CHAP. I.

OF the weight of the duty of Childrens Honouring of their Parents. Exod. 20. 12. Honour thy Father, and thy Mother, that thy dayes may be long in the Land which the Lord thy God giveth thee. The words which I have Read, are obvious to every common eye, and intelligible by every ordinary underſtanding, and therefore time need not be ſpent in any large opening of any obſcurity of phraſe in them. The parts of the Text alſo are as plainly manifeſt to be two: Firſt, a Precept, Honour thy Father, and thy Mother] Secondly, a promiſe incouraging to obey that precept: that thy daies may be long in the Land which the Lord thy God giveth thee.] In the precept you have, Firſt, the duty it ſelf injoyned, Honour,] Secondly, the perſons to whom the duty is injoyned, even the children to theſe Fathers and Mothers; yea each Child, of what ranck or condition ſoever, who is yet in the Land of the living, is required to perform this duty to living Father and Mother: and therefore it is put in the ſecond perſon ſingular; Honour thy Father, and thy Mother, that thy dayes may be long, &c.] Thirdly, the perſons, who by divine command are to be honoured by each Child, namely, each Childs Father, yea, and as well, each Childs Mother: Honour thy Father, and thy Mother.] The main terms then to be further conſidered of are, Firſt, that of Father and Mother. Secondly, that of Honour; and then we ſhall briefly explain the promiſe. By Father and Mother, moſt interpreters underſtand all ſuperiours. Firſt, ſuch as are above others, yet without Authory, properly, over them; as ſuch as are others ſuperiours, by much, in years; as are Antient men and women, to thoſe that are young, 1 Tim. 5. 1. or ſuch as are others betters, by much, in eminency of parts, poweſſe, experience, bounty, grace, &c. Gen. 45. 8. Job. 31. 18. 1 Chron. 4. 14, 21. 2 Rings 13. 14, 15. Secondly, ſuch as are others ſuperiours, having Authority over them, whether private: And that either by the Law of nature, as naturall Fathers Who are firſtly here intended by Father and Mother: even naturall Parents. and Mothers, who are principally here intended: Or by way of private contract, as Husbands who are wives ſuperiours: ſpecially Maſters, whether in the Family, 2 Kings 5. 13. or in the School, and College, 2 Kings 2. 12. who are as Fathers to to their Servants, Scholars, and Pupils. Or Secondly publick: even ſuch as have more publick Authority over others; either in the Commonwealth, as civill Rulers, Eſay 22. 21. 1 Sam. 24. 12. or in the Church, as Church officers teaching and ruling, Acts 22. 1. Judg. 18. 19. 2 Kings 6. 21. Now though with Muſculus, I will not reſtrain the meaning of the 5th Commandement, as only intending naturall Fathers & Mothers, and the honour due to them from their Children; yet becauſe it is undeniable to all, that theſe are principally intended here, & the other onely in a ſecond place and reſpect, I ſhall therefore, (God willing) in the inſuing diſcourſe, attend to that, as firſtly and mainly aimed at here, and plainly, and ſimply expreſſed in the very letter of the Text.

Touching the other word, Honour: It is to be What is meant by Honour Even, conſidered both in generall, and in a reſtrained ſenſe. All meet honour, and every kind of regular honour, being due from Children to Parents, The Lord doth not ſay, love thy Father, and thy Mother, or fear them, or obey them, or recompence them, or be an honour to them: any one of theſe being too narrow, to reach ſo large a duty, as parentall relations call for from their children, and each of theſe being ſeparable from the other, and may be in other relations, where all the other are not ſo properly requiſite; yet no one of theſe are excluded, but all, and every of them included in the notion of Honour. Filiall Honour is the center wherein they all meet, and whence again they are all drawn out to their reſpective objects, Father and Mother. Filiall honour muſt ſeaſon them, each muſt ſavour of Honour. Filial Honour muſt regulate them all; they muſt go ſo far as that goeth, and no further. Filial honour Honour in the Generall, and Honour in ſpeciall, both muſt be their common ſtamp, the impreſſion whereof, each muſt bear. Due Filial honour muſt be their touchſtone, by which they muſt receive their triall.

Honour then in the Generall is Parents due from their children. So is Honour in ſpeciall; whether that which is more direct, or that which is in a more reflect way.

Honour in a direct way is, in Scripture language, 1. Direct, fourfold; even Honour, Firſt, of Reſpect, Secondly, of Reverence, Thirdly, of Obedience, Fourthly, of Recompence; and are all and each of them included in this generall term, Honour.

1. Honour of high Reſpect and love is underſtood as 1. Honour of Reſpect. in that, Pſal. 15. 4. He honoureth them that fear the Lord: that is, he highly eſteemeth, and reſpecteth, he moſt dearly loveth and affecteth them. 1 Tim. 5. 17. The Elders that Rule well, count them worthy of double Honour, i. e. of reſpect, as well as that of Recompence. 1 Pet. 3. 7. Giving Honour to them, as to the weaker veſſels, i. e. having a tender reſpect to them. 2 Sam. 6. 22. Of them ſhall I be had in Honour, i. e. highly eſteemed, reſpected, and intirely beloved. So here, Honour thy Father and thy Mother, i. e. highly priſe and reſpect, and moſt dearly love thy Father & thy mother, yea ſo as it be in a way of Honour to them as Parents, and not barely as others, not ſo nearly related.

2. Honour is taken in Scripture for Honour of Reverence and fear. So when God ſpeaketh of 2. Honour of Reverence. his Honour, as to a Maſter, he calleth it fear, Mal. 1. 6. if I am a Maſter, where is my fear? or Honour as a Maſter; hence that of Saul to Samuel, 1 Sam. 15. 30. Yet Honour me before the people; or let the people ſee that thou doeſt reverence me. Hence that Levit. 19. 32. honour the face of the old man, i. e. reverence it. So here, Honour thy Father and thy Mother i. e. reverence and awe them, in an honourable way to them as Parents, and not as others meerly, not ſo nearly related.

3. Honour is taken in Scripture, for Honour of 3. Honour of Obedience. Obedience. So Mat. 1. 6 if I am a Father, where is my Honour? i. e. of obedience. It being ſpoken to thoſe, Reſpectleſs, Awleſs, and alſo diſobedient Prieſts and People there mentioned. So Eph. 6. 1. to prove that Children ſhould obey their Parents in the Lord, the Apoſtle brings in the fifth Commandement, v. 2. Honour thy Father and thy Mother: becauſe if to Honour Father and Mother then to obey them, for obedience is, in part, the honor due to them; only they are to obey them, ſo as Honour of Parents may be ſeen, and read, as in large Characters, in all the Acts and paſſages of that obedience.

4. Honour is taken in Scripture, for Honour of 4. Honour of Recompence. Recompence, and thankfulneſs. Numb. 22. 37. cannot I Honour, or recompence thee Honourably (ſaith Balack to Balaam) It is the ſame Hebrew word with this in Exod. 20. 12. Judg. 13. 17. That when this is come to paſs, I may Honour thee, (i. e.) make thee ſome gratefull recompence. 1 Tim. 5. 17. Count them worthy of double Honour, i. e. that of Recompence, as well as that of reſpect. So here, Honour thy Father and thy Mother, 2. Reflect Honour, or being an Honour to them, and carrying of it ſo, as maketh for Parents Honour. i. e. as they need, and as thou art able, & haſt opportunity, make them thankfull recompence, onely ſo as all may be as Honour to them, as Parents, and not in the leaſt ſavouring, or holding forth any diſhonour to them.

Honour in a Reflect way, is to be ſuch, or to carry it ſo, as may redound to anothers Honour, whom we are bound to Honour. 1 Sam. 15. 30. Honour me before the people, i. e. carry it ſo before them, as may not redound to my diſgrace, but honour. So in that alſo: if I am a Father, where is my Honour? Mal. 1. 6. i. e. why are not you, as my Children, an Honour to me, & not ſuch a diſhonour to my name, that my holy name and ordinances ſuffer reproach, and contempt by you; or why do not you carry it more honourably, ſo as may make for my honour, and not ſo baſely, as maketh for my great diſhonour. Eſter. 6 6. The man whom the King will honour, (i. e.) enact and do ſomething, making for his Honour. Judg. 13. 17. that I may do thee Honour, i. e. do ſomething, making for thine Honour. It is the ſame Hebrew word, and in the ſame conjugation with this verb in Exod. 20. 12. So here, Honour thy Father and thy Mother, i. e. be an honour to them, carry it ſo, as may redound to their honour, and no way to their disgrace.

The promiſe followeth, [That thy daies The promiſe explained. may belong in the Land which the Lord thy God giveth thee] this further declareth who are firſtly concerned in the precept; namely, ſuch whoſe God the Lord is in ſpeciall ſort, ſuch like as the Jewes, to whom this land was firſt ſolemnly promulged, as in Exod. 20. is expreſſed: who were a people in eſpeciall Covenant with God, children of God, and of the Church, and of the Covenant: who profeſſed to look, not for a Portion in this world, ſo much as by that Land of promiſe to be led to a more ſpirituall and heavenly Canaan and reſt, of which that earthly Canaan was but a ſhadow, Heb. 4. though this Law being given to Adam in innocency, and ingraven in his heart, and the rootſtep, and impreſſion of it being yet left in the hearts of all men, by nature, and being one of Gods Morall Laws, it bindeth all and every Child of man, one or other, in general and in particular. In this promiſe, he doth not ſay, that thy life may be long in the world, but that thy dayes may be long in the Land which the Lord thy God giveth thee; which to the Jews was the Land of Canaan, to others, the Land of their poſſeſſion, wherein, if honourers of Parents, children ſhall live long, if good for them; or if ordered by God to live leſs while, they ſhall have the bleſſing of long life. And ſo much for explication of the words; the doctrine which we ſhall (through divine Aſſiſtance) proſecute is this.

That children Honour their Parents; It is a duty The main doctrine. The weight of the duty of Honour of Parents proved. of greateſt moment and concernment.

Let us firſt evince the weightineſs of this duty, and then more fully handle the duty it ſelf.

Four reaſons, amongſt many, may be given to prove the weight of this duty, Honour thy Father and thy Mother.

1. Becauſe it is placed by the Law-giver himſelf 1. Becauſe next in order to the Commandements of the firſt Table, and before the Commandements of the ſecond Table. immediately next to the commandements of the 1. Table, as next in order to them, and before all the other Commandements of the 2. Table, as in order of duty, and dignity, preceding the ſame. It is made a ſweet cloſure, bond, and ſementing to both Tables, binding and faſtning each to other inviolably, and inſeparably. As this is more faſt or looſe; ſo are mens ſpirits more girt to the duties of both Tables, or more looſe from them. He that conſcientiouſly honoureth his Parents, he is aſſuredly conſcientious of honouring of God, in the firſt place, and his Parents for conſcience ſake unto the Lord▪ Piety to God-ward, as a cauſe, precedeth, in him, to this bleſſed duty, piety towards Parents, as to its effect. And therefore the Lord doth not without cauſe ſtile the duty of Children to Parents, by the name of piety, 1 Tim. 5. 4. let them learn of ſhew piety to them at home, and to requite their Parents; Piety being in the root, it is piety in the fruit, yea this bleſſed fruit, is a furthering means alſo, to promove all the acts of piety, which ſpring out of that root; if Children honour their Parents fully, and as they ought, they will, in obſervance of their Parents counſels and commands, be more carefull of whatſoever God commandeth, reſpecting the firſt or ſecond Table: hence that for the firſt Table, Levit. 19. 3. Ye ſhall fear every man his Mother, and every man his Father, and keep my Sabbaths, where under the notion of Gods Sabbaths kept, not alone the obſervation of the Sabbath it ſelf is underſtood, but, as in Scripture language, the whole worſhip of God is meant; So Eſay 56. 4. the Eunuches that keep my Sabbaths, i. e. obſerve my whole worſhip; ſo Ezek. 44. 24. ſo Ezek. 20. 24. deſpiſing and polluting his Sabboths, is deſpiſing and polluting his worſhip: hence that is there added—and their eyes are towards their Idols. Obſervable it is alſo, that in Levit. 19. 2. God ſaith, be ye holy, as I am holy, and then addeth verſe 3. ye ſhall fear every man his Mother, and his Father; From that piety, originally ſpringeth this: yet again annexeth to this, ye ſhall keep my Sabbaths. In the Decalogue, that is firſt, Remember that thou keep holy the Sabbath: and then, Honour thy Father, and thy Mother. Here it is, Fear every man his Mother, and his Father, and keep my Sabbaths; that Radicall piety being laid in the heart, now this other piety, exceedingly furthereth the exerciſe of particular acts of piety towards God; one pious towards Parents, will be carefull of all naturall worſhip, to call upon God, to love him, to fear him, & to put his truſt in him, required in the 1. Commandement; he wil conſcientiouſly obſerve all Gods inſtituted worſhip, avoiding all worſhip of mens inventing, according to the tenour of the 2. Commandement; he will reverently, and faithfully improve Gods attributes, titles, words, and works, avoiding the contrary abuſe thereof, as it is injoyned in the 3. Commandement; he will alſo as faithfully, and fruitfully ſanctifie the Lords dayes, reſting from the works of his calling, and eſpecially from vain ſports, which is that which the 4. Commandement requireth: the like may be ſaid of the Commandements of the 2. table, which will all be duly attended, if this duty of the fifth Commandem. be faithfully obſerved; both are implyed in that place (of which we ſhall make much uſe in this diſcourſe) Gen. 18. 19. I know Abraham, that he will command his children,—and they ſhall keep the way of the Lord, to do judgement and juſtice; if Abrahams children honour his parentall Authority, ſo that they are at his command, then they keep the way of the Lord, then they do judgement and juſtice; whatſoever path, God chalketh out for them to walk in towards God, or towards men, they will be keeping in it. And indeed, who better ſervants, in that relation, to Maſters, then thoſe that were good children to Parents? who more obedient ſubjects to lawfull Authority, and Fathers of the Common-wealth, then ſuch as learned and practiſed filiall obedience to Parents, at home? who more reſpective to Miniſters, then thoſe that were, and are conſcientiouſly reſpective to good Parents? who more tender of their own, and others lives and healths, of their own and others chaſtity, of their own and others eſtates and names, avoyding the contrary evills, to a very ſinfull motion looking that way, then ſuch as have been Conſcientious honourers of their Parents? hence, on the contrary, diſhonour of Parents is made a Ring-leading ſin, a very ſpring and root of manifold wickedneſs. Ezek. 22. 7. when the Prophet would charge upon all ſorts in Jeruſalem, their moſt notorious crimes, he beginneth thus, In thee have they ſet light by Father and Mother: and then goeth on, in the midſt of thee have they dealt by oppreſſion with the ſtranger, in thee have they vexed the fatherleſs and widow. Ibid. thou haſt deſpiſed mine holy things, and haſt profaned my Sabbaths, verſe 8. In thee are men that carry tales to ſhed blood, verſ. 9. In verſ. 10. 11. he chargeth them with horrid fleſhly filthineſs, in verſ. 12. with Bribery, Uſury, Extortion, &c. if therefore the bond of the fifth Commandement be broken, men ruſh upon breach of the ſixth Commandement, witneſſe their bloodineſs mentioned, v. 9. upon breach of the ſeventh Commandement, witneſs their filthineſs inſtanced in verſ. 10. 11. upon breach of the eighth Commandement, witneſs their oppreſſion, uſury, bribery, extortion, v. 12. upon breach of the nineth Commandement, witneſs their carrying of tales to ſhed blood, v. 9. yea upon breaches of all the Commandements of the firſt Table, witneſs their deſpiſing the holy things of God, and profaning his Sabbaths, v. 8. Deut. 21. 20. the Parents are brought in complaining, This our Son is ſtubborn, he will not obey our voice, he is a glutton and a drunkard. It is no wonder that children who honour not Parents, are given to thoſe, or to any other vices, to which looſe and lewd companions will readily draw them. Surely it is juſtly to be feared, to be too much our caſe in New England, where many of the youth grow ſo rude and profane, ſo regardleſs of Superiours, in the family, as maſters, in the State, as Magiſtrates, in the Church, as Elders: where many of them are ſo vainly given, ſo looſe in their company, ſo proud, and ſupercilious in their carriages, ſo new-fangled in their faſhions, and ruffianly in their hair, nay jearers, many of them, at the beſt perſons and things, in a word, where is ſo little yet appearing of God, or good, in too many of them; I ſay it is juſtly to be feared, that children here are not honourers of Parents. Here Parents are commonly put more to it, to make uſe of their childrens hands and help, and ſo children here being naturally apt to count too much upon what they do for Parents, they are as apt to ſet the more light by them, and by their inſtructions, and admonitions, and ſo an open way is made thereby to any other wickedneſs amongſt them. Hence alſo malefactors, when at the Gallows they have made their dying Confeſſions, they have laid on hardeſt upon this ſin, as the riſe of thoſe which brought them at length to that ſad end, that they regarded not their Fathers, they deſpiſed their Mothers, were unruly, and diſobedient Children to their Parents; Ah, will ſome then ſay, the good counſels which our fathers, or our mothers gave us, but, wretches that we were, we would never hearken to them, nor regard them. Let all good people take warning by us, and let all young men or women that hear us, for ever take heed, by our example, how you deſpiſe your Parents, or ſlight their Counſels, or rebukes.

The ſecond reaſon is taken from the law and 2. Becauſe this is made of ſuch weight by the Law and light of nature and of nations light of nature and nations, which have put a like weight upon this duty of Honour of Parents, making it as next to the honour of God himſelf. Pythoragus, having given the priority to the worſhip of the Gods (as the poor Pagan calleth them, 〈 in non-Latin alphabet 〉 , and ſo goeth on ſpeaking of their divine worſhip: and then immediatly addeth, 〈 in non-Latin alphabet 〉 —It is in ſhort but thus. Firſt, honour nour God, as by the Law is appointed, then hothy Parents. And mind his ſpeech, that he maketh this by Law appointed: even by the Law of nature and nations; For no other Law had theſe Heathens. So Phocyllides, in his admonitory Poem alſo ſaith, 〈 in non-Latin alphabet 〉 , Firſt honour God, and after that thy Parents. So Plato in his booke of Lawes, firſt he provideth for the worſhip of God, and in the next place for the Honour of Parents. So Ariſtotle, Eth. l. 8. c. 16. He joyneth Honour of Parents next to that of God: and ſaith, That to neither, can ſufficient honour be given, onely he that according to his utmoſt ability honoureth them, he is (ſaith he) the truly pious perſon to God, and to Parents. So Iſocrates, in his Admonitory Oration to Demonicus, counſelleth and chargeth him thus, 〈 in non-Latin alphabet 〉 . Fear God, honour alſo Parents. Aelian in his 3. book, c. 21. telleth a ſtory, that when the Greeks took Troy, pittying the miſeries of their captives, they cauſed it to be proclamed, that every free Citizen ſhould carry out ſome one principall thing which they ſhould moſt deſire: hereupon Aeneas neglecting other matters, carried out his Gods (as they call them) the Greeks liking well his piety, permitted him to take ſome other thing which he ſhould moſt deſire: he then taketh up his aged Father, and carrieth him out next upon his ſhoulders: with which act they were ſo affected, that they gave him all his goods and treaſures alſo: thus by the dim light of corrupt nature, the poor Pagan is directed to place Parents honour next to Divine. But our glorious Lord and Law-giver to ſhew the great weight of this duty, he will not leave it to be inforced by natures Law or light only, but he will adde his morall ſanction of it, as his own promulged Law, and he will not doe it in more obſcure termes, or ſo as only to be drawn by Conſequence, but this ſhall be expreſſed in ſo many words; It ſhall be written as in Capitall Letters, that every one that runneth may read it, and none may plead excuſe or exemption; yea the Command it ſelf ſhall be expreſſed in ſo few and ſo familiar words, that the leaſt Child, who can remember any thing, ſhall be able to remember this, and even with its milk, almoſt, drink in this principle of Honour of Parents.

3. Becauſe the Lord annexeth no particular promiſe to any other of the ten Commandements, 3. Becauſe a promiſe is added only to this Commandement but to this. In which ſenſe the Apoſtle ſpeaking of this Commandement ſaith, It is the firſt Commandement with promiſe, Eph. 6. 2. Its a ſigne then that this duty above many others, is of great account with God, and of greateſt concernment unto man, and that the bleſſings of promiſe are wont more manifeſtly, and plentifully to follow, the obedience to this Commandement, then to any of the reſt of the Commandements of the ſecond table at leaſt, which have no promiſe at all 4. Becauſe the bleſſings promiſed to this, are of greateſt moment. annexed to them, neither generall or ſpeciall.

4. Becauſe the bleſſing here promiſed, and made as the Argument to move to obedience to this Commandement, is of ſo great moment and concernenent; as being life it ſelf, and the continuance of it, and bleſſing upon it. And what more deſirable, of all temporall bleſſings, then life? Skin for skin, and all that a man hath, will he give for his life. What more uſefull a bleſſing then this? whereby a man hath ſo much opportunity afforded and continued to him, to get and to do the beſt and the moſt good, and to bring in the moſt glory to God? What more delightfull a bleſſing then this, the very notion whereof is uſed in Scripture, to expreſſe the glorious and tranſcendent joyes and delights, as of the kingdome of grace, here, ſo of that of glory, hereafter? ſo in Deut. 30. 15, 19. I ſet before thee life. Rom. 8. 6. To be ſpiritually minded is life. Act. 11. 18. Repentance unto life. Pſal. 36. 9. With thee is the fountaine of life. John. 3. 36. He ſhall not ſee life.

CHAP. II. Of Honour in generall due to Parents.

HAving explained the words of the 5. Commandement, & ſhewn the weight of the duty therein injoyned to Children; we now come to make further inquiry into the duty it ſelf, which we ſhall conſider of, in the method propounded. 1. More Generally. 2. More particulaly. Firſt then of Honour of Parents in a generall conſideration, wherein we ſhall, 1. Conſider what kind and manner of honour, this honour of Parents, ſo generally conſidered, muſt be. 2. Make ſome uſes thereof. To the firſt inquiry we anſwer, 1. Honour not due to Parents which is, 1. In way of diſhoner to God. Negatively, what Honour is not due to Parents; 2. Affirmatively, what manner of Honour is due; In a negative way we ſay the Honour of Parents

1. It muſt not be in any way of diſhonour to God, either by ſinnes of Omiſſion or of Commiſſion. Children muſt not ſo reſpect, eſteem, and love Father or Mother, as to love, and prefer them in their reſpects to the Lord. He that loveth Father or Mother more then me, is not worthy of me, ſaith Chriſt, Matth. 10. 37. Children may not be ſo tranſported with affection to Parents, as thereby to be hindered from a call of Chriſt, or attending upon it. As he in Luk. 9. 65. when called to follow Chriſt, would have gon firſt and buried his Father, but verſ. 60. is anſwered by Chriſt, Let the dead bury their dead, but go thou and preach the Kingdome of God; or as the other in Luk. 9. 61. that would ingage to follow Chriſt, but he would firſt bid farewell to thoſe at home, namely, Parents, Kindred, &c. But Jeſus Chriſt accounteth ſuch inordinacy of affection, in thoſe who profeſſe to ſet their faces towards heaven, to be a looking back to the world, and the like, and therefore verſ. 62. Jeſus ſaid unto him, No man having put his hand to the Plough, and looking back, is fit for the Kingdome of God. Children may not have ſuch carnall affection to Parents, or be ſo glued to them, as not to be able to part with them, and forſake them, and deny themſelves in them, for the ſake of Chriſt, when they are thereunto called. The Spouſe of Chriſt, Solomons Antitype, muſt forget her Kindred, and Fathers houſe, for her Lords ſake, and nearer Communion with him, Pſal. 45. 10. Children may not ſo love Father or Mother, as out of reſpect to them, to forſake Chriſts truth, or faith, or to imbrace any thing contrary to the faith or truth of Chriſt, (a ſin too common amongſt the Children of Papiſts and other Heretiques and Opinioniſts) this is alſo to love them more then Chriſt. Better that the Daughter, in ſuch a caſe of Chriſts faith and truth, be at variance againſt the Mother, that ſhe contend, even with her, for Chriſts truth, for the faith once delivered to the Saints, that ſhe beat down with all her might the Mothers errors and evils. In which caſe alſo, Chriſt ſaith, Matth. 10. 35. He commeth to ſet a man at variance againſt his own Father, and the Daughter againſt her Mother. He that more deſireth after his Parents preſence, then after the Lords, or more delighteth in them, then in the Lord himſelf, or is more moved in their cauſes, then in the Lords, or is more troubled for them, and their diſgrace, then for the Lords diſhonour, or the like, he doth not honour his Parents according to Gods mind and heart; yea, he that comparatively, and where the love of Father or Mother, and the love of Chriſt, are not compatible, where the condition and caſe is ſo qualified, that love to Parents, and love to Chriſt, become flat contraries, and muſt one give place to the other, one or the other muſt be laid aſide, in ſuch a caſe, He that hateth not his very Father and Mother, cannot be Chriſts Diſciple, Luk. 14. 26. In ſuch a caſe Godly zealous Levi is commended, Deut. 33. 9. Who ſaid to his Father and his Mother, I have not ſeen him. The like might be ſaid in that honour of Reverence and Fear; Children may not be ſo afraid of Parents, or of their frownes, or blowes, or diſtaſtes, or disinheritings, &c. as not to be afraid of Gods diſpleaſure, but to adventure that in ſome way of ſin, rather then run the hazzard of • Fathers or Mothers diſpleaſure. Chriſt 〈…〉 his Mothers diſpleaſure or rebuke, ſo as▪ 〈◊〉 her ſake to omit any duty to God his Father, or to neglect his heavenly Fathers buſineſs. 〈◊〉 , in anſwer to that check of Maries, Luk. 2. 48. Son, why haſt thou thus dealt with us? behold, thy Father and I have ſought thee ſorrowing, he ſayth verſ. 49. Wiſt ye not that I muſt be about my fathers buſineſs? 〈◊〉 was a notable ſpeech of that Pagan Prieſt, C • r • alus, being to ſacrifice, and at the ſame time required to come away to his Father, he boldly anſwered, He muſt firſt diſpatch the duties of publick Religion, or of Religion which was of publick Concernment, and after that thoſe of private piety to Parents. Children muſt indeed honour their Parents Counſels and Commands with the honour of obedience and obſervance, yet not ſo as in a way of diſhonour to God, to neglect what he requireth, or to do any thing which he forbideth. Ahaziah King of Judah is branded for this, 2. Chron. 22. 3. That he walked in the waies of the houſe of Ahab, for his Mother was his counſellour.

