their consent.

1. Answ. Iaakobs example in marrying more wiues then one is not iustifiable.

2. Answ. Iaakob had a generall consent of his parents to * 1.161 take a wife of the daughters of Laban: if therefore his marying of two wiues had beene lawfull, neither this nor that daughter had beene taken without all consent of his parents. As for the two maids of whom he had children, neither of them was his wife: for long after they had children they are called his maids, * 1.162 and distinguished from his wiues.

2. Obiect. Seruants may mary without their masters con∣sent: why then not children without their parents?

1. Answ. * 1.163 It is not lawfull for seruants so to doe while the ••ate of their couenant lasteth.

2. Answ. Though the seruitude of a seruant be greater ••hen of a childe, yet a parent hath in many respects a greater ••ower ouer his childe, then a master ouer his seruant. The ••ower which a master hath is by a mutuall couenant betwixt him and his seruant, and by the voluntary subiection of a ser∣••ant vnto his master. But the power of a parent is by the bond of nature, in that a childe hath his being from his parents. Be∣••ides, this subiection of a childe to his parents in case of mar∣riage,

is not for seruitude but * 1.164 for the good of the childe.

3. Obiect. Children marry for themselues and not for their parents, why then should parents consent be so much stood vpon?

1. Answ. Though they marie not for their parents, yet they marie * 1.165 from their parents: by mariage they are freed from the power of their parents.

2. Answ. Children are not their owne: they are the inhe∣ritance of the Lord: the Lord hath giuen them to parents as an inheritance: a childe therefore may no more marry for him∣selfe without consent of parents, then alienate his parents goods for himselfe.

§. 21. Of stealing children from parents for mariage sake.

To the * 1.166 forenamed sinne, and to the vengeance thereof, doe they make themselues accessary, who fraudulently allure, or violently take away children to marry them otherwise then their parents would. This is a worse kinde of felony then stea∣ling away the goods of a man. For children are much more properly a mans owne, then his goods: and dearer to him then any goods can be: yea and so much more highly to be e∣steemed, by how much reasonable creatures are to be prefer∣red before senselesse, and sensuall things. Our * 1.167 statute law expresly condemneth this, and imposeth a seuere punish∣ment on such as shall offend therein. And iustly doe such offenders deserue to be seuerely punished, both in regard of the heinousnesse of the sinne, and also in regard of the ma∣ny * 1.168 mischiefes which follow thereon, as, Alienation of parents affection from their children, Disinheriting heires, Enmity betwixt the friends of each party so married, Litigious suits in law, Ruine of families, and (if the personages, whose children are married without their parents consent, be great and noble) Disturbance of whole townes, cities, and nations. Instance the destruction of the Shechemites Gen. 34. * 1.169 This is said to haue beene the cause of the tenne yeares warre betwixt the Grecians and Troianes, and of the ruine of Troy.

§. 22. Of ministers sinne in marying children without parents consent.

Such ministers also as through Carelesnesse, not taking due

account of the parties whom they marie, whether they haue their parents consent or no; or through bribery, being hired by reward, doe marie such children as they know haue not their parents consent; doe in an high degree make themselues ac∣cessary to the * 1.170 forenamed sinne. Their fact is as bad as the fact of the principals themselues. Their solemnization of such mariages emboldneth both the parties that are so ma∣ried, and also all the persons that are present thereat. They highly dishonour Gods holy ordinance, in that bearing the person of God they say of such as God hath forbidden to be so ioyned together, Those whom God hath ioyned together let no man put asunder. If ministers had not their hand in such vn∣lawfull mariages, they could not be made: for our Church ra∣tifieth no mariage but what is made by a minister. Where∣fore some minister or other is guilty of this foule sinne, when∣soeuer any childe is maried without consent of parents. Well therefore doth our Church (to preuent this sinne) expresly forbid ministers to marie any without parents consent: and inflict a seuere censure on them that shall offend therein.

§. 23. Of childrens forbearing to dispose any of their parents goods without consent.

A third branch of the subiection of children in forbearing to doe any thing without their parents consent, is about their parents goods.

That children though liuing in their parents house, ought not without their parents consent to dispose their goods, is euident by the extent of their obedience, in all things.

In that Isaak was pleased to send Iaakob to Padan Aram with∣out any great prouision, it seemeth that Iaakob made consci∣ence of taking any thing priuily, but went as his father sent him a 1.171 with his staffe. And the b 1.172 apology which he made to Laban his father in law concerning things taken away, shew∣eth that he held it vnlawfull for children priuily to conuey ••way their parents goods. What is my trespasse? what is my sinne? (saith he) what hast thou found of all my houshold-stuffe?

Doth he not hereby imply, that if Labans daughters had ••aken away any of their fathers goods, it had beene a trespasse ••nd sinne?

The Apostle saith of the heire (who of all the children may * 1.173 seeme to haue the greatest right) that as long as he is a childe (that is, vnder the gouernment of his parents) he diffe∣reth nothing from a seruant, though he be Lord of all. If he dif∣fer not from a seruant, what right can he haue at his plea∣sure * 1.174 to dispose his parents goods? Hath a seruant any such right?

It is very requisite that children herein should be tied to their parents consent, both for the good of parents, and of chil∣dren themselues.

Of parents, that they may know what they haue, or haue * 1.175 not, and accordingly order their expences. How can parents tell what they haue, if children priuily without their know∣ledge purloin and dispose their goods?

Of children, that their lauish humor might by this meanes * 1.176 be restrained: (for youth is much prone beyond moderation to spend, if it haue wherewithall) and that their parents may the better lay vp for them. * 1.177

§. 24. Of the sinne of children in purloining and wasting their parents goods.

Contrary is both the opinion and practise of many * 1.178 children.

For opinion, many thinke and say, that whatsoeuer is their * 1.179 parents, is theirs also: and thereupon being through the watchfull eie and prouident care of their parents restrained from ouerlauish spending, or from laying out any thing with their owne hands, they murmure against that restraint.

Knowledge and perswasion of their subiection in this case, would be a good meanes to suppresse that repining humour.

For practise, * 1.180

1. Some priuily take away and purloine what goods, mo∣ney, wares or any thing else they can come by of their parents. This the holy Ghost accounteth plaine theft: for Rachel ha∣uing priuily taken away her fathers idolls, the Scripture saith that she stole them.

Hereunto doe they make themselues accessary, who coun∣sell and incourage children so to doe: as many busibodies, and deceitfull persons aduise daughters, when God hath taken

away their mothers, to take away linnen, and other-like hous∣hold-stuffe from their father, pretending that their father may marie another wife, who will carrie all away: And vpon like pretence also perswade sons when their fathers die, to con∣uey away what they can from their mother. But such preten∣ces are no sufficient warrant vnto children to deceiue their pa∣rents. It were better for children to be depriued of their pa∣rents goods, then to enioy them with such deceit: for they will be like that bread which is sweet to a man, and afterward his * 1.181 mouth is filled with grauell.

2. Others riotously spend their portion, like the prodigall * 1.182 childe, and runne into debt, and so make their parents either to pay it, or to leaue them to the law. Many Schollers at the Vniuersities, Gentlemen at Innes of Court, and such children as are somewhat liberally trained vp in their parents, or other friends houses, doe much offend herein. Little doth this ex∣cesse and riot differ from the forenamed kinde of theft: and ordinarily it bringeth as many mischiefes as that doth.

3. Some also be so vngracious and vngratefull, that being * 1.183 come to yeeres, and their parents growne old, seeke to de∣feat their parents of all they haue, and to bring their parents vnder them, to be ordered by them: labouring to get posses∣sion of all before their parents be dead, or before they be wil∣ling to resigne any such right vnto their children. Such were * 1.184 Absolom, and Adoniah. How highly displeasing such practi∣ses are to God, the vengeance which fell vpon the pates of * 1.185 those two Brethren in euill, traiterous, and disloyall children, doth shew.

All such children as seeke after the forenamed, or any other like meanes to defraud their parents, doe very ill repay their parents care ouer them, and more like Barbarians, then Chri∣stians, recompence euill for good: they oft bring pouerty and ignominy vpon their parents and themselues: they are worse then other theeues, because they are more deerely accounted of, and more freely trusted: yea they are a very bad example to seruants in the house, or subiects in the commonwealth.

§. 25. Of childrens contentednesse to be apparelled after their parents minde and liking.

IIII. A fourth branch of the foresaid subiection of chil∣dren is about their apparell, that it be no other, then may stand with their parents good liking. It is noted that Israel * 1.186 made Ioseph a coat, doth not the particular mentioning of that circumstance shew, that parents must haue the ordering of their childrens apparell? Which is also intimated in the reason giuen of Tamars garment of diuers colours, namely because * 1.187 with such garments were the kings daughters, that were virgins, apparelled. And whereas Rebekah had the keeping of her * 1.188 sonne Esaus clothes, it appeareth that his clothes were to the minde of his parents: else he would haue hid them from them: for further confirmation whereof it is noted that his apparell was pleasing to his father.

Contrary is the vaine-glorious humour of many children, * 1.189 who to the griefe and discredit of their parents, apparell them∣selues both against the minde, and also aboue the ability, and vnbeseeming the place and calling of their parents. Among others, many ministers children bring much discredit on their parents hereby. Let all such proud Youths note how the Lord hath threatned to visit euen Kings children that are clo∣thed * 1.190 with strange apparell.

§. 26. Of childrens forbearing to binde themselues to doe any thing against their parents consent.

V. The fift and last branch wherewith I will exemplifie the forenamed subiection of children, shall be that which is expresly noted in the law, namely a childes binding of it selfe by a vow.

The law giueth the parent power to disanull his childes * 1.191 vow. It is therefore a childes dutie to abstaine from vowing without his parents consent.

Contrary are such vowes as Papists allure children to make, * 1.192 namely, vowes of continencie, perpetuall virginitie, regular obedi∣ence, voluntarie pouertie, with the like.

Though by these they be not drawne to forsake their parents (which * 1.193 before we proued to be vtterly vnlawfull:) and though these in their nature were lawfull (which they are not, because

they are against Gods law and ordinance, and against Christi∣an libertie, and sauour too rankly of Iudaisme, yea of a worse superstition,) yet without parents consent might they not be made.

As vnlawfull are oaths, and other like meanes, whereby chil∣dren binde themselues to the performance of such indifferent things, as their parents are not willing they should doe. What doth this but bring a snare vpon the consciences of children, and cause a necessitie of breaking one of Gods commandements? ei∣ther the third, in breaking their vow or oath; or the fift, in diso∣beying their parents.

§. 27. Of childrens actiue obedience.

The affirmatiue and actiue part of a childs obedience, consists in yeelding himselfe pliable to his parents will; which must be added to the forenamed negatiue and passiue part of obedience in forbearing to doe things without consent of parents, for manife∣station of a true child-like affection and disposition toward the parent. Passiue obedience may arise from meere fullennesse, and stoutnesse of stomach. For there are many who will forbeare to doe this or that without consent of parents, because they are loth to aske their consent: they had rather haue their owne wills crost in the things they desire, then be made subiect to their parents will. What doth this argue, but a stout stomach, and a disdainfull heart? Besides, to forbeare the doing of an vnlawfull thing, is but to abstaine from euill. But it is required of Christians a 1.194 to doe that which is good, as well as to abstaine from that which is euill. This is it which is commended in Iaakob: he did not only forbeare to take such a wife as would be a griefe to his parents (wherein his b 1.195 brother Esau had offended) but also obeyed his parents in c 1.196 ta∣king such a wife as they willed him to take.

This generall point we will exemplifie in foure particular in∣stances, namely, in a childs obedience to his parents commande∣ments, instructions, reproofes, corrections.

§. 28. Of childrens obedience to their parents commandements.

I. What lawfull commandements soeuer parents giue to their children, they must be ready to the vttermost of their power to obey. d 1.197 Obey your parents, saith the Apostle to children.

Parents, by vertue of their place, haue power and authoritie to command: Children therefore must obey, or else that power is to no purpose.

To demonstrate this by some particulars:

1. If a parent call his childe, or send for him, he must readily * 1.198 come, yea though he know not the occasion. Eli was in place of a parent to Samuel, whereupon the childe supposing that Eli called him, b 1.199 ranne to him once, and againe and againe. c 1.200 Dauid when he was sent for by his father out of the field to be anointed King, knew not the occasion, yet came. d 1.201 The twelue sonnes of Iaakob, though men growne, yet called for by their father, assem∣bled themselues together before him.

2. If a parent be disposed to send his childe any whither, or of * 1.202 any errand, though it be farre off, and may seeme somewhat troublesome, yet he ought to goe, and doe it. The * 1.203 forenamed example of e 1.204 Iaakob, the example also of f 1.205 Ioseph (being sent to see whether it were well with his brethren) and of the g 1.206 tenne sonnes of Iaakob (being sent by their father into Egypt,) and of h 1.207 Dauid (sent to visit his brethren in the hoste) are in this case commended by the holy Ghost. Of Dauid it is noted, that i 1.208 he arose vp early and went as Ishai had commanded him: which set∣teth forth his ready obedience.

3. If a parent require his childe to attend vpon him, he must * 1.209 also doe that. When Abram was going vp to the top of Moriah his will was that his seruants should tarrie behinde, and that his sonne Isaak should attend him, and carry the wood for the sacri∣fice, and accordingly Isaak obeyed. * 1.210

4. If a parent inioyne any taske, or commit any businesse to * 1.211 his childe, he ought faithfully to performe it. This kinde of faith∣full obedience is commended in d 1.212 Ioseph, in the e 1.213 Rechabites, and in f 1.214 Dauid, with many others. Ioseph, by reason of his great place, might not goe out of Egypt, yet to performe that which his father inioyned him, he asked leaue. The Rechabites were tempted to breake their fathers charge, yet they would not. Dauid when he was sent by his father, from the sheepe which were com∣mitted to his custodie, was carefull to leaue them with a keeper: * 1.215 and againe, when a Beare at one time, and a Lion at another came * 1.216 to the flocke, he put his life in hazard to preserue the flocke: all

these circumstances are thus noted, to set forth the great care that these children had to discharge that charge which their parents had committed to them.

§. 29. Of childrens disobedience to their parents commandements.

Contrary is a rebellious disposition in children, manifested by these and such like practises,

1. By refusing to be at their parents call; or comming (as we speake) at leisure, and making their parents wait for them.

2. By a lazie, sluggish pretending of vaine and friuolous ex∣cuses, when their parents would send them of an errand, like that sluggard, who saith, a 1.217 A lion is without, I shall be slaine in the streets. Such pretences are as b 1.218 vineger to the teeth, and smoke to the eyes.

3. By scorning to wait on their parents; and in that respect they will slinke out of doores, and absent themselues, when they imagine their parents will vse their seruice in that kinde: they forsooth will not be their parents seruants: and impious conceit.

4. By refusing to doe what their parents inioyne them to doe, and require at their hands, like c 1.219 the younger sonne, that went not to worke in the vineyard at his fathers command. Such children for the most part offend herein, as through pride thinke the busi∣nesse inioyned to them too meane, and base to doe. Had Dauid, or the daughters of Reguel beene of this minde, the one would * 1.220 not haue returned to his fathers sheepe, after he was anointed to be King ouer Israel, and after he had beene called to the Court; and the other would not haue watered their fathers sheepe, espe∣cially * 1.221 among such rude and biosterous clownes, as without all re∣spect to their place and sex, would driue them away.

§. 30. Of childrens obedience to their parents instruction.

II. Such wholsome instructions as parents giue their children for the well ordering of their cariage, children ought conscionably ••o obey: a point which a 1.222 Solomon much presseth: My sonne, saith ••he, heare the instruction of thy father, and forsake not the law of thy another, &c. And to moue children the rather to doe so, he sets before them b 1.223 his owne example, shewing that he required no more of them then himselfe had performed. c 1.224 Moses, though growne to yeeres, and a prince among his people, testified his o∣bedience to his father in law hereby.

1. Parents haue an expresse commandement to instruct their * 1.225 children (as we shall * 1.226 after shew.) Great reason therefore that their children heare and obey them therein. The good instructions of any one are to be regarded, much more of parents.

2. Great wisdome may be attained thereby: for the desire that * 1.227 parents haue of their childrens good, maketh them giue the best * 1.228 directions they can vnto them, euen what themselues haue lear∣ned of others, or obserued by their owne experience: in this re∣spect, Solomon stileth him d 1.229 a wise sonne that obeyeth the instru∣ction of his father: and resembleth the fruit and benefit thereof, to e 1.230 acomely ornament, to chaines, and bracelets, and to a crowne of glory.

3. Much ioy and comfort is brought to parents by seeing * 1.231 their children obserue their instruction: for f 1.232 a wise sonne maketh a••glad father. Now this is a thing which children ought to aime at, g 1.233 to reioyce their parents heart. Esau is taxed for h 1.234 grieuing his parents.

Contrary is their proud and foolish humour, who thinke they need no instruction, their parents are too iealous of them, they are wise enough of themselues; if their parents would but let them alone, they should doe better: thus they shew themselues impi∣ous against God, rebellious against their parents, and iniurious to themselues. Such were i 1.235 Elies, and k 1.236 Lots sonnes. Now note the vengeance that fell vpon them.

§. 31. Of childrens patience to their parents reproofe.

III. The obedience of children must further * 1.237 * 1.238 extend it self to their pa∣rents reproofe: and that by patient bearing all manner of reproofes, and by amending what is iustly reproued. That shame, whereof the Lord speaketh, which should be in a childe, * 1.239 when her father hath spet in her face, that is, by some outward signe manifested his anger, implieth a childs patient bearing of a parents reproofe. This patience in a childe must be manifested

to his parent, whether his reproofe be milde or bitter, iust or vn∣iust. In this respect a childe must more consider the person who reproueth, then the matter or manner of the reproofe. Iaakobs reproofe of Ioseph, for his dreames which came of God, was vniust: * 1.240 the manner of vttering it, with many short pauses, and that inter∣rogatiuely, implieth some tartnesse: yet such was his patience, as we read not of one discontented word that he gaue. But most me∣morable is the patience of Ionathan in this kinde. His father Sauls * 1.241 reproofe of him was directly vniust, and out of measure bitter: yet with what patience did he beare it? all that he replied was to make some little apologie for Dauid: he replied nothing against his fathers opprobrious speeches.

Great wisdome may be learned by this patience: for so may a * 1.242 childe better iudge of his parents reproofe, whether it be iust or no. Though it be vniust, yet thereby may he obserue what is displeasing to his parents: at least he may obserue his parents infirmitie, and so know the better how to carry himselfe towards them.

Contrary is the practise of such children, as vpon euery re∣proofe of their parents are ready to * answer againe. Our parents * 1.243 are wayward, say they, who can beare them? If none else could beare them, yet should children: for parents ordinarily beare such waywardnesse, and vntowardnesse at their childrens hands, especially while they are young, as none else would or could.

Quest. If a parent be mistaken in a matter, and vniustly reproue his childe, may the childe make no answer?

Answ. Yes, he may, so he doe it mildly, reuerendly, and sea∣sonably: not too peremptorily crossing or thwarting his pa∣rent.

Obiect. Christ tooke vp his mother very roundly for repro∣uing * 1.244 him vniustly.

Answ. Christ as God-man was greater then his mother, and in that respect with authoritie blamed her for her vniust reproofe. The Virgin Marie was not ignorant thereof, and therefore was silent.

§. 32. Of childrens readinesse to amend what is iustly reproued by their parents.

If a childe be iustly for his fault reproued by his parents, * 1.245

both conscience toward God, and obedience to his parent, re∣quireth that he readily redresse that which is amisse. Vnlesse amendment of the thing iustly reproued be added to patient bearing of reproofe, that patience can be no better accounted of, then dissimulation, and plaine mockage. When the father * 1.246 in law of Moses told him, that what he did was not well, he forthwith amended it.

But contrarily many lewd and vngracious children conti∣nue to goe on in their wicked courses, though their parents againe, and againe rebuke them for it. Iust was Elies reproofe of his children, but yet no amendment followed. Now note the inference made thereupon by the holy Ghost, They obeyed * 1.247 not the voice of their father, because the Lord would slay them: whereby is implied, that to despise the iust reproofe of parents is an euident signe, and forerunner of Gods heauy iudgement. Salomon calls the childe which will heare no rebuke, a Scorner, * 1.248 which noteth out a most obstinate sinner that cannot be reclai∣med, and in that respect is scorned of the Lord. * 1.249

§. 33. Of Childrens submission to their parents correction.

IIII. Correction is a reall reproofe, a reproofe in the high∣est degree, euen the seuerest kinde of reproofe: so as by sub∣iection hereunto great tryall of obedience is made. By the same meanes must a childes submission to his parent in this kinde of reproofe be manifested, as in the former: namely,

1. By bearing patiently the correction which his parent shall giue him.

2. By amending readily that for which he is iustly cor∣rected.

The former of these is noted by the Apostle as a ruled case, a matter not to be denied, in these words, a 1.250 We haue had fa∣thers of our flesh which corrected vs, and we gaue them reuerence. One speciall part of this reuerence is a patient suffering: there∣fore he inferres thereupon, ought we not to be in subiection? &c.

The latter is set forth by Salomon vnder an effect which fol∣loweth vpon the performance thereof: for hauing aduised a parent to correct his childe, he addeth this reason, b 1.251 He shall giue thee rest, yea he shall giue delight vnto thy soule: how can

this rest, and delight be giuen, but by the childes amendment of that for which he is corrected? A parent taketh no delight in the paine, and smart of his childe, but in the fruit that fol∣loweth thereupon. As a childes transgression is c 1.252 a griefe, and vexation to the parent, so his amendment causeth rest and delight. Now this effect followeth not simply vpon correction, but vpon the good vse thereof which is made by the childe. It lyeth therefore in the childe, and so lyeth vpon him as a du∣tie, to giue this rest and delight to his parent by amending the fault for which he is corrected, as he brought griefe to him by prouoking him to vse correction. Thus shall neither parent repent the inflicting, nor the childe repent the induring of cor∣rection.

That a childe may attaine to this degree of obedience, he * 1.253 must duly consider both the Cause whereby his parent is mo∣ued to correct him, and also the End which he aimeth at there∣in. The cause is the d 1.254 loue he beareth to his childe. The end which he aimeth at, is his childes c 1.255 good. If these motiues worke not obedience, what can?

§. 34. Of refusing, or abusing correction.

Contrary is disdaine on the one side, and obstinacie on the other. Disdaine, when children scorne to be corrected by their parents: and in that respect when by all the meanes they can vse, they cannot auoid it, they will mutter and murmure, fret and fume, rage and raue against their parents, and despise and hate them for it. Obstinacie, when they will be no whit bette∣red thereby, but still runne on in their leaud courses, and ra∣ther waxe the worse for being corrected. This may be coun∣ted the highest pitch of a childes rebellion: for this is the last meanes which a parent can vse to reclaime his childe from desperate courses. If this preuaileth not, the law of God re∣quireth, * 1.256 that a parent should giue vp his childe into the hand of the Magistrate, that he may be put to death.

Hitherto of the distinct branches of childrens Obedience.

The Extent thereof followeth.

§. 35. Of childrens conforming their iudgements to their parents.

The extent of childrens o∣bedience is only implied in this Epistle to the Ephesians, but it is expressed (Col. 3. 20) in these words, Children obey your parents a 1.257 IN ALL THINGS. A large extent, but not sim∣ply to be taken without any limitation: for the Apostle himselfe noteth a restraint in these words, b 1.258 In the Lord. So farre forth as children transgresse not any of Gods commandements in obey∣ing their parents, they ought to obey. This is to obey in all things, in the Lord.

* 1.259 The extent of childrens duties being the very same that was of wiues duties: and the restraint also the same, that order which was there obser∣ued shall here also be kept. Only other proofes more pertinent to childrens place, shall be brought to con∣firme those generall propo∣sitions which may be appli∣ed to any inferiours. Many generall reasons there alled∣ged for proofe of the propo∣sitions shall here be omitted. Wherefore compare this place with that.

Thus we see that parents authority is very large: there is no restraint of it but Gods contrary command, whereof a childe must be assured, if he refuse to obey his parent in any thing.

It is not enough for a childe to say I haue thus long, and in thus many things obeyed my parent, I hope in some things if I haue mine owne will, I may be excused. No: All things com∣prise more then many things. Wherefore Many are not enough. And though Gods will be exempted, yet is not thine owne will exempted: though thou maiest doe nothing against Gods will, yet thou oughtest to doe many things against thine owne will, if it be contrary to thy parents.

Two things are to be laboured after by children for attai∣ning to this extent of obedience in all things.

1. They must labour to bring their iudgement and will to the bent of their parents: to thinke that meet and conueni∣ent for them to doe which their parents will haue them doe. Though Isaak thought it somewhat strange that he should * 1.260 carry wood vp to an hill to offer sacrifice where was nothing for a burnt offering, yet it being the will of his father that he

should doe so, he thought it meet enough for him to doe so.

This subiection of iudgement and will is to be yeelded in all the particular cases of obedience which were * 1.261 before pro∣pounded, as in their calling, mariage, apparrell, allowance, &c. So as children are to thinke that kinde of calling, that particu∣lar match, that apparrell, and that allowance to be meetest for them, which their parents thinke meete.

If the iudgement be perswaded of the meetnesse of a thing, * 1.262 and the will inwardly brought to yeeld vnto it, outward obe∣dience will more readily and cheerefully bee yeelded there∣unto.

Contrary is the ouerweining conceipt which many chil∣dren * 1.263 haue of their owne iudgement and will, who thinke they can better discerne what is fit and meete for themselues, then their parents. They imagine their parents to be too strict and precise, or too suspicious and iealous, or too couetous and worldly. This maketh them take what callings, what matches, what apparrell, what allowance they thinke best; whence ma∣ny mischiefes arise, which would all easily be auoided, if they would lay downe that presumptuous conceit, and labour to obserue the forenamed direction.

§. 36. Of childrens yeelding to practise at their parents com∣mand, such things as in their iudgements they can∣not thinke very meet.

2. Though children cannot in their iudgements thinke that which their parents require to be the fittest and meetest, yet being pressed thereto by the peremptory command of their parents, in practise they ought to yeeld vnto it, saying to their parents as Peter to the Lord, Neuerthelesse at thy word I will doe this, Thus did a 1.264 Iaakob yeeld to Rebekah: he thought by doing that which his mother bid him, he should seeme a ••••ocker to his father, yet she vrging him, he did it.

Quest.

May not a childe, yeelding better reason then his parent, refuse to doe what he thinketh vnmeet, or at least for∣••eare to doe what he is commanded, till he be better informed ••f the meetnesse thereof?

Answ. With reuerence and humility he may render his

reason why he thinketh it not meete, and desire his parent not to vrge it vpon him.

(This did b 1.265 Iudah one of the sonnes of Iaakob, and is not blamed for it:) and parents ought in such a case to yeeld to their children (as c 1.266 Iaakob did.) But yet if in things indif∣ferent, parents be otherwise minded then their children, and will haue their children yeeld to them, they must yeeld.

For, 1. In in different things the command of a parent is a warrant to the childe, by reason of this extent (all things:) so as the parent may sinne in commanding that, in doing where∣of the childe may not sinne. Who can cleare Rebeckah of sinne in commanding Iaakob to deceiue his father? yet I take it, that Iaakob cannot iustly be blamed for obeying.

2. Children doe thus manifest an high esteeme of their pa∣rents, and very great respect towards them: they shew how de∣sirous they are to please them, and how fearefull to offend them. When the will of parent and childe consent, there is no such triall.

3. By this meanes peace and loue is better preserued be∣twixt parent and childe: a parents anger is stopped, the effects thereof auoided, and many other mischiefes preuented, which oft fall out when inferiours refuse to yeeld to their superiours who haue authority ouer them.