2. It muſt not be in way of Inaequality to either Parent. The Father is not to be preferred 2. With In equality to either Parents. by the Child as a Child, before the Mother; or the Mother more loved, reverenced, obeyed or recompenſed then the Father. The Parents are equally Parents, and equall cauſes of the Children, and ſo by the law of nature, as Parents, they are to ſhare equally in the honour of ſuch inſtrumentall cauſes of the be ing of their Children. Hence though in Exod. 20. 12. [Honour thy Father and thy Mother] the Father is ſet before the Mother, yet in Lev. 19. 3. (which is an expoſition of the 5. Commandement) the Mother is ſet before the Father [Yee ſhall fear every man his Mother, & every man his Father] to ſhew, that the Father being ſet before the Mother, for honour, which comprehendeth fear; and the Mother being ſet before the Father, for fear, which is a ſpeciall branch of honour; they are both alike for honour in the generall, and for fear in ſpeciall. This, Willet in his ſixfold Commentary upon Leviticus; and Ainſworth in his notes upon Levit. 19. 3. They both do note from Maimony. So Muſculus in his common places, and expoſition of this fifth Commandement, he noteth; that Gods command is for honouring, not the Father onely, but the Mother: God ſaith not, Honour thy Father, but addeth, and thy Mother; the Mother indeed is the Fathers inferiour, according to the Law of conjugall ſubjection, and likewiſe ſhe is by nature, and Sex, the weaker veſſell; but the Child is not thence to draw an argument, that he muſt think the more deſpicably of his Mother; for that difference that is made in wedlock, betwixt the husband, and the wife, appertaineth not to him, but he muſt look to that relation, which is betwixt Mother and Son; what ever ſhe be, in reſpect of her husband, to thee ſhe is a Mother, and together with thy Father to be equally honoured; ſince that for this, that thou might'ſt be born, ſhe did equally cooperate, yea rather much more; for who can weigh ſufficiently, what a heap of troubles, the womb big with Child bringeth along with it? how great are the ſorrows of bringing forth? how many and great are the perils? ſo that it is not in vain ſaid, in ſorrow ſhalt thou bring forth. Laſtly how cumberſome is the ſuckling of the Child, and the care of it, whil'ſt in the Cradle? ſo that they greatly ſin, which transfer all the Honour due in common to their Parents, unto their Father onely, and care not how they ſet by their Mothers, ſo they can but gratifie their Father; thus far Muſculus; and verily in Prov. 1. 8. Both are given in equall charge: My Son, hear the inſtruction of thy Father; and forſake not the Law of thy Mother; ſo in Prov. 6. 20. My Son, keep thy Fathers Commandements; and forſake not the Law of thy Mother. And why elſe is there an equall reward, even long life, equally promiſed to the Honour of Mothers, as to that of Fathers, if the Honour of the one be not equall to that of the other? or why elſe is the diſhonour of the Mother, as well as of the Father, equally put under the ſame curſe? Deut. 27. 16. Curſed be he that ſetteth light by his Father, or his Mother, and all the people ſhall ſay, Amen. Or why is the ſame puniſhment of Juſtice to be equally inflicted for ſmiting the Mother, as well as the Father, being made equally death, Ex. 20. 15. or for curſing the Mother, as well as the Father, or for ſtubbornneſs, in not obeying the Mothers voice, as well as the Fathers, being alſo equally made deaht, Exod. 24. 17. Deut. 21. 18, 19, 20, 21. If the Honour of the Mother, by the Childe, be not equall to that of the Father? where there is, by God himſelf, one and the ſame reward of grace equally promiſed, as to the Honour, and the ſame puniſhment of Juſtice equally threatned, as to the diſhonour, as well of the Mother, as of the Father, there is the ſame Honour equally due, by the will of God, to the Mother, as is to the Father; but to the former Scriptures ſhew, that God equally promiſeth the ſame reward of grace to the Childs Honour, and equally threatens the ſame puniſhment of Juſtice, to the Childs diſhonour, as well of the Mother, as of the Father; therefore the Honour due, according to God, from the Child as a Child, to his Mother, as is to his Father, is equall and equally due.

3. It muſt not be a bare pretended, and formall 3. Meerly formall and in pretence onely. kind of Honour of Parents. Such was that in Abſolom, who feignedly pretendeth ſuch Honour of reſpect to his Father, that he had rather die, then not to be reconciled to his Father, and enjoy his Fathers favour, 2 Sam. 14. 32. Wherefore (ſaith he to Joab,) am I come up from Geſhur? It had been good for me to have been there ſtill: now therefore let me ſee the Kings face, and if there be iniquity in me, let him kill me; but his deviliſh plot ſo ſoon after, againſt his Father (Chap. 15. 7. 10.) ſhewed, that all that, was but bare pretence, and not reality of reſpect to his Father. So in that young man, profeſſing to Chriſt, that he had kept all the Commandements, and ſo the fifth, inſtanced in Matth. 19. 19, 20. and that from his youth up, he had begun the practice of Honour of Father & Mother betimes, and to that day continued it; but the iſſue ſhewed, that he never conſcientiouſly, ſincerely, and really, Honour'd his Father and Mother, but in a meer formal, and outſide way and manner, even in the ſame ſort, as he kept the other Commandements, being never the nearer entrance into heaven, notwithſtanding all that, like him, in the parable of the two ſons, Matth. 21. 28. 30. that pretendeth Honour of obedience to his Father: for when his Father ſaith to him, Son, go to work to day in my Vineyard; he readily, and humbly (in ſhew at leaſt) anſwereth, I go Sir, but went not. It was onely pretence, and diſſimulation.

4. Look that it be not a baſe ſelfiſh, ſelf-ended 4. Meerly Selfiſh. Honouring of Father, or Mother, for hope of gain by them, and ſo making much of them, whil'ſt ſome requeſts, or deſires of the Child are anſwered, his ends furthered, or fulfilled; ſome large Portions gotten out of their hands, or large fleeces gain'd out of their outward eſtates; like the yonger Son in the parable, that will be giving his Father's Titles of Honour, whil'ſt he hath fingred his Portion (as he calleth it,) Luke 15. 12 [Father] give me my Portion; but verſ. 13. not many day after, he gathereth up all he hath, and leaveth his Father. Now his Father is not in ſuch requeſt with him; the Text ſaith, he took his journey, but not a word of this, that he asketh his Father leave, or asketh his Fathers advice that way: Father ſhall I take ſuch a journey? no verily, let his Father like it, or diſlike it, he now careth not, he hath gotten what he looked for from him, and now fare him well, he careth to be under his Fathers watch no more, he regardeth neither his Company, nor his Counſell, &c. ſo Abſolom, Oh! his Fathers face and preſence, it is all in all to him, he cannot live without it, one would think, if he ſpeak his heart, 2 Sam. 14. let me ſee the Kings face—or if iniquity be in me, let him kill me, and verſ. 33. when permitted to come into his Fathers preſence, he boweth himſelf on his very face to the ground before him; what would you have more in a Son? ah! but all this was for baſe and by ends. Abſoloms ambitious deſignes, reaches, and ends, could not ſo well be furthered by living as retired, and exiled from the Court, though come to Jeruſalem; but at the Court, and near the place of judicature, whither the ſubjects from all parts of the Kingdome repair frequently for Juſtice, there he hath opportunity to lay his traines, 2 Sam. 15. 2. without ſuſpition of any, he ſitteth by the gate, the place of judicature and reſort, and he asketh each one, of what tribe art thou? ver. 3. and biddeth them, look that thy matter be good and right: (As if he were very ſollicitous of Right twixt man and man:) but withall telleth them, there is none deputed by the King to hear thee. Now he beginneth cloſely to ſcatter ſeeds of prejudice, and diſcontent in the ſubjects againſt the preſent government ſet over them: then verſ. 4. wiſheth in their hearing, Oh that I were Judge in the Land, that every man which hath any ſute or cauſe, might come to me, and I would do him Juſtice: now he ſpeaketh a good word for himſelf to be thought of, and put in ſome chief place in the ſtate, and verſ. 5. every ſubject that cometh near him muſt have his hand, he muſt take him, he muſt imbrace him, and kiſs him; and no wonder that now he hath, as v. 6. even ſtollen away the hearts of the men of Iſrael; Oh thinketh every one, what a worthy and hopefull Prince is this, how ſollicitous that every man do right, and have right done him! how marvellous kind, and condeſcending to the meaneſt ſubject, he would ſurely make us, in time, a very good King, &c. Now Abſolom hath plaid his game well thus far, it remaineth onely that Abſolom, in pretence at leaſt, give his Father the Honour of going by his leave to Hebron; a place fitteſt to hatch the Treaſon againſt his Father, which he hath been all that while brooding, and where that fire may flame out beſt, which he hath been kindling; this leave is eaſily gained from his Father, verſ. 7, 8, 9. he hath 200 men to attend him to Hebron, and when thither come, Achitophel is ſent for, the conſpiracy is ripened, and numbers of Aſſociates daily increaſe, and good David ſoon perceiveth his miſtake in his Sons pretended ſubmiſſion and obeiſance. Yea but the fifth Commandment would cut off all ſuch Attractives to ſelfiſh Honour of Parents, and therefore ſaith, Honour thy Father and thy Mother, namely poor or rich, high or low, as well I that hath nothing to give, and leave thee, as that hath never ſo much: hence when Chriſt would ſhew upon what, as upon their bottome and baſis, all the commands of God, either reſpecting God or men, do hang and depend, he ſaith, Matth. 22. 37, 38. Thou ſhalt love the Lord thy God with all tby heart; this is the firſt and great Commandement, and verſ. 39. the ſecond is like to this; Thou ſhalt love thy neighbour as thy ſelf, and verſ. 40. On theſe two Commandements hang all the Law, and the Prophets; thoſe are the two wel-ſprings of all obedience to the Law and word of God; and therefore all the particulars are reducible to thoſe two heads; if the Honour of reſpect, reverence, or obedience, which we give to God, be not from love to our ſelves, or to our own ends, but to himſelf, then it is honouring of God indeed; ſo if our honour, which we give to our Parents, be not from love to our ſelves, but it is from intire love to them, that we ſhew forth ſuch reſpect, or reverence, or obedience, or thankfulneſs to them, now it is Honour of Parents indeed. Again, as it muſt not be Honour of Parents from ſelf-love, as oppoſed to intire love of Parents, ſo it muſt not be from ſelf-love, as oppoſed to love of God; the love of whom eſpecially, ſhould put Children upon Honouring the Image of his Father-hood, in their Parents; hence in that, Levit. 19. 3. Ye ſhall fear every man his Mother and Father, why ſo? I am the Lord thy God; and ſo thy Father in Covenant, and Covenant-mercies and priviledges, a Father of mercies promiſed and offered to them, &c. therefore out of love to me, Honour, every one of you, his Parents. And as Childrens honour of Parents muſt not be ſelfiſh, in reference to love of ſelf-profit, and preferment, or the like, ſo neither in reference to love of ſelf-eaſe, or meer immunity from puniſhments, or corrections, in any contrary way of diſhonour; whether from Parents privately, or the civil Magiſtrate, publickly; if Childrens Honour of reverence, and obedience, which they outwardly hold forth, ſhould be extracted chiefly from the force of Parents auſtere carriage, or threats, or blows, or the dread of the correction from civill Authority, or the like, it is a ſlaviſh, and not a filiall Honouring of them; when Paul would expreſs, in a word, that Timothy ſerved with him in the Goſpel, neither formally, nor feignedly, nor ſelfiſhly, nor ſlaviſhly, nor forcedly; but freely, ſincerely, and regularly; he expreſſeth it thus, Phil. 2. 22. As the Son with the Father, he hath ſerved with me in the Goſpel; the Honour then of a Son to the Father is, or ſhould be, neither feigned, formall, ſelfiſh, nor ſlaviſh.

2 In an affirmative way, we ſay the Honour Honour of Parents muſt be 1. Cordiall. of Parents,

1. It muſt be cordiall; not alone God, as a Father, muſt have each of his Childrens hearts, in all the Honour they give him, as his Sons and Daughters, but Solomon, as a Father, may groundedly ſay, as Prov. 23. 26. My Son, give me thy heart: namely, as that which muſt crown all the Honour, which thou my Son muſt give me as thy Father; thus Timothy ſerveth with Paul in the Goſpel, as with his Father, by grace, as an ingenious Son with his Father at any other work; namely, with all his heart, Phil. 2. 22.

2. It muſt be conſtant; as long as the relation 2. Conſtant. holdeth firm twixt Parent and Child, which is as long as they Coexiſt in this world, and till one of the Relates are taken away by death, Parents from Children, or Children from Parents; they muſt obey this morall precept, which bindeth ſemper & ad ſemper, alwaies and to all times; Honour thy Father and Mother, hath no prefixed time ſet to it. It is not Honour thy Father and Mother whil'ſt a little one, whil'ſt a youth, whil'ſt ſo or ſo old, whil'ſt in a ſingle condition, or with the like limitations, no; but it is without reſtraint and limitation to ages, ſexes, conditions, places, relations, callings, imployments; it is for term of life, and that to which each one, Male or Female, younger or elder, married or unmarried, learned or unlearned, godly or ungodly, high or low, Prince or Peaſant, rich or poor is bound unto, hence alſo that, Prov. 23. 22. deſpiſe not thy Mother when ſhe is old: when ſhe was young, yea, when ſhe was middle aged, or the like, thou priſedſt, and reſpectedſt, and didſt reverence and obey her, do it as well when ſhe is old; hold on doing of it, to the laſt. Age may wear and waſte a Mothers beauty, ſtrength, parts, ſenſes, limbs, eſtate, &c. but her relation of a Mother is as the Sun, when he goeth forth in his might, for the ever of this life, that is alwayes in its meridian, and knoweth no evening; the perſon may be gray-headed, but her Motherly relation, is ever in its flouriſh. It may be Autumn, yea, Winter with the woman, but with the Mother, as a Mother, it is alwayes Spring. Look as that precious daughter Ruth ſaid, even to her Mother in Law, Naomi, whither thou goeſt, I will go, and where thou lodgeſt, I will lodge, thy people ſhall be my people: and thy God my God; the Lord do ſo to me, and more alſo, if ought but death part thee and me, Ruth. 1. 16, 17. ſo, and much more, if more may be, would become every Son and Daughter, even to ingage themſelves, and that for term of life, to Honour their own Fathers and Mothers, both in way of direct Honour, by ſharing with them, in doing and ſuffering, and by being tenderly reſpective, and obſervant of them, and uſefull, and ſerviceable to them, wherever they become, or into what condition ſoever the Lord may caſt them; and in a way of reflect Honour, by perſonall, and reall owning of their Godly Fathers and Mothers, God and people, that they ſhall be theirs. And as Ruth fulfilled actually what ſhe ſo ſolemnly ingaged, that way; ſo ſhould any one Son or daughter much rather, be to their own Father and Mother better every way than ſeven Sons, Ruth 4. 15. Joſeph alſo did not onely Honour his Father when he was a youth, but continued honouring of his Father to the laſt, ſo long as he had a Father left to Honour, albeit long after he was married, and ſo highly exalted, witneſs that Gen. 46. 29. and 47. 31. and 48. 12.

3. It muſt be compleat and full, not alone outwardly, 3. Compleat. but inwardly, not in ſome lawfull and good things or way, but in all, and that in all places, and upon all occaſions: yea every part of them, which is capable of giving Honour to Parents, muſt do their part of filiall homage, and contribute their ſhare to this common treaſury of Honour in generall due to Parents; Parents have been Fathers of the Childrens bodies, and preparatory, and effective inſtruments of the being of their ſouls in their bodies; ſo that head, tongue, eyes, cares, hand and knee, feet, and the like bodily parts in their way, and likewiſe the mind in its thoughts, the underſtanding and judgement in its conceptions, and apprehenſions, dictates, and eſteem: the heart and will in its diſpoſitions and affections, &c. All and each of theſe muſt render their proportions of due Honour to the inſtruments of their being; hence that before mentioned of Solomon to his Son, Prov. 23. 26. My Son, give me thy heart, and let thine eyes obſerve my wayes: heart and eyes, ſoul and body, muſt joyn in filiall homage of his Son, to him, as his Father.

4. It muſt be impartiall, without reſpect to 4. Impartiall. them as rich onely, or otherwiſe great in the world, or the like; for if very poor, their Honour from their Children muſt be never a whit the leſs; if Mary the Mother of Chriſt, be the eſpouſed wife of Joſeph, a poor Carpenter, it is all one to Chriſt, as if ſhe had been a Princes ſpouſe, he is ſubject to them, as a child, Luk. 2. 51. he went down with them to Nazareth, and was ſubject to them; the command of God knoweth no perſons, diſtinguiſheth not of ſuch a Father, or ſuch and ſuch a Mother, but chargeth the Child, Honour thou thy Father and thy Mother, be he, or ſhe, poor or rich, noble or ignoble, high or low, of meaner parts or of more accompliſhed abilities, comely and perſonable, or deformed and in ſtature more deſpicable; yea be they of better and ſweeter tempers, or be they of a more harſh, haſty, and rigid diſpoſition, yet as ſervants muſt be ſubject to their Maſters, with all fear, not onely to the good and gentle, but alſo to the froward, 1 Pet. 2. 18. ſo muſt Children much rather give Honour to their Parents, whether of better or worſer tempers.

5. It muſt be in a way of eminency: being ſuch 5. In a way of eminency. Honour as is next in order to that Honour due to God himſelf, the Hebrew word 〈 in non-Latin alphabet 〉 applied to perſons, or things, in a way of good, moſt frequently ſignifieth to make weighty in honour, or glory, or to give ſome eminent and tranſcendent meaſure of Honour and Glory; hence that phraſe, 2 Cor. 4. 17. weight of glory: Speaking of that ſurpaſſing—glory of heaven; the ſame Hebrew verb, which is uſed in my Text, is ſometimes uſed for magnifying of God, Pſal. 22. 23. Magnifie him all ye ſeed of Jacob (as the Geneva tranſlation well rendereth it;) or make him great, ponderous, weighty in glory; but by our New tranſlation, it is commonly rendered, gloriſie, or make glorious, or eminently Honour. So Pſal. 86. 9. they ſhall glorifie thy name; and verſ. 12. I will glorifie thy name; and Pſal. 50. 23. he glorifies me, Levit. 10. 3. I will be glorified. So. Ezek. 28. 22. The ſame verb here made uſe of to expreſs the Honour of Parents, as is to expreſs the glory of God; It ſheweth evidently, that it is no ordinary meaſure of Honour, which Children owe to their Parents; the very name and relation of a Father and Mother, is a glorious thing, and hath glory and excellency in it; the word derived from this verb 〈 in non-Latin alphabet 〉 in the Text is uſed to denominate, and point out peculiar excellency, as Exod. 28. 2. Aarons garment muſt be made 〈 in non-Latin alphabet 〉 for glory, or garments of peculiar excellency, Gen. 45. 13. ſhew him all my glory 〈 in non-Latin alphabet 〉 my eminency of Honours, Authority, Reſpect, and the like; and the verb it ſelf is made ſuch uſe of Eſay 43. 3, 4. thou haſt been honourable, or glorious, as others render it, or moſt eminent in Honour, in Hebrew 〈 in non-Latin alphabet 〉 ; and Pſal. 87. 2. 〈 in non-Latin alphabet 〉 glorious things, or matters of tranſcendent, and renouned excellency, are ſpoken of thee; now the ſame word uſed here muſt needs note peculiar eminency of Honour of Parents to be due from their Children.

Let us now make application of what hath been ſpoken.

The uſe ſerveth, 1. For Reproof, and that, 1. Uſe of Reproof. 1. Of Children for diſhonour of Parents. 1. Of Children; for their diſhonouring, ſlighting, and deſpiſing of their Fathers and Mothers. It was of old reproved ſharply in thoſe of Jeruſalem, in Ezek. 22. 7. Formerly mentioned, In thee they have ſet light by Father and Mother. Solomon brandeth the fool, or unregenerate perſon for this, as his vile property, Prov. 15. 20. the fooliſh man deſpiſeth his Mother; this is point blanck croſſe to the fifth Commandement. It is higheſt injuſtice not to give even your Parents their due; one ſhould think none ſhould cut their Parents ſhort of their right; now this Honour is their right: and therefore it is higheſt injuſtice in any Child, to debar them of their right. The word in Ezek. 22. 7. 〈 in non-Latin alphabet 〉 is directly oppoſite to the Hebrew word uſed in my Text, And it ſignifieth to make lighter, or to make abatement of due weight, or meaſure of any thing; as ſay of Honour, of credit, of commodities, or the like. It is uſed in Jonah 1. 5. For the Mariners lightning their ſhip, by caſting out the good wares in it, as forced by a ſtorm to do that, which had they done in another caſe, it had been manifeſt wrong, and injuſtice to the owners; of all others, Parents ſhould not be ſcanted and pinched, and that by you, their own Children, of their juſt weight and meaſure, but rather have it upheaped, or preſſed down, or running over; if God in other caſes, would have no unrighteouſneſs in meteyards, in weight, or in meaſure, but have juſt ballances, juſt weights, a juſt Ephah, and a juſt Hin, Levit. 19. 35, 36. Much more would he have no unrighteouſneſs in weight or meaſure here. And if in other matters the ſcant meaſure be ſo abominable to God and good men, Mic. 6. 10. Much more is a ſcant meaſure of filiall Honour. But that we may the better meet with this ſin in all ſorts: Here is to be reproved

1. Childrens ſlighting their Parents inſtructions, 1. By ſlighting Parents inſtructions or rebukes. directions, reproofs, or corrections; this is made a black brand of a perſon yet unregenerate, Prov. 15. 5. The Fool (or unregenerate perſon) deſpiſeth his Fathers inſtruction. Know it therefore, who ever you are, be your pretences to Religion whatſever they may be, yet you are graceleſs perſons, who Honour not your Parents Counſels, or inſtructions, but ſlight and undervalue them; this is made alſo the very trick of a ſcorner, and that is ſomewhat worſe, Prov. 13. 1. a ſcorner heareth not rebuke-namely, not of his own Father; for it is oppoſed to that, A wiſe ſon heareth his fathers inſtructions. Yea this is made a very brutiſh ſin, Prov. 12. 1. he that hateth reproof, is brutiſh. And if the rejecting others juſt reproof, be ſo inhumane, ſo unreaſonable a ſin, verily the contempt of parentall reproofs is ſo much rather. I had almuſt ſaid it is worſe then brutiſh; For the brute creatures, as, ſay, young birds, or beaſts, they do not ſleight the hints which the old ones give them, of what they ſhould ſhun, or what they ſhould deſiſt from, or what way they ſhould take, or the like; (as experience witneſſeth in many particulars, I need not inſtance) yea, it is a deadly token of a perſon, either already given up to hardneſs of heart, and ſo to be ruined, or of one that is at the brink of ſuch a pit. 1 Sam. 2. 25. It is ſaid of Elias Sons, whom he had even too gently reproved for their groſs ſins; notwithſtanding they harkned not unto the voice of their Father, becauſe the Lord would deſtroy them; ſuch perſons do but even deſpiſe their own ſouls, and their peace and welfare here and hereafter, Prov. 15. 32. he that refuſeth inſtruction, deſpiſeth his own ſoul; which if true of refuſing others, much more of refuſing Parents good inſtructions; one may ſafely ſay to any ſuch Son or Daughter, ſurely thou careſt not what becometh of thy ſoul; but let all ſuch deſpiſers of Parents counſels, inſtructions, or reproofs, eſpecially in matters reſpecting their ſouls, I ſay let all ſuch know & tremble to conſider it, that all thoſe deſpiſed inſtructions, and reproofs, will one day be as ſo many ſtings of Adders in your hearts, the venome wherof will even drink up your ſpirits; they wil be as ſo many viols of oyl to the flame, in your fired conſciences, here, or in hell, or both, which will make your tormenting flames, more raging, laſting and tormenting. See in Prov. 5. 11, 12, 13. in the deboiſt youngſter, that never cared a pin for any counſels, or rebukes, which Parents, Friends, Maſters, or Miniſters gave to him, when in his ruff of vanity, but when under Gods dreadfull hand, and his conſcience withall awakened, then this is that, in ſpeciall, which galleth him, that he hath not inclined his eares to them which inſtructed him (and ſo not to his very Parents alſo.)—And thou mourn at the laſt, when thy fleſh, and thy body are conſumed, and ſay, how have I hated inſtruction, and my heart deſpiſed reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them which inſtructed me. 2. By ſlighting their Commands.

2. It reproveth Childrens ſlighting Parents injunctions or commands, Prov. 30. 17. The eye that deſpiſeth to obey his Mother, the Ravens of the valley ſhall pick it out; that is, ſome ſuddain, ſtrange, ſhamefull and remarkable Judgement of God, in wayes, and by means unlikely, ſhall befall them, and they that whil'ſt living, would not honour Parents, but deſpiſe them, when they are dead, they ſhall not be honoured, as other men, but like beaſts rather then men, they ſhall be caſt out in contempt, as not deſerving the common Honour of rationall perſons, when dead, to be buried. As their ſin is more unnatural; and inhumane, ſo ſhall their uſage be, when dead.