Contrary is their preposterous peremptorines who will doe * 1.267 nothing against their own mind & will, though their parents require it neuer so much. This phrase (f 1.268 If thou wilt not send, we will not goe downe) which Iudah vsed to his father, though in a good cause, was too peremptory for a childe. They who obstinately refuse to doe those things which are against their owne minde, must needs come short of this extent, Obey in all things. Yea they shew that what they doe is rather for their owne sakes because they like it, then for their parents sake. What obedience then may that be thought to be? Yet this is all the obedience which many children will yeeld. If they thinke not that which their parents require to be meet, nor faire, nor foule meanes shall moue them to doe it; whereby many children doe much prouoke their parents. Let such chil∣dren know, that it is euery way more safe for them at the in∣stant

command of their parent to doe that which they con∣ceiue to be vnmeet, then peremptorily to disobey their pa∣rents, which is more then vnmeet, euen vnlawfull.

§. 37. Of the restraint of childrens obedience.

The restraint of childrens obedience is expressed in this clause, in the Lord: which phrase affordeth a necessary limi∣tation * 1.269 in obeying their parents, who are but parents of our flesh, men and women, subiect to erre in their commandements, and to require such sinfull things as their children may not with a good conscience performe. The limitation then which the forenamed clause (in the Lord) affordeth, is this,

Children must performe no other obedience to their parents, then may stand with their obedience to God. The reasons rendred by the Apostle proue as much: This is right, this is well pleasing to * 1.270 the Lord. But to obey parents against the Lord is neither right nor wellpleasing to the Lord.

If therefore parents command their children to doe any thing * 1.271 which the Lord hath forbidden them, they ought not to doe it. On this ground did Michal well in suffering her husband Dauid to escape out of the handes of Saul her father. I iustifie not her manner of carying the mat∣ter, with vntruths, and false tales; but her refusing to yeeld to her fathers minde and will is iustifiable, and that in two re∣spects.

1. In that the difference was betwixt her husband and fa∣ther. Now e 1.272 by Gods law a wife is to yeeld to her husband ra∣ther then to her father.

2. Because she knew her father sought to slay him: if then she had deliuered him into the hands of her father, she had made her selfe accessary to murder. In this latter respect Io∣••••athan also did well in refusing to fetch Dauid at his fathers * 1.273 command.

Thus if a father command his childe to goe to Masse, to for∣sweare himselfe, to marry an Idolater, to steale, to lie, or to

commit any other sinne forbidden by God, the childe ought not to obey: those things cannot be done in the Lord.

Againe if parents forbid their children the doing of any ne∣cessary duty commanded of God, the childe ought to doe it notwithstanding the parents inhibition. We may well thinke that Ahaz who set himselfe so violently to deface the holy things of God, to prophane his ordinances, and to shut vp the doores of Gods House, gaue strait charge to his sonne that he * 1.274 should not repaire them againe; yet Hezekiah so soone as he had power did repaire all.

If a parent forbid his childe to goe to the Protestants Chur∣ches, to heare a Sermon, to pray in a knowne tongue, to giue iust weight, and measure, to speake the truth when he is cal∣led to witnesse it, with the like; he must be of Daniels minde, * 1.275 and notwithstanding that prohibition, doe the things which God requireth.

§. 38. Of childrens sinne in yeelding to their parents against God.

Contrary to this limitation is on the one side a flattering eie-seruice in many children, who care not what they doe, be * 1.276 it good or euill, lawfull or vnlawfull, so they may please their parents thereby: and on the other side a slauish fearefulnesse, * 1.277 which maketh them so to dread their parents as they feare not God at all: they will rather choose to sinne and so prouoke Gods wrath, then doe any thing whereby their parents wrath may be prouoked. It is a brand set vpon euill kings that they a 1.278 walked in the waies of their fathers, and mothers: and did wickedly b 1.279 as they counselled them. Wherefore the following and obeying of their parents in euill was so farre from exte∣nuating their sinne, as it did rather aggrauate the same. The preferring of father and mother before the Lord Christ shew∣eth that such a childe is c 1.280 not worthy of Christ: In comparison of Christ d 1.281 Father and mother must be hated. But that vndue and vnchristian-like respect of parents aboue Christ, is it that maketh so many young Papists, young swagerers, swearers, * 1.282 liars, deceitfull persons, and lewd liuers.

For auoiding the two forenamed extremes let thine heart be filled with a true feare of God, and withall consider the diffe∣rence

betwixt our earthly parents and our heauenly Father. They are but parents e 1.283 of our flesh, he is the Father of spirits. f 1.284 They can but touch the body, he can cast body and soule in∣to hell. They are but a while ouer vs, he for euer. Their au∣thority is subordinate to his, his supreme & absolute of it selfe. They can giue but a light temporary reward; he, an eternall weight of glorie. They cannot shelter vs from his wrath, he can from theirs.

Hitherto of such duties of children as respect their parents authority, such as respect their necessity follow.

§. 39. Of childrens Recompence.

The generall head whereunto al the duties which children owe to their parents in regard of their Necessity, is in one word Recompence, which is a dutie whereby children indea∣uour as much as in them lieth, to repay what they can for their parents kindnesse, care, and cost towards them, and that in way * 1.285 of thankfulnesse; which maketh a childe thinke he cannot doe too much for his parent, & well may he thinke so, for a parent doth much more for his childe before it is able to doe for it selfe, then the childe possibly can doe for the parent. So as if the parents authority were laid aside, yet the law of equity re∣quireth this dutie of Recompence: so also doth the law of piety and charity. Wherefore of all other Duties this is most due. * 1.286 It is in expresse termes giuen in charge to children by the Apostle, who willeth them to learne to requite their parents.

Contrary is neglect of parents in their need, which is more * 1.287 then monstrous ingratitude. As all ingratitude is odious to God and man, so this most of all, and yet very many are guilty thereof. In them the prouerbe is verified that loue is weighty. For it is the property of weighty things to fall downe apace, out to ascend slowly, and that not without some violence. Thus loue from the parent to the childe falleth downe apace, ••ut it hardly ascendeth from children to parents. In which respect another prouerbe saith, One father will better nourish nine children, then nine children one father. Many children in his kinde doe no more for their parents, then for strangers. They either consider not how much their parents haue done

for them; or else they conceit that what their parents did, was of meere dutie, and needeth no recompence. Fie vpon such barbarous and inhumane children!

§. 40. Of infirmities whereunto parents are subiect.

The rule of the forenamed recompence is on the one side * 1.288 the parents Necessity, and on the other, the childes Ability. So as in euery thing wherein a parent needeth his childes helpe, the childe to his power must afford his best helpe. Beyond ones power nothing can be expected. * 1.289

A parents Neces∣sity may be through	Naturall infirmities.
Casuall extremities.

Naturall infirmities are	Inward.
Outward.

Inward Infirmities are weakenesse of iudgement, slipperi∣nesse of memory, violence of passion with the like; whence proceed frowardnesse, testinesse, suspiciousnesse, iealousie, feare, griefe, &c.

Outward Infirmities are such as arise from some instant temp∣tation, as were a 1.290 Noahs and b 1.291 Lots drunkennesse; b 1.292 Lots and c 1.293 Dauids vncleanesse; d 1.294 Abrahams and e 1.295 Isaakes dissimulation; f 1.296 Iaakobs and g 1.297 Dauids excessiue lamentation, &c.

Some of these latter, which may seeme most heinous and odious sinnes, are then to be accounted infirmities, when they who commit them make not a sport of them, nor delight to liue and lie in them, as swine to wallow and lie in the mire: but only at some times, through some temptation, as it were vnawares, fall into them; and after they are committed they are themselues more ashamed of them, and more grieued for them, then any other that see them, or heare of them.

In regard of the naturall infirmities of parents, the dutie of children is both to beare with them, and also to couer them so farre as they can.

§. 41. Of childrens bearing with their parents infirmities.

Children beare with their parents infirmities when they doe not the lesse reuerendly esteeme their place, or person, nor performe the lesse dutie to them because of their infirmities.

This is the first particular branch of recompence. For chil∣dren in their yonger and weaker yeares are subiect to many

infirmities: if parents had the lesse respected them for their infirmities, and from thence had taken occasion to neglect them, and would not haue borne with them, surely they could not haue beene so well brought vp. That great pati∣ence, long-sufferance, and much forbearance which parents haue shewed towards their children, requireth that children in way of recompence shew the like to their parents as occa∣sion is offered. It was a great infirmity in Isaak to preferre Esau a prophane childe, before Iaakob a religious childe, espe∣cially against Gods expresse word concerning Iaakob; yet Iaakob respected not his father a whit the lesse for it, as ap∣peares by his a 1.298 feare to offend him, and by his b 1.299 readinesse to obey him. c 1.300 Iaakobs vniust reproofe of Ioseph was no small in∣firmity, and yet how much Ioseph reuerenced and euery way respected his father the history following sheweth. Sauls in∣firmities were farre more and much greater then any of theirs, yet what dutie and faithfulnesse did Ionathan his sonne per∣forme to him, euen to their deaths? for d 1.301 he died with him.

We haue herein the patterne of Christ himselfe: how great infirmity did his mother bewray, when ouer-rashly she rebu∣ked him being about a good worke, a bounden duty, his Fa∣thers businesse? yet immediatly thereupon it is noted that he went downe with his parents, and was subiect to them: which * 1.302 manifesteth the honour he gaue to his mother, notwithstand∣ing her infirmitie.

Contrary to this duty doe they, who take occasion from their parents infirmities to thinke basely of their person and * 1.303 their place, and thereupon grow carelesse in duty, either re∣fusing to doe any duty at all, or else doing it carelesly, grudg∣ingly, disdainefully, and scornefully. Absolom made a suppo∣sed infirmity of his father the ground of his rebellion. Had * 1.304 his pretence beene true, yet had it not beene a sufficient cause for him to disgrace, and rise against his father, as he did. The law that threatneth Gods vengeance against such children as mocke at their father, or despise to obey their mother, maketh * 1.305 no exception of parents infirmities.

§. 42. Of childrens couering their parents infirmities.

Children couer their parents infirmities both by passing by

them (as we speake) and taking no notice of them, and also by concealing them from others as much as they can. The Scripture noteth it to be a property of loue to couer a multi∣tude * 1.306 of sinnes: now in whom should loue abound, if not in children? And who should more manifest this property of loue then children?

Of passing by and concealing from others a parents infir∣mity, we haue a worthy patterne in Shem and Iaphet: when Noah their father being drunken lay vncouered in the midst of his tent, they went backward (that they might not themselues * 1.307 see their fathers infirmity) and couered his nakednesse (that others might not see it.) The blessing which vpon this occa∣sion was then promised to them and their posterity, sheweth how acceptable this dutie was to God.

Contrary was Chams practise, who discouered, and made * 1.308 knowne his fathers nakednesse. The curse thereupon denoun∣ced against him, sheweth how odious that sinne was vnto God. Too many there be of Chams cursed brood, who blaze abroad their parents infirmities, and make such things knowne of them, * 1.309 as otherwise would not be knowne: whereby they bring much dishonour and shame vpon their parents (which can be no ho∣nour * 1.310 to the children,) and withall a curse from their parents on themselues, which the heathen accounted very dreadfull.

More contrary was Absoloms practise, who raised a most ma∣licious slander of his father, and thereby alienated his subiects hearts from him. Too many Absolom-like seeke to raise a suppo∣sed * 1.311 reputation and honour to themselues by vilifying and disgra∣cing their parents: but let them note Absoloms end. Assuredly, if they hold on in that course, the like, or a worse, shall be their end.

§. 43. Of childrens bearing with their parents casuall neces∣sities. * 1.312

Casuall extremities, are all manner of crosses which by the pro∣uidence of God are laid vpon a man: whether vpon his bodie, as blindnesse, lamenesse, sicknesse, &c. or on his person, as captiuitie, banishment, imprisonment, &c. or on his estate, as pouerrie, pe∣nurie, &c. In all these, children must beare with their parents, as in the forenamed infirmities; neither lesse reuerendly esteeme of

them, nor performe the lesse dutie because of them. These are such necessities, as are not sinfull in themselues; and therefore in regard of these, parents are much more to be borne withall. Though Isaak were blinde, yet did not Iaakob a whit the lesse re∣spect * 1.313 him. Though Naomi were poore, yet Ruth her daughter in law continued to doe a childs dutie and seruice vnto her.

Contrary is the vnnaturall disposition of such children, as * 1.314 take occasion from these casuall necessities of their parents to de∣spise them. God hath made an expresse law against despising those who are by any outward defects impotent, as deafe, blinde, &c. If no person may despise another, for these, much lesse chil∣dren * 1.315 their parents. They are worse then Cham that doe so, and may looke for an heauier curse.

§. 44. Of childrens releeuing their parents according to their neede.

Besides bearing with parents necessities, in such cases as pa∣rents stand in need of their childrens releefe and succour, they must afford it them. In sicknesse they must visit them, as a 1.316 Ioseph visited his father. In time of mourning, they must comfort them, as b 1.317 the children of Iaakob. In want, they must prouide things needfull for them, as c 1.318 the sonnes of Iaakob, who went vp to buy food for their father; and as d 1.319 Ioseph, who sent for Iaakob into Egypt, and there nourished him. It is noted of e 1.320 Ruth, that shee did not only gleane for her mother a poore woman, but also re∣serued some of that food which was giuen to her selfe to eat, for her. In time of danger they must doe what they can for their protection and preseruation, as f 1.321 Dauid had in this respect an especiall care of his father and mother. Yea, if God be pleased to * 1.322 take children out of this world before their parents, and their pa∣rents be succourlesse, they must take what order they can for the well-being of their parents after their owne departure, as g 1.323 Christ, who commended his mother to his disciple Iohn a little before his death. These and such like duties are particular branches of re∣compence, and are all comprised vnder that h 1.324 requitall, which the Apostle requireth of children: And they are but a small part of requitall of all the paines, care, and charges, that parents haue been at with their children. Yea, this only thing, that parents haue brought forth children into the world, can children neuer suffici∣ently

requite. Nature hath taught thus much, not only vnto hea∣then men, but also vnto the vnreasonable creatures. Among other vnreasonable creatures, the example of the * 1.325 Storke is worthy to be noted: for it is recorded of that kinde, that when the dammes are old, the young ones feed them; and when through age, they are ready to faint in their flying, the young ones will helpe; and when they are past flying, the young ones carrie them on their backs. The * 1.326 Greeke name of a Storke is taken from that word, which signifieth, to requite a parents kindnesse: or else this word is taken from that name: they are both of the same notation.

Contrary is the opinion of Pharisies, who thought that children by consecrating their substance to the Temple, might be freed from this dutie of recompence to parents, which is the mysterie of that Hebrew word i 1.327 Corban. They made a meere pretext of piety to God, a cause of manifest impietie against parents. Christ giueth this verdict of them, that k 1.328 they make the word of God of none ef∣fect. * 1.329 Papists are of the same opinion, and so vnder the same censure.

Contrary also is their practise, who hauing the goods of this world, suffer their parents to want. l 1.330 S. Iohn saith, that the loue of God dwelleth not in him, who shutteth vp his compassion from his brother in that case; how then can it dwell in such a childe? Not they only who suffer their parents to starue, offend in this ex∣treme, but they also who suffer them to liue poorely, and basely, when themselues m 1.331 Diues-like fare delicately, and goe gorgeously attired euery day.

In an higher degree doe they offend, who bring their parents to such extremities, as to pouertie by their lauish spending; to pri∣son by importuning them to be their sureties; to excessiue griefe by their mischieuous practises, as n 1.332 the sonnes of Iaakob.

But what shall we say of such gracelesse children, as dare strike their parents? o 1.333 Gods law accounteth such a childe vnworthy of life, and adiudgeth him to death.

Nay, what may be said of father-quellers, and mother-quellers? There was of old no particular law made against them, because it is, supposed, that no childe can be so vnnaturall and inhumane. In imitation whereof p 1.334 Solon, that wise law-maker among the heathen, made no law against them: and his reason being as∣ked,

he answered, that he thought no childe would commit such a fact.

When afterwards such inhumane impietie was manifested in the world, the Ciuill Law ordained this punishment; q 1.335 If any shall kill his parent, let him not be put to the sword, nor fire, nor any other vsuall punishment: but let him be sowed in a sacke with a dog, and a cocke, and a viper, and an ape, and cast into the next sea, or riuer; that while life is in him, he may begin to want all vse of the elements, and be depriued, while he liueth, of the aire, and when he is dead, of the earth.

This sinne hauing beene committed among the heathen, the Apostle reckoneth it vp among other most notorious and barba∣rous sinnes, 1. Tim. 1. 9. As murther is one of those sinnes, which the earth can least beare, and which cryeth loudest to heauen for vengeance; so among the seuerall kinds of murther, this is the most vnsupportable, and crying.

Thus much of the duties of children, which they are to performe while their parents liue. It remaineth to speake of those which they are to performe when their parents are dead.

§. 45. Of childrens care to burie their parents being dead.

The duties which children owe to their parents after they are dead, concerne the	Bodie	of their de∣ceased parēt.
Credit

It is the dutie of children to bring the bodies of their parents deceased, with such decencie and honour, as may be answerable to the place and reputation wherein they liued.

So as both the thing it selfe, and the manner of doing it, is to be obserued. * 1.336

The thing it selfe, namely Buriall of the corps of such as are deceased, hath euer beene in vse in Gods Church: and it hath beene vsed as a meanes to maintaine our hope of the resurrection of our bodies. Many of the heathen, who neuer dreamt of the re∣surrection, * 1.337 were wont to burne the dead bodies of their friends: other heathen learned this manner of buriall from the Church, though they knew not the mysterie thereof. It is more cleare then needs be proued, that Gods people, from the beginning of the world, haue performed this dutie of buriall to their friends; but

it is not pertinent to the point in hand, to insist vpon the generall: that it belongs especially to children to procure this dutie to be performed, is now the point to be proued, which is readily done by the approued examples of a 1.338 Isaak, b 1.339 Iaakob, c 1.340 Ioseph, and o∣thers expresly recorded in Scripture.

And great reason there is for it: for

1. It is a testimonie of great loue and good respect to the par∣tie * 1.341 deceased. Now who should manifest more loue, and greater respect then a childe?

2. It is a kinde of d 1.342 blessing, promised by God to his Saints, to * 1.343 be buried: as on the other side, it is a f 1.344 curse threatned against ob∣stinate sinners, not to be buried. In this respect, g 1.345 Dauid blesseth the men of Iabesh Gilead for burying Saul, and acknowledgeth it a kindnesse done to Saul. Now who ought rather to procure a blessing, and doe a kindnesse to parents, then children, who are oft blessed through their parents meanes?

3. It being a great deformity to haue a mans corps lie aboue * 1.346 ground (for no carkase will be more loathsome then a mans if it lie vnburied) children, who are most bound to couer their parents deformity, are in this respect bound to burie their corps. * 1.347

Contrary is their practise whose mindes are so set on their parents goods, as they cleane neglect their bodies. So soone as their parents breath is out of their body, they so busie them∣selues about the things which they haue left behinde them, as their corps is ready to stinke before care be taken for the buriall of it. Yea, some will purposely keepe their parents corps aboue ground till they be exceeding noisome, for re∣ceiuing some reuenues, or debts, or other accounts, which must be paid before the corps be buried. If their corps must needes for sometime be kept aboue ground, let them be im∣balmed, or so vsed as they may not sauour. They who are carelesse hereof, shew that they respect their parents wealth * 1.348 more then his person and honour.

In which respect they also heinously transgresse, who are so greedy of their parents estate, as they must needs preuent his departure, and like Adoniah enter vpon their fathers estate, and take possession of his goods before breath is out of his

body: whereby they doe oft cause great disquietnesse to him that would depart in peace.

Againe, others bearing an inward grudge and secret hatred * 1.349 against a brother, or other kinsman, whom their parent intire∣ly loued, and in that respect durst not meddle with him in their parents life-time, so soone, as their parent is dead, picke a quarrell with the party hated, and so disturbe and hinder their parents funerall. Such a plot Esau intended: but God defea∣ted * 1.350 it, whereby it appeareth that God is displeased therewith.

§. 46. Of the decency wherewith children ought to see their parents buried.

The manner after which children ought to see their parents buried, must be with such decency as is agreeable to the com∣mendable custome of the countrie and Church where their parents die, and with such honour as is in some measure answe∣rable to the estate, and place of their parents while they liued (at least if it be not aboue the meanes that the parent hath left, or aboue the abilitie of the childe that maketh the solemnitie.) Ioseph was a great Gouernour in Egypt, by reason whereof his father when he came thither was highly accounted of: accor∣dingly * 1.351 with great honour did he carry him to his graue.

There are two extremes contrary to the forenamed decency * 1.352 ••nd honour. One is an ouerlauish and prodigall sumptuousnesse ••nd solemnitie at their parents funerall, farre aboue the estate, ••nd farre beyond the meanes which the parent hath left, and ••arre also aboue the estate and ability of the childe himselfe. ••ome by the needlesse solemnitie of their parents funerall are •••• farre cast into debt, as they are neuer able to recouer them∣selues againe, and so bring more dishonour to their parents by ••he weaknesse of their childes estate, then honour by the so∣••••mnitie of the funerall: there may be great honour, and much decency in a funerall, where is not extraordinary char∣••es: instance Steuens funerall. * 1.353

The other extreme is too base and priuate a manner of * 1.354 ••urying their parents, much vnbeseeming both their parents ••nd their owne estate, and means; which ariseth from a mixture ••f pride, and couetousnesse possessing their hearts. Pride ma∣••eth them haue no solemnity at all, because couerousnesse will

not suffer them to exceed in their solemnitie. Hence it com∣meth to passe that they chuse out strange places where neither their parents or selues are knowne, and the dead of the night that none may espie them; and appoint an vncertaine time, that no friend may accompany them. God oft meeteth with such proud, couetous children in their kinde, and causeth them with like dishonour to be brought to their graues.

§. 47. Of childrens paying their parents debts after their death.

As children must haue respect to the body of their parents * 1.355 deceased, so also to their credit and name, which is a thing of greater account, and honour: a thing wherein they may bring a kinde of blessing to their parents and make them liue after their death.

Parents themselues cannot doe any thing when they are dead to preserue the same: children therefore being the liuing Image of their parents must indeuour to doe it.

Three things there be which children must make consci∣ence of, euen in regard of their deceased parents credit, and reputation; one, to pay their debts: another, to suppresse ill rumors: a third, to imitate their good example.

I. If the estate of parents, their goods or lands come to their children, their dutie is to pay their debts, so farre as they can: especially if by law those debts may be recouered at their hands. For what law may force others to doe in equitie and Iustice, conscience must moue good children to doe in chari∣tie, and recompence to their parents. The holy Ghost makes it a * 1.356 note of a wicked man to borrow and not to pay. Wherfore to wipe away that blot from the name of a parent deceased, children must be ready in this kinde to doe what the parent himselfe, if he were liuing, would, or should doe. Yea if children of them∣selues be well able, though their parents left not sufficient to pay all their debts, they ought to pay them. Herein especially a childlike affection is manifested to the parent.

Contrary is their practise who striue to get all they can of their parents, and yet make no conscience of paying any debts at all, vnlesse law force them thereto. What they doe in this case cannot be thought to be done for their parents sake, but rather

for their owne sake. Many so little respect their parents credit in this kinde, as they priuily conueigh away and vtterly con∣ceale much of their parents estate, of purpose to defeate Credi∣tors: which as it is a part of apparent iniustice, so it is a cause of opening the mouthes of men against their parents, to their discredit and shame.

§. 48. Of childrens suppressing euill reports against their pa∣rents deceased.

* The direction giuen before concerning childrens speech * 1.357 of their parents behinde their backs, may fitly be applied also to the care which children ought to haue of the speeches and reports which are made of their parents after their departure. It followeth as from the lesse to the greater, that what children doe for their parents credit in absence behinde their backes, they must much more doe when they are dead: for then there is no hope, no possibilitie that parents should doe any thing to right their owne wrong in that kinde: it lyeth therefore vpon children to doe it.

Doe not they cleane contrary, who take occasion from the departure of their parents, both to open their eares to receiue any ill reports of them, and also to open their mouthes to speake ill of them: then blazing abroad all their infirmities, and stretching their ill reports of their parents beyond the lists of truth. Ill birds they are that so bewray their owne neast. They know that their parents being dead can haue no notice thereof: whereby they shew what little piety to God or pa∣rent is in their heart. But there is an euer-liuing, all-seeing, and all-knowing Father that taketh notice of all: who beside other ••engeance will cause such measure to be meated out to them, ••s they mete to their parents. There is no one thing wherein this prouerb, (With what measure you mete it shall be measured * 1.358 ••o you againe) is more often verified then in childrens ingra∣••itude * 1.359 to their parents. All ages haue giuen many instances thereof. (The very heathen obserued it.) Which sheweth Gods great indignation against it.

§. 49. Of childrens imitating their parents good example.

If parents haue beene persons of good carriage in their life

time, as religious towards God, iust in their dealings with men, mercifull to such as stood in need of their helpe, doing much good in their place, and so ended their daies with much credit; it is an especiall meanes to maintaine and continue this their credit, for children to walke in their steps, and to indeuour to be like them.

Thus is a blessed memorie of their parents kept fresh and greene (as we speake) though their bodies be rotten. For when they who knew the parents behold the like good quali∣ties and actions in their children, they will thereby be put in minde of the parties deceased, and say, Oh how such parents yet liue! behold a liuely, and liuing Image of them. Thus did Salomon, Asa, Iehosaphat, Hezekiah, Iosiah and such like good Kings which came of the stocke and linage of Dauid, keepe the memory of their father Dauid, fresh, faire, and flou∣rishing (long after his body was rotten) as is euident by these and such like phrases, He walked in the ordinances of Dauid his * 1.360 father: he walked in all the waies of Dauid his father: he did * 1.361 that which was right as Dauid his father, &c. There can be no * 1.362 better monument of a parents pietie, honestie, and vertue, then a childes liuely representation of the same. Wherefore * 1.363 as a motiue to stirre vp children to walke in the good waies of their parents, God hath promised to shew mercy to thousands of them that loue him and keepe his commandements, that is, such as hauing religious and righteous parents walke in their steps.

Contrary are both those that are vnlike good parents, and those that are like euill parents. The former sort doe much impeach and dishonour the reputation of their parents, as Re∣hoboam, who by his foolish rigorous and vniust carriage, made the people speake contemptuously of Dauid. * 1.364

The latter sort continue in memorie the euill name, and the shame of their parents, and cause them to stinke more and more: as the sonnes and successors of Ieroboam, who follow∣ing his idolatrous course, made it the more remembred, and caused this blur to remaine in his stile from age to age, Ierobo∣am which made Israel to sinne. * 1.365

As they stop the current, and hinder the passage of the bles∣sing

of righteous parents: so these propagate, and open a way for the curse of vnrighteous parents.

§. 50. Of the superstitious dutie enioyned by Papists to chil∣dren after their parents decease.

To the two forenamed duties of burying the corps, and pre∣seruing the credit of parents, Papists adde a third, and Heathen a fourth, whereof neither are warrantable by Gods word, but directly contrary thereto.

That which Papists adde is, that children after their parents * 1.366 death ought to procure Diriges, Masses, Pardons, Releases, and such like toies for them, and make continuall prayers to free them out of Purgatory, and bring them to rest in heauen: of the vanity of these prayers, and folly of the other toies I haue * 1.367 elsewhere spoken.

The Scripture expresly teacheth that after death the soule goeth to the place appointed for it, of endlesse blisse or woe: so as there is no meanes of altering the one, or helping forward the other.

§. 51. Of the vnlawfulnesse of childrens seeking to reuenge their parents wrongs.