3. It reproveth Childrens ſleighting their Parents watch and government, like the younger 3. By ſlighting their watch. Son in the parable, Luk. 15. 12, 13. (often made uſe of upon divers occaſion, in this diſcourſe) they muſt needs be for themſelves, and before they are fitted for it, or called to it, they will leave their Fathers: but you may be reckoned, with that prodigal, to be perſons that while beſides your ſelves: as the effect proved in him; for he ſlighting his Fathers preſence, guidance and proviſion, he was blaſted in his way, and ſoon took ſuch looſe courſes, as brought him low enough; and the like will befall all ſuch like youngſters, in their way of flighting their Parents watch and government; if Dinah paid ſo dearly for that little gadding fit of hers from her Fathers houſe, as to fall under ſuch ſin and ſhame, of being deflowred by a ſtranger, Gen. 34. 1, 2. What will be the ſin and ſhame of ſuch Sons or Daughters, of whom we are now ſpeaking? It may be ſaid of Children, who out of ſome luſt of pride, or diſcontent, will be leaving of Parents, and forſaking their watch and tuition, when they are not called to it, 〈◊〉 in Prov. 27. 8. As a bird that wandreth from her neaſt, ſo is a man that wandereth from his place; the fitteſt, beſt, and ſafeſt place for the young bird, is her neaſt, where the old ones will be providing well for it, and watching carefully of it, that it come to no hurt, but when the young bird, before it be fitted to flie abroad with ſafety and ſtrength, to watch over it ſelf, or ſhift for it ſelf, yet will needs be hopping out of its neaſt, and wandring thence, it becommeth a prey to every bird of prey, and commonly commeth by ſome means or other to ruine by it.: So if young perſons will needs be leaving their Fathers houſe, which is their neaſt and place, before they are called to it, or fitted for it, miſchief is commonly the iſſue of it. As it is ſaid of Cain in his caſe, going out from his Fathers houſe, that he went out from the preſence of God; ſo it may be ſaid of Childrens leaving Parents houſes in ſuch a way of diſhonour of Parents, they go from Gods preſence: and let not any ſuch Children ever look for Gods gracious preſence with you in any ſuch way, but the terrifying preſence rather of his juſtice and diſpleaſure purſuing you, as it did wandring Cain, who therefore could not long reſt in any place whereſoever he came. It may be alſo ſaid of ſuch like Children, as of him in Luke 13. that in this way left his Fathers houſe, that he was loſt and dead; and ſo are theſe among the number of perſons ſpiritually dead, and if ever, by grace, they come to themſelves, as it is ſaid of him in the parable, Luke 15. 17. Surely they will lay on hard upon this ſin of diſhonour of Parents above all other ſins, as he did: whence that ſpeech thereupon: Father, I have ſinned againſt heaven, and before thee, and am no more worthy to be called thy Son.

4. It reproveth Childrens leſs honouring, or 4. By ſlighting Parents when aged, or decayed. ſlighting of Parents, when they are old, or decayed in ſtrength, eſtate, or the like: contrary to that expreſs charge of God, Prov. 23. 22. deſpiſe not thy Mother when ſhe is old. It was the ſin of Samuels Sons, that when he was old, they cared not for his counſels, or checks, or imitation of his godly courſe, witneſs that, they walked not in the ſteps of their Father, then, 1 Sam. 8. 5. So Adonijah, when his Father was old and decrepit, he without regard to his Fathers mind, counſell, or leave, is ready to leap into his throne, 1 Kings 1. 5. but theſe had diſhonour from others, as their puniſhment, for this diſhonour of their Parents, which was their ſinne. The people as little regard Judge Samuels Sons, 1 Sam. 8. 5. as they did their Father. And Adonijah, whoſe ſin it was not to Honour his Father when he was old, in way of puniſhment, hath not the Honour of a Brother, much leſs of an Elder Brother to Solomon, but is brought to an untimely and diſhonourable end. That Son or daughter, who deſpiſeth Father, or Mother, when old, ſeldome liveth to be old.

5 It reproveth the guile of Children, in pretending 5. By bare ſemblances of Honour of them. to Honour Father or Mother, when in heart they ſlight them; like Abſolom (formerly mentioned) pretending to Honour his Father, but intending by—and baſe ends—or like him in that parable forementioned, Matth. 21. 30. When his Faither ſaith, go and work in my vineyard to day, he ſaith, I go Sir, but went not. Who will ſuch be true to, if you be not true to your own Parents? Hence, when the ſin of diſhonour of Parents aboundeth, here and there, that is accounted a perfidious time and place. And God in judgement will order it, that none ſhall truſt ſuch, as have been perfidious diſhonourers of Parents, albeit they may have never ſuch promiſing qualifications, or relations, in other reſpects. Mic. 7. 5. Truſt yee not in a friend, put not confidence in a guide, keep the doors of thy mouth from her that lyeth in thy boſome: why ſo? for the Son Honoureth not the Father, the Daughter riſeth up againſt her Mother.

6. It reproveth Childrens diſgracing, or any 6. By diſgracing Parents. way reproaching of their Parents: You are ill birds, which thus defile your own neſts. It was a vile ſin in Abſolom, ſecretly to diſgrace his Fathers government, as if careleſs in it, and neglective of what concerned him to look after, 1 Sam. 15. 3. there is no man deputed of the King to hear thee, (ſaith that Sycophant) this was Chams ſin to diſcover his Fathers nakedneſs to his reproach, Gen. 9. 22, 25. Cham the Father of Canaan, ſaw his Fathers nakedneſs, and went and told his brethren without (namely in a reproachfull way) but Abſolom, and Chams ſtories ſhew, that they had reproach for reproach in the iſſue: and God will aſſuredly mete out to ſuch like Children, like reproach, either from their Children in after times, or from others, as a juſt puniſhment of their reproaching their own Parents.

7. It reproveth perſons younger or elder, having 7. By rayling againſt Parents. Parents living, that you now at any time, or formerly, uſe railing, reviling, girding, taunting, or upbraiding ſpeeches to them, or of them, Prov. 30. 11. There is a generation that curſeth their Father, and doth not bleſs their Motber; but ſuch are ſo odious and inhumane, that God ſingleth out Children of that ſort, to be cut off by the hand of civill Authority, Exod. 21. 17. Levit. 20. 9. He that curſeth Father, or Mother, let him die the death, which command of God, Chriſt himſelf vindicateth from the Phariſees undermining traditions, Mark. 7. 9, 10. Or if ſuch a ſin paſs the cognizance, or vengeance of earthly Judges, yet the Lord himſelf will not ſuffer ſuch to eſcape his hand, Prov. 20. 20. who ſo curſeth Father, or Mother, his Lamp ſhall be put out in obſcure darkneſs. He ſhall come to a loathſome, noiſome, diſhonourable, and untimely end, as a Lamp, or Candle, that might have burned and ſhined much Miſchiefs attending diſhonour of Parents. longer, but is ſuddainly put, or blown out, and that with a ſtinking Savour left. And that Children of all ſorts, ſexes and Ages, may more deeply conſider, and lay to heart, this ſin of diſhonour of Parents, let them look wiſtly and adviſedly, upon the miſchiefs alſo which attend this ſin.

1. It maketh way in you, for all other ſins. In 1. It maketh way for other ſins. Cain, this let in fratricide, in Abſolom, who alſo regarded not Parents, or their guidance or Counſels, it let in parricide, intentionally, 2 Sam. 17. 3, 4. He never cordially honoured his Father, and when he thought he had an opportunity, he as little regarded his Fathers life. Adrammeleck and Sharezer, were, no doubt, ſuch as had been traded in a way of diſhonour of their Father Senacherib, that they durſt lay their bloody hands upon him, to take away his life, who had, inſtrumentally, given them theirs, 2 Kings 19. 37. No doubt, but from this root of diſhonourable thoughts of Jacob, ſprung Rubens inceſt, Gen. 49. 5. elſe the very reverence of a Father, had deterred him from it. As the Prodigall in the Parable, he firſt breaketh this bond of Honour of Parents, and ſo ſinneth againſt his Father, & then he is at liberty to commit the vileſt acts of riot, exceſs, filthineſt, &c. that youngſter in Prov. 5. 11, 12, 13, 14 Who confeſſeth that it was his ſin, to diſregard any thing that Parents of others ſaid to him, he alſo confeſſeth, that even in the midſt of the Congregation, openly, and where the beſt means were to the contrary, he was almoſt in all evill.

2. It bringeth Parents juſt curſes, and Gods 2. It brings a curſe. curſe alſo upon you, and upon your poſterity. As Gen. 9. 22. 25. It brought upon Cham, and his poſterity, by Canaan. Cham himſelf being no more exempted from that curſe, albeit his Fathers curſe light eſpecially upon his poſterity by Canaan, than Sem himſelf is exempted from his Father Noahs bleſſing, though he were alſo bleſſed in his poſterity, eſpecially by his Son Eber, and ſo Terah, Abraham, Iſaac, and Jacob. Yea this ſin putteth you under the dint of the imprecation of the Church and Saints of God, Deut. 17. 16. Curſed be he that ſetteth light by his Father or his Mother, and all the people ſhall ſay, Amen. Ah miſerable caſe of ſuch as you are, who are, by Gods command, to be curſed by all the people of God!

3. It brings the excluſion of you, and of your 3. It brings excluſion from Gods Church. poſterity, from the Church of God, and the priviledges thereof Cham, a diſhonour of his Father, is, in that reſpect, as an outlary, and God will not have his Church to have any near civill, much leſs Sacred and Church-Communion, with his poſterity by Canaan, Deut. 7. Cain, who flung off his Fathers Counſels, commands, rebukes, and watch, and went from his Fathers houſe like a very vagrand, Gen. 4. 16. His poſterity are, in oppoſition to thoſe of the Church, ſtiled the ſons and daughters of men, not of God. Iſhmael who regarded not his Father Abrahams diſpleaſure, witneſs his mocking at his dearly beloved Son Iſaac, he and his are caſt out, and aftewards left out, as outlaries from the Church of Abraham. Eſau likewiſe, who honoured not his Parents, witneſs his croſs matching againſt their minds, he, and the Edomites which came from him, are excluded Church priviledges. The Moabites, and Ammonites, of Lots daughters, who ſo vilely diſhonoured their Father Lot, were alſo, by Gods command, excluded Gods congregation, for many generations.

4. It bringeth commonly with it, the vileſt 4. It brings vileſt outward conditions. outward conditions: either for reproach, under which ſuch Children, by Gods juſt hand, do lie; Shame is the portion of ſuch who reſuſe inſtruction, eſpecially of Parents, Prov. 13. 18. Or for poverty; poverty and ſhame ſhall be to him that refuſeth inſtruction, ibid. Like as to him in the Parable, Luke 15. Who was brought to leſs than a morſell of bread, to husks and draff: Or for extreameſt and baſeſt ſervitude; like that prodigall ſcornfull Son, that would have been glad of the meaneſt hired ſervants place with that Citizen, Luke 15. 15. And is ſet about as mean imployment, to feed his ſwine, and as for his food, he muſt either eat with the ſwine, or faſt and ſterve, verſ. 16, 17. Thus Cham in his poſterity by Canaan (the beginner, in that vile act of diſhonour, to Noah,) he is deſtinated to become the vileſt of ſervants, or a ſervant of ſervants, Gen. 9. 2 • . Prov. 17. 2. a wiſe ſervant ſhall have rule over a Son that cauſeth ſhame. A Son that any way diſhonoureth, or reproacheth his Parents, ſhall be put under the rule of a ſervant, made a ſervant of a ſervant. Or finally, this bringeth vileſt conditions, in reſpect of haſty, and vileſt deaths and ends, following the ſame, as was hinted before from Prov. 30. 17. and as is manifeſt in Abſoloms end, 2 Sam. 18.

2. This uſe ſerveth for reproof of Parents, who 2. Reproof of Parents undermining this Honour of theirs. 1. By bad examples of theirs. any way undermine this Honour, in generall, which is due to them from their Children. And that,

1. By giving them bad examples of diſhonour to their own Parents. So did Cain to his poſterity, and thence alſo was it, that they were ſo bad every way both to God-ward, and likewiſe to man-ward: their meaſure of ſin was full, Gen. 6. 5. And ſo the flood ſwept that whole generation away; yea the poſterity of Seth, did the like at that time, witneſs their taking wives of all that they themſelves liked, not Honouring their Parents with their proper right, namely to chooſe wives for their Sons, when fit to be diſpoſed in marriage, Gen. 6. 1, 2. And no wonder that their Children begotten in that 120. years ſpace of Gods patience, verſ. 3. they prove no better than thoſe their Parents: for a little before the very entrance of Noah into the Ark, Noah onely is ſeen righteous, of all that generation, Gen. 7. 1. and all the reſt of the generation, Fathers and Children, periſhed. Cham, the Grand-father, and Canaan the Father of the curſed race of the Canaanites, were both deriſive ſpectators and informers of old Noahs nakedneſs: and thence alſo the Canaanites, their curſed poſterity, they became in after times ſo notorious and ſhameleſs, in that very way and ſin of diſhonour of Parents,—for hence is it that Levit. 20. 9. When God had forbidden Curſing of Father and Mother, and verſ. 11. The uncovering of a mans own Fathers wifes nakedneſs, or that of a mans own Mothers Siſters nakedneſs, verſ. 9. verſ. 23. He chargeth the Jewes not to walk in the manners of the Nations, which he caſteth out before them (namely the Canaanites) for they committed all theſe things, namely, which were mentioned from verſ. 9. to 22. Amongſt which were thoſe Acts of higheſt diſhonour to Parents', even now inſtanced in: for which the Lord abhorred and rejected the Canaanites. The like might be ſaid of the poſterity of Iſhmael & Eſau; like Parents for exemplary diſhonour to Parents, like Children, and poſterity, or rather each poſterity, ſucceſſively, worſe that way than their Fathers. As it was in Jobs caſe, that Father, or chief ruler, ſometimes of the people, he was had in deriſion of ſome younger men, Job 30. 1. And no wonder, for verſ. 8. he ſaith, they were Children of fooles, and of baſe men, who were more vile than the earth; their Parents therefore being as vile in their manners, as in their outward eſtates, no wonder that their Children had their civill Father in deriſion. So if Parents are vile towards their own naturall Fathers and Mothers, their Children commonly prove as bad that way alſo, as themſelves. And it were good for Parents, when, to their grief, they ſee their Children are ready to curſe, or ſlight, or any way diſhonour them, to conſider, whether they themſelves have done as much to their Parents, and ſo beſide the evill example, which they poſſibly ſet before their very children, that way, they have thereby provoked God to mete out to them, by their children, according to that meaſure of diſhonour, that their Parents had from them. According to that word of Chriſt, Luke 6. 37, 38. With the ſame meaſure that yee mete withall, it ſhall be meaſured to you again. And like as Solomon telleth Maſters, when they hear that their ſervants diſhonour or curſe them, that oftentimes their own hearts know, that themſelves likewiſe have curſed others (even that were their Maſters alſo) Eccleſ. 7. 21. And ſo they might the leſs wonder at ſuch hard meaſures from their ſervants: the like might be ſaid to Parents, in caſes of their diſhonour from their Children, that if your hearts know, that you have been faulty that way towards your Parents, it is no wonder that you are paid in your own Coyn, from your own Children.

2. By bringing any juſt blaſt upon their Children 2. By bringing ſome blaſt upon their Children. and poſterity, through ſome other daring ſins againſt God or man, ſo that even their poſterity, in Gods juſt Judgement, become every way the worſe, even in the matter of ſin alſo againſt the firſt and ſecond Table; thus alſo God viſiteth the iniquity of the Fathers upon the Children, unto the third and fourth generation, according as is threatned for ſins, againſt the ſecond Commandemandement. As we ſee alſo in that fearfull example of the Jews, rejected together with all their poſterity, and left unto all manner of wickedneſs againſt God or man, for the Parents rejecting of Chriſt, Rom. 11. 20. 1 Theſſal. 2. 14, 15, 16. So God threatneth, Eſay 14. 20. That the ſeed of evill doers ſhall never be renowned; and ſo not honoured ſo much before God or men, as to become true honourers of Parents. So Eſay 9. 13. 16. That for the peoples ſtubborn going on in ſin, threfore he will have no delight in their young men, verſ. 17. The poſterity of Cain, Cham, Iſhmael and Eſau, are dreadfull examples of ſuch a judiciall blaſt of poſterity, even in their very morals, for the high-handed ſins of their Anceſtours.

3. By neglect of good and pious education of 3. By neglect of pious education. children; when Parents bring up their Children rudely and profanely, carnally, and careleſly, or to meer world and the like, it cauſeth all kind of diſorders in them, it corrupteth them in their morals; and you may thank your ſelves, if you have unnatural, irreverent, diſobedient, or ingratefull Children of them; hence in the old world, when good education had been long neglected, in the very Families which came of Seth, who were of the Church, Sons of God, they alſo care not for their Parents Authority, or Authoritative intereſts in their diſpoſall in marriage, but they took them wives of all that they themſelves liked, albeit thoſe Wifes were of the Daughters of men, of Cains brood, outlaries from the Church, as in Gen. 6. 1, 2. oft occaſionally mentioned. So in Sodom, when good education was neglected, ſee how baſe the younger ſort alſo were, Gen. 19. 4. from the youngeſt to the eldeſt they came to have forced thoſe ſtrangers (as they took them to be) at Lots houſe, and v. 14. Lots grave and godly Counſell to his Sons in Law, who had eſpouſed his Daughters, It is derided by them. Hence in that ſad time of the Apoſtacy of Judah, when the good man was periſhed out of the earth, and there was none upright amongſt men, and ſo none (in compariſon) that made conſcience of that Parentall duty of good education of Children, then was the time when as the Son diſhonoured the Father, and the Daughter riſeth up againſt her Mother, as is expreſſed, Mic. 7. comparing v. 2. and 6. together.

4. By fooliſh humouring of their Children in their luſts: either in their Pride, or voluptuouſneſs, 4. By humouring Children in vanity. or the like. Iſaac himſelf ſmarted for it, for ſuffering his Son Eſau, to give himſelf more to his ſport in hunting, than any other better Imployment; for afterwards Eſau ſlighting his Father and Mothers Authority and peculiar right in the matter of the choice of a Wife for him, as for their own Son, he without them chooſeth himſelf a Wife, yea, two wives, and that of the a curſed brood of the Hittites, which were a grief of mind to Iſaac, and to Rebeckah, Gen. 25. 27. Compared with Gen. 26. 34, 35. How many in greater Cities, by ſuch fooliſh humouring of their Children, have them prove deboiſt?

5. By diſcontented, harſh, and rigid carriages, 5. By harſhneſs to them. before, or at leaſt towards Children. When the Apoſtle had charged Children to honour Parents, Eph. 6. 2, 3. he addeth, And ye Fathers provoke not your Children to wrath; namely, by your harſh and auſtere carriages towards them: For that will undermine Parents honour of reſpect from their Children, by alienating their hearts more from their Parents; and likewiſe their honour of Reverence, hardning their hearts againſt their Parents threats or blowes, ſo that they will grow more regardleſs of that diſpleaſure and anger of their Parents, which they ſee ſo readily, ſo frequently, and ſometimes in a manner ſo cauſelesly to be expreſſed: and likewiſe their Honour of Obedience, and therefore in Col. 3. 20. When Paul had charged Children to obey their Parents, verſ. 21. Fathers (ſaith he) provoke not your Children to anger, leſt they be diſcouraged, or wax heartleſſe, and hopeleſſe to do or to ſet about any thing you require of them, ſo as to give you content: and ſo grow regardleſſe, whether they do or neglect to do what you command them; perceiving that it is all one, their Fathers will he froward, haſty, harſh and rigid towards them, when they have many times done their beſt for them, and they can be no worſe (think they) if we do leſſer, if we do nothing, yea, if we do contrary to their Command: And this will alſo undermine Parents honour of recompence from their Children, which remembring Parents harſh carriages towards them, when they were young, may have ſtrong temptations to do the leſſe for them in their age, or decaies, when they need their Childrens help. But more of this poſſibly when we come to particulars.

6. By diſcords, and uncomfortable breaches, 6. By diſcord betwixt Parents themſelves. hard ſpeeches, croſs carriages, and diſcontents, betwixt Fathers and Mothers; hence, Prov. 19. 13. thoſe two are joyned, A fooliſh Son is the calamity of his Father, and the contentions of a Wife are a continuall dropping; where there are waearing and waſting contentions, ever and anon, betwixt Wife and Husband, there will be alſo ſuch a fooliſh Son, of ſuch a Husband and Wife, who will be a calamity to his Father. Such miſcarriage betwixt Father and Mother undermineth your Wiſdome, Gravity, and Authority, in your Childrens eyes, who behold the ſame, and even tempteth them, the more to diſreſpect you and your Authority.

7. By ſuffering Children too much to have 7. By leaving their Children to their own wils. their wills, and not ſeaſonably and frequently to break them of their own head-ſtrong wills, and to croſs them, in their own wilful deſires, or deſignes, Pro. 29. 15. A Child left (in this ſenſe alſo) to himſelf (to have his own will and luſt) bringeth his Mother to ſhame: proveth ſo ſtubbon and rude, that he is very a diſgrace to her that bare him, who of the two Parents, is the moſt ready and apt to let her Child have its will too much.

3. This uſe reproveth ſuch alſo who either by 3. Reproofe to all Corrupters of Youth. diſtilling corrupt principles into the younger ſort or by any lewd counſells, or the like, do intentionally or actually withdraw Children from due Honour of their Parents; of the former ſort are ſuch like as thoſe falſe teachers among the Jewes, who taught the Sons who had Fathers and Mothers living and needing their help, that yet they needed not to relieve them, or to give ought to them, but inſtead thereof, either to give ſomthing to the Corban, or treaſury, for temple-uſes, and that would exempt them and excuſe them from the other work of relieving their Parents: and ſo teaching them to deny to their Parents the Honour of recompence due to them, they made the 5 th. Commandement, Honour thy Father and Mother, void, and of no force and Authority, or place, as Chriſt reaſoneth, Mark. 7. 9. to 14. There are too many ſuch like corrupters of Children, not aloue amongſt Papiſts, who hold forth the ſame in ſubſtance, which is there inſtanced in, as might be ſhewed in their Principles, who would have men give away their whole eſtates to Religious uſes (as they call them) and ſo diſ-enable themſelves to relieve their Parents, in what need ſoever they may ſtand thereof: they would alſo have young Men and Women without Parents Conſent, to become their Votaries, and when once ſuch, no way to Miniſter to their Parents any more, though ſick, or otherwiſe needing their Childrens help: but I fear there are too many other petty Antichriſtian Spirits, in theſe daies, who by other erronious tenents, wherein they pretend to be for Chriſt, but are indeed againſt Chriſt they leaven their Diſciples, and ſuch as they can ſubtilly draw after them, with a Spirit of Alienation, even from their own good Parents, if they will not be of their corrupt Judgments and opinions; but as thoſe ſeducers among the Jewes, notwithſtanding their goodly pretences to Religion; are branded by Chriſt to be Hypocrites, according to that of Solomon, Prov. 11. 9. The Hypocrite with his mouth (or the corrupt principles and perſwaſions uttered by his mouth) deſtroyeth his Neighbour: And as Chriſt charged them to be ſuch bold and high-minded ſinners, as by thoſe corrupt ſpeeches of theirs, did, what in them lay, make void the Commands of God, ſo doubtleſs are ſuch like ſeducers to be juſtly charged with the like guilt of prevailing and ruling Hypocriſie, and rebellion againſt the Lord. And Jeſus Chriſt, who when on earth did doctrinally charge and impeach them in ſuch ſort, will aſſuredly at the laſt day Judicially ſentence men and Angels for the ſame wickedneſſe, if they ſeaſonably, ſeriouſly, and ſincerely repent not of the ſame. As for others, who by their Counſels as well as ſcandalous examples, are Corrupters, as of others, ſo of youth alſo, and as in other matters, ſo in this which reſpecteth the honour which they ow to their Parents, theſe ſhew themſelves to be the Children of Belial, or of the very Devill, as of one who is amongſt all yoaks, in Church, or State, or Familie; they were Children of Belial, in 1 Sam. 10. 26, 27. who deſpiſed Saul, that Father of the Common-wealth of Iſrael: and they are no better, who act or teach contempt of Fathers of Families. As Elies Sons, thoſe ring-leaders in ſuch wayes of diſhonour of Fathers of Families, 1 Sam. 2. 25. they are called men of Belial, verſ. 12. Such Corruptors of youth, in the matter of Honour due to Parents, be their profeſſion of Religion what it may be, or give they never ſuch good hopes of the truth thereof, as one while Achitophel did, who was Davids equall, all one heart with him (as he thought) his guide, his moſt intimate acquaintance, one with whome he took ſweet Counſell, in ſacred, as well as Civill things, and walked to the houſe of God in Company with him, Pſal. 55. 13, 14 Yet if a Counſellour to Abſolom, a Son, in way of high diſhonour to David, his own Father, as he was in that Counſel he gave Abſolom, to defile his Fathers bed, 2 Sam. 17. 20, 21, 22, 23. and to ſeek his Fathers very life, as well as throne, 2 Sam. 17. 1, 2, 3, 4, 21. I ſay ſuch a vile Counſellour of Children any way to diſhonour their Parents, he is no doubt a deſperate Apoſtate, ripe for the very Imprecation of a godly Parents, as in Davids caſe, 2 Sam. 15. 31. Lord turn the Counſel of Achitophel into fooliſhneſſe. Such Corrupters of youth alſo, as well of others, you are ſurely impenitent, obdurate perſons, perſons of a ſeared Conſcience, paſt hope of good, and refuſe perſons in Gods ſight, Jer. 6. 28, 29, 30. They are Braſs and Iron, they are all corrupters, the bellowes are burnt, the Led is conſumed of the fire, the Founder melteth in vaine, for the wicked are not plucked away; reprobate ſilver, ſhall men call them, becauſe the Lord hath rejected them. You are ſoulmurtherers, Prov. 12. 5, 6. The Counſels of the wicked are deceit: The words of the wicked are to lie in wait for blood: even the very ſouls of men, Prov. 11. 9. An Hypocrite with his mouth (or with the words, Counſels, and principles uttered by his mouth) deſtroyeth his Neighbour: even his Neighbours ſoul alſo, and ſhall ſuch bloody and deceitfull men, ſuch crafty ſoul-murtherers eſcape? no Aſſuredly. If ſowing diſcord amongſt brethren, be ſingled out from the reſt, as one ſpeciall thing which is an abomination to the Lord, Prov. 6. 16, 19. compared; O how abominable is this unto the Lord, for you, by your vile corrupting ſpeeches, tenents, or Counſels, to lay the ſeeds of Alienation of Childrens hearts from their own dear Parents. As the City (or civill polity and ſociety) is too oft overthrown, by the mouth (or corrupt ſpeeches, principles, and Counſels uttered by the mouth) of the wicked, Prov. 11. 11. So is the Family alſo. And ſhall ſuch enemies to mankind eſcape unpuniſhed? no aſſuredly, Prov. 17. 20. He that hath a perverſe tongue (to give ſuch like, or any other perverſe Counſel) falleth into miſchief, Prov. 13. 2. As a man (a good man) ſhall eat good by the fruit of his mouth (or by the good words, principles, or Counſels, proceeding from his mouth) ſo (by way of oppoſition) the ſoul of the tranſgreſſors ſhall eat violence: they ſhall be paid in their own coin, and reap the fruit of all the curſed ſpeeches or Counſels which proceeded from their mouths. Prov. 10. 31. The mouth of the juſt bringeth forth wiſdome (namely in thoſe whom they inſtruct, rebuke, perſwade, or Counſel) but the froward tongue (which uttereth naughty counſels and tenents, &c.) ſhall be cut out. And commonly ſuch bad Counſellours of Sons or Daughters, unto any waies of diſhonour to their Parents, they come to diſhonourable and vile, if not deſperate ends, as did that bad Counſellour, Achitophel, who dyed by a halter, but which was worſt of all, he was his own hangman, 2 Sam. 17. 23. And O! that all bad Counſellours of Children againſt their Parents, might in time take warning by that, and many other dreadfull examples, mentioned in Hiſtories, of the ſad ends of ſuch like Counſellours.