That which Heathen adde, is, that children after their pa∣rents * 1.368 death reuenge such wrongs as haue beene done to them in their life time. And they presse this so farre vpon children, as they affright them with their parents Ghost, saying, that if they neglect to reuenge their parents wrongs, their Ghost will follow them, and not suffer them to liue in quiet, but molest them continually. This conceipt ariseth from the corruption of nature, which is exceeding prone to reuenge: but it is ex∣presly forbidden in Scripture, in these and such prohibitions, Resist not euill, b 1.369 Recompence to no man euill for euill. c 1.370 Auenge not * 1.371 our selues &c. Yet some in iustification thereof alledge d 1.372 Da∣••ids charge to Salomon of taking vengeance on Ioab and She∣••••ei, after his death.

Answ. The charge which Dauid gaue, & Salomons executi∣on thereof, was no matter of priuate reuenge, but only a lawfull execution of iustice which children may and ought to doe. Iust reasons there were to moue Dauid to put off the execution of ••ustice vpon the one & the other so long. e 1.373 Ioab was too migh∣tie

to haue execution done on him in Dauids time: and She∣meis * 1.374 offence was committed in the time of Dauids humiliati∣on, which made him sweare that he would not himselfe take Vengeance of him. Besides, Salomon executed iustice on the one and the other, not for the wrongs they did to his father, but for other crimes which they committed in his time: onely their former offences were remembred to aggrauate the matter.

Thus farrc of childrens duties. The manner of performing them followeth to be declared.

§. 52. Of the manner of performing childrens duties.

That clause which * 1.375 noted out the limitation of childrens duties, affoordeth also an excellent direction for the manner of performing them. It is this, in the Lord: that is, Children must so performe their duty to their parents as they would or should per∣forme it to the Lord.

More particularly it implieth these six points: * 1.376

1. That their duties be performed in conscience, or for con∣science sake, which is all one as for the Lords sake: for the Lord onely is Iudge of the conscience and hath power ouer it. Thus * 1.377 must subiects performe duty to magistrates: much more chil∣dren to parents. The reason which the Apostle rendereth in these words, This is wel-pleasing to the Lord, sheweth that chil∣dren in obeying their parents must labour to approue them∣selues to God.

2. Their duties must be in sincerity, which is when children * 1.378 pretend in shew to doe no more, then in truth and heart they meane: Whatsoeuer ye doe, doe it heartily as to the Lord, saith * 1.379 the Apostle. Parents vse to deale with none more heartily then with their children: accordingly must children deale with pa∣rents.

3. They must be performed cheerefully, with a willing and * 1.380 ready minde: for the Lord loueth cheerefulnesse. Herein ly∣eth a maine difference betwixt a filiall and seruile, a childe * 1.381 like and slauelike obedience. * 1.382

4. They must be performed reuerendly as to them which beare the Image of God. Hereof we spake * 1.383 before.

5. They must so be performed, as in performing them no * 1.384

sinne be committed against God. Hereof also we spake * 1.385 be∣fore.

6. Constancy must be added to all other vertues. For as the * 1.386 Lord himselfe is constant in all his waies and workes, so he ex∣pecteth that children should be in the duties which he requi∣reth at their hands. He that beginneth well, and holdeth not on, loseth all the glory of his good beginning.

If the examples of all good children commended in Scrip∣ture be well weighed, we shall finde their duties, so farre forth as they were acceptable to God, performed after the foresaid manner, in all the branches thereof.

§. 53. Of the aberrations of children in the manner of their obedience.

Contrary are these aberrations.

1. When children performe their duties on by-respects: * 1.387 for feare of parents wrath, and the punishment following there∣on: for hope and expectation of greater portion and allow∣••nce: vpon instant perswasion of friends, with the like: these respects simply in themselues are not for the Lord.

2. When they performe them only outwardly in shew, * 1.388 complementally while parents are in presence, or may know thereof. This is not with respect to God who seareheth the ••eart.

3. When they performe them grudgingly, mutteringly, * 1.389 disdainfully: as if their parents authority were an vsurped ••ower and not giuen them of God. Is this in the Lord?

4. When they performe them rudely and vnmannerly: * 1.390 his sheweth they consider not the glory of Gods Image shi∣••ing in their parents.

5. * 1.391 When they care not how they sinne against God, so * 1.392 ••••ey may please their parents.

6. When, as if they repented of what they haue well done, * 1.393 ••••ey refuse to doe any more duty to their parents. They waxe ••eary, thinking that God hath laid too heauy a burden vpon ••••em. Many shew themselues more dutifull in their young∣•••• then in their riper yeares. That which maketh children ••eary in doing duty, is commonly the great and long neede of ••••eir parents, as long sicknesse, long impotency, long po∣uerty,

with the like. It appeares that such children looke only on their parents as men, which, as they imagine, can neuer re∣compence their paines and cost: they looke not to God who is able abundantly to recompence all. These therefore per∣forme not their duty in the Lord.

§. 54. Of the equall respect that children are to beare to both parents.

As the distinct duties of children haue beene set forth, so I thinke it requisite to declare distinctly who the parties be to whom those duties are to be performed. These principally are the naturall parents, both Father and Mother. Seconda∣rily such as are in the place of parents.

The first point then to be noted is, that children beare an equall respect to both their naturall parents, and performe du∣ty to both alike. The law expresly mentioneth both, Honour thy Father and thy Mother. Well may we thinke that there was some iust and vrgent cause, that the law which so briefly vnder as few words as well could be, compriseth exceeding much matter, should expresly mention father and mother, when as there is one word, parent, which includeth both. Now what other reason can be rendred then the point in hand?

It is worthy to be noted, how the Apostle contenteth not himselfe to haue named parents, which implieth both, but also annexeth the expresse words of the law, which in particu∣lar setteth downe, father and mother. It is expresly set downe of Iaakob that he obeyed his father and his mother. Among o∣ther * 1.394 pen-men of Scripture Salomon expresly mentioneth both father and mother, euen almost twenty seuerall times in Prou.

Many reasons there be to inforce this point.

1. Both parents are vnder God a like meanes of their chil∣drens * 1.395 being. Children come out of the substance of both alike.

2. The care and pains of both for the good of the children is very great: I know not of whether the greater. The mothers paines and care in bringing forth the childe is indeed the grea∣ter, and it may be also the greater in bringing vp the childe, especially while it is young, at least if she giue it sucke her selfe: yet afterwards the fathers exceedeth in prouiding fit calling,

sufficient meanes of maintenance, yea and portion or inheri∣tance for it, and that after he himselfe is dead. Thus one way or other the childe is equally bound to both: and according∣ly Gods law maketh no difference betwixt them.

Obiect. The wife is subiect to her husband: therefore a childe ought to preferre his father before his mother.

Answ. Though there be a difference betwixt father and * 1.396 mother in relation of one to another, yet in relation to their children they are both as one, and haue a like authority ouer them. Now children are not to looke to that difference that is betwixt their parents in that mutuall relation that is be∣twixt husband and wife, but to that authority which both pa∣rents haue ouer their children: and so to carry an equall re∣spect to both.

2. Obiect. What if the fathers and mothers disposition * 1.397 be contrary: and the one command what the other forbids.

Answ. The thing commanded or forbidden must be ob∣serued: if it be about a thing simply good or euill, lawfull, or vnlawfull, then the parent which would haue the thing lawfull to be done, or vnlawfull to be for borne (though it be the mo∣ther) must be obeyed: for in this case she is backt with Gods authority. But if the matter be meerely indifferent, then I doubt not but the father must be obeyed: yet so as the childe no way shew any contempt to his mother, but with all reue∣rence and humility make it knowne to her that it is best both for her-selfe and himselfe, that his father be obeyed. But if the fathers contrary authority be not interposed, or if the father be dead, then is a mother as simply and absolutely to be obey∣ed in all things, as a father.

§. 55. Of pretences alledged to obey father rather then mo∣ther.

Contrary on the one side is their childish fondnesse who so wholly respect their mother, and seeke to please her, as they little regard their father, vnlesse through feare they be forced thereto: and on the other side, their scornefull spirit who only beare respect to their father, and altogether neglect their mo∣ther, if not despise her. For the most part, of the two, the mo∣ther is lesse regarded. The reasons whereof I take to be these

following, whereunto I will annex particular meanes to re∣moue the seeming force of those reasons, as antidotes or reme∣dies vnto them.

1. The mother by reason of her sex is commonly the wea∣ker, and subiect to more infirmities.

Answ. Children ought rather to looke vpon their mo∣thers place and authority, then their person and infirmitie: so these would no whit impaire their respect of the other.

2. The mother is more indulgent and tender to her chil∣dren: and vseth more familiarity towards them: now familia∣rity * 1.398 breedeth contempt.

Answ. This is the abuse of familiarity: loue should breed loue: and loue must be ordered according to the condition of the parties louing, and loued. As children with one eie be∣hold the affection of the mother, so with another they should behold Gods image in the mother; and then (that which is * 1.399 noted as the ground of all childrens dutie) a louing-feare would be wrought in their heart, which would cast out all contempt.

3. The mother hath not that power to reward or reuenge that a father hath.

Answ. 1. This is not to obey in the Lord. No outward re∣spect should moue the childe to obey his parents so much as conscience to God-wards. If children duly considered God, how he hath made no difference, but commanded them to obey both alike, and how he is able abundantly to reward, and seuerely to reuenge, that reason would be no reason.

4. The mother is subiect to the father.

Answ. This was remoued * 1.400 before.

As a generall answer to these and all other such pretences as can be alledged, let it be noted that the Lord doth not only in expresse termes charge children to feare their mother, but also (the more to presse this point) sometime setteth the mo∣ther in the first place, thus; Yee shall feare euery man his mother, * 1.401 and his father: which is not so to be taken as if the mother of the two were the more excellent (in this respect the father for the most part is first named) but because it is the truest triall of a childes subiection to be subiect to his mother. He that

willingly and conscionably subiecteth himselfe to her, who is in relation to her husband the inferiour, in sex the weaker, in condition subiect to more infirmities, in her affections lesse moderate, in power lesse able to reward, or to punish, will much rather (no doubt) subiect himselfe to his father.

§. 56. Of the difference of childrens subiection to naturall parents, and to such as only are in the place of parents.

Beside naturall parents, there are others by God so set ouer children, as they owe in conscience child-like dutie vnto them. These in generall are such as are in the place of parents, and so performe, or at least ought to performe, the dutie of pa∣rents to children.

They are of two sorts.

1. Such as are ioyned to a naturall parent in mariage, com∣monly called Step-fathers, and step-mothers, or fathers in law, and mothers in law.

2. Such as haue the gouernment and tuition of children committed to them, commonly called Guardians, Tutors, Go∣uernours: yea also foster-fathers, and foster-mothers.

Quest. Is the same dutie in euery respect due to those who are in place of parents, as to naturall parents themselues?

Answ. Not so. There is such a prerogatiue appertaining to naturall parents from whom children haue receiued their be∣ing, that many things wherein children by an absolute neces∣sity * 1.402 are bound to them, are bound vnto the other who are but in place of parents, only by the law of honesty, of meetnesse & * 1.403 conueniency. Whence it commeth to passe that such things as being done by children rebelliously without, or against the consent of naturall parents proue meere nullities, will stand in force though they be done without or against the consent of such as are only in the place of parents: instance contracts made about goods, lands and such other things as parents re∣taine a right in: whereunto many good Diuines adde * 1.404 con∣tracts of mariage, of calling and the like.

Yet notwithstanding seeing in conscience we are bound to those things which the law of honesty, and conueniency re∣quirety (for whatsoeuer things are honest, iust, and of good report, * 1.405

are to be done) great is that dutie which children owe to those who are in place of parents.

§. 57. Of childrens subiection to fathers and mothers in law.

Fathers and mothers in law are to be ranked in the first de∣gree of those who are in the place of naturall parents. Very good proofe there is in Scripture for childrens subiection to them. The respect which Moses beare to his father in law, * 1.406 and Ruth to her mother in law, and Christ himselfe to his sup∣posed father, are commended for this very purpose. Subiection is noted in Christs example: Reuerence in Moses: Recompence in Ruths.

The mariage bond maketh man and wife one flesh: where∣upon * 1.407 the naturall parent that marieth another, maketh that other one with him, and in that respect is as a parent to the chil∣dren, and by them ought to be accounted so.

The law of God maketh it plaine in••••st for a sonne to vnco∣uer * 1.408 the shame of his mother in law, or for a father in law to vn∣couer the shame of his daughter in law. Whereby it appeareth that fathers and mothers in law, are by Gods law in the very place and steed of naturall parents to their children, and ac∣cordingly as naturall parents are to be honoured.

Besides it is a great honour which a childe doth to his na∣turall * 1.409 father or mother to respect such as they haue made one flesh with themselues, as they doe their owne parent. So as to honour a father, or mother in law, is to honour a naturall parent.

Contrary is the minde and cariage of most children. Very few beare a reuerend, dutifull, and child-like respect to step∣fathers, and step-mothers: but for the most part despise them in heart, grumble at them in speech, and are very vndutifull in their behauiour: whence it commeth to passe that they bring much griefe to their naturall parent, and oft cause much dis∣cord and dissention betwixt their naturall, and step-parent•• being herein set on worke by Satan, who laboureth what he can to disunite those whom God hath neerely vnited together and made one flesh. Lamentable experience sheweth that the second, third, or any after-mariages are seldome so comfortable and peaceable as the first: especially if either the one, or other,

or both haue children. The cause thereof, for the most part, is in children, who brooke not fathers or mothers in law.

Obiect. Nature cannot so well brooke a step-parent, as a na∣turall parent.

Answ. 1. If not so well, yet despise them not: there is a difference betwixt extremes.

2. Conscience and religion ought to alter corrupt nature. Looke to Gods ordinance: and let Gods feare possesse thine heart, that that may bring thee to doe what nature cannot.

2. Obiect. Fathers and Mothers in law seldome respect their husbands or wiues former children.

Answ. This obiection more beseemeth the mouth of a bar∣barian then a Christian. The Gospell teacheth to be subiect not * 1.410 only to the good and gentle, but also to the froward: and not to be ouercome of euill, but to ouercome euill with goodnesse.

The Scripture reckoneth such as rise vp against their parents * 1.411 in law, among such as rise vp against their naturall parents: shew∣ing thereby that the impietie of those, is as blame-worthy, as the impietie of these.

§. 58. Of childrens subiection to Guardians, Tutors, &c.

For childrens subiection to Gouernours, Guardians, and Tu∣tors, the Apostle saith that a childe is vnder them. If by the law * 1.412 children are vnder them, they ought in equitie to be subiect to them. It is expresly noted of Esther, euen after the King had cho∣sen her for his wife, that she did the commandement of Mordecai * 1.413 (who was as a Guardian to her) like as when she was brought vp with him. A memorable patterne for this purpose. What preten∣ces might she haue made to haue cast off all manner of subiection? Mordecai was but her cosen: she was now aduanced aboue him: a wife she was, and so subiect to her husband: yea a Kings wife, and so her selfe a Queene: yet she was subiect, and her subiection commended. We reade that the children of the Prophets much * 1.414 respected Elisha, did reuerence to him, and were obedient to him, because he was as a father and tutor vnto them: in which respect also Elisha was as a childe subiect to Eliah, whom he cal∣led * 1.415 father.

Guardians, Tutors, and such like ouer-seers of children, haue a parents charge laid vpon them, as we shall * 1.416 after shew: great rea∣son

therefore that child-like dutie should be yeelded to them. Their honour must be answerable to their charge and care.

Contrary is the conceit of many lawlesse children, whose pa∣rents being dead, or they being sent and placed abroad out of the gouernment of their parents, thinke they are cleane free from all gouernment, and may liue as they list. Their practise being cor∣respondent to this opinion, they runne into all riot, and in time bring themselues to vtter ruine. It is the ouerthrow of many chil∣dren, that they regard not their Guardians, Tutors, and Gouer∣nours: and God in iudgement bringeth many such refractarie children to some fearefull & shamefull end or other. Let children therefore be wise, and not take too much libertie to themselues.

Thus farre haue beene handled the duties of children in their seuerall kindes, the manner of performing them, and the parties to whom they are to be performed. It remaineth to speake of the reasons which the Apostle alledgeth to in∣force those duties.

§. 59. Of the place of parents, whereby children ought to be mo∣ued to obey them.

The reasons which the Apostle vseth to moue children to per∣forme their dutie are foure:

• The first is taken from the place of the parent.
• The second from the equitie of the thing.
• The third from Gods expresse charge.
• The fourth from Gods promise.

I. The place of a parent is noted forth by this phrase, IN THE LORD: which as it affordeth a * 1.417 limitation, and giueth a * 1.418 dire∣ction to children, so it addeth a spur vnto them, to stirre them vp to performe their dutie: for it sheweth that parents are to then children in the Lords steed: as an euidence thereof hath God * 1.419 communicated to them this glorious and honourable title (FA∣THER) which is * 1.420 proper and peculiar to himselfe. Now then parents being to their children in Gods steed, and by vertue of their place bearing Gods image, children in obeying their parents, obey God; in refusing to obey them, refuse to obey God. A strong motiue is this first motiue. For who is so void of religion, but will thinke it most meet, that God should be honoured? or

who so impious, as to refuse to yeeld dutie to God? Here then children may learne in one maine point how to honour the Lord, & shew themselues children of God. And let them here by know, that disobedient and vndutifull children, that resist the authoritie of parents, resist the ordinance of God, and receiue to themselues * 1.421 damnation.

§. 60. Of the equitie whereby children should be moued to obey their parents.

II. The second reason in these words, for this is right, though it be not of greater force, yet is it more plainly and expresly no∣ted to be a reason, as the causall particle (for) prefixed before it, sheweth. It is a generall reason drawne from common equitie; a reason which may moue all sorts, euen Infidels and Pagans: there∣fore much more Christians.

In saying, It is right, he implieth three things.

1. That it is agreeable to all law. To the law of God, which * 1.422 is the fountaine of equitie. To the law of Nature, which proceeds from thence. And to the law of Nations, which is answerable in many respects. The forenamed proofes out of Gods word, shew it to be agreeable to Gods law. The precepts which heathen men haue giuen of this point, shew it to be agreeable to the law of na∣ture. And the many Constitutions of Law-makers, in all ages, shew it to be agreeable to the law of nations.

2. That the place of parents requireth as much. For RIGHT * 1.423 requireth that euery one haue his owne, that which is his due. It being therefore right, that children obey their parents, that dutie ••s due to them.

3. That parents deserue as much: for right presupposeth de∣••ert. * 1.424 That which is done of right, is done by way of recompence. The cause of this desert, is the loue which parents beare to chil∣dren, the paine, paines, care, and cost they haue beene at, in bring∣ing them forth, and bringing them vp.

These things being implied vnder right, note what followeth ••rom the force of this reason,

1. Disobedient and vndutifull children, transgresse against Gods law, against common equitie of all nations, and against light ••f nature: so as they are vnworthy of the name of Christians, ••hey are worse then Infidels, yea worse then the brute beasts.

2. They haue no respect to the place of their parents, they dis∣grace the image of God, which their parents by vertue of their place carrie, and they disturbe that comely order and degree, which God hath set among men.

3. They ill repay their parents care and paines for their good, and shew themselues both vngratefull and vnnaturall: which are two most monstrous and odious sinnes.

§. 61. Of Gods accepting childrens obedience.

The forenamed reason is by this same Apostle in another place thus set downe, This is well-pleasing to the Lord. By comparing * 1.425 that place with my text, I obserue, that

What is right is well-pleasing to the Lord. And againe, What is well-pleasing to the Lord is right.

These two propositions, are (as we speake in Schooles) conuer∣tible and reciprocall; either of them true of the other euery way. Wherefore the Apostle, in another place, ioyneth them both to∣gether. For hauing exhorted children to recompence their pa∣rents, he saith, That is good and acceptable before God. b 1.426 Good or * 1.427 honest is in effect the same that c 1.428 right.

This sheweth, that dutifull children, as they doe that which is good, or honest, and right vnto their parents; so also therein they highly please God: so as they may be sure not to lose thereby. At Gods hand they shall receiue a reward, though their parents should little regard their dutifulnesse. Thus God dealt with Iaa∣kob. His father in law ill repaid his faithfulnesse: but God looked * 1.429 vpon him, and abundantly recompenced all his paines.

This sheweth againe, that vndutifull children, as they doe not that which is right, but rather wrong vnto their parents; so they highly displease God: they may be sure therefore not to escape vnpunished, though their parents, through ouer-much indulgen∣cie, should let them alone: instance the two impious children of Elie, Hophni and Phinehas: and the two rebellious children of * 1.430 Dauid, Absolom, and Adoniah.

This therefore addeth force to the second reason, and moueth children to doe right to their parents, by obeying them, as they respect God, his good pleasure, or displeasure: as they looke for recompence, or feare vengeance from him.

§. 62. Of Gods charge, how inuiolable a bond it is to tie chil∣dren to obey their parents.

III. The third drawne from Gods charge is not only in ex∣presse termes noted, but for more weight the very words of the morall law are quoted (Honour thy father and thy mother:) and it is added, that this is a commandement, yea the first com∣mandement, and that with promise, all which is for amplifica∣tion of the point.

Here then consider we	1. The reason it selfe.
2. The amplification thereof.

From the reason that it is Gods charge, I gather these three points.

1. That it is no arbitrary matter left to childrens discretion * 1.431 whether they will obey their parents or no: but a matter whereunto in conscience they are bound, euen as they owe alleageance to God himselfe the great law-giuer: so as in neg∣lecting dutie to parents, children sinne euen against God him∣selfe: for the same God who hath commanded vs to honour himselfe, hath commanded vs to honour father and mother.

2. That this is a perpetuall and a generall law: a law where∣unto * 1.432 all children of all times, places, sexes, estates and degrees alwaies haue beene, still are, and euer shall be bound. For the morall law is of that extent: it is generall for all persons: per∣petuall for all times. Therefore no children may thinke to be exempted from it.

Quest. What if children be growne to yeeres, and not vn∣der their parents gouernment?

Answ. There may be some difference both in some parts of subiection, and also in the manner of subiection betwixt such children as remaine vnder their parents gouernment, and such as are freed from it: but yet so long as a childe hath a parent, of what age or estate so euer he be, he oweth an honour vnto his parent. a 1.433 Ioseph when he was a great Gouernour of Egypt, a man growne, hauing wife and children, yet performed the honour of reuerence, obedience, and recompence vnto his father. b 1.434 Salomon when he was in an higher place then Ioseph, euen an absolute King, did the honour of Reuerence to his mother.

3. That no man can giue children any dispensation, or ex

emption from their dutie to parents. If any may, he must be either the law-maker himselfe, or one greater then he, one that hath power ouer him. Now God is the author and giuer of that law, God spake all these words, &c. But is any greater then * 1.435 God? hath any power ouer him? Who then can dispence with children in this kinde?

Hence then I inferre these two conclusions.

1. That the Popes dispensation is nothing worth: they who make it to be of force, must make him greater then God, which is a horrible blasphemy.

2. Though parents themselues should not exact dutie of their children, yet children were bound to performe dutie to them, because of Gods charge. To this therefore are children to looke. This sheweth that there is no lesse paine hanging ouer the heads of the transgressors of this charge, then the curse of the law, eternall condemnation.

§. 63. Of the title FIRST giuen to the fift commandement.

In the amplification of the forenamed reason, the Apostle stileth the commandement of honouring parents the first with promise, as to shew that it is the first which hath a particular promise annexed to it; so it is the first that God gaue of any dutie to be performed vnto man. The very order of the deca∣logue manifesteth the truth hereof. The reason is cleere: Ho∣nour due to parents is the ground of all the duties required in the second table: for if dutie be not performed to such as we are bound vnto by some peculiar bond, may we thinke that it will be performed to such as we are bound vnto at large? Now of all to whom we are first and most bound, and to whom we owe our first dutie, our parents are the persons. They there∣fore who are rebellious against their parents, and refuse to doe their dutie to them, will hardly performe dutie to any other. Little hope that a disobedient childe will proue a profitable member in Church or common-wealth. Absolom, who was a rebellious childe, proued but a traiterous subiect: and Hoph•••• and Phineas that refused to hearken to the voice of their fa∣ther, proued but sacrilegious Priests. Wherefore if any pre∣cept of the second table be conscionably to be obserued (as all are, for the same law-maker gaue all, and Christ hath said that

the second table is like the first) then is this of honouring father * 1.436 and mother, among the rest, and aboue the rest to be obserued, at least if difference of obseruing any may be made,

But this particle (first) being set downe, not simply but with a connexion of promise with it (The first with promise) we are duly to consider the promise thereof: whence a fourth reason ariseth.

§. 64. Of Gods promise mouing children to obey their parents.

The fourth reason taken from Gods promise, is both gene∣rally propounded and particularly exemplified. Propounded in this clause (first with promise.) Exemplified in the third verse.

For the Generall. Gods promise made to the performance of any duty, cannot but be a strong motiue to stirre vs vp to performe it. Men hereby doe stirre vp, and prouoke one ano∣ther * 1.437 to performe any thing. Thus Kings when they would faine haue their subiects doe this or that, promise such and such rewards vnto them: Thus masters incite their seruants, pa∣rents their children, and one man another. If the promises of men incourage vs to performe the things which they giue vs in charge, how much more ought the promise of God? Men * 1.438 ••re deceitfull, and may deale doubly, pretending one thing with their mouthes, and intending another with their heart, ••nd neuer meane to performe what they promise: But God is faithfull and true: his words are as deeds: his promises as per∣formances; so as he neuer maketh shew of more then he means ••o performe. Againe, mans power is limited; though he truly ••••tend what he promiseth, yet in the performance he may faile ••ither in that he knew not his owne power, but thought when ••e made the promise he could haue done more then in the e∣••ent he findeth he can doe; or in that he is after wards by some occasion hindered, or disabled. But Gods power cannot be so ••aitned, or hindered. Besides, men may be taken away before ••etime of performing their promise is come: but God euer ••••eth, and changeth not. If then mans promises be any mo∣ues to any thing, much more Gods who euer remaineth the ••me. Betwixt God and man there is no proportion, no com∣••rison. * 1.439

This motiue doth exceedingly commend Gods fatherly

indulgencie towards vs, and the earnest desire he hath of our good. For he hath such power and authoritie ouer all his crea∣tures, that the very knowledge of his will ought to prouoke them to performe any dutie which he shall command: and if they obey not, he might presently execute vengeance vpon them. But considering that we are his children, and need ma∣ny allurements to draw vs on by little and little, he according∣ly dealeth with vs. He standeth not wholly and only vpon his authoritie, but addeth promises thereto: (for this is a comman∣dement with promise.) If notwithstanding all this, children refuse to obey their parents, may not the Lord iustly expostu∣late the matter with them, as sometimes in another case he did with the Israelites, and say, Iudge betweene me and these chil∣dren: * 1.440 what could I haue done more that I haue not done? I gaue them an expresse charge to honour their parents: I laid it downe in the first place as a maine and principall charge: to incourage them to keepe it, I added a promise of good to redound to them∣selues: what could I doe more? Doe not they iustly deserue ven∣geance that regard none of these? Thus, in that this is a com∣mandement with promise, we see how children disobedient to their parents are both rebellious against God in regard of the commandement which they transgresse, and iniu∣rious to themselues in regard of the promise which they make to be void and of no effect. Of this particular promise see more in the first treatise, §. 97, 98, &c.