A ſecond uſe of the point may ſerve for examinaon, whether any have or do rightly Honour their Parents. This is the rather to be conſidered, in that there is a formall Phariſaicall Honour of Parents: there is an Honour of Parents common not alone to Hypocrites, but to very Pagans alſo, who from meer naturall principles have done much this way in Honour of Parents, and have been very eminent and famous therein. But to paſſe them by at preſent, and inſtance in others. Paul before his converſion was an exact Moraliſt, touching the letter of the Law, and ſo of the 5th Commandement, he was blameleſſe, Phil. 3. 6. So that young man, in his ſenſe, had kept all, and o the 5th Commandment, according to the letter of it, Mark 10. 19, 20. Yet a meer unregenerate perſon.

Now if perſons, in the relation of Children rightly honour their Parents, it may be diſcerned Marks of due honour of Parents. by ſuch markes as theſe.

1. If Conſcience to God, and to his command 1. If from a good conſcience. hath the greateſt ſtroak, in the Honour given to Parents, by their Children. If rightly honoured, they are honoured in the Lord, as in that branch of this Honour, it is ſaid, Eph. 6. 1. Children obey your Parents in the Lord. So it is true in Honour in generall, or in any other particular of Honour due to Parents, they muſt be reſpected, reverenced, and recompenced, &c. in the Lord. Or ſo as it be from a good Conſcience, and may ſtand with a good Conſcience, 1 Tim. 1. 5. the end (or ſcope) of the Commandement (even of the whole Law ſpecially that of the ſecond Table, and particularly this of the fifth Commandement alſo) is Love (to whom Matth. 22. 37, 38, 39, 40. all the duties of the Law are referred as to their head) out of a pure heart, and a good Conſcience, and faith unfeighned. True it is, the Law of nature and Nations alſo, may and muſt have a ſtrong hand in the Honour of Parents by their Children, but muſt not have the chief hand therein; reſpect may and muſt alſo be had, to the bleſſing of life, and that it may be well with us, Eph. 6. 2, 3. Honour thy Father and Mother, that thou maiſt live long, and that it may be well with thee: We may and muſt aime at this, that it may be well with us in our ſouls, bodies, eſtates, names, occaſions, relations, changes, proſperity, adverſity, life, death, and after death; but yet conſcience to God, and his command, together with chief reſpect had to the glory of God, muſt be the great wheel, which carrieth us on in this good way Paul thought to gain eternall life, by his Morall Righteouſneſs, & that ſet him ſo hard to this, and other works of the Law, Ph. 3. 6, 7. The yong mans queſtion, intimateth what was uppermoſt in his heart, in all his keepings of the Law, namely, the getting of eternall life onely, Mark. 10. 17, 19, 20. And therefore theſe were notright in any of their acts of obedience to this fifth Commandement, or to any of the reſt of the ten Commandements.

Now if this Honour to Parents be indeed from a good conſcience, it will be alſo from faith unfeigned: This is diſcerned if from Faith, for they are joyned, 1 Tim. 1. 5. When the intereſt which children have in the Lord, and in his gracious covenant and promiſes, is a main ground of the Honour of Reverence, or of any other Honour, which perſons as in the Relation of Children, do give unto their Mother, or to their Father, this is ſuitable to Gods mind, Levit. 19. 3. Ye ſhall fear every man his Mother, and every man his Father; why ſo? or what ſhould move them to that? it followeth: I am the Lord your God. Becauſe they believe him to be their bleſſed Covenant Father in the Meſſiah, they are therefore the rather to put all the Honour they can upon the Image of his Father-hood in their Parents. Now it is as God would have it. So when perſons as in If from love of God. the relation of Children do reſpect, priſe and love their Chriſtian Parents the more, becauſe they love the Lord, who requireth this at their hand, now it is well a ſo; or when an holy fear attendeth them, leſt not alone their good Parents hearts, If from fear of Sin. but leſt the Lord alſo, and his Spirit, ſhould any way be grieved, or diſpleaſed by their expreſſing, or carrying it towards them in any way contrary to due Honour of Parents; they are afraid to carry it irreverently, diſobediently, diſreſpectfully, or ingratefully towards them, even when ſome way tempted thereto, leſt the eyes of Gods glory ſhould thereby be provoked, now alſo it is well. Or when at any time they eſpie any diſhonourable If kindly broken and Abaſed when the contrary in them is diſcerned. thought, or ſtirring in their minds, or ſpirits, or take notice of ſome ſpeech, or carriage of theirs, ſavouring of diſhonour to Father, or Mother, and this melteth their hearts kindly before the Lord, and maketh them ready to confeſs the ſame ingenuouſly to living Parents, as well as to the Lord, and that in all the aggravations thereof; yea when a very ſhadow of ſuch diſhonour of Parents, or the remembrance of any paſſages ſavouring thereof, though paſt long ago, and poſſibly before God touched their hearts effectually, as well as ſince that, theſe alſo are matters of heart Abaſings, breakings, and bitter complaints before the Lord: this argueth a good conſcience in this particular alſo. When they alſo do watch their ſpirits and hearts, to keep them to the Rule, as well as over If watching over their ſpirits alſo ſo that end. their ſpeeches, geſtures, and actions, to keep them as cloſe as may be to that rule, Honour thy Father and thy Mother: this alſo argueth Honour of Father If there be no outward thing frighting or chiefly drawing to it. and Mother from a good conſcience. In a word, when there is no other thing of an inferiour nature, either to affright and force them to it, or on the other hand, to bribe them to it (as ſay riches, preferments, patrimony, or the like humane Attractives) and yet they are inwardly moved, and ſtrongly, and prevailingly carryed out, in a way of Honour of Parents: All theſe do undoubtedly evince, that now at leaſt there is a bleſſed Spirit, and habit of Honour of Parents wrought in ſuch Children by the ſpeciall efficacy of the Holy Ghoſt, from which ſuch do now at leaſt Act, in matters reſpecting their Parents Honour, and that now at leaſt, a good conſcience, and conſcience to God and to his Command, doth ſet them about this bleſſed work.

The clearing of this firſt mark, which indeed is the main of all, might ſatisfie us, but for further help in this diſcovery, let us adde three or four marks of Honour rightly given to Parents.

A ſecond mark then hereof is, when Children 2. If holding up Parents Honour when aged, and decayed. are conſcientiouſly carefull to hold up Parents Honour, when they are Aged, yea, and when through infirmity, Parents ſome way miſcary. As Sem and Japhet were cordially ſollicitous to hold up their Aged and miſcarrying Father Noahs Honour; yea though tempted by their brother Chams deriſive tale about their Father, to have diſreſpected him: yet ſee their conſcientious care of maintaining their reſpect, and reverence to their Father, in avoyding any occaſion (as ſight of his nakedneſs) which might have drawn on contempt of him, in them, Gen. 9. 22. And Ham, the Father of Canaan, ſaw his Fathers nakedneſs, and told his two brethren without, verſ. 23. And Shem, and Japhet took a garment, and laid it upon their ſhoulders, and went backwards, and covered the nakedneſs of their Father, and their faces were backward, and they ſaw not their Fathers nakedneſs.

3. When good Children do even thirſt after 3. If Children thirſt after Parents ſouls welfare. their carnall Parents ſouls welfare and peace, above others, and are ever and anon contriving which way to help on that alſo. Thus did Abraham, what in him lay, to help out his Idolatrous Father Terah, from his courſe and way: as might be ſhewed by comparing Acts 7. 3, 4. with Gen. 11. end, and 12. 1. and John 24. 2, 3.

4. When they are as willing and joyfull to Honour 4. If as willing to Honour them as to be Honoured, or rewarded by others. Parents, all the juſt wayes of Honour of them, as they are to partake of any benefit of their parentall reſpects or bounty, as they are to have it be well with them here or hereafter, as they are to live long upon the earth, or as they are to have the like due honor put upon them by children, wch they already have, or may come to have themſelvs.

5. When they do not ſo ſoon forget their Parents after they are dead and gone. Sarah was 90. years old, when ſhe bare Iſaac, Gen. 17. 17. And lived 37. years after. For ſhe died when ſhe was 127. years old, Gen. 23. 1. then Iſaac was 37. years old: he was 40. years old, when he maried Rebeckah, Gen. 25. 20. Which was three years after his Mothers death: and when he married, or took Rebeckah to wife, then it was that Iſaac was comforted after his Mothers death, Gen. 24. 67. For three years ſpace then, this pious Son was ever and anon mourning in thoughts of his good Mothers death, and God made this his ſweet companion Rebeckah, a ſpeciall comfort to him againſt that trouble about his Mothers death.

A third uſe is of exhortation: and that, to Parents, 3. Uſe. Of exhortation, 1. To Parents to further this their due Honour. 1. By preventing their being either corrupted, or diſmayed in matters of Religion. to indeavour what in you lieth, to help forward your Children, in their Conſcionable performance of this their duty of Honour of Parents; and for this end,

1. Take very ſpeciall care, to prevent whatſoever, either may corrupt them, or any wayes diſcourage them in the matter of the Honour of God himſelf, or of his word. For if they groſly fail in the matter of the Honour of God & of his word, they will as groſly fail in the matter of Honour of Parents; As we ſee in Elies Sons, who were vilely corrupt in the matters of Religion, as thoſe of common honeſty, 1 Sam. 2. 12, 13, 14, 15, 16, 17, 22. and verſ. 25. they were as vile tranſgreſſours againſt the fifth Commandement, requiring Honour to Parents: they hearkened not to the voice of their Father. Imitable therefore is that care of the Godly Fathers of the two Tribes and half, to remove occaſions of diſcouraging their Children, from the fear or worſhip of God, Joſh. 22. 25, 26, 27, 28. And if we have not rather done it (built this Altar of witneſs) ſaying, in time to come, your children (ſay they to the Fathers of the ten Tribes there met) may ſay to our Children, what have you to do with the God of Iſrael? ye have no part in the Lord: ſo ſhall your Children make our Children ceaſe (or be diſcouraged and Apoſtatiſe) from fearing (or worſhiping) the Lord. Oh! that Chriſtian Parents would the rather keep out Anabaptiſtical principles and doctrines, as from their own hearts, ſo as much as may be from the eares and minds of their Children, leſt being told thereby, that they have nothing to do with the God of Iſrael, and they have no part in the Lord; they are made thereby to ceaſe, or be diſcouraged, from the fear, or worſhip of the Lord; but that by the way.

2. Redreſs what in you lyeth, (if you did not 2. By redreſſing diſorders in them one towards another prevent) diſorderly carriages of your Children towards one another; for if they are inured to carry it badly one toward another they will alſo carry it diſhonourably towards Parents, Gen. 37. 23, 24. Jacobs Sons, who, before their converſion, carried it ſo unworthily towards Joſeph, they carried it as malepertly towards their Father, Gen. 34. When verſ. 30. their ſorrowfull Father had expreſſed his fears of the ruine of him and of his houſe, which might be occaſioned by his Sons Murther of the Shechemites, they ſaucily anſwer verſ. 31. Should he deal with our Siſter as with an Harlot? Abſolom that will carry it ſo cruelly and perfidiouſly towards his brother Amnon, 2 Sam. 13. 28, 29. He proved as very a perfidious and cruel wretch towards his own Father not many years after. Cap. 15. Rebeckah's care therefore was imitable, to prevent, or remove the continuall diſcords, and jarrs, and miſchiefs, which might ariſe from that heart-grudge between Eſau and Jacob, which becauſe ſhe could not heal, ſhe ſends away Jacob from Eſaus company, Gen. 27. 42, 43, 44, 45.

3. Labour to be fearers and honourers of God your ſelves, as an heavenly Father, and then you 3. By being fearers of God themſelves. have the advantages of the promiſes of God, that your Children ſhall be bleſſed alſo, and conſequently furniſhed with this ſpirituall bleſſing, a ſpirit of Honour of Parents, Pſal. 112. 2. The generation of the upright ſhall be bleſſed, that they ſhall be a comfort to you, as Vine-branches iſſuing from the wombs of your wives, yielding in time grapes of Conſolation to Parents, in the wayes of due honour to God, or Parents, &c. Pſal. 128. 1. Bleſſed is every one that feareth God, &c. And verſ. 2. happy ſhalt thou be, and it ſhall be well with thee. And verſ. 3. Thy wife ſhall be as a fruitfull Vine by the ſides of thine houſe, thy Children as Olive-plants round about thy Table: which is not barely a promiſe, that their wives ſhall have Children, or many Children, as if that made them ſo peculiarly, happy as is promiſed they ſhould be: for ungodly perſons are full of Children, Pſ. 17. 14. They ſend forth their Children like a flock, Job 21. 11. No, but its a promiſe of making the fearer of God happy in the qualification of his Children, that they ſhall be, ſuch as ſhall yield wine of conſolation to them, in what they ſhall be to God, and to their Parents, and to others: as the Vine-branches do yeeld the grapes, which yeeld the chearing wine to mans heart: and that they ſhall be ſuch, as ſhall be an honour to their Parents, by their manner of walking towards God, Parents and others, as Olive-plants yeeld that oyle of Olive, which maketh mans face to ſhine. I forbear to inſtance in other promiſes.

4. Pray much and plead earneſtly with God 4. By praying and pleading with God much for Children. for your Children, that God would write his Law (and ſo the Law of the fifth Commandement alſo) in their hearts: ingrave the Law of grace in them, to diſpoſe and inable them to obedience to all his Commandements.

5. Act your faith upon the promiſes of God, 5. By acting faith in Gods promiſes for Children. undertaking for your Childrens beſt welfare, as Eſay 61. 9, and 65. 23. Gen. 17. 7. Acts 2. 38, 39. Eſay 59. ult. cap. 44. 3, 4. Which as they are made to the whole Church, as an homogeneall whole, ſo to each part of which that whole conſiſteth. If the woman of Canaan can believe. And for her daughter, ſhe may have not only that mercy of diſpoſeſſing the devill, but what ſhe will for her, Matth. 15. 28. Oh woman, great is thy faith: be it to thee as thou wilt. If that man in Mark. 9. 21, 22, 23, 24. Can believe that Chriſt can help his Son, at that or any other dead lift, all things are poſſible to him that believeth: even to a Parent believing for his Child. Eveu that could believe for her very babe, whom out of faith ſhe called Seth: for God ſaid ſhe, hath appointed me another ſeed, (or good and godly Child) inſtead of Abel, whom Cain ſlew: ſhe faled not of what ſhe believed for him: for he proved a moſt worthy man to God and man-ward. So did Noah prove, of whom his father, when born, could believe, & therfore in faith called him Noah, ſaying, this Son ſhall comfort us, concerning our work and toyl of our hands, &c. Gen. 5. 29. So did Moſes prove a man eminent, not alone for honour of God, but for honour of Parents, witneſs thoſe Acts of Honour to his very Father in Law Jethro, mentioned Exod. 4. 8. and cap. 18. 7. and Numb. 10. 31, 32, 33. Concerning wch Moſes, when he was a very babe, his own Parents acted their faith, and from that faith uſed that means to become an inſtrument of ſpeciall honour, Heb. 11. 23. They in Pſal. 102. That believed for their Children, that their Children ſhould continue, verſ. 28. The Children of thy ſervants ſhall continue, muſt needs believe for their help and grace to obey the fifth Commandement, which is made by God himſelf a very ſpeciall means of continuing and living long in the Land, which the Lord thy God ſhall give them. 6. By good education of Children.

6. Bring them up in the nurture and admonition of the Lord, hence thoſe two joyned, Eph. 6. 1, 2, 3. Children are charged with this: Honour thy Father and thy Mother: Parents with their duty, in lieu thereof, and as a means to further it, verſ. 4. Likewiſe ye Parents provoke not your Children to wrath, and that way hinder your children in it, but bring them up in the nurture and admonition of the Lord, and that way further your Children in it. Iſaac that was ſo well educated by his Father, in what a high degree doth he honour his Father, with this Honour of obedience, when at his Command, though being in the flowre of his youth, about 30. years old, he could eaſily have eſcaped his old Fathers hand, yet is content to let him bind him to be offered up as a ſacrifice unto God? Gen. 22. 9. So Noah's, Shem, and Japhet, whom he had educated well (though Cham proved a wretch, yet) they proved eminent examples of Honour of Parents, witneſs their act formerly mentioned, Gen. 9. 23, 24. So Solomon who was ſo well educated, and inſtructed, both by his Father David: witneſs the Records which he kept of the principle things his Father inſtructed him in, mentioned, Prov. 4. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. and of his Mother Bathſheba, witneſs his Records of ſome ſpeciall, Patheticall Counſels of her to him, mentioned Prov. 31. 1. to 10. How eminent he proved in this way of Honour of Parents, let that act of his towards his Mother, mentioned, 1 Kings 2. 19. declare, though a King upon his throne, yet the King roſe up to meet her, and bowed himſelf to her, &c. the like might be ſaid of Jacob's Joſeph ſo well educated by his Father, witneſs the earlineſs of grace in him, Gen. 37. 1, 2, 3, 4, &c. How eminent he was in this way of Honour of Parents, his ſtory ſhewes, Gen. 47. 12. be nouriſhed his father, &c. And cap. 48. 12. and Joſeph bowed himſelf (viz. to his Father) with his face toward the earth. But concerning Parents education of Children, we ſhall ſpeak largely to it God willing afterward.

7. It is good alſo, that as Manoah in that caſe 7. By adviſing with beſt Miniſters what is beſt for that end. inquired of the Angel concerning their Son Sampſon Judg. 13. 8, 12. How they ſhould order the Child, and how they ſhould do to live, ſo let Chriſtian Parents be taking the beſt adviſe, and help they can, of their able and faithfull Miniſters, how they ſhould order their Children, as may be for the beſt, every way for Gods glory, and their Honour 2. Uſe, Exhortation, To Children 2. To Children to give Parents ſuch due Honour. Motives to it. to endeavour to give this Honour in general due by the Command of God from you to your Parents; for which conſider, 1. Of ſome Motives to it, And 2. Of ſome helps and means to this duty; only remember I ſpeak to the Children of the Godly, to the Children of the Church, though not altogether excluding others. Motives to this duty are ſuch as theſe.

1. In that God hath placed the image of his father 1. Gods image in Parents. hood upon parents, therfore honour them: he that honoreth God, wil honor an eſpecial Image of any divine excellency of his, the father-hood of God is a choice, relative, divine excellency of his, witneſs that name of honor, not alone reſpecting us his adopted Children, yea, his begotten ones by grace, but reſpecting his only beloved Son, & only begotten by nature, let this Image hereof in the parents of our Perſons be the rather venerable and honourable in our eyes. Hence that Argument of God, Mal. 1. 6. A Son Honoureth his Father; If I be a Father, where is my Honour? my Fatherly Image is Honoured by a Son in his Father, and will not you, who are in a ſenſe, my Sons, Honour my own father-hood, whereof that in others is but 2. Childrens Covenant-intereſt by their good Parents. an Image.

2. In that God taketh Children into his Covenant, even from the reſpect he hath to their Godly Parents; & if God honor parentall relations ſo much in his way, will not you honor them in your way, Deu. 4. 2. Becauſe he loved thy Fathers, therefore he choſe their ſeed after them, to one and the ſame perſons belong the glory and the Covenants, Ro. 9. 4. to whom belong the glory, & the covenants: if Gods & the Churches covenant be long to Children, the glory belongs to them, take away Covenant & church privileges, ye take away their glory, as the Iſraelites did, when they would have dealt with the little ones of Judah, as if they had rather been Pagans and out-Lawes, than fellow-brethren in covenant-reſpects; ſo they purpoſed to have kept ſons & their daughters under, as bond-men & women, 2 Chro. 28. 8, 9, 10. They might only have of the heathen for bond-men and women, Le. 25. 44. but not any of their brethren the Children of Iſrael, they might not rule over them with rigour, as over bond men and women, v. 46. though waxen poor they muſt not be compelled to ſerve as bondſervants, ver. 39. Yea, but for Iſraelites to take that courſe they intended, was to make them as the heathen, and ſo to take away their glory of Covenant and Church-privileges, as Junius expounds that, Mi. 2. 9. Of late my people are riſen up as an enemy, &c. and from their children have ye taken away my glory for ever: he referreth it in this way to that ſtory, 2 Chro. 28. 8, 9, 10. Now if by good Parents Children come to ſhame in ſuch Honour and 3. Childrens lifts to their faith by means of good Parents. glory, they may well in way of gratefull retribution Honour their good Fathers and Mothers.

3. In that Children have a mighty lift to their very faith, in what ever concerneth their welfare, outward, or inward, and that in all caſes and charges, from the covenant of God with their Parents, therefore honor your Chriſtian Parents: hence, Exod. 32. 13, 14. In that almoſt deſperate caſe of Iſrael, Moſes exerciſeth his faith, and thence pleadeth the Covenant with Abraham, Iſaac, and Jacob, remember ſaith he, Abraham, Iſaac, and Jacob, &c. Mic. 7. 20. The Prophet ſetteth his faith on work for himſelf and people upon that Covenant, Thou wilt (ſaith he) perform the truth to Jacob, and the mercy to Abraham, which thou haſt ſworn to our Fathers from the dayes of old; and this his faith therein was the ground of that which he believed, verſ. 29. He will turn again, he will have compaſſion upon us, he will ſubdue our iniquities, and thou wilt caſt their ſins into the depths of the Sea, 2 Chro. 33. 12, 13. Manaſſeth that notorious miſcreant, When in his affliction he beſought the Lord his God (viz. His God in the Covenant of his Father Hezekiah) And humbled himſelf greatly before the God of his Fathers, And prayed to live, and he was intreated of him, he then prayed in faith, for hee prevailed with God, but here was his hold and prop, God was his God in the Covenant of his Father and Anceſtors, and therefore he will wreſtle ſtrongly with him for mercy, even to ſurh a notorious ſinner, as he now ſeeth and feeleth himſelf to be. Solomon's hold and bottome of his prayer in his caſe, is this, Let thy promiſe unto David, my Father, be eſtabliſhed, &c. 2 Chro. 1. 9, 10, 11. So Kings 8. 25, 26. And now Oh Lord God of Iſrael, let thy word I pray thee be verified which thou ſpakeſt to thy ſervant David my Father. David twiſe pleads his Mothers intereſt in God, Pſal. 86. 16. Save the Son of thy handmaid, Pſal. 116. 16. Truly Lord, I am thy ſervant, and the Son of thy hand-maid, thou haſt looſed my bonds, Prov. 14. 26. In the fear of the Lord is ſtrong confidence, and his Children (viz.) The Children of him that feareth God, ſhall have place and refuge: No caſe ſo ſad, or ſo bad, which ſuch Children of fearers of God, whoſe eyes and hearts God openeth in ſome meaſure to ſee, and be ſenſible thereof, but they have an aſylum to fly too, they have the Covenant and promiſes made, and ratified in Chriſt, to their Godly Fathers and Mothers, to repair too, and to keep up their faith at the deadeſt lift, lift up Parents then high, in Honor by whoſe Covenant-intereſt your faith may in ſaddeſt caſes have ſuch lifts.

4. In that Children are many waies bleſſed and bettered by occaſion of their Parents 4. Bleſſings of Children by good Parents. prayers, pleas, Covenant-intereſts, &c. therefore Honour them, Gen. 49. 26. The bleſſings of thy Father have prevailed above the bleſſings of my progenitors. Every godly Anceſtour addeth ſomething to the Common ſtock of bleſſings of grace, laid up for their poſterity, the latter ſtill ſuperadding ſomewhat more than the former left, Pſal. 115. 14. The Lord ſhall increaſe you more and more, you & your Children; Pſal. 102. 1, 2, 3. The generation of the upright ſhall be bleſſed; Pſal. 103. 17. Gods righteouſneſſe (or faithfulneſs in his Covenanted mercies) is unto Childrens Children. Deut. 4. 40. Thou ſhalt therefore keep his Statutes, that it may go well with thee, and with thy Children after thee: So cap. 12. 28. If God then Honour you with ſuch bleſſings for your good Parents ſakes, you may well Honour your Parents, yea, ſometimes the very worſt Children, who had been many a time debaſed as low as hell, by the deſtroying judgements of God, yet are not, out of Gods reſpect to their Parents, or Anceſtors, Covenant-intereſts: God would not deſtroy the houſe of David, in wicked Jehoram's time, becauſe of the Covenant which he had made with David, 2 Chro. 21. 6, 7. And ſo the very worſt might be provoked to Honour their good Parents, for had it not been for their ſakes, its likely ſuch had been in the loweſt hell ere this; let children of good parents know that by grace through your Parents inſtrumentally, you have God for your God, if not rejecting your intereſt, if having hearts to improve the ſame for your help, to Honour God and them, Gen. 17. 7.