Notes

• * 1.1

  Mat. 10. 37.
• * 1.2

  Gen. 37. 2.
• * 1.3

  Gen. 43. 7.
• * 1.4

  Gen. 45. 9.
• * 1.5

  Gen. 46. 29.
• * 1.6

  Reasons. 1. Equitie.
• * 1.7

  2 Necessitie.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 1. 30. 2 Tim. 3. 3.
• * 1.9

  See Treat. 1. §. 4.
• a 1.10

  Exo. 20. 12.
• b 1.11

  Leu. 19. 3.
• c 1.12

  Num. 12. 14.
• d 1.13

  Gen. 27. 12.
• * 1.14

  Reasons. 1. Feare orde∣reth loue.
• * 1.15

  2. It well gui∣deth the carri∣age.
• * 1.16

  Contrary, light and base esteeme of parents.
• c 1.17

  Gen. 9. 22.
• * 1.18

  How to breed and cherish a filiall feare.
• * 1.19

  Children ought to for∣beare speaking in their pa∣rents presence
• * 1.20

  Iob. 29. 9, 10.
• * 1.21

  Children must patiently hearken to their parents speech. Vers. 25.
• * 1.22

  Gen. 49. 2. Pro. 1. 8, & 4. 1. & 7. 1.
• * 1.23

  Iam 1. 19.
• * 1.24

  Contrary, 1. boldnesse of speech.
• * 1.25

  2. Impatient hearkening to parents.
• * 1.26

  A childs reue∣rence in speech is ma∣nifested, 1. By reuerend titles.
• a 1.27

  Jer. 31. 9. Gal. 4. 6.
• * 1.28

  Matt. 23. 9.
• b 1.29

  1 Sam. 24. 12.
• c 1.30

  2 Kin. 5. 13.
• d 1.31

  Judg. 18. 19.
• e 1.32

  2 King. 6. 21.
• f 1.33

  1 Cor. 4. 15.
• g 1.34

  1 Tim. 5. 1.
• h 1.35

  Gen. 22. 7.
• i 1.36

  & 27. 18.
• k 1.37

  1 King. 2. 20.
• l 1.38

  Matt. 21. 30.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gen. 31. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  2. By few words.
• * 1.41

  3. By humble speech.
• m 1.42

  1 Sam. 19 4.
• n 1.43

  & 24. 10.
• * 1.44

  4 By seasona∣ble speech.
• o 1.45

  1 Sam. 19. 6.
• p 1.46

  & 20. 30.
• * 1.47

  5. By ready answers.
• q 1.48

  1 Sam. 3. 4, 6,
• r 1.49

  18.
• s 1.50

  Mat. 21. 30.
• * 1.51

  Contrary, 1. Scorning to acknow∣ledge a pa∣rent.
• * 1.52

  1 King. 2. 20.
• * 1.53

  2. Too much importunitie.
• * 1.54

  3. Stout an∣swers. Ne filius cum patre quoquo modo expostu∣let, cum lex in∣terdixit, tum anteleges ipsa natura. Greg. Naz. in senten. Matt. 21. 29. Luke 15. 29.
• * 1.55

  4. Vnseasona∣ble speech. Ephes. 6. 4.
• * 1.56

  5. Stomach∣full silence.
• * 1.57

  §. 4.
• * 1.58

  Direction for children how to speake of their parents.
• * 1.59

  Iohn 8. 49.
• * 1.60

  Prou. 30. 11.
• * 1.61

  Childrens vn∣reuerend spee∣ches of their parents.
• b 1.62

  Gen. 9. 22.
• c 1.63

  2 Sam. 15. 3.
• d 1.64

  Prou. 30. 11.
• e 1.65

  Leu. 20. 9.
• f 1.66

  Pro. 30. 17.
• g 1.67

  Gen. 40. 19.
• * 1.68

  Childrens re∣uerence to their parents manifested, 1. by meeting them.
• a 1.69

  Gen. 46. 29.
• * 1.70

  1 King. 2. 19.
• * 1.71

  2. By obey∣sance to them.
• c 1.72

  Gen. 48. 12.
• d 1.73

  1 King. 2. 19.
• * 1.74

  3 By well composing the counte∣nance.
• * 1.75

  4. By giuing the vpper hand.
• * 1.76

  5. By asking blessing.
• * 1.77

  Gen. 27. 19.
• * 1.78

  Gen. 48. 1. &c.
• * 1.79

  Gen. 49. 1. &c. How the bles∣sings which the patriarchs gaue their children are patterns to others.
• * 1.80

  See Treat. 6. §. 58.
• * 1.81

  Heb. 11. 20.
• * 1.82

  Gen. 17. 7. Act. 2. 39.
• * 1.83

  Iam. 5. 17.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.85

  See Treat. 6. §. 4. Prou. 15. 8. How wicked parents may blesse their children.
• * 1.86

  Heb. 7. 7.
• * 1.87

  It is lawfull for children to kneele to their parents. Gen. 48. 12.
• * 1.88

  Mar. 10. 17.
• * 1.89

  Vnreuerend gestures of children.
• * 1.90

  1. Rudenesse.
• * 1.91

  2. Stateli∣nesse.
• * 1.92

  3. Boldnesse.
• * 1.93

  4. Ambition.
• * 1.94

  5. Refusing to aske blessing.
• * 1.95

  Pro. 26. 16.
• * 1.96

  Gen 27. 34. Heb. 12 17.
• a 1.97

  Eph. 6. 1. Col. 3. 20.
• b 1.98

  Matt. 21. 31.
• c 1.99

  1 Pet. 1. 14.
• d 1.100

  Luk. 2. 5 1.
• e 1.101

  Pro. 23. 22.
• * 1.102

  Disobedience most contrary to parents au∣thoritie.
• f 1.103

  2 Tim. 3. 2.
• g 1.104

  Tit 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.105

  Deut. 13. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex non & pro∣fuit. Hier. abs∣que iugo. quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.106

  Deut. 21. 18, &c.
• * 1.107

  The parts of a childs obedi∣ence.
• * 1.108

  Of the seuerall wayes where∣by consent may be giuen, see Treat. 3.
• * 1.109

  §. 19. Num. 30. 17.
• * 1.110

  Iob 1. 12, 19.
• * 1.111

  Galat. 4. 1.
• * 1.112

  Exod. 21. 7.
• * 1.113

  Num. 30. 4.
• a 1.114

  Gen. 28. 2.
• b 1.115

  1 Sam. 16. 11, 19.
• c 1.116

  1 Sam. 17. 17.
• d 1.117

  Jer. 35. 7.
• e 1.118

  Iustin. Mart. in Dial. cum Tryph. contr. Iud.
• f 1.119

  Erasm. pa∣raphr. in Mar. 6. Bez annot. in Mar. 6.
• * 1.120

  Basil. lib. de vit. solit. cap. 15. Theod. Eccl. hist. l. 3. 6. 23.
• * 1.121

  Muscul. in Mat. 13. Danaeus schol. in Mar. 6. Gualt. hom. 46. in Mar. Muthes. in Mar. 6. alij{que}. Reasons.
• * 1.122

  1. Equitie.
• * 1.123

  2. Gods charge. Bellarm. de Mon. lib. 2. cap.
• * 1.124

  36. Licet filijs ingredi religio∣nem inuitis parentibus.
• * 1.125

  Conditio est, vt parentes non sint in tali ne∣cessitate, vt sine siliorum auxilio viuere non pos∣sint. Tunc enim tenentur ex prae∣cepto Dei paren∣tibus adesse. Bellarm. loc. cit.
• * 1.126

  Eos iuvant quo∣modo religiosos decet, nimirum precibus apud Deum. Bellarm. ibid.
• * 1.127

  Gen. 12. 1. Deut. 33. 9.
• * 1.128

  Psal. 45. 10.
• * 1.129

  Mat. 10. 37.
• * 1.130

  Luk. 9. 60.
• * 1.131

  Gen. 12. 1.
• * 1.132

  Exo. 32. 26, &c.
• * 1.133

  Exo. 32. 27.
• * 1.134

  Mat. 15. 6.
• * 1.135

  Psal. 45. 10.
• * 1.136

  Gen. 2. 24.
• * 1.137

  Luk. 15. 12, &c.
• * 1.138

  Gen. 37. 35.
• * 1.139

  Arguments to proue that children may not marie without pa∣rents consent.
• * 1.140

  Non est virgi∣nalis pudoris eligere mari∣tum: electionem mariti parenti∣bus deferat. Ambr. de Patr. l. 1. c. 9.
• * 1.141

  Legitimum non est coniugium nisi vxor peta∣tur a parenti∣bus. Euarist. in epist. ad eccles. Affric.
• a 1.142

  Filij sine con∣sensu parentum ritè & iure nu∣bere nō possunt. Tertul. ad vxor. l. 2.
• b 1.143

  Tempore cre∣uit amor: tedae quo{que} iure cois∣sent: Sed vetu∣ere patres. Ouid. Metam. 4. Me parenti po∣tius quàm amo∣ri obsequi opor∣tet. Teren. in Hecyra. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. in Androm.
• c 1.144

  Concil. Trid. decr. de reform. matr. c. 1.
• d 1.145

  Matris vo∣luntatem in tradenda filia omnibus natura praeponit. August. epist. 233.
• e 1.146

  Cum sponsus & sponsa bene∣dicendi sunt a sacerdote, offe∣rantur ecclesiae a parentibus. Grat. 30. quast. 5. Cau.
• * 1.147

  Quod ipsi Phi∣losophi mirati sant, seruate virgines. Ambr. de patr. l. 1. c. 9.
• f 1.148

  Erasm. in colloq. de Matrim. Luth. in serm. de Matrim. Bucer. in Mat. 19. Calu. Instit. l. 4. c. 19. §. 37. Bez. de Diuort. Zanch. de Oper. Dei par. 3. l. 4. c. 1. Chemn. in Exam. part. 2. Brent. in Catec. Melanc. loc. de coniug. Perkins in Oecon. c. 6. alij••.
• * 1.149

  Hoc fieri debere & ciuilis & naturalis ratio suadet. Iustin. Instit. l. 1. tit. 10. Digest. l. 23. tit. 2
• * 1.150

  The reasons alleadged §.
• * 1.151

  Gen. 2. 24.
• * 1.152

  12. may be ap∣plied to this particular.
• * 1.153

  Whether pa∣rents may force their children to marry, or no.
• * 1.154

  See Treat. 6. §. 54.
• * 1.155

  Prou. 21. 1.
• * 1.156

  Iudg. 14. 2.
• * 1.157

  Qui liberos in∣iuria prohibue∣rint ducere vx eres vel nubere, per praesides co∣gantur in ma∣trimonium col∣locare Di est. lib. 23. tit. 2. § 19.
• * 1.158

  Gen. 6. 2.
• * 1.159

  Gen. 26. 35.
• * 1.160

  See more mis∣chiefes follow∣ing such mari∣ages, §. 21.
• * 1.161

  Gen. 28. 2.
• * 1.162

  Gen. 32. 22.
• * 1.163

  See Treat. 8. §. 17.
• * 1.164

  See the third reason in §. 17.
• * 1.165

  See the se∣cond reason in §. 17. Psal. 127. 3.
• * 1.166

  §. 19.
• * 1.167

  Anno 4. & 5. Phil. & Mar. stat. 8.
• * 1.168

  Mischiefes a∣rising from marriages without pa∣rents consent.
• * 1.169

  Causa mali tanti coniux. Virg. Aeneid. 6. Qui rapta lon∣gum cum coniu∣ge bellum At∣tulit in patri∣am. Ouid. Met. l. 12. lege. Hor. Carm. l. 1. Od. 15.
• * 1.170

  §. 19.
• a 1.171

  Gen. 32. 10.
• b 1.172

  Gen. 31. 36.
• * 1.173

  Reasons. 1. Children vnder parents are as ser∣uants.
• * 1.174

  Gal. 4. 1.
• * 1.175

  2. Good of parents.
• * 1.176

  3. Good of children.
• * 1.177

  2 Cor. 12. 14.
• * 1.178

  It is a sinne for children.
• * 1.179

  1. To mutter at their pa∣rents allow∣ance.
• * 1.180

  2. Priuily to purloine their parents goods. Gen. 31. 19. Who coun∣sell children to conuey away parents goods are ac∣cessary to theft.
• * 1.181

  Pro. 20. 17.
• * 1.182

  3. Wastfully to spend. Luk. 15. 13.
• * 1.183

  4. To defeat their parents of their goods cunningly.
• * 1.184

  2 Sam. 15. 10. &c.
• * 1.185

  1 King. 1. 5. &c.
• * 1.186

  Gen. 37. 3.
• * 1.187

  2 Sam. 13. 18.
• * 1.188

  Gen. 27. 15.
• * 1.189

  Childrens sin in apparelling themselues to the griefe, and disgrace of their parents.
• * 1.190

  Zeph. 1. 8.
• * 1.191

  Num. 30. 4.
• * 1.192

  Vnlawfull vowes of chil∣dren.
• * 1.193

  §. 14.
• a 1.194

  Psal. 34. 14.
• b 1.195

  Gen. 26. 34, 35.
• c 1.196

  Gen. 28. 2. & 29. 18.
• d 1.197

  Ephes. 6. 1.
• * 1.198

  A childe must come at the parents call.
• b 1.199

  1 Sam. 3. 5, &c.
• c 1.200

  & 16. 12.
• d 1.201

  Gen. 49. 1.
• * 1.202

  A childe must goe at his pa∣rents word.
• * 1.203

  §. 27.
• e 1.204

  Gen. 28. 5.
• f 1.205

  & 37. 14.
• g 1.206

  & 42. 2, 3.
• h 1.207

  1 Sam. 17. 17,
• i 1.208

  20.
• * 1.209

  A childe at command must attend vpon the pa∣rent.
• * 1.210

  Gen. 22. 6.
• * 1.211

  A child must do the message his parent will haue him doe.
• d 1.212

  Gen. 50. 5.
• e 1.213

  Ier. 35. 8.
• f 1.214

  1 Sam. 17. 20.
• * 1.215

  1 Sam. 17. 20.
• * 1.216

  vers. 34.
• a 1.217

  Prou. 22. 13.
• b 1.218

  & 10. 26.
• c 1.219

  Matt. 21. 30.
• * 1.220

  1 Sam. 16. 13, 21. & 17. 15.
• * 1.221

  Exo. 2. 16, 17.
• a 1.222

  Pro. 1. 8. 9. & 4. 1.
• b 1.223

  Pro. 4. 3.
• c 1.224

  Exo. 18. 24.
• * 1.225

  Reasons. 1. Parents ought to instruct.
• * 1.226

  Treat. 6.
• * 1.227

  §. 26, &c.
• * 1.228

  2. Children get much wis∣dome thereby.
• d 1.229

  Prou. 13. 1.
• e 1.230

  Prou. 1. 9. & 4. 9.
• * 1.231

  3. Much ioy is brought to pa∣rents.
• f 1.232

  Prou. 10. 1.
• g 1.233

  Prou. 27. 11.
• h 1.234

  Gen. 26. 35.
• i 1.235

  1 Sam. 2. 25.
• k 1.236

  Gen. 19. 14.
• * 1.237

  Treat. 3. §. 47, &c.
• * 1.238

  The reasons alledged, and the di∣rections giuen concerning a wiues sub∣iection to her husbands reproofe, may fitly be applied to this part of chil∣drens obedience. Here therefore the same order is obserued, and the seue∣rall points confirmed by proofes per∣tinent to children.
• * 1.239