5. In that it is the ready way for Children to be Honoured by others, to Honour their Parents; 5. Childrens honour from others thereby and therefore Honour them. Ruth 4. 14, 15. The good woemen ſay of Obed Ruth's Son, that his name ſhall be famous in Iſrael, and adde that as an incouraging Argument to Naomi his Grand-Mother, and he ſhall be unto thee a reſtorer of thy life, and a nouriſher of thine old age, a very obſervant and gratefull Grand-childe, and no wonder then if his name would be ſo Honourable in Iſrael. God records it in Scripture in honorem, in the eyes of God, Angels, and men, concerning Sem, Japhet, Joſeph and others, that they were ſuch Honourers of Parents. The very Pagan Grecians honoured Aeneas his piety, to his aged Father, ſo as that they honourably rewarded it with the gift of all his other eſtate, which elſe was the Conquerers right.

6. In that it is the ready way for Children to be 6. Bleſſings upon poſterity thereby. bleſſed in their Children and poſterity: as Shem was thereby in his poſterity, and Japhet in his, Gen. 9. 23, 26, 27. Yea, its the way to have like Honour meted out to you from your Children, therefore the rather Honour Parents. Do to them as you would have others in like relation to do to you, Matth. 7. 11.

2. Conſider of ſome helps and means to this Helps to it. Avoid Cauſes of diſhonour to Parents, as, 1. Self-conceit. duty.

1. Take heed of all and every of the cauſes of Childrens diſhonour of their Parents: As 1. Self-conceitedneſs, as in Abſolom, who thought himſelf fitter to rule then his Father, 2 Sam. 15. 3, 4. there is none deputed of the King to hear thee, Oh that I were Judge, I would do every man juſtice; hence that ſtate of high diſhonour to his Father, and treachery againſt him, 2 Sam. 15. 7. to 12. Like the yonger Son in the Parable, Luke. 15. 12, 13. Who thought himſelf fitter to manage his Portion then his Father, and thence ſlighteth and ſo leaveth his Father's watch, guidance and preſence.

2. Over-weaned conceits of what you do for 2. Conceit of what Children do for Parents. Parents, when indeed you can never do enough for them, who under God gave you your being, like the Elder ſon in the Parable, Luk. 15. 28, 29. Who is ready to talk great things to his Father of his ſerviceableneſs to his Father, ſo that when his Father intreated him, who might have commanded him to come in, he ſlights his Father's intreaties, he is angry with his Father, findeth fault with his Fathers kindneſs to his prodigall Brother, whereas he that had deſerved more kindneſs from his Father, never had the like from him, for ſo he anſwers his Father, Loe theſe many years do I ſerve thee, neither at any time tranſgreſſed I thy Commandement, and yet thou never gaveſt me a kid, but as ſoon as this thy Son is come, which hath devoured thy living with harlots, thou baſt killed for him the fatted Calf: and it is to be feared to be the caſe of too many Children in N. E. where Parents are put hard to it, to make more uſe of their Children, for their work and buſineſs, that they poring too much upon what they do for their Parents, and not ſeriouſly weighing what their Parents have done for them, they ſlight them in their hearts.

3. Curioſity and an inordinate deſire of liberty. 3. Curioſity. The young man, Eccleſ. 11. 9. He muſt needs walk in the wayes of his own heart, and ſight of his eyes, and ſo careth not for Honouring God or man. Like the Prodigall Son in the Parable, he muſt needs abroad to ſee faſhions? what ſhould ſuch a ſpark as he do alwayes at home, to be there held in as he is? he would rather be at liberty, and therefore, let his Father do as he will, he broad from him.

4. A diſcontented ſpirit, a ſpirit of unſettledneſs, 4. Diſcontent. which ſometimes, is the very blaſt of God upon young men for ſome other foul ſin: as that wandering ſpirit was upon Cain for his, but then Cain muſt away from home, from his parents, though thereby he goeth from the preſence of God: like the Prodigall Son in the Parable, not content with his Fathers finding, but he will be for himſelf; though after ſome bought experience of his, he afterward finds that the meaneſt caſe and place of the loweſt in his Fathers houſe, be far better then his.

5. Ambition and eager deſire of man in outward 5. Ambition; reſpects then is meet for you; this alſo maketh many ſlight their Parents, & ſeek to ſhake off their Parentall watch and rule. This made Abſolom turn a vile traytor to his Father, 2 Sam. 15. and this alſo put on Adonijah very far that way, 1 Kings 1. 5, 6.

6. Envy at juſt reſpects ſhew'd by Parents, to 6. Envy. fellow Brethren or Siſters, like the elder Son in the parable, out of envy of his Fathers kindneſſe to his younger Brother: this maketh him fly out ſo unreverently againſt his Father, and to charge him cloſely with injuſtice and partiality, Luke 15. 28, 29. Thus Jacobs Sons, envying that their Father reſpects young Joſeph ſo much, they are reſolv'd to make ſome hand of him, though they know thereby they ſhall rob their Father of a great part of his comfort, if not undermine his life; they regard neither, & ſo their Father is ſet light by that while.

2. Take heed of bad company and counſell, 2. Avoyd bad company. which is apt to miſlead you, even to diſhonour your Parents. When Solomon, Prov. 19. 26. had told his Son the ſad doom, of a Son that waſteth his Father, and chaſeth away his Mother, he then giveth his Son this counſell, as an Antidote againſt any ſuch like ſin, verſ. 27. Ceaſe my Son to hear the inſtruction that cauſeth to erre from the words of knowledge: hence is it, that the boon companion, who is a glutton and a drunkard, is alſo wont to be ſo ſtubborn, as not to hear the voyce of his Parents, Deut. 21. 20. Such as contrary to that advice, Pſal. 1. 1. Do walk in the counſell of the ungodly, and ſtand in the way ſinners, they came to ſit alſo in the ſeat of the ſcornfull, to ſcorn at any, none excepted, no not Parents themſelves, Prov. 30. 17. there is an eye that mocketh at his very Father, & deſpiſeth to obey his Mother; better therefore were it for younger perſons to company and counſell with wiſe youth, who conſcienciouſly Honour their Parents, and that will be verified, Prov. 13. 20. That he that walketh with the wiſe, ſhall be wiſe, when as a companion of fools ſhall be deſtroyed.

3. Take heed of poring upon any failings in Parents, 3. Avoyd poring upon Parents failings. which may tempt you to ſlight your Parents. Children in ſuch caſes, muſt be as not ſeeing the failings, they do ſee in Parents carriages ſometimes, and as not hearing their failings in expreſſions ſometimes which they do hear: ingenious Shem and Japhet will not ſee their Fathers nakedneſs, Gen. 9. 23, 24. And ſo continue to Honour their Father Noah, wheras Cham that will needs look ſo wiſtly, and take ſuch notice of his Fathers nakedneſs, commeth to deſpiſe him, and deride him. Let Children remember that God the Lawmaker, and the fifth Commandement, their Law and Rule they muſt walk by, is without ſpot or failing, and therefore They muſt Honour Father and Mother.

4. Liſten not to unworthy reports or whiſpers, 4. Liſten not to whiſperers. which ungratious perſons, ſet on work by Belial, may ſuggeſt to you, any away, againſt your Parents; Shem and Japhet would not liſten to their Brother's tale in that vile way he told it, but if ought be a miſs, to provoke them to ſlight their Father, they will cover it rather: when one told Teleuchus how ill his Father ſpake of him, ſaith Teleuchus, if my Father hath ſpoken ſo bad of me, Plutarch ſurely he knoweth cauſe enough to do ſo, elſe he would not have done it; an imitable example of an heathen, but ingenious Child to his Father.

5. Improve choycer ſeaſons of getting good, 5. Improve ſeaſons of ſoul-good. that you may come to be true Honourers of God, and then no doubt but you will be Honourers of Parents: make God only to be your God firſt, worſhip him aright, and ſanctifie his name, &c. and then you will Honour Father and Mother, Levit. • 9. 2. Be ye holy, ſaith God, as I am holy, and then verſ. 3. chargeth, fear yea every man his Father and his Mother, be pious to God-wards, and you will be pious towards Parents, the fear of God is the beginning of ſuch wiſdome alſo, Prov. 10. 5. As he that ſleepeth in harveſt, (the ſeaſon of reaping good, ſoul-good alſo) is a Son that cauſeth ſhame (to Parents alſo) ſo by rule of oppoſition, he that gathereth in ſummer is a wiſe Son, or one that will cauſe Honour to Parents, as well as himſelf or others.

6. Set often before your eyes, ſtuddy much, and 6. Eye good examples this way. make utmoſt improvement of choycer Scripture examples, of perſons eminen t for honor of parents, as that of Shem, Abraham, Iſaack, Jacob, Joſeph, yea, Jeſſe himſelf, Luke 2. 51.

7. Inure your ſelves betimes to Honour Fathers and Mothers without Authority; as Aged perſons, 7. Honour aged perſons. Levit. 19. 32. Honour the face of the Old man. Teleuchus being asked, why at Sparte the younger Plut arch. ſort uſe to riſe up before the aged? anſwered, that by giving Honour to others, they might learn to Honour their own Parents.

CHAP. III. Of Honour in ſpeciall due to Parents, and that in a direct way, and therein of Honour of reſpect and love due to Parents.

HAving ſpoken of Honour in generall, required by the 5. Commandement, from Children to Parents, we come now to ſpeak of Honour in ſpeciall due to them: & firſt of that which is in a direct way: and therein according to the Method propounded in the firſt Chapter. 1. Of Honour of reſpect and love due to Parents; that Honour is ſo taken in Scripture we there gave Scripture inſtances, That honour of reſpect to Parents is due, proved. and need not now repeat them: we may then note as a branch of the general point, That Children are bound to Honour their Parents, with the Honour of choyceſt reſpect and love. Honour thy Father and Mother, ſaith Exod. 20. 12. But having them in choyceſt reſpect and love is Honouring of them, ſay other Scriptures, therfore Children muſt moſt highly reſpect and love their Parents. For our better handling of this branch of Honour, let us only ſhew wherein this commanded reſpect and love to Parents doth conſiſt, or what is required of Children in this, that they are required ſo highly to reſpect and love their Parents, and then afterwards apply it by way of uſe.

To the former we anſwer, that Children,

1. They are to be delighted greatly in their This reſpect conſiſteth 1. In delighting Parents. Fathers preſence, to be much affected with the very ſight of a Father or Mother. See how Joſeph plotteth to have his Father near him, when he could not be ſo near his Father, Gen. 45. 10. Thou ſhalt be near to me, &c. And when he commeth to the ſight of his Father, after ſome years inforced abſence of his from his Father, he's even overjoy'd (as we ſay) to ſee him: He is as one tranſported, for he falleth on his Fathers neck, having firſt humbly preſented himſelf to him, Gen. 46. 29. And he wept (for very extaſie of joy) on his neck a good while; his heart was ſo overcome with ſtrength of affections, that for a good ſpace he can ſilently weep, but not utter a word, that we read of till afterwards: till his good old Father firſt brake that deep ſilence, verſ. 30. and then Joſeph alſo ſpeaketh, verſ. 31. As Children are to their Parents, the deſire of their eyes, and that whereupon they ſet their minds, their Sons and their Daughters, Ezek. 24. 25. So ſhould Parents be to Children. Jacob had enough if his Son Joſeph be alive and well, he is content to die if God ſo pleaſed, Gen. 46. 30. Let the ſight of abſent, long abſent Parents, be to Children, even as dear and precious, and delighting, as their very lives, if not more: as it is in that precedentall love and reſpect of the genuine Children of the Father of Spirits; Oh the ſight of his face, the injoyment of his preſence, eſpecially after ſome ſpace of the want of his bleſſed preſence, what is it not to ſuch Childrens hearts? Such for the nature at leaſt of our reſpect and love, ſhould be Childrens love to their Parents.

2. They are not forward to part with 2. Backwardneſſe to pa •• w •• h them. their Parents, but as urged & in a ſort forced by any ſpeciall call or providence of God; and if ſometimes called, to be abſent from them for a time, yet to be longing (in a moderate and regular way) after their Company againe. Both theſe paticulars are clear in inſtances, the former in Ruth, when her Siſter Orpha left her Mother with tears in her eyes, (Ruth 1. 14. And they lift up their voice and wept again, and Orpha kiſſed her Mother in Law, but) Ruth clave to her, yea, when urged by Naomi to return after her Siſter-in-Law, verſ. 15. Yet ſaith ſhe, verſ. 19. Intreat me not to leave thee, for whither thou goeſt I will go, and where thou lodged I will lodge: She will ſhare with her in wealth and woe, and nothing but death ſhall part them, verſ. 17. 2 King. 19. 20. Eliſha muſt needs go and kiſs his Father and Mother, and then he will foolow Elijah: God will have the poore captive Woman, when her Maſter liketh her for his Wife, yet to bewaile her Father and Mother for a Moneth, Deut. 21. 13. Such loathneſs God will have Children to expreſs to part with dear Parents, as Parents are wonderous loath to part with their Children, living or dying, unleſs urged by Gods Call: like good old Jacob firſt, Gen. 42. 38. My Son (ſaith he of Benjamin) ſhall not go down with you, for his Brother is dead, and he is left alone, if miſchief befall him by the way ye go, then ſhall ye bring down my gray haires with ſorrow to the grave, and Cap. 43. 22, &c. And their Father Iſrael ſaid, if it muſt needs be ſo, then do this, &c. So ſhould Children not part with their Parents, till they muſt needs, till God ſome way calleth them from them: as the genuine Children of God, ſuch is their love to him, that it is as death to part with him, though but for a time; Oh if it might be their Fathers pleaſure, they would never be from him, nor have him from them. So in the nature of our love to Parents, ſhould it be expreſſed to them; if God ſhould take them away from us, yet our love ſhould be expreſſed in our greateſt trouble and grief for them, as Iſaacks was to his Mother, for three years ſpace after, as was ſhewed from Gen. 24. 63. compared with other Scriptures. When David would expreſs his great grief for his very afflicted enemies, as if his friends or Brethren, I bowed down heavily (ſaith he) as one that mourneth for his Mother, a Mother-Ieſs Childs mourning then, for a deceaſed Mother, is the ſaddeſt of mournings; Hence it was of old a good Neighbourly Cuſtome, to give a conſolatory Cup, to ſuch as mourned for Father or Mother, as ſuch whoſe grief was deemed ſo great, that they needed ſome cheering; hence the contrary threatned in judgment, Jer. 16. 7. Edward the firſt, having his Father Henry the 3. newly deceaſed, and withall one young Prince, his own Son, dead alſo, he made light of his Sons death in compariſon of his Fathers, ſaying, He might come to have more Sons, but he ſhould never have any more Fathers, now this was gon. As for the other expreſſion of Childrens love to Parents, in longing after them, we ſee it in Jacob, witneſs that part of his plea, Gen. 28. 21. So that I come again to my Fathers houſe in peace, and Gen 31. 30. Laban took notice that Jacob longed ſore after his Fathers houſe; as in that pattern of love of Gods Children, they ſhew in longing ſore after him, and of their Communion with him, Pſal. 42. 1, 2, 3. and 62. 1, 2, 3, &c. So it is in Childrens love to their Parents: only, this longing after them, muſt not exceed the bounds of particular calls and callings or relations, as of Husbands, Wifes, Servants, Miniſters, Magiſtrates, &c. But in ſuch a way and ſeaſon, as it may not break any other bonds of God.

3. Children are many waies to deny themſelves, 3. In denying themſelves for them for their Parents choiſe good, any way, as when Children in their Parents wants or weakneſſes, are called to be ſtaies to their Parents, allbeit it might be more to their outward advantage to be elſe where, yet they muſt be willing to ſuffer and loſe ſomewhat with them, and for them, rather then forſake them in ſuch a caſe: as Ruth ſeeing her aged Mother-in-law, who had been full of outward bleſſings, but now is empty and very poor, ſhe will not leave her though a younger Woman and likely to do better for the outward man other where, Ruth. 1. 16, &c. ſhe will work hard for her, ſtoop low to become a poor gleaner, to bring in ſupplies to her Mother-in-law, Cap. 2. and how long did Jacobs Sons imploy themſelves, in the Managing their Fathers eſtate and outward affaires & ſupplies? not alone before their Marriage, Gen. 30. 35. but after, witneſs that Gen. 37. 12, 14 & 42. 1, 2, 3. & 43. 15. and 47. 1, 2, 3, &c. Yea, Children are to be willing to run very great hazards or hardſhips, for their Parents ſakes, rather then to indanger them, in their perſons and names, or the like. Notable is that example of good Judah, Gen. 44. 33, 34. having ſaid, v. 30. That his Fathers life was bound up in the Lads life, ſo that as v. 31. If he ſee not him return, he will die, and ſo they ſhal bring their Fathers gray haires with ſorrow to the grave; now therefore, ſaith Judah, let thy Servant abide inſtead of the Lad, bond-man to my Lord, and let the Lad go up with his Brethren, for how ſhall I go up to my Father, and the Lad be not with me? leſt paradventure, I ſee the evill that ſhall come to my Father; Judah had rather live and die a bond-man, if thereby he might lengthen out his Fathers daies, by Benjamins return, or prevent his ſorrowfull end, by the detaining Benjamin in Egypt. Memorable is that ſtory recorded by Pauſanias l. 10. writing of the Catanenſiaus, ſaith, that when Catana, a City bordering upon Aetna, was ſet on fire by it, they made nothing of their Silver or Gold, but as they fled out, one taketh up his Mother upon his ſhoulders, another his Father, but becauſe they haſted not, being ſo loaden, the fire compaſſed them, the flame ſuddenly paſſing on, yet would they not lay down their Parents, wherefore they report, that the flames parted as in two, and paſſed over both the young men and their Parents, without mortall hurt of them, whence in his time, honourable memorials were aſſigned by them to the Catanenſes: God honoured thoſe acts of high reſpect to Parents, with a notable deliverance, and men honoured them with honourable monuments thereof. And indeed, what did not the pattern of filial reſpect to his Father, the Son of God, hazard and undergo for his Fathers ſake and honour? and what will not any genuine Child of his, by his help under go, rather then hazard his name or cauſe, and there is a proportion of the like, in the Children of mens love to their Parents. Parents many waies denyed and hazarded themſelves for Children, and they may well do as much for Parents.

4. They are to be exceedingly affected with 4. In being affected with Parents favour or frownes. their Parents true love to them, or grounded and juſt diſpleaſure againſt them, in the ſpeaking expreſſions of either of them: Solomon kept the Records thereof, in his caſe, as that he took ſpeciall notice of, and was much affected with, and God himſelf took it ſo well, that he ordereth it to be a piece of Sacred Writ, Prov. 4. 3. I was (ſaith he) my Fathers Son, tender, and only beloved in the ſight of my Mother: When Ruben ſaw that Joſeph was miſſing, in fear of his Father diſtaſt thereof, ſaith, Gen. 37. 30. The Child is not; and I, whither ſhall I go? Abſolom would be feigning a genuine filiall reſpect to his Father, in this particular, that his Fathers favour is all in all to him as a Son, and his life doth him no good, whileſt under his diſpleaſure, 2 Sam. 14. 32. He would have Joab ſay on his behalf to the King his Father, wherefore am I come up from Geſhur? now therefore let me ſee the Kings face, and if there be any iniquity in me, let him kill me: but he was a very Counterfeit in this: God himſelf alludeth to the caſe of the diſpleaſed Father, in Miriams caſe, Numb. 12. 14. If her Father (ſaith he) had ſpit in her face, ſhould ſhe not be aſhamed ſeaven daies? look as it was in Chriſts deep affections, to the expreſſions of his Fathers love or anger; or as it is with Gods other Children, that nothing more affects them, then the ſenſe of their Fathers love one way, or that of his diſpleaſure the other way; So it is with ingenuous Children, in a like reſpect of affectionatneſſe with Parentall favour or anger.

5. They are to prize very much Parents good 5 In prizing Parents inſtructions and reproofs. and ſavoury Counſels and inſtructions, yea, their very rebukes: Carefully remembring and recording their moſt uſefull ſayings. Thus Solomon taketh this as Davids charge to him, Prov. 4. 4. Let thine heart retain my words: and the choicer paſſages thereof he records verſ. 5. ſuch as thoſe, get Wiſdome, get Ʋnderſtanding, and other like golden Counſels, verſ. 6, 7, 8, &c. He giveth the like in charge to his Son, verſ. 21. My Son, attend unto my words, keep them in the midſt of thine heart. See the like Prov. 3. 1. and 2. 1. and 6. 21. Cap. 7. 1, 2, 3. Herein Gods Childrens honour of reſpect and love to their heavenly Father is expreſſed, that they make ſo much of his words, and keep them as their treaſure: It is the like in the caſe of the Children of men towards their Parents.

6. They are to prize and cleave to their good 6. In prizing Parents friends and Children. Parents ſpeciall friends, Prov. 27. 10. Thy Fathers friend forſake not: but eſpecially they are to cleave to Brethren and Siſters of the ſame Parents, 1 Pet. 3, 8. Love as Brethren (ſaith he in Saints caſes) but it is borrowed from that which is naturall to Brethren of the ſame Parents, which is to love each other dearly, its elſe a diſhonour to the Image of their Parents, which is as one Common ſtamp upon them all, ſo that if they love the one, they muſt love the other, whence alſo that, by the ſame alluſion, when ſpeaking of love to Gods Children, 1 Joh. 5. 1. And every one that loveth him that begat, loveth him alſo that is begotten, he that loveth the Father begetting, will love his Image in his begotten. Moſes thought it was a ſufficient antidote againſt any thing contrary to love, to thoſe two Iſraelites, that they were Brethren of one houſe; yea of one Father, even God, why ſhould they ſtrive or, wrong each other, Acts 7. 26.

7. They are meekly and wiſely to uſe all faithfull 7. In diſwading Parents from ſoulevills and dangers. endeavours, to diſſwade Parents, and to take them off, from whatſoever might in danger their very ſouls welfare, for that is love indeed.

Hence by alluſion of ſuch Children, Hoſ. 2. 2. Plead with your Mother, plead ſaith God to the good Children of the Church: Children may in ſuch a way, and muſt plead with their very Mothers. Good Jonathan did wiſely deal with his Father, and ſaid to him, 1 Sam. 19. 4. Let not the King ſin againſt his ſervant, againſt David, becauſe he hath not ſinned againſt thee, and becauſe his works have been to thee-ward very good, &c.

8: They are cordially to ſymphathize with 8. In ſympathiſing with Parents. their Parents in their joyes or ſorrows, Ge. 44. 34. How ſhall I go up to my Father and the Lad not with me, leſt peradventure I ſee the evill that ſhall come on my Father, Gen. 37. 35. All Jacobs Sons and Daughters roſe up to comfort him. Uſe 1. Of Reproof of Childrens unnaturallneſs to Parents.

1. Uſe of reproof. 1. It ſerves to reprove ſuch wretched Children who even in theſe very dayes of Goſpel-light, are without naturall affection to their Parents: You have this charged upon the Heathen, Rom. 1. 31. That they were 〈 in non-Latin alphabet 〉 , but the Apoſtle, 2 Tim. 3. 3, 5. Chargeth it upon Chriſtians alſo, who had a form of godlineſs, and I wiſh too many ſuch were not to be found amongſt Chriſtians, and ſuch as would be thought ſome body for Religion. Some indeed reſtrain this in 2 Tim. 3. 3. To Parents unnaturallneſs to Children, which yet upon Rom. 1. 31. expound it of Childrens unnaturallneſſe to Parents: but there is no need to reſtrain it to either onely Parents, or onely Children, the word is the ſame, in the Greek in both places: and its well known that the word 〈 in non-Latin alphabet 〉 , ſignifies moſt properly that affection of love, whereby either Parents reſpect their Children, or Children againe reſpect their Parents: And 〈 in non-Latin alphabet 〉 , are perſons without that affection, whether they be Parents or Children, and ſo in the Bible put out by the late ſynod, they well note upon that, Rom. 1. 31. That the ſin there taxed by the Apoſtle, did reign among the Gentiles, who ſacrificed in ſome places their aged Parents, and ſometimes their Children, unto their Idols: expoſed them to ruine, and deſtroyed them, though not guilty of any capitall crimes, and they refer to 2 Tim. 3. 3. as the ſame in ſenſe: but that part of unnaturalneſſe which we here deal withall, is that of the Children to the Parents, though we acknowledge, that all the aggravations of this ſin, deduceable from thoſe two Scriptures are appliable as well to unnaturalneſs in Parents, with which I deale not at preſent, as to unnaturalneſſe in Children, of which I am now ſpeakiag.