  Num. 12. 14.
• * 1.240

  Gen. 37. 10.
• * 1.241

  1 Sam. 20. 30, &c.
• * 1.242

  Reason. Wisdome learned.
• * 1.243

  See. §. 6.
• * 1.244

  Luk. 2. 49.
• * 1.245

  See Treat. 3. §. 48.
• * 1.246

  Exo. 18. 17.
• * 1.247

  1 Sam. 2. 25.
• * 1.248

  Pro. 13. 1.
• * 1.249

  Pro. 3. 34.
• a 1.250

  Heb. 12. 9.
• b 1.251

  Pro. 29. 17.
• c 1.252

  Gen. 26. 35.
• * 1.253

  Direction for well vsing cor∣rection.
• d 1.254

  Pro. 13. 24.
• c 1.255

  & 22. 15.
• * 1.256

  Deut. 21. 18. &c
• a 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.258

  Eph. 6. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.259

  Treat. 3. §. 63, 64, &c. The extent of childrens obe∣dience.
• * 1.260

  Gen. 22. 6, 7.
• * 1.261

  §. 13. 14. &c.
• * 1.262

  Reason.
• * 1.263

  Childrens o∣uer-weining conceit of their owne iudgement a∣boue their pa∣rents, causeth much mis∣chiefe.
• a 1.264

  Gen. 27. 6. &c.
• b 1.265

  Gen. 43. 3.
• c 1.266

  Vers. 11.
• * 1.267

  A fault for children to be too perempto∣ry -against their parents command.
• f 1.268

  Gen. 43. 5.
• * 1.269

  Heb. 12. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.270

  Ephes. 6. 1. Col. 3. 20.
• * 1.271

  See the two paire of cau∣tions annexed to like limi∣tations of a wiues obedi∣ence, Treat. 3. §. 51. & 52. and apply them to these limitations of childrens obedience.
• * 1.271.1

  1 Sam. 19. 11. &c.
• e 1.272

  Gen. 2. 24. & 3. 16.
• * 1.273

  1 Sam. 20. 31, 32.
• * 1.274

  2 Chr. 29. 3. &c.
• * 1.275

  Dan. 6. 10.
• * 1.276

  1. Eie seruice.
• * 1.277

  2. Feareful∣nesse.
• a 1.278

  ½ Kin. 22. 52.
• b 1.279

  2 Chr. 22. 4.
• c 1.280

  Matt. 10. 37.
• d 1.281

  Luke 14. 26.
• * 1.282

  Motiues to prouoke chil∣dren to prefer God before their parents.
• e 1.283

  Heb. 12. 9.
• f 1.284

  Luk. 12. 4, 5.
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Ethic. l. 8. c. 14.
• * 1.286

  1 Tim. 5. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.287

  It is mon∣strous ingra∣titude for children to neglect their parents.
• * 1.288

  A rule of re∣compence.
• * 1.289

  Ultra posse non est esse.
• a 1.290

  Gen. 9. 21.
• b 1.291

  & 19. 33.
• b 1.292

  & 19. 33.
• c 1.293

  2 Sam. 11. 4.
• d 1.294

  Gen. 12. 13.
• e 1.295

  & 26. 7.
• f 1.296

  & 37. 34, 35.
• g 1.297

  2 Sam. 18. 33.
• a 1.298

  Gen. 27. 12.
• b 1.299

  & 28. 5.
• c 1.300

  & 37. 10.
• d 1.301

  1 Sam. 31. 2.
• * 1.302

  Luk. 2. 51.
• * 1.303

  A childe may not dispise a parent for any infirmity.
• * 1.304

  2 Sam. 15. 3.
• * 1.305

  Pro. 30. 17.
• * 1.306

  1 Pet. 4. 8.
• * 1.307

  Gen. 9. 23.
• * 1.308

  A Sinne for a childe to dis∣couer a pa∣rents infir∣mity.
• * 1.309

  Gen. 9. 22. Vers. 25.
• * 1.310

  Parent is im∣precatione nihil perniciosius excogitari po∣test. Plato de Leg. lib. 11.
• * 1.311

  More then monstrous for a childe to raise a slan∣der of a pa∣rent.
• * 1.312

  2 Sam. 15. 3.
• * 1.313

  Gen 27. 1. Ruth 1, 16, 21.
• * 1.314

  Vnnaturall to despise a pa∣rent for any casuall infir∣mitie.
• * 1.315

  Leu. 19. 14.
• a 1.316

  Gen. 48. 1.
• b 1.317

  & 37. 35.
• c 1.318

  & 42. 8.
• d 1.319

  & 47. 12.
• e 1.320

  Ruth 2. 18.
• f 1.321

  1 Sam. 22. 3, 4.
• * 1.322

  Vetustissima lex erat inscripta mentibus om∣nium, vt liberi si hoc officij gra∣uentur impen∣dere quod pulli ciconiarum re∣ponunt suis pa∣rentibus, velut impij conijcian∣tur in vincula. Erasm. Instit. Matrim.
• g 1.323

  Iohn 19. 27.
• h 1.324

  1 Tim. 5. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.325

  Arist. Plin. Suidas.
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sin of Phari∣sies in freeing children from relieuing their parents.
• i 1.327

  Mar. 7. 11.
• k 1.328

  vers. 13.
• * 1.329

  See §. 14. 1. Sin of chil∣dren in deny∣ing releefe to parents.
• l 1.330

  1 Ioh. 3. 17. Iniquissimum est patrē egere, cùm filius sit in facultatibus. Digest. lib. 25. tit. 3. §. 5.
• m 1.331

  Luk. 16. 19. 2. In bringing parents into extremities.
• n 1.332

  Gen. 37. 34. 3. In striking parents.
• o 1.333

  Exod. 21. 15. 4. In murthe∣ring parents.
• p 1.334

  Solon cùm in∣terrogaretur, cur nullum supplicium con∣stituisset. in eum qui parentem necasset, respon∣dit, se id nemi∣nem facturum putasse. Cic. pro Ros. Amer.
• q 1.335

  Si quis paren∣tus fata propera uerit, neque gladio, neque ignibus, neque vlli alij solenni poenae subiuge∣tur, sed insutus culeo cum cane, & gallo galli∣naceo, & vipe∣ra, & simia, vel in vicinū mare, vel in amnem proijciatur, &c. Justin. Cod. l. 9. tit. 17. Cur vo∣luerint parri∣cidas insui in culeum viuos, atque ita in flumen deijci, docet Cicero pro Ros. Amer. Ad famam filij attinet, vt vide∣atur honorem debitum patri defuncto prae∣stitisse. Cic. Philip. 9.
• * 1.336

  Buriall a meanes to maintaine hope of resur∣rection.
• * 1.337

  Constituere py∣ras: huc corpora quisque su••rum More tulere ••a••rum, subie∣ct siue ignibus, &c. Virg. Aeneid. 11.
• a 1.338

  Gen. 25. 9.
• b 1.339

  & 35. 29.
• c 1.340

  & 50. 7.
• * 1.341

  1. Reason.
• d 1.342

  1 King. 14. 13. 2 King. 22. 20.
• * 1.343

  2. Reason.
• f 1.344

  Ier. 22. 19. 1 King. 21. 23, 24. Psal 79. 3.
• g 1.345

  2 Sam. 2. 5.
• * 1.346

  3. Reason.
• * 1.347

  Sinne of chil∣dren to neg∣lect their pa∣rents dead corps.
• * 1.348

  Sinne of chil∣dren entring vpon their pa∣rents estate before they are dead. 1 King. 1. 5.
• * 1.349

  Sinne of chil∣dren distur∣bing their pa∣rents funerall.
• * 1.350

  Gen. 27. 41.
• * 1.351

  Gen. 50. 7.
• * 1.352

  Contrary, 1. Too sump∣tuous funerals.
• * 1.353

  Act. 8. 2.
• * 1.354

  2. Too base funeralls.
• * 1.355

  Childrens re∣spect to the credit of their deceased pa∣rents.
• * 1.356

  Psal. 37. 21.
• * 1.357

  §. 7.
• * 1.358

  Mat. 7. 2.
• * 1.359

  Quaecun{que} pa∣rentibus stipen∣dia intuleris, eadem ipse a fi∣liis expecta. Thal. Miles. apud Di••g. Laert. l. 1.
• * 1.360

  1 King. 3. 3.
• * 1.361

  2 King. 22. 2.
• * 1.362

  1 King. 15. 11.
• * 1.363

  Nullum monu∣mentum clarius relinquere potu∣it, quàm effigi∣em morum suo∣rum, virtutis, constantiae, pie∣tatis filium. Cic. Philip. 9.
• * 1.364

  1 King. 12. 16.
• * 1.365

  1 King. 15. 26.
• * 1.366

  Bellar. Tom. 2. Contr. 3. De Purgator. l. 2. c. 16. &c.
• * 1.367

  In whole ar∣mour of God Treat. 3. §. 39. 40. in Ephes. 6. 18.
• * 1.368

  Seneca in Aga∣mē. Poetae tra∣diderunt filios patris vlciscen∣di causa suppli∣cium de matre sumpsisse, id{que} deorum iussis, at{que} oraculis fe∣cisse. Cic. pro. Sex. Ros.
• b 1.369

  Rom. 12. 17,
• c 1.370

  19.
• * 1.371

  Mat. 5. 39.
• d 1.372

  1 King. 2. 5. 8.
• e 1.373

  2 Sam. 3. 39.
• * 1.374

  & 19. 23.
• * 1.375

  § 37.
• * 1.376

  How children obey their pa∣rents in the Lord.
• * 1.377

  1. By obeying for the Lords sake. Rom. 13. 5. 1 Pet. 2. 13. Col. 3. 20.
• * 1.378

  2 In sincerity.
• * 1.379

  Col. 3. 23.
• * 1.380

  3. With cheereful∣nesse.
• * 1.381

  2 Cor. 9. 7.
• * 1.382

  4 With reue∣tence.
• * 1.383

  §. 3.
• * 1.384

  5. In the feare of God.
• * 1.385

  §. 37. & 38.
• * 1.386

  6. With perse∣verance.
• * 1.387

  Faults in the manner of doing duty. 1. By-respects.
• * 1.388

  2. Comple∣mentall.
• * 1.389

  3. Rudely.
• * 1.390

  4. Grudging∣ly.
• * 1.391

  §. 38.
• * 1.392

  5. Onely to please man.
• * 1.393

  6. Vnsetledly.
• * 1.394

  Gen. 28. 7.
• * 1.395

  Reasons.
• * 1.396

  Both parents to be of like account with children.
• * 1.397

  Direction for a childe when one parent commandeth one thing, the other another.
• * 1.398

  Familiaritas parit contemp∣tum. Teren. in Andr.
• * 1.399

  §. 2, 3.
• * 1.400

  §. 54.
• * 1.401

  Leu. 19. 3.
• * 1.402

  De necessitate.
• * 1.403

  De honestate.
• * 1.404

  See §. 16.
• * 1.405

  Phil. 4. 8.
• * 1.406

  Exo. 18. 7. Ruth. 1. & 2. Luk. 2. 51.
• * 1.407

  1. Reason.
• * 1.408

  Leu. 18. 8, 17.
• * 1.409

  2. Reason.
• * 1.410

  1 Pet. 2. 18. Rom. 12. 21.
• * 1.411

  Mic. 7. 6.
• * 1.412

  Galat. 4. 2.
• * 1.413

  Esth. 2. 20.
• * 1.414

  2 Kin. 2. 15, &c. & 6. 1.
• * 1.415

  2 King. 2. 12.
• * 1.416

  Treat 6. §. 74, &c.
• * 1.417

  ••. 37.
• * 1.418

  §. 52.
• * 1.419

  Liberis suis pa∣ter Dei vice est. Greg. Naz. ad Vitit.
• * 1.420

  See §. 5.
• * 1.421

  Rom. 13. 2.
• * 1.422

  Right implieth three things. 1. It is agree∣able to all law.
• * 1.423

  2. It is due by vertue of pa∣rents place.
• * 1.424

  3. It is a debt.
• * 1.425

  Coloss. 3. 20.
• b 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.427

  1 Tim. 5. 4.
• c 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.429

  Gen. 31. 7, &c. vers 42.
• * 1.430

  1 Sam. 2. 34. 2 Sam. 18. 9. 1 King. 2. 25.
• * 1.431

  Childrens o∣bedience to parents is, 1. No arbitra∣ry thing.
• * 1.432

  2. An eternall law, and gene∣rall to all children.
• a 1.433

  Gen. 47. 12. & 48. 12. & 50. 5.
• b 1.434

  1 King. 2. 19. 3. Indispensa∣ble.
• * 1.435

  Exo. 20. 1.
• * 1.436

  Mat. 22. 39.
• * 1.437

  Promise of re∣ward a great motiue.
• * 1.438

  How Gods promise is a stronger mo∣tiue then any mans.
• * 1.439

  How Gods promise com∣mendeth Gods loue.
• * 1.440

  Isa. 5. 3, 4.