But that we loſe not our bottome for the reproof, are there not too many Children of Chriſtians, who are as thoſe ſpoken of, 2 Tim. 3. 3, 4. Heady and unruly Children to their Parents? Fathers and Mothers cannot, ſhall not, now rule Signes of it. them, their words they care not for, and their blowes they as little regard, are not theſe void of naturall affection to their Parents? Some there are who are treacherous to their very Parents alſo, Traytors they are called as, 2 Tim. 3. 3, 4. Such as Parents know not how to truſt with their Counſels, Secrets, Eſtates, or occaſions, they are ſo falſe to them: as Micah complained in his time, Micah 7. 5, 6. and have theſe genuine affection to their Parents? Some will cunningly draw their very Parents into ſome ſinfull ſnares, as ſome Sons and Daughters do Parents into errours, Deut. 13. 6. or as Lots Daughters, who drew him firſt to drink too much of their wine, and then drew him into inceſt, Gen. 19. 33, 35. but do ſuch love, or are not they rather baters, grand-enemies to their Parents? Some there are who riſe up againſt their good Parents, and even for their goodneſs: Some neglect to do for them in their needs: Some there are who are ready to give reviling ſpeeches to their Parents, Exod. 21. to ſtrike at them, ibid. or to ſcoffe at them, Prov. 30 17. or to imbeſil or waſt their eſtates, Pro. 19. 26. or at leaſt to waſt their farthers (viz. their Spirits) haſten their end, by their lewd courſes: and care not though they know what croſſe courſes they take, do even break their Parents hearts, yet will on: But do any ſuch as you are, honour Parents with the Honour of reſpect and love? Surely no, you are 〈 in non-Latin alphabet 〉 ▪ without filiall affection: what ever your form of godlineſs may be, to be ſure it is without power, 2 Tim. 3. 3, 5. Such as you are make the times perilous, verſ. 1. and you carry a very black Evills of it. brand of perſons given up to a reprobate mind; for perſons given up to a reprobate mind, Rom. 1. 28. they are noted out to be without naturall affection, verſ. 31. But wo be to all ſuch unnaturall wretches, as you are, your ruine haſteth; let unnaturall Abſolom's end be a warning to all ſuch.

2. It ſerves to reprove Parents, who by your 2. Of Parents ſome way occaſioning alienation of Childrens hearts from them. own ſins lay ſtumbling blocks in your Childrens way, to tempt them to unnaturallneſs in affection, or alienation of affection, or any abatement of that Honour of reſpect and love, which they owe to you: for though it be the Childs great ſin, to be ſo alienated in affection to Parents, yet you that are Parents may do too much to occaſion the ſame, as,

1. By committing ſome heinous ſin againſt God, againſt your Parents, or againſt others, and 1 By ſome groſſe ſin of theirs againſt God. ſo bring this as a curſe upon your Children to be ſo unnaturall; as we ſhewed in the unnaturall ſins of the Canaanites, mentioned, Lev. 20. 9, 12, &c. to the 23. as a juſt fruit of the curſe upon Canaan, and upon Cham his Father: It was unnaturallneſs in Abſolom to take up the ſword againſt his own Father, and to defile his Father bed openly before all, 2 Sam. 15. 16. but it is no more then God by Nathan threatned David with for his Murther and Adultery, that he would raiſe up evill to him out of his own houſe, 2 Sam. 12. 9, 10, 11.

2. By unnaturall carriages towards your 2. By too unnaturall carriages towards Children. Children; (for there are too often) too many of ſuch alſo found, even amongſt profeſſing Parents) or too many Churliſh, harſh and ſtrange carriages, bitter and reviling ſpeeches, unmercifull and cruell correctings, and puniſhings of them: any of theſe are apt to ſowr Childrens Spirits, and to breed alienation of heart from you that are Pareets, as Labans Daughters ſaid of their Father Laban, in ſome heat of Spirit, Gen. 31. 14, 15. Is there yet any portion in our Fathers houſe, (they care not how ſoon they are gon farther from him) are we not counted of him ſtrangers?

3. By too much greedineſſe after the world, 3. By Covetous pinchings making thereby your Children more like ſlaves for your profits, then Children, & as baſely putting them off, when you have ſerv'd your turns by thē: this made Labans Daughters ſpeak more harſhly of their father, & took off their hearts ſomewhat from him, Ge. 31. 14, 15. He hath ſold us, ſay they, & hath quite devoured our money, Prov. 15. 27. He that is greedy of gaine troubleth his own houſe, this way alſo as well as other waies by breeding diſturbances and diſtances, even twixt them and their Children, and their Children and themſelves.

4. By breaking juſt promiſes made, reſpecting 4. By breaking juſt promiſes with Children your Children, eſpecially, in matters of diſpoſall of them in marriage, as when Laban baſely breaketh his promiſe of Rachel to Jacob, Ge. 29 18, 19, 25. his daughters harts could not get clear of theſe old matters, Ge. 31. 14, 15. He that ſold us, &c. what portiō have we in his houſe? when children are croſt in their juſt deſires, as when Merab Sauls daughter is promiſed to David, 1 Sam. 28. 17. juſt when ſhe was to have had him, then ſhe is given to Adriel, v. 19. This muſt needs breed ill blood; yea, when Parents will force Children to break ſtrongeſt engagements of love, lawfully made, to thoſe they would have had, as when Michal Sauls Daughter loveth David and is given to him, 1 Sam. 18. 27, 28. and yet afterward given to Phalti, 1 Sam. 25. 44. or when Sampſons Wife is given away by his Father-in-Law to another, Judg. 15. 2. this provoked him to ſeek revenge of that wrong, verſ. 3. 6. Or when you that are Parents will be forcing of matches for ſiniſter and low ends upon your Children, croſſe to the very bent of their minds; as Saul to cauſe his Daughter Merab to have Adriel, when ſhe was to have had David; ſad have been the miſchiefes of this, in unnaturall acts of Children againſt very Parents, ſtirred up therein by ſuch croſs acting of Parents. One de Sales a French-man ſtifled his Father, a grave Counſellour in Tholous in France, becauſe he would not conſent to his marriage with one de la Hay. So in Fidelia and Caeleſtina too Italian Ladies, who croſſed by their Father in their matching to their minds, they conſpire his death, and got him murthered.

5. By miſplacing your reſpects upon unworthy 5. By miſpleacing affections upon unworthy Children. Children, as Iſaac upon Eſau, who proved one that little reſpected his Father, witneſs his croſſe matchings to the grief of his Fathers heart, Gen. 25. 28. Iſaac loved Eſau, becauſe he eat of his veniſon, Cap. 26. 34, 35. Eſau took Judith and Balhſhema, which were a grief of heart to Iſaac and Rebeckah. David miſplaced his reſpect upon Abſolom, and loved him too well, and more than other his Children; and he proved the moſt unnaturall wretch to him of them all, 2 Sam. 15. Criſtina a Switzer, ſhe inordinately affected her Son Maurice, would hardly believe any evill report againſt him, though never ſo true, and this Fellow afterward turned a paricide, and by a wile drew his Mother to look into a deep wel, and there threw her in, where ſhe periſhed. Uſe 2. For exhortation.

A ſecond uſe of this branch of the generall point is for exhortation.

1. To Children, to cherriſh, ſtrengthen, and inlarge 1 To Children to cheriſh naturall reſpects of love to Parents. your reſpect and love to your Parents: wherein I may ſay as Ariſtotle doth in his Ethicks, l. 8. Cap. 16. ſpeaking of the honour due to God and Parents, 〈 in non-Latin alphabet 〉 , No man can give them the honour whereof they are worthy: only he that to his utmoſt doth endeavour to give them higheſt reſpect, he may be called pious. Children are never able to aequalize, Motives to it. or match Parents love to their Children; Parents love to Children, is as to ſo many pieces of themſelves, but Childrens love to Parents, is as of thoſe who come from them: So that Parents love to Children deſcendeth, as from ſprings or Fountaines to the ſtreames iſſuing from them, and therefore runneth down more ſtrongly, freely, and unceſſantly: but Childrens love to Parents is aſcending, & therefore moveth more ſlowly and gently, and needeth more help in its motion: Ariſtotle obſerveth well, that of which any thing is generated, is by a greater and more forcible neceſſity nearly knit to that which is generated of it, than that which is born and generated is to that which begot it, Eth. l. 8. Cap. 14. Parents love alſo hath the ſtart of time to that of their Childrens, for Parents love their Children as ſoon as they are born, but Children love their Parents and reſpect them, when they come to underſtanding and are of ſome years: Parents prevented Children in their love, Children can never overtake them therein, only muſt follow them as hard in the way of love as they can: Children, when little Children have nothing to give Parents, to be a temptation to bribe their affections to them, nor are they of any power to curb them any way, to enforce reſpects to them, and ſo they are more pure: Whereas in both theſe regards, Childrens reſpects to Parents may be leavened: Yea, Parents, as Parents, are inſtruments in Gods hands, of their Childrens Souls being in their bodies, and ſo of the faculties of their Souls, and ſo of their naturall affections in them, and of that affection of love and fear amongſt the reſt, and therefore they may well chalenge the honourable improvement of them to themſelves, ſo far as God alloweth the ſame.

To conclude, Children will never honour Parents, with the honour of Reverence, Obedience, or Recompence, or the like, unleſſe they give the honour of reſpect & love due to them, therefore give them this their due. Now that Children may be helped and furthered in doing this. Helps to it. 1 Dread of the vile ſin of unnaturalneſſe.

1. Poſſeſſe your hearts with a deep ſenſe and dread of the heinous nature of the ſin of unnaturalneſs, which is wont to be accompanied with the vileſt ſins againſt God and Man: as by comparing Rom. 2. 28, 29, 30, 31, 32. and 2 Tim. 3. 2, 3, 4. may be diſcerned: Such perſons who are without naturall affections, commonly proving Blaſphemous againſt God, ingrateful to God and men, unholy, truce and Covenant-breakers, whiſperers, back-biters, falſe accuſers of others, they are commonly given to uncleanneſs, and wantonneſs, they are fierce and furious, of a cruell Salvage, unmercifull & implacable ſpirit, they are deſpiſers of thoſe that are good, they are even haters of God: they are haters of other men, of a ſpightfull, malicious, quarrelſome, and envious Spirit, in a word, They are full of all unrighteouſneſſe, and deceit themſelves, and inventors of evill things, evill opinions, evill practiſes, ringleaders in ſin, authors of ſin to others. If ſundry of theſe ſcandalous perſons in old and new England were cloſely ſearch'd into, they would be found to be perſons, who have been & are unnaturall to their Parents.

2. Take heed of any leading cauſes which breed and feed unnaturalneſs, and undermine naturall 2. Avoiding cauſes of unnaturalneſſe of affection as, 1. Ignorance. affection to Parents: ſuch as are,

1. Ignorance of God, and of his word, and of the matters of Religion, Rom 1. 31. without underſtanding, without naturall affection; if without underſtanding, what wonder if without naturall affection?

2. Self-love, for they that are ſo full of ſelf-love, 2. Self-love. have never a due proportion of love left for God or man, for Parents or others: 2 Tim. 3. 2. For men ſhall be lovers of themſelves, and verſe 3. without naturall affection.

3. A worldly, covetous Spirit, ibid. Covetous, 3. Covetouſneſſe. without naturall affection: a Spirit of the love of the world will eat out, as the love of the Father of our Spirits, John 2. 15. ſo that of the Father of our fleſh alſo, whoſe Fatherhood is an Image of that in God: Such, if they ſhew reſpect to Parents, it is but for their own advantage and gaine, and if the reſpect to them may not ſtand with their gain, or muſt be to their outward loſſe, then adieu reſpect to Parents.

4. A proud Spirit, 2 Tim. 3. 3, 4. Without naturall affection, high-minded. Abſolom who was ſo Pride. high-minded, what wonder is it if he prove ſo unnaturall to his Father?

5. A Voluptuous Spirit, ibid. Without naturall affection, lovers of pleaſures more then lovers of God: Voluptuouſneſſe. They that reſpect their pleaſures ſo much, they never reſpect God as they ſhold, nor their parents. Eſaus inordinateneſſe of affection to his hunting, brings him to that, Gen. 25. that he deſpiſeth his birth-right, as his Fathers eldeſt Son, and therein virtually deſpiſeth his Father, and his voluptuous deſires after the Canaanitiſh women, make him careleſſe of grieving his Father and Mother, and ſo far unnaturall to them, Gen. 26. 3. Getting their hearts truly turned to the Lord.

3. Labour to get your hearts turned to God effectually, and in love with him as a Father, and then whatſoever alienations of heart there were in you from your Parents before, yet then Childrens hearts will be alſo turned fully to your good Parents Ma. 4. 6. Jo. Baptiſt (its ſaid) by the bleſſing of grace upon his Miniſtry, turning perſons to the Lord, to the faith, to the wiſedome of the Juſt, (as Luke hath ſaid it, Luk. 1. 17.) he ſhall turn the hearts of the Children to their good Fathers, which whileſt the Children were wicked, they could not well abide to be controuled, reproved, curbed and corrected, as they were by them, and ſo their good Fathers alſo, whoſe hearts were much taken off from thoſe Children for their vileneſſe ſhould be turned towards their Children, or as ſome ſay, the unnaturall diſtances bred betwixt Parents and Children, by many ſects and opinions, too rife among the Jewes, when by ſound doctrine they were brought to rights, and to the truth, thoſe alienations ſhould be healed. Only Cautions about Childrens love to Parents. 1. Not ſuch as to approve ſin in Parents. in the love of Children to Parents, let theſe cautions be obſerved,

1. Look that it be not ſuch as to approve of the evill ſaiyings, principles, or practiſes of your ungodly, or of your ſeducing or ſeduced Parents. Its blamed in them, Pſal. 40. 13. their poſterity approve their ſayings, Jer. 7. 18. The Children gather wood, and the Fathers kindle a fire, and the women knead the dough, to make Cakes to the Queen of heaven. 2 King. 15. 13. Aſaph loved his Mother well, as his Mother, but he hateth her Idol, he deſtroyeth and burneth it. Abraham loveth his Father Terah well, but will not go after his way of Idol-worſhip,, Joſh. 24. 2, 3. God commendeth it in the Son, who ſeeth all his fathers ſins, and conſidereth and doth not ſuch like, Ezek. 18. 14.

2. Let it not be ſuch, as to follow their evill Of 2. Such as to follow their ſinfull Counſell, Counſel in any thing, as Ahaziah who walked in the waies of Ahab, for his Mother was his Conſellour, 2 Chron. 22. 3. And as Herodias who being before inſtructed of her Mother, ſaid to Herod, give me here John Baptiſts head in a charger, Mat. 14. 8.

3. Let it not be ſo as to keep their dangerous Or 3. Such as to keep their ſinfull Counſel and wicked Counſel, in any way of wickedneſſe, but rather ſeaſonably to reveal it; Michol Sauls Daughter, did well in this, to tell her husband David, of her Fathers Sauls bloody deſign againſt him, ſo that he eſcaped, 1 Sam. 19. 11, 12. The like did Jonathan to David, Cap. 20 3, 4.

4. That it be not ſo, as when you are called of Or 4. Not to bear ſeaſonable witneſs againſt their evils. God to it, then not to bear ſeaſonable witneſſe againſt their ſin, as in caſe of Parents ſeducing Children from the Lord and his worſhip, In caſe of groſſe Idolatry, or the like: then zealous Levi ſaith to his Father and to his Mother, I have not ſeen him, Deut. 33. 9. And Aſaph an higheſt Civill Ruler, called to do juſtice without reſpect of perſons, he removeth Maacha his Idolatrous Mother from her Regency, 1 King. 15. 13.

5. That it be not ſo, as when you are called Or 5. Such as for them, to neglect juſt reſpects to others to maried conditions, then for Parents ſakes, to neglect juſt reſpects to your ſpouſes, and regard to your Families welfare, Gen. 30. 30. in that caſe Jacob will ſay to Laban his Father-in-Law, when ſhall I provide for my houſe, and that Law, Gen. 2. 24. taketh here place, for this cauſe ſhall a man forſake Father and Mother and cleave to his Wife.

2. Of exhortation to Parents to carry it ſo, 2. To Parents to carry it ſo as may win reſpect. as may even win and gain ſuch reſpect and love from your Children, which is due from them; as for inſtance.

1. Be frequently inſtructing your Children in the beſt things, in their Soul-matters: this won Solomons heart the more to his Father David, inſomuch that he keepeth a honourable record of his Fathers inſtructions, Prov. 4 4, 5, 6, &c. The bond of love is doubled, when natural Fathers, by Gods bleſſing upon their inſtructions and admonitions, become ſpirituall Fathers of their Children, and a twofold cord is not eaſily broken.

2. Be ever and anon incouraging your Children 1. By incouraging them in good. in any good thing; hence that Alluſion, Iſa. 66. 13. as on whom his Mother comforteth: which as they are more abundantly encouraged by them, ſo enlarged alſo in affections to them. Famous is the example of William Hunters Mother, as he was leading to the ſtake for Chriſt; Son William, (ſaith ſhe) I think thee as well beſtowed, as ever any Mr. Fox Acts and Mon. Child that I bare in my womb: and that example of the Mother of that little Child, which was Martyred with Romanus, who ſtood by incouraging her Child, and when all others almoſt wept to ſee the Childs tortures, ſhe ſtood by rejoycing: and when that fatall act of cruelly was to be done upon the Child, to take away its Head, after ſhe had taken her Child and kiſſed it, ſhe ſtood by ſinging, All laud and praiſe, with heart and voice, O Lord we yield to thee, To whom the death of all thy Saints, We know moſt dear to be: bidding the Child alſo to remember the children of Bethlehem, who were martyr'd for Chriſt.

3. Be ready to defend, and vindicate Children 3. By defending them in a juſt cauſe. in any juſt cauſe, as Joaſh did his Son Gedeon, againſt thoſe that complained of him for throwing down Baals Altar, Judg. 6. 29, 30, 31. and Joaſh ſaid to them, will yee plead for Baal, will ye ſave him? he that will plead for him, let him be put to death, if he be a God, let him plead for himſelf: the blind-mans Parents did not thus, who out of a baſe fear, put off all to their Son, he is old enough, let him anſwer for himſelf, John 9. 21. yea let Parents vindicate their children from unjuſt ſlanders as the Father of the wronged Damſel was to do, Deut. 22. 13. to 9. this muſt needs win love.

4. Be conſcionable, ſollicitous of your childrens 4. By care of their outward weal. outward welfare, as was Jacob of his Sons, Ge. 37. 14. and Jeſſe of his Son, 1 Sam. 17. 17. this alſo much gaineth upon childrens hearts.

5. Carry it towards your children with much 5. By Compaſſionatneſs toward them. tenderneſs and bowels, as need and prudence requireth, Numb. 11. 12. Carry them in thy boſom, as a nurſing Father the ſucking child, Pſal. 103. 13. as a Father patieth his children, Mal. 3. 17. as a Father ſpareth his Son that ſerveth him: this, as it breaketh every way-ward heart of a child, ſo it winneth the Son; as it is in the fruit of Gods bowels expreſſed to his children, ſo in mens to theirs.

CHAP. IV. Of Honour of Reverence due from children to Parents.

WE have handled that firſt branch of Honour of Parents, in a direct way, we now proceed to the ſecond, which is the Honour of Reverence: for ſo Honour is taken, as we ſhewed in the 1. Chapter. Obſerve then as a ſecond branch of the generall point, that,

Children are to Honour their Parents with the Honour of Reverence, Levit. 19. 3. Ye ſhall fear Honour of Reverence due to Parents. every man his Mother and every man his Father, Heb. 12. 9. the Fathers of our fleſh, which corrected us, and we gave them due reverence. For the better handling of this part of Childrens duty, we ſhall firſt ſhew wherein this Reverence of Parents conſiſteth and is expreſſed, and 2. Make uſe of it.

Touching the firſt we ſay: this Reverence due to Parents, is either outward or inward.

1. Then outward Reverence is due from children 1. Outward, as to Parents: and ſo, 1. Children are to riſe up and to ſtand bare before their Parents, when they come to them, or ſpeak to them: for if of Fathers in age, God ſaith, Riſe up before the hoary head, and Honour the face of the old man, Levit. 19. 31. [Riſing to Parents,] he ſurely requireth it of children to their own Parents: Henre the excuſe of Rachel, though a married woman, from unavoidable neceſſity, as reaſon why ſhe roſe not up to her Father Laban, Gen. 31. 35. And Rachel ſaid to her Father, Let it not diſpleaſe my Lord, that I cannot riſe up before thee, for the cuſtome of women is upon me; it muſt be ſome avoidable neceſſity that muſt be a juſt reaſon that children riſe not up before their Parents, elſe Parents have juſt reaſon to be diſpleaſed, when Achsah daughter to Caleb, is to requeſt a thing of her Father, ſhe keepeth not her poſture of ſitting, in which ſhe was before, but lighteth off the beaſt ſhe rode upon, and then ſpeaketh her mind to her Father, Judg. 1. 13, 14, 15. It ſtands not with Parents Honour, for children to ſit and ſpeak, but rather they ſhould ſtand up when they ſpeak to Parents.

2. If Parents be comming towards children, they 2. To meet parents comming. are to prevent them, and meet them, 1 Kings 2. 19. Bathſheba went to Salomon, to ſpeak for Adonijah, and the King roſe up to meet her.

3. They are to bow to them, ſo Salomon, 1 Kings 3. To bow to them. 2. 19. he bowed himſelf to his Mother, So Joſeph, Gen. 48. 12. and Joſeph brought them out from between his Fathers knees, and he bowed himſelf with his face to the earth. So Moſes to his Father-in-Law did obey ſance: and all theſe their Sons, were great men, yet not too great or high to ſtoop in way of Honour of Reverence to Parents.

4. They muſt ſpeak Reverently both to their 4. To ſpeak to them and of them reverently. Parents, and of them to others. To them: thence thoſe titles of Honour expreſſed in childrens ſpeeches to Parents: as in Rachels to Laban, Gen. 31. 35. let not my Lord be diſpleaſed: So in Iſaac's to Abraham, Gen. 22. 7. my Father, &c. So in Davids to Saul, 1 Sam. 24. 11. moreover ſee my Father, &c. And cap. 26. 28. wherefore doth my Lord thus purſue after his Servant? &c. So in ſpeaking of them, Prov. 31. 28. her children riſe up, aad call her bleſſed. 5. To attend duly to their counſells.

5. They are to attend reverently to their counſels, or inſtructions, Prov. 4. 1. hear ye children he inſtruction of a Father, and attend to know underſtanding, and verſ. 20. My Son, attend to my words.

6. They muſt meekly and humbly ſubject 6. To ſubject to their Corrections. themſelves to their ſeaſonable corrections, Heb. • 2. 9. if Fathers of our fleſh correcting us, we gave them reverence, ſhall we not much rather be in ſubjection to the Father of Spirits (correcting of us) and live?

7. To expreſs filial ſhame and bluſhing to Parents, 7. To bluſh and be aſhamed of faults. upon occaſion of faults and ſins againſt them, eſpecially when Parents deal with children for the ſame: the Greek word in Heb. 12. 9. we gave them reverence, it is 〈 in non-Latin alphabet 〉 , which properly ſignifies, we turned away our face, by reaſon of ſhame. Numb. 22. 14. if her Father had ſpit in her face, ſhould ſhe not be aſhamed? Hitherto belong humble confeſſions to Parents, with ſhame and bluſhing of unworthy acts of children againſt them eſpecially. Like the Prodigall in the parable, who, Luke 15. 21. ſaith to his Father, Father, I have ſinned againſt heaven, and in thy ſight, and am no more worthy to be call'd thy Son: in this ſenſe is the Greek word 〈 in non-Latin alphabet 〉 uſed, Company not with them that they may be aſhamed, even outwardly alſo confeſs, and take holy ſhame for their ſcandals: So Tit. 2. 8. that he that is of the contrary part may be aſhamed, having no evill thing to ſay of you.

2. Inward Reverence is due from Children to Or inward. as inwardly to fear. Parents, Levit. 19. 3. ye ſhall fear every one his Mother and his Father; and ſo Children

1. They are inwardly to own the very perſons 1. Their perſons. and parentall relations, and Authority of their Parents: ye ſhall fear every man his Mother and Father, (that is) their very perſons, relations and Authority.

2. They are inwardly to awe the command • 2. Their words. reproofs, threats and corrections of Parents: thi • is filial and not ſlaviſh fear, Jer. 35. 6. Jonadab's poſterity, even when tempted to do otherwiſe, yet the awe of his commands, made them not to dare to tranſgreſs them.

3. They are inwardly to fear to loſe parents favour, 3. To loſe their favour. or to incur their juſt diſpleaſure, by giving them any juſt offence, as Jacob, Gen. • 7. 12. My Father peradventure will feel me, and I ſhall ſeem to him as a deceiver, and I ſhall bring a curſe upon me and not a bleſſing.

4. They are to fear to croſs any weighty intents, 4. To croſs their juſt intents. purpoſes, or deſires of parents, eſpecially when in ſacred matters: ſo Jephtah his daughter, Judg. 11. 36. and ſhe ſaid, My Father, if thou haſt opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth.

5. They are to fear that trouble or heart-grief 5. To grieve them. ſhould be occaſioned to parents, if they can prevent it. So Saul, 1 Sam. 9. 5. Come, let us return, leſt my Father leave caring for the Aſſes, and take thought for us. So Judah, Gen. 44. 34. how ſhall I go to my Father, and the Lad be not with me, leſt peradventure I ſee the evill that ſhall come upon my Father.

6. They are to fear to fall ſhort of their bleſſing, 6. To fall ſhort of their bleſſing. and benefit of parents prayers, and of their godly parentall wiſhes and Counſels; hence when Joſeph heard that his Father Jacob was ſo ſick, he made ſuch haſte to him, carrying his ſons with him, that he and they might not miſs of Jacobs bleſſing: even rude Eſau was amazed, when he heard that his Father had bleſſed his brother inſtead of him, Gen. 27. 34. hence that bitter cry, Bleſs me, even me alſo O my Father.

7. They are alſo to be inwardly, as well as outwardly 7. To be inwardly alſo aſhamed of faults before them. aſhamed, that parents have juſt cauſe of diſtaſte againſt them at any time; ſo giving reverence to parents, Heb. 12. 9. may according to the Greek word uſed there, be rendered, being aſhamed before them; hence the derivative from that verb is uſed, 1 Cor. 6. 5. and 15. 34. to ſignifie ſhame inward and outward; as there, I ſpeak this to your ſhame; even of heart alſo. So here the Awfull childe, like that prodigall, occaſioning juſt diſtaſte in his Father againſt him, he is inwardly aſhamed of it, and therefore confeſſeth his ſin againſt his Father, and unworthineſs to be called his Son. All which is clearly ſeen in the preſidentiall filial fear of Gods children to their heavenly Father: they inwardly fear his Fatherhood and Fatherly Authority, his commands, reproofs, threats, and corrections, the loſs of his favour and incurring of his diſpleaſure, by their offending of him at any time: they are affraid to croſs his mind in any thing, or to grieve his Spirit themſelves, or that it ſhould be grieved by others, they are affraid to fall ſhort of his Fatherly bleſſing, and are inwardly aſhamed, and even confounded that at any time they offend, diſpleaſe, grieve, or provoke him.

The uſe of this branch of the point ſerveth, Uſe 1. For reproof 1. Of childrens irreverence. 1. For Reproof, 1. Of Children, for all that rudeneſs, and irreverence of yours towards your parents, as if you had forgotten that you were children: or as if principles of piety, yea of morality, were extinct in you; And this alas how common an evill is it in children, even of profeſſours? how rudely do they ſit before their parents, and how irreverently do they carry it, in their geſtures before them? how loud will too many be gabling laughing and flouting, even in their parents preſence? how forward are they to prevent or interrupt their parents in ſpeaking, or to anſwer them again if rebuked by them? whereas thoſe in Job▪ time, even Princes and Nobles, refrained talking▪ in his preſence, or whil'ſt he as a civill Father of the ſtate was ſpeaking, Job 29. 9, 10. and verſ. 22. after his words they ſpake not again. Elihu, when in the preſence of Fathers to him in Age, is affraid to ſpeak, much more to interrupt them whil'ſt ſpeaking, Job 32. 4, 6, 7. And dare children word it ſo before their parents? Again, how over-familiar do too many children make themſelves with their parents? as if hail-fellow well met (as they ſay) and no difference twixt parent and child; yea too many there are, who carry it proudly, diſdainfully and ſcornfully towards parents, and its well if their very parents eſcape their flouts; but what the end of ſuch graceleſs children will be, we have ſhewed from Prov. 30. 17. Again, how are many children ready to chop it with their parents, and (as we ſay) to chop logick with them? it may be ſo daring are they as to bid their very parents hold their tongue, as ſome profaner ones have done; or how ever, if not going ſo high, yet giving to parents very croſs, curt, and curſt anſwers. As Jacobs ſons did ſometimes to him, Gen. 34. 31. ſhould he deal with our ſiſter, as with an Harlot? like the elder ſon in the Parable, who even chideth, and checketh his Father, for entertaining his younger brother better then him, Luke 15. 29. Again how frowardly and diſcontentedly do many children carry it to their Parents no diet, no clothing, no lodging and the like, which parents can provide for them, will content them, but as if parents were beholding to them, or that they had wronged their children, and muſt ſeek to pleaſe them, if they knew how. Like the Elder ſon in the Parable, which findeth fault with his uſage by his Father, as ſo much below his ſerviceableneſs to him. And are there not too many children, who are ready to mutter and grumble at their parents counſels, commands, juſt threats, rebukes, or corrections? yea will not ſome plainly conteſt and contend with their parents? as Rebecka's daughters-in-Law; who by ſuch like unreverent carriages made her even weary of her life, Gen. 26. 35. with 27. 46. they were a grief of mind 〈 in non-Latin alphabet 〉 the ſeptnagint renders it 〈 in non-Latin alphabet 〉 , ſuch as did contend, or were contentious, or rebellious; how little alſo do too many children dread their parents commands, counſels, prohibitions, reproofs, or corrections? how little do they fear the loſs of their favour or bleſſing, or the incurring of their juſt diſpleaſure or curſe? how little care they whether they be contented and comforted in them, and in what they ſay or do, or otherwiſe be troubled and diſcouraged? and in all how ſhameleſs are they? but all ſuch as you are do proclame to all the world, that there is no fear of God before your eyes, as it is evident in Cain, Hophni, and Phinebas, and other ſuch graceleſs children, whoſe juſt doome will be, to be as Cain, and as is threatned to graceleſs perſons, that they ſhall be in fear, where no fear, or cauſe of fear, is, Pſal. 53. 5. ſhall flee, when none purſueth them, Prov. 28. 1. and for the want of this due fear of parents, if you repent not, eternall dread and horrour will be your portion in another world.

2. It ſerveth to reprove parents, who any way 2. Of Parents undermining this their Honour—1. By contemptible carriages. undermine this filial awe and Reverence which your children owe unto you: and that,

1. By carrying it any way contemptibly, and unbeſeeming your ſelves in your childrens ſight; as did Noah, firſt by being drunk, and then by uncovering his nakedneſs, within view of others: this gave occaſion to Chams unreverent ſpeeches of him unto his brethren, Gen. 9. 21, 22, 23. Cham ſaw the nakedneſs of his Father, in his tent, and went and told his brethren without; when parents are frothy, ſlighty, fooliſh, or any way ridiculous in their geſtures, ſpeeches, or actions, before their children, this breedeth, or feedeth contempt and irreverence in their children. Look as the very conceit of unſeemly behaviour in David, that Father of the ſtate, made Michol deſpiſe him her heart, and ſpeak unreverently of him with her lips, 2 Sam. 6. 16, 20, 21. How glorious (ſaith ſhe ſcoffingly) was the King of Iſrael to day, who uncovered himſelf to day, in the eyes of the hand-maids of his ſervants, as one of the vain fellows ſhameleſſely uncovereth himſelf! the like will any reall diſcovery, of morall, or ſpirituall nakedneſs before the Family, become an occaſion to children and ſervants to deſpiſe the Father of the Family.

2. By being too fond of your children, or too familiar 2. By overmuch fondneſs and familiarity. with them at ſometimes at leaſt, & not keeping conſtantly your due diſtance; ſuch fondneſs and familiarity breeds and cauſeth contempt & irreverence in children. Good Abraham was ſomewhat too fond of Iſhmael, as appeareth by his overlooking the promiſe of Iſaac, and going on to urge God, that Iſhmael might live in his ſight. Iſaac was too fond of Eſau, when he loved him ſo for his veniſon, Gen. 25. 28. David was too fond of his Abſolom, that when he was juſtly baniſhed for his wilfull fratricide, and deſerved death rather for it, yet Davids ſoul longed (or was in a waſting plight, as it is in the Hebrew) to go forth unto Abſolom, 2 Sam. 13. 39. but what unreverent children all theſe proved to their Parents, their ſtories ſhew.

3. By complying too much with any vain motions 3. By ſinfull compliance with children. of your children: this was a ſin in the Mother of James and John, who had ſo ambitious a motion to make to Chriſt, Mark. 10. 35. that ſhe would move it for them, Matth. 20. 20, 21. ſhe commeth deſiring that her two Sons may ſit, one at his right hand, the other at his left hand, in his kingdome. David would never croſs Adonijah in his deſires or doings, he never diſpleaſed him at any time, in ſaying, why haſt thou done ſo? 1 Kings 1. 6 but Adonijah careth not to croſs his Father in his mind, of one to ſucceed him in his throne, even Solomon, and yet Adonijah knew well enough, it had been publickly, and ſufficiently declared formerly, as in 1 Chron. 23. 1. and 28. 5. yet 1 Kings 1. 5. he exalteth himſelf and ſaith, I will be King, and verſ. 7. he conferreth with Joab and Abiathar about it for their help therein.

4. By reproachfull and reviling ſpeeches to 4. By rayling upon children. your children, in raſhneſs of anger and fury, or by any other uncivill, or unſeemly expreſſions of rage againſt them, as flinging things at them, which might indanger life or limb, or the like; this provoked Jonathan to ſay and do ſomewhat ſavouring of unreverence to a Parent, 1 Sam. 20. 30. thou ſon of the perverſe and rebellious woman (ſaith Saul his Father to him) and v. 33. he caſt a Javeling at him; and v. 34. Jonathan aroſe from the Table in fierce anger; ſome unwiſe Parents, at ſome times will be over-familiar with their children, and at other times as much too harſh and fiery againſt them, and by ſuch an unequall carriage, come to be ſlighted by them.

The ſecond uſe ſerveth for exhortation, and 2. Uſe for exhortation. 1. To children to Reverence Parents. that 1. To children:

Do you then ſtrive, what in you lyeth, to give this Honour of Reverence, both outward and inward, which is due to your Parents. And for this end conſider, 1. Of ſome Motives. 2. Two or three helps.

Motives. 1. It will breed and feed in you due Motives to it. 1. It furthereth reverence to other ſuperiours. Reverence to all other ſuperiours; hence in the fifth Commandement, Honour of Parents, and therein Honour of Reverence of them, is put for the like Honour of Magiſtrates, Miniſters, and Maſters, from their ſubjects, people, and ſervants; if the one be in perſons in truth in the former relation, it will be in them in the latter.

2. It wil be a notable means to prevent many other 2. It preventeth other ſins. ſins of yours, which would be diſhonourable to parents. Moſes having rehearſed many abominable practices of the Canaanites in Levit. 18. and in the laſt verſe ſaid, ye ſhall not commit any of thoſe abominable cuſtomes, Chap. 19. 3. he chargeth them to fear every man his Mother and his Father; and verſ. 4. alſo adjoyneth, that they ſhould not turn to Idols, &c. or apoſtatiſe from God and his worſhip: Surely then that Reverence unto Parents, is inſerted as a help, both againſt the former, and againſt the later evils and ſcandals; and wofull experience evinceth this, that where this hedge of childrens Reverence and awe to Parents is broken down, there is a free inlet of vileſt and moſt ſcandalous 3. The power of Parents to bleſs, or curſe children. courſes.

3. There is in your Parents ſome paternall power, if juſtly uſed, to bleſs and to curſe you, Gen. 49. is a record of Jacobs bleſſing of his Sons; and in an ordinary way, there is a proportion thereof in other Parents, and therefore the rather Awe your Parents.

Helps this way may be ſuch as theſe. Helps to it. 1. Awe of God.

1. Labour for a filial awe of God, as your Father, and ſo of his Fatherly commands, and conſequently of this his command, as his command, and of his diſpleaſure againſt you, if it be not attended and obſerved.

2. Labour you for more holineſs of heart. It 2. Holineſs. is profaneſs of heart God-ward, which breedeth and feedeth irreverence to Parents; and ſo contrariwiſe, the more holy God-ward, the more awfull of Parents. Levit. 19. 2. be ye holy for I am holy, and verſ. 3. yea ſhall fear every one his Mother, &c.

3. Preſent your Parents ſo to your minds, as 3. Eye the Image of God in Parents bearing the Image of Gods Father-hood, and that alſo will help on your filiall awe and Reverence to them.

2. It ſerveth for exhortation to Parents, to carry 2. Exhortation to Parents, to further filial Reverence in their children. 1. By your piety. it ſo as may gain Reverence and awe from your children; for which end.

1. Carry it very piouſly in your places, for that will gain awe in your inferiours, children or others. Job 29. 7. when I prepared my ſeat in the ſtreet (ſaith holy Job) the young men ſaw me and hid themſelves, verſ. 8. let but any other Godly man come ſuddainly where rude perſons are met, how doth the very ſight of him, oftentimes appale them? as experience witneſſeth; the Image of Gods holineſs in any is venerable.

2. Seaſon your children betime with principles 2. By right principling of them. of religion, of their duty to God, to Parents, to others; ſo did Eve her Seth, and Seth his Cainan, and Cainan his Mahaleel, &c. and all of them proved well to God and man-ward.

3. Bring them oft to Gods aweful and awing 3. By inuring them to holy Aſſemblies. Aſſemblies, where they will hear and learn Reverence to God or men. Deut. 31. 12. gather men, women and children, that they may hear, and learn, and fear the Lord thy God, and obſerve to do all the words of this Law: even this of the fifth Commandement alſo. Honour Father and Mother with the Honour of Reverence.

4 Correct them wiſely and ſeaſonably, as for 4. By correcting irreverence in them. other ſins, ſo for thoſe which ſavour of irreverence to Parents; this by the Lords bleſſing will help on filial Reverence; hence thoſe two joyned, Heb. 12. 9. we had Fathers of our fleſh, who corrected us, and we did them Reverence; there is a great deal of folly, and ſo a bundle of irreverence alſo, in a childs heart naturally, but God ſaith, the rod of correction ſhall drive it far from him, Prov. 22.

5. Acquaint your Children ever and anon 5. By minding children oft of Gods judgements. with Gods more awing and dreadfull providences, eſpecially reſpecting Children, which gave not their Parents reverence, as of Cham, Abſolom, and others. The puniſhment of a ſtubborn Son, by mans hand, muſt be ſo as all Iſrael may hear and fear, Deut. 21. 21. So let all our Children hear of Gods hand this way, that they may fear the ſins of diſhonour of Parents.

6. Inure them to awfull ſubjection and obeyſance 6. By inuring them to filiall ſubjection. to you as Parents, betimes; early practiſing of filial Reverence, will ſtrengthen and ſtabliſh a very habit of it; hence the requiſit in Church officers, or elders and deacons, 1 Tim. 3. 4. 12. having their children in ſubjection with gravity or honeſty; they muſt ſee they be inur'd to reverence, and ſeemly carriages towards them, and before them, and then others that come to their houſes will find this, to the Elders Honour.

CHAP. V. Of Honour of Obedience due to Parents.

NOw we come to the third branch of direct Honour of obedience due to parents. Honour, namely Honour of obedience; for ſo Honour is taken in Scripture as we ſhewed before.

Obſerve then as a third branch of the generall point, that children are to Honour their Parents with the Honour of obedience. Honour thy Father and Mother, ſaith Exod. 20. 12. but obeying them is Honouring of them, ſay other Scriptures (as we ſhewed, Chap. 1.) therefore children are bound to yield obedience to their Parents.

For the fuller handling of this particular, we ſhall inquire,

1. Wherein this Honour of filial obedience It conſiſteth, conſiſteth. 2. What manner of obedience it is which muſt be yielded. 3. Why children muſt yeeld it. 1. In childrens being content to be ſet about meaneſt imployments. 4. What uſe is to be made of this branch of Honour of Parents.

To the firſt I anſwer, that filial obedience conſiſteth,

1. In childrens being content to be ſet about meaneſt imployments, even as though they were ſervants, their Parents ſo requiring it, hence that Mal. 3. 17. his ſon which ſerveth him. Neither Rebekah, nor Rachel, though of able Parents, thought much to keep their Fathers ſheep, Gen. 24. and Chap. 29. neither did Chriſt himſelf refuſe to be ſubject to his Parents in their meaner imployments, Luke 2. 51. Matth. 13. 55. his reputed Father Joſeph, was a Carpenter, of a very mean Trade: hence that, Is not this the Capenters Son? but Mark. 6. 3. theſe neighbours and Countreymen of Chriſt, as man, who had moſt cauſe to note his uſuall imployments, they ſay of him, Is not this the Carpenter, the Son of Mary? ſurely then he learned and commonly practiſed that mean Trade with his reputed Father, and ſo was therein alſo ſubject to his Father and Mother. Look as Gods children, yea look as Jeſus Chriſt himſelf, the pattern of all true filial obedience to Parents, refuſed not to ſtoop to the meaneſt offices and ſervices, in obedience to the Father of Spirits: ſo muſt children carry it in like ſort to their Parents. All know how many mean and deſpicable offices Parents do about their children, whileſt babes and little ones, and when ſick, &c. And there is no cauſe for any childe to think much of the meaneſt office and ſervice, which Parents may call for from their hands. Parents Authority is of no mean deſcent, the riſe or originall of it is from God: even the greatneſs of the greateſt in other reſpects, doth not alter, much leſs make null, filial relations. If any be aſhamed of the Lords words, of him will he be aſhamed another day, Mark. 8. 38. Now this, Children obey your Parents in the Lord, (according to the Lords will and word) is one of the Lords words, Eph. 6. 1. Let none therefore be aſhamed of obedience to Parents in meaneſt 2. In their being content to be croſſed in their wills. things.

2. In Childrens being content to be croſſed in their own deſires or wayes, and to yeeld to and obey Parents minds and wils, in matters lawfull, although the particulars ſeem to be very harſh to their own ſenſe or reaſon, as in that inſtance, Gen. 48. 17. At firſt it diſpleaſed Joſeph to ſee his Father lay his right hand upon Ephraims head, and he held up his Fathers hand to remove it to Manaſſes his head, and v. 18. Joſeph ſaid, not ſo my Father, for this is the firſt born, put thy right hand upon his head, v. 19. And his Father refuſed, and ſaid: I know my Son, I know it, he alſo ſhall become great, but his brother ſhall be greater then he. And ſo he gave Ephraim the yonger Son the priority in his bleſſing; and Joſeph ſaid no more, but reſted ſatisfied therein. If Jacobs Sons are injoyned by their Father to feed their flock even in Shechem, in the very mouth of danger, by reaſon of the late ſlaughter of the Shechemits by their hands, yet they are contented with it, and do not mutter, or object againſt it, Gen. 37. 14. nor do they object againſt the hazzards of that long Journey into Egypt, but if required by their Father to go, they contentedly obey, Gen. 42. 23: It was contrary to dictates of fleſh, and blood, and reaſon, for Iſaac to yeeld to be offered up in Sacrifice by his Father, but it was firſt no doubt made known to him by his Father to be Gods mind, and ſeconded by his Fathers command, and he quietly yeeldeth to his Father therein, Gen. 22. 9, 10. So in caſe of a daughters vow unto the Lord, in ſomething which is lawfull, and which ſhe earneſtly deſireth ſhould be done before the Lord, if the vow be not heard by her father when it was made, and after diſſallowed by her Father, God will have her, even in this caſe, to ſit down contentedly, reſigning her will to her Fathers, although ſhe cannot perform what ſhe vowed and deſired, and God himſelf paſſeth it by, becauſe it was not her Fathers mind, that ſhe ſhould perform it, Gen. 30. 5. Gods children are a pattern to mens children herein, who reſign and ſubmit their will to his will; children are to look at good Parents, as Gods Oracles unto them, ſuch, by means of whom he imparteth his counſell to them, and maketh wiſer then themſelves, in matters reſpecting their occaſions and changes. Obedience to Parents, in this way, is to be as to Superiours, yea as to the mind and Authority of the higheſt, in their mandates; which alſo is implied in that ſpeech, Eph. 6. 1. Children obey Parents in the Lord, yea even in all things, as is expreſſed, Col. 3. 20. namely which are meet and lawfull: ſo to obey them, it is welpleaſing to God, albeit in doing of it, children oft diſpleaſe themſelves. David is blamed, that he never diſpleaſed Adonijah his Son, 1 King. 1. 5, 6. ſurely then Adonijah had been too blame, if he had not yeelded to his Fathers mind, in things diſpleaſing to himſelf.

3. In yeedling eſpccially to Parents minds in the matter of marriage. So Iſaac matcheth with Rebekah, 3. In marrying according to good Parents minds. according to his Fathers mind, Gen. 24 6, 7. 63. compared; So Jacob marrieth Labans daughter, according to the mind of his Parents, Iſaac and Rebekah, Gen. 28. 1, 2, 3. compared with Chap. 29. the like was done by many others mentioned in Scripture.

4. in obeying chiefly in things of God, as injoyned 4. In obeying in things of God. to children, in Gods name, by their Parents; whether reſpecting the knowledge of God in Chriſt, mortification, or in any other means, or parts of the ſouls welfare. In which eſpecially Solomons Son muſt keep his Fathers Commandement, and not forſake the Law of his Mother, Prov. 6. 20. and 1 Kings 2. 3. David chargeth Solomon his Son, to keep the charge of the Lord his God, & to walk in his ways, & Ch. 3. 3. Solom. loved the Lord, walking in the ſtatutes (or according to the ſtatutes and commands) of David his Father. David charged him alſo with all the work of Gods Temple, which he duly and diligently performed, 1 Chro. 22. 11. build the houſe of the Lord thy God, which he hath ſaid of thee; and he did ſo, as 2 Chr. 5. and cap. 6. ſheweth; if Abraham command his children, the Lord concludeth they ſhall keep the way of the Lord, as in that place oft referred to, Gen. 18. 19. I know Abraham that he will command his children, and they ſhall keep the way of the Lord. Hence Joſhuah is ſo confident of his houſe, and ſo of his children, Joſh. 24. 15. but I and my houſe, we will ſerve the Lord: he requiring it of them, he is confident that they will do it. Jonadabs poſterity, in living ſo in Tents, like pilgrims and ſtrangers, in refuſing to drink wine, or ſtrong drink, they lived a mortified life, a weaned life from the world, but they did it becauſe ſo injoyned by their Father Jonadab, and ſo by their next Parents ſucceſſively; as we ſee in that place oft, occaſionally, referred to in this diſcourſe, 1 Jer. 35. 6, &c. In ſuch a way God as a Father is eſpecially honoured, and no wonder that there is his ſecret bleſſing and grace conferred, to inable to ſuch like obedience to Parents commands. As in Gen. 18. 19. now mentioned, Abraham will command his children, and they ſhall walk in the way of the Lord. It ſtrengthens the bond of childrens obedience to Parents commands, when Parents ſhew ſuch ſoul-love to children, and intire love, and faithfulneſs to God, as to improve their parentall Authority thus for God; which is alſo included in that ſpeech, Eph. 6. 1. Obey your Parents in the Lord: eſpecially injoyning what the Lord requireth.

5. In childrens yeelding humbly, meekly and 5. In ſubmiſſion to parents juſt corrections. quietly to Parents juſt reproofs and corrections, Heb. 12. 9. The Fathers of our fleſh corrected us and we gave them reverence, even in way of awfull ſubjection to them therein; whence this is added, ſhall we not much more be in ſubjection to the Father of Spirits and live? for what are ſuch actings of Parents, but fruits of their obedience to God their Fathers eommands? who chargeth, Prov. 19. 18. Chaſten thy Son, while there is hope, and Prov. 23. 13. withhold not correction from the child, and v. 14. thou ſhalt beat him, and Prov. 29. 17. Correct thy Son, and he ſhall give thee reſt; yea they are fruits o • Parents love to their children, Heb. 12. 6, 7. Prov. 13. 14. he that loveth his Son, chaſteneth him betimes. What are they but Gods ordinance, and appointed means to reſcue children from ſin and ruin? Prov. 23. 13. if thou beateſt him, he ſhall not die. v. 14. thou ſhalt beat him, and deliver his ſoul from Hell. Prov. 22. 15. fooliſhneſs is bound up in the heart of a child, but the rod of correction ſhall drive it out. Prov. 29. 15. the rod and reproof give wiſdome, but a child left to himſelf bringeth his Mother to ſhame: and in a word, it would be greateſt folly and danger to Children, not to yeeld, and obedientially to hearken to ſuch rebukes. Prov. 15. 8. A fool deſpiſeth his Fathers inſtruction, and v. 10. Correction is grievous to him that forſaketh the way: and v. 32. He that refuſeth inſtruction, deſpiſeth his own ſoul.

To the ſecond query, with what manner of This obedience muſt be obedience are children to obey Parents: I anſwer more briefly.

1. With a kind of univerſall and unlimited obedience 1. Univerſall. falling under the compaſs of lawfull things: ſo Col. 3. 20. Children obey your Parents in all things, one as well as another, being all lawfull: there is no exception, or limitation made.

2. With a Sedulous obedience: Phil. 2. 22. Paul 2. Sedulous. alluding to this, ſaith of Timothy, as a Son with the Father he hath ſerved with me in the Goſpel, i. e. very diligently: ſo Jacobs ſons followed their Fathers buſineſs diligently, ſparing no pains to remove their flock hither, and thither, for his beſt advantage, Gen. 37. 17.

3. With a ready and cheerfull obedience. Gen. 3. Cheerfull. 37. 13. Come, I will ſend thee to thy brethren, ſaith Jacob to Joſeph; here am I ſaith Joſeph, he is as ready to do it, as his Father to command it. So in a like caſe David injoyned by his Father Jeſſai, 1 Sam. 17. 20. He ariſeth early in the morning, and leaving his ſheep with a keeper, he took and went as Jeſſai had commanded. Gen. 42. 2. Get you down into Egypt to buy us corn, ſaith Jacob to his Sons, v. 3. And Joſephs ten brethren went down to buy corn in Egypt, and Chap. 47. 31. ſwear unto me, ſaith Jacob to Joſeph, and he ſware unto him: ſuch ready obedience yeelded they to their Father.

4. With a reſolute obedience. Children are not 4. Reſolute. to be diverted from lawfull obedience to Parents, either by frowns, or flattering perſwaſions of others: if Jeremiah a man of God, will ſet before Rechabs Sons pots of wine, and bid them drink it, Jer: 35. 5. ſuch a tempting and trying of them, will not prevail with them, verſ. 6. but they ſaid, we will drink no wine; for Jonadab the Son of Rechab, our Father, commanded us ſaying, you ſhall drink no wine, neither you nor your Sons for ever.

5. With a conſcientious obedience, namely to 5. Conſcientious. parentall Authority as of God, and as to Gods command requiring it of you to Honour Father and Mother, with ſuch Honour of obedience; and injoyning children to obey their parents in all tbings, Col. 3. 20.

To the ſecond query, why children muſt give Reaſons of it. this Honour of obedience to Parents, I anſwer alſo briefly: they muſt do it,

1. Becauſe it is pleaſing to God; Gal. 3. 20. 1. It is welpleaſing to God. Children obey your parents in all things, for this is well pleaſing to the Lord. Its an incouragement to children, to do ſuch or ſuch things for Parents, when they know it will pleaſe them very well: but moſt of all when they underſtand, that God himſelf is well pleaſed therewith. God himſelf is very well pleaſed with filiall obedience to Parents, as ſeeing therein his own Image of Fatherhood Honoured; his own authority and command requiring this, attended and Honoured, and a ready way hereby made in children to all other obedience to the Lord himſelf: And who would not endevour that they might thus, at once, Crown the Lord himſelf, and their Parents, with their due Honour, and be crowned, not ſo much with parentall, as divine acceptance?

2. Becauſe this is right, or juſt, or meet, Eph. 2. It is juſt and right. 6. 1. Children obey your Parents in the Lord, for this is right: in the Greek it is 〈 in non-Latin alphabet 〉 , juſt, due by the Law of God, of nature, and of nations: Its a due debt: children owe obedience to their Parents as a debt, and muſt be paying it all their dayes. Children who have received their whole man ſoul and body, inſtrumentally from their Parents, ow the ſervice of both, in an obedientiall way to their lawfull commands. Its not a matter of liberty, or curteſie, but due debt, which is daily due to be paid in part. Juſtice which requireth to give every other perſon his due, requieth children to give Parents alſo their due, of which this is part, even filiall obedience.

3. Becauſe manifold bleſſings and benefits do 3. Many bleſſing attend it. attend due and true filial obedience unto Parents. Children obey your parents in the Lord, Eph. 6. 1. & v. 2. Honour thy Father and thy Mother, and v. 3. that it may be well with thee, and that thou maiſt live long on earth. Giving this Honour of filiall obedience, as it is a means of long life, as Prov. 4. 4. 10. Keep my Commandements, ſaith David to Solomon, and live, and verſ. 10. Hear O my Son, and receive my ſayings, and the years of thy life ſhall be many: and as it is a means of bodily health, Pro. 4. 22. Parents lawfull and gracious commands obſerved by Children, are health to all their fleſh: and ſickly times often befall the yonger ſort, as here with us, where filiall obedience and obſervance is too much wanting: But I ſay beſides, that the Apoſtle inlargeth the benefit thereof in that expreſſion, that it may be well with thee, namely not alone in matter of bodily health, but in that of name alſo, of eſtate, of family relations, of perſonall callings and occaſions, of generall calling as Chriſtians, and as members of the Church: yea alſo in thoſe ſpirituall matters of their ſouls in the things and comforts of God and of his word, and ſeals and ſervices, &c. The way to have body and ſoul to do well and proſper, yea the way to have God himſelf ſhining and ſmiling upon children, to have Gods bleſſing upon childrens reading, hearing and meditating of the word, to have God anſwering even their prayers, to have God ordering all things for good to them which befall them, to have God to be with them, and bleſs all they do take in hand, to do well by them in life and death; is to yeeld due and true obedience to Parents. Prov. 15. 5. is verified in obedientiall hearkning to Parents counſels or rebukes: the eare that heareth reproof, abideth among the wiſe. It is amonſt the number of them, elſe that care or perſon would not hearken, but which is more, it abideth among them, ſuch an one doth not apoſtatize from the company and condition of perſons truly wiſe. I fear, if the bottom of the Apoſtaſie of many promiſing profeſſors now a daies were ſearched into, this would be found there, they were, or are diſobedient children to their parents, but as for the obedient, God is ſo well pleaſed with them, that he thinks he can never deal well enough with them.

Now in the third place, we ſhall make uſe of 1. Uſe of reproof of childrens. this branch, even of ſiliall obedience, the uſe whereof ſerveth, 1. For reproof, and that firſt of children.

1. Of ſuch who in ſhew expreſs obedience to 1. Pretended obedience. your Parents commands, but in reality do it not; like the Son in the Parable, who when bid by his Father, to go and work in his Vineyard, he ſaith, I go Sir, but went not: Matth. 21. 30. Or if you do any thing, which for the matter of it is injoyned by your Parents, yet formally and properly its not filial obedience, but rather yeelding obedience to ſome luſt of your own, which biddeth you do ſuch and ſuch things wch Parents enjoyn. As when a covetous luſt will put you on to do your Fathers will and work, that you may have the gain of it, or the like: or if you do at length what Parents require in a better manner, yet it may abaſe you, that you did it not more readily, and ſeaſonably, you firſt were too diſobedient in your carriage, like the Son in the parable, that ſaid at firſt he would not, Matth. 21. 28, 29. Afterward indeed he repented and went, and ſo at laſt did the will of his Father. But it was to him, and by proportion ſhould be to you, a ground of penitent ſhame and ſorrow, that at firſt you were ſo diſobedient.

2. Of ſuch children who are plainly diſobedient 2. Diſobedience to parents. to your Parents, and perſiſt in it, or at leaſt continue too long in it, without repentance for the ſame. Some there are, that when their Parents do even ſtoop ſomewhat below themſelves, and not command ſo much, as intreat them to do this or that lawfull thing at their requeſt, yet will boldly deny their parents deſires, like the Elder Son in the Parable, who when his Father commeth out to him, and intreateth him to come in, will not come in, Luk. 15. 28, 29. Some when their Parents would have them of an honeſt calling, or courſe of life, as more fit for that, and ſuch as may be more ſerviceable to God and men in it, yet will not be ruled, no they muſt take to ſome other courſe, that their fooliſh hearts like better, or elſe their Parents cannot be in quiet: like Adonijah, that contrary to God and his Father Davids mind, would needs be a King, when yet he was no way fitted for it, 1 King 1. Some will like thoſe in Gen. 6. 2. be matching, but as themſelves only fooliſhly fanſie, and Parents cannot be at reſt for them, but they muſt needs have ſuch a one, like Sampſon, Judg. 14. 2. He came and told his Father and Mother, ſaying, I have ſeen a woman in Timnath of the daughters of the Philiſtins, now therefore get her for me to wife: and when his Parents wiſely and faithfully replyed, verſ. 3. Is there never a daughter among all my people, that thou goeſt to take a wife of the uncircumciſed Philiſtins? Sampſon ſaith to his Father, get her for me, for ſhe pleaſeth me, or, is right enough in mine eyes. Some children are grown to ſuch an height of diſobedience, as they are grown ſtubborn, reſolute & wilful in their diſobedience, they are long habituated in it, they will not now be counſelled, commanded, reproved, or corrected by Parents; they are above that, they are paſt that, they will be no longer curbed, or controlled, not they, by Mother or Father either: but little do you conſider what a black brand you do carry herein, upon your ſelves, of your reprobation, and as a token thereof of your judiciall hardening. It was ſaid of Eſau, Eſau have I hated, (or in my counſell rejected) Rom. 9. and what a grief of mind, was he to his Parents, by diſobedient carriage in his matches? Gen. 26. When God hath a mind to ruinate Elies Sons, as men of Belial, whom he abhorred, 1 Sam. 2. 25. Its ſaid, they hearkened not to the voyce of their Father (they would on in their courſe, ſay the old man, what he will to the contrary) becauſe the Lord would ſlay them. Their counſels, commands, checks, rebukes, yea and corrections too are not hearkened to but all ſlighted, to make way for the fatall ruin of children devoted and deſtinated to ſaddeſt ends, either by the hand of ſome enemies, as in the caſe of Hophni and Phineas, 1 Sam. 2. 25. compar'd with Chap. 4. 11. or by the hand of civill juſtice, as Deut. 21. 20, 21. they bring out their ſtubborn Son, that will not be ruled by them, and he is ſtoned to death: ſometimes by ſome more immediate hand of God, as that diſobedient yong man, which would none of the voyce of his teachers, parents, or others, he hated their reproofs, &c. He is ſmitten by dreadfull horror of conſcience inwardly: whence that dolefull mourning at laſt, when it is too late, Prov. 5. 11, 12, 13. and with lothſome diſeaſes outwardly, he even rotteth above ground, and pineth away, his fleſh and body is conſumed: ibid. And hence we might give inſtances of very dreadfull examples of the lives and deaths of ſtubborn and diſobedient children: and what other can be expected when they are in that black rowl of perſons given up of God to a reprobate mind, Rom. 1. 28. He gave them up to a mind void of judgement, to do thoſe things which are not convenient, being filled with all unrighteouſneſs, v. 29, &c. diſobedient to parents, v. 30.

2. It ſerveth to reprove parents, who any way 2. Of parents occaſioning childrens diſobedience. 1. By abuſing their Authority. occaſion diſobedience in children.

1. By abuſing their authority in giving out unjuſt commands to them, which the more provoketh and exciteth them to reject your authority, even in lawfull commands: ſuch a parent was Laban, who put Leah his daughter upon that unlawfull courſe of deceiving her ſiſters ſpouſe of his expected conjugall communion, and defiling her ſelf and him by it, Gen. 29. 23. ſuch a Parent was Saul, who would have his daughter break her conjugal covenant with David, and betake her ſelf to an adulterous bed with Phalti, 1 Sam. 25. 44. ſuch a parent was Herodias, who enjoyneth her daughter to make that bloody ſalvage requeſt, for John Baptiſts head, Matth. 14. 8.

2. By your own rebellion againſt Gods commands, 2. By thelr rebellion againſt God. for which God in judgement leaveth children to be rebellious againſt you; as in the caſe of David, & Abſalom, 2 Sam. 12. 9. thou haſt deſpiſed the Commandement of the Lord, v. 10. Now therefore the ſword ſhall not depart from thy houſe, v. 11. I will raiſe up evill againſt thee out of thine houſe, and fulfilled in Abſaloms open rebellion, 2 Sam. 13.

3. By being too indulgent to them, when you 3. By ſinfull indulgence perceive your children do not follow your charge in this or that particular: This made Hophni and Phineas the worſe, that their Father Eli was ſo over indulgent to them, 1 Sam. 2. Hence Eli is blamed for it—ye have kicked at my ſacrifice (ſaith God to Eli) Prov. 29. 15. the rod and reproof giveth wiſdome, but a child left to himſelf (without ſeaſonable reproof, or correction for his faults) bringeth his Mother to ſhame, namely by his deſperate folly and diſobedience: as the oppoſition of the later part of this proverb to the former ſheweth.

A ſecond uſe ſerveth for diſcovery, whether A ſecond uſe is for examination. Marks of due obedience to parents. 1. If in way of repenting for former diſobedience. children in that relation of children, did, or now do come up to that filial obedience required in the fifth Commandement; which is known to be ſo,

1. If in way of cordiall repenting for any former expreſſions of diſobedience to Father or Mother, you did, or now do the rather, and the more obey your Parents injunctions. Like that Son in the Parable, Ma • . 21. 29. who repenting of that ſtubborn anſwer to his Father, in ſaying, when he bade him go, that he would not, but after he repented and went, and verſ. 31. this of the two Sons, was he that did the will of his Father: or like the Prodigall Son, who in way of repenting of his ſin againſt his Father, and againſt heaven, now offers his utmoſt ſervice to him, which he ſhall injoyn him, and that in the meaneſt way of ſervice, Luk. 15. 18, 19, 21. The Son ſaid to his Father, Father, I have ſinned againſt heaven, and in thy ſight, and am no more worthy to be called thy Son, make me as one of thy hired ſervants.

2. If when you are tempted to diſobey your parents 2. If obeying when tempted to the contrary. commands, yet you overcome the temptations, & obey your parents lawfull injunctions notwithſtanding, as the Rechabites, though urged to drink wine by Jeremi the Prophet, yet would not, & that in obedience▪ to Rechabs command, or becauſe he had charged his Sons ſucceſſively to look that they drank no wine, Jer. 35. 5, 6. 3. If doing it in matters unpleaſing to the fleſh.

3. If you that are children, in the relation of children, obey your Parents command, in matters unpleaſing to fleſh and blood, and which croſs you in matters of carnall delights, preferments, profits, or eaſe, and which rather tend to mortification of the luſts of youth, to holy weanedneſs from the world, &c. thus it was with the injunctions firſt of Rechab to his next ſons, who obſerved his command themſelves, and left the ſame upon their next children, and they again upon theirs ſucceſſively, unto the very time of Jeremiah, that they ſhould live like ſtrangers and pilgrims, in tents; forbearing the uſe of carnall delights, &c.

4. If Children are habituated in a way of filial 4. If habituated in it. obedience to your Parents lawfull commands. It is not ſome ſingle act that way, nor ſome ſuddain pang, and fit of obedience, but like that of obedient Rechabites laſting all your dayes.

5. If in that relation of children, you do ſo wel reliſh 5. If propagating it to their children. filial obedience, that you endevour to propagate conſcientious filiall obedience to your poſterity, when you are Parents. So did theſe good Rechahites propagate filial obedience from Jehues time to Joſiahs.

6. If you are filially obedient to parents lawfull 6. If doing it • o parents in meaner conditions. injunctions, when your parents are in a far meaner eſtate, than you your ſelves are, Gen. 47. 12. Jacob was as one nouriſhed by his Son Joſeph, who was next to Pharaoh in place and honour, yet Joſeph is as obedient to his Fathers command, as ever, when at home under his Fathers tuition, v. 31. ſwear now to me, ſaith Jacob to Joſeph, and be ſware to him. Mordecai was to his couſen Heſter, as a Father to bring her up after her own Fathers death, Eſt. 2. 7. Eſter is made great Ahaſuerus his Queen, v. 16. and v. 20. Eſter did the commandement of Mordecai, like as when ſhe was brought up with him.

A third uſe is for exhortation. 1. To Parents. Third uſe of exhortation. 1. To parents to. further this due obedience: as, 1. By their own repentance and peace made with God.

Do you ſo carry it as that you may every way further this honour of obedience due to you from your children; for which end,

1. Make your peace with God through faith in Jeſus Chriſt, and exerciſe of repentance, in regard of any former wayes of your diſobedience to God, or unto parents, ſo far as you are privy and conſcious to your ſelves thereof, Job 22. 21. Acquaint thy ſelf with God, and be at peace with him, thereby good ſhall come to thee: what good? it followeth, v. 23. If thou return to the Almighty, thou ſhall be built up, (not only ſtored with eſtate again, but with children, as Ruth. 4. 11. Rachel and Leah built up Iſraels houſe; or filled it with a numerous poſterity) and thou ſhalt put away iniquity from thy Tabernacle, or houſhold, children, or ſervants, ſo Job 11. 14. Let not wickedneſs dwell in thy Tabernacle, that is not alone with thy ſelf in particular, but not with any children, or ſervants in thy houſe; ſo that Job acquainting himſelf with God in the Meſiah, and repenting, ſhall not only have a numerous family of children reſtored to him, but when he hath them, ſhall remove the iniquity of children alſo, in their relation, (as is diſobedience and irreverence, &c.) as well as that from himſelf, in his, or his ſervants, as theirs.

2. Be you exemplary in wayes of filial obedience, 2. By being examples of filial obedience to parents. and obſervance of your parents: David did not alone teach Solomon filial obedience, as Solomon ſaith of him, Prov. 4. 3, 4. I was my Fathers Son, and he taught me alſo ſaying, keep my Commandements and live, but v. 10, 11. He records other words of his Father, ſaying thus, I have taught thee in the way of wiſdome, and ſo in this of filiall obedience, as verſ. 4. I have led thee in the right paths: and how obedient a Son Solomon proved, let his works declare, in his exact obſerving all his Fathers mind, in that of building and furniſhing of the Temple, 1 Chro. 22. and Chap. 29. with 2 Chro. 5. and 6. and in that ſolemn charge of his to him, touching exemplary juſtice upon Joah and Shimei, 1 King 2. 5, 6, 7, 8, 9. which he accordingly executed, v. 31, 32, 33, 34, 35, 36. 44, 45, 46. and in the great charge of his Father, to keep the Lords charge, &c. v. 3. and Chap. 3. 3. Solomon loved the Lord, walking in the ſtatutes of David his Father. The Rechabites parents, which firſt yeelded filial obedience to their Father Rechab, and taught their children practically as well as preceptively filiall obedience, had a poſterity ſucceſſively by that means of parents doing the like from parent to child, famous ſome ages after for filiall obedience. 3. By inuring children to obedience to God.

3. Inure your children to wayes of obedience unto the Lord, & be you frequently curbing their diſobedience to Gods commands. Abraham who was famous for the Lords atteſtation of his care to improve his authority this way, in laying his command upon his houſhold, to walk in the way of the Lord, Gen. 18. 19. as he had an obedient houſhold of his ſervants in the relation of a maſter, Gen. 14. 23, 24. Not one of them offers to plunder to the worth of a ſhooe-latchet, Abraham having vowed to the contrary; ſo had he as obedient a child to him, in the relation of a Father, who laid down his neck to the very block, is willingly bound to become Gods ſacrifice at his Fathers command, Gen. 22. 9, 10. Jonadab who laid the weight of his parentall authority, upon his children, in matters ſavouring of an heavenly, weaned, and mortified Spirit, had a moſt obedient poſterity. Parents are injoyned to lay out the weight of thelr authority this way, Deut. 32. 46. You ſhall command your children to do all the words of this Law. This was Davids practice, 1 Chro. 28. 9. And thou Solomon my Son, know thou the God of thy Father, and ſerve him with a perfect heart, &c. And ſo 1 King. 2. 3. and Prov. 4. 5, 6, 7. he ſaid to me, get wiſdome, get underſtanding, &c. Joſ. 24. 25. I and my houſe will ſerve the Lord: Joſuah dareth undertake it, God hath given Joſuah experience, what parentall and maſterlike commands alſo can do that way, to bring them under obedience and ſervice to the Lord, and ſo to him alſo as a Father of the Family, injoyning, and requiring ſuch ſerving of God.

4. Uſe holy wiſdome in giving your parentall 4. By uſing pathetical words in giving out commands to them. commands to your children, namely in the moſt moving expreſſions, which may help on affectionate attendance and obſervance thereof: thus good Bathſhebah, when ſhe would draw Solomon to follow her gracious directions, even in his place of a King, to which he was devoted, ſee how ſhe circleth him with her pathetical expreſſions? Prov. 31. 1. &c. The prophecy which his Mother taught him, v. 2. What my Son! and what the Son of my womb! and what the Son of my vowes! hence that parentheſis in Jacobs charge to his Son Joſeph, Gen. 48. 7. And as for me, when I came from Padan Aram, Rachel (Joſephs deer Mother) died in the Land of Canaan, in the way, when yet there was but a little way to come to Ephrath, and I buried her there in the way of Ephrath, &c. He would in a holy wiſe, inſinuate, and get within Joſephs heart hereby, And then his eares and heart will be open to all he hath to give him in charge.

5. Do you readily yeeld to the juſt deſires even 5. By yeelding to childrens juſt deſires. of your children, and it will notably prevail with your children moſt readily to yeeld to any juſt commands of yours: As Caleb who giveth to his daughter Achsah the upper and nether ſprings at her requeſt, Iud. 1. 15. As it was good counſell given to that Father of the Common-weal, Rehoboam, 2 Chro. 10. 3, 4, 7. to be kind to his people, to pleaſe them, & ſpeak good words to them, in way of anſwer to their requeſt, and they would be his ſervants for ever. So is it in this caſe of Fathers of Families: wiſe and ſeaſonable condeſcendencies ſometimes in parents to children, It winneth their hearts, and ingageth them to conſtant obedience.

6. Do you alſo ſometimes hearken to the good 6. By hearkening ſometimes to childrens good advice. advice, which even your children do ſeaſonably, and in a ſuitable manner give to you, and this alſo will exceedingly win your childrens hearts to an obedientiall ſubmiſſion to your juſt commands. Thus did Terab, Abrahams Father, yeeld to Abrahams adviſe, in the matter of his remove from Ʋr, in Meſopotamia, to Haram, towards Canaan, as Act. 7. 1, 2, 3, 4. compared with Gen. 11. 31, 32. and 12, 1. ſheweth. So did Rahabs parents follow her advice; they repaired to her houſe when Jericho was beſieged by Joſuah, and being there, they ſtirred not out of dores, according as the ſpies had Counſelled Rahab her ſelf, to look that it might be ſo done, Joſh. 2. 18, 19. compared with Chap. 6. 23. 2. Exhortation to Children to yeeld ſuch obedience.

2. This uſe ſerveth for exhortation to Children, that you would be ſtirred up to the duty of honour of filiall obedience to your parents: elſe all other outward expreſſions of reſpect to them, are but bare Complements: this is in ſpeciall ſort a reall honouring of them. As it is in the children of God in reference to their heavenly Father. It is more than all formalities of offering ſacrifices to him, or the like: as he ſaid to Saul, 1 Sam. 15. 22. Behold, to obey is better then ſacrifice, and to harken then the fat of Ramms. As the contrary, diſobedience is as iniquity and Idolatry, verſe 23. So is it in the caſe of the Children of men; their obedience to Parents is all in all; their diſobedience and ſtubborneſſe to Parents is vileſt iniquity.

Now the better to further Children in giving this honour of filial obedience, we ſhall Motives to obedience to Parents. propound 1. Some motives. 2. Some helps to it. As for motives thereunto, let it be conſidered,

1. That the Lord himſelf doth highly honour ſuch as honour their parents, by honour of obedience, 1. God and Men honour ſuch as yeeld it. and he ordereth for them ſpeciall honour from others, Prov. 1. 8, 9. The inſtruction of a Father, and the Law of a Mother harkened unto, (he ſaith) ſhall be an ornament to a Sons head, and as precious chaines about his neck, a badg and pledg of honour in the eyes of his people, Prov. 13. 18. He that hearkneth to reproof (of a Parent eſpecially) ſhall be honoured. Hence God cauſeth ſo honourable a Record to be kept, in Scripture, of the Acts of obedience to Parents, in Iſaac, Jacob, Joſeph, and others: Memorable is that, Jer. 35. 18, 19. Where God chargeth Jeremiah to tell the Rechabites, Becauſe you have obeyed the commandement of Jonadab your Father, and kept all his precepts, and done according to all that he hath commanded you; therefore thus ſaith the Lord, the God of Iſrael, Jonadab the Son of Rechab ſhall not want a man to ſtand before me for ever: namely ſo long as that ſtate and Church of Judah ſhould ſtand, as they ſhould not he rooted out, (as Jer 31. 36. There is the like phraſe, in a like ſenſe) ſo they ſhould be be honourably imployed, according to that phraſe in a like ſenſe, Jer. 33. 17, 18.

2. That the Lord ſometimes taketh occaſion 2. God manifeſteth great things to ſuch in ſuch a way. to manifeſt ſuch ſpeciall grace to children, whileſt in this way of filial obedience, as, either was not at all, or not in that meaſure ſhewed to them before: Obſervable is that in Jacob, whoſe journey to Padan Aram, is put upon the account of his filial obedience, even by his malicious Brother Eſau, Gen. 28. 7. now as he in his obediential way, journyed from Berſhebah towards Haran, v. 10, 11. there he ſeeth, the ladder ſet upon the earth, and the top of it reached to heaven, and behold, the Angels of God aſcending and deſcending upon it; and behold the Lord ſtood above it, and ſaid, I am the God of Abraham, and the God of Iſaac, thy Father, the land whereon thou lieſt will I give it to thee, and to thy ſeed, v. 12, 13. and verſ. 14. He promiſeth to multiply his ſeed, and that in him and his ſeed all the families of the earth ſhall be bleſſed, and verſ. 15. Behold I am with thee, ſaith God, and I will keep thee in all places whither thou goeſt, and will bring thee again to this land, for I will not leave thee, untill I have done that which I have ſpoken to thee of, and verſ. 16, 17. Jacob awoke, and ſaid, Surely the Lord is in this place, and I knew it not, this is none other then the houſe of God, this is the gate of heaven. Never had Jacob, that we finde, before this time ſo glorious a manifeſtation of the promiſed Meſſiah, to be God and man in one perſon, as that one Ladder with its top reaching to heaven, and its bottome on earth; to be as a bleſſed Medium and Mediator, by which God and Man, heaven and earth ſhould be joyned together, as by a Ladder ſet on earth, yet reaching up to heaven; to be he by whom the Angels miniſter unto us, and by whom all graces and ſpirituall bleſſings deſcend upon us, and our hearts and ſpirits, our prayers, praiſes, and other holy ſervices, yea, and our whole perſons one day, aſcend up to Heaven: Never had Jacob ſuch glorious promiſes of bleſſing upon him and his ſeed before; Never was he in ſuch a Corner of Heaven before: And who then would not be incouraged to filial obedience, and to be found in the way there of, wherein others have found more of God and Chriſt than ever before?

3. That Gods ſpeciall preſence and bleſſing 3. Gods ſpecial preſence and bleſſing is with ſuch. is with you in a way of filial obedience to your parents: ſo in this Scripture mentioned, Jacob had Gods gracious promiſe of his preſence with him, and preſervation of him, in all places whither he went, and that his ſeed with him ſhould be bleſſed. 4. Promiſes made to children with their parents come by that meanes to be fulfilled.

4. That it tendeth to the ratification and accompliſhment of the promiſes made to you in your godly parents. As to Abrahams children in caſe of their obedience of his godly commands, Gen. 18. 19. I know Abraham, that he will command his Children and houſehold after him: And they (in obedience to his command) ſhall keep the way of the Lord, that the Lord may bring upon Abraham (even in his children after him) that which he hath ſpoken of him, even his promiſes reſpecting him and his ſeed. Deut. 32. 46. Set your hearts to all the words which I teſtifie among you this day, which you ſhall command your children to obſerve to do all the words of this Law, verſ. 47. For this is not a vain thing for you: becauſe it is your life, and through this thing you ſhall prolong your daies in the land which yee go to poſſeſs. Albeit God had made ſo many promiſes of their injoyment of Canaan, and many bleſſings of grace, protection, peace, and the plenty there upon them and their poſterity, yet the meanes of accompliſhment of all muſt be,

1. That parents themſelves muſt ſet themſelves to obey all Gods Commands.

2. They muſt lay their authority upon their Children, to require of them alſo obedience to all Gods Commands.

3. The Children, in obedience to their parents commands, under God, they muſt obſerve to do all the words of that Law. 1 King. 2. 1, 2, 3. David chargeth his Son Solomon ſaying, Keep the charge of the Lord thy God, to walk in all his waies, &c. that (by keeping this charge of God, as given in charge by me thy Father according to God) thou maieſt proſper in all thou doeſt, and verſ. 4. that the Lord may confirm his word which he ſpake concerning me, (namely in reſpect to my Children) ſaying, If thy Children take heed to their way to walk before me in truth with all their heart and ſoul, there ſhall not fail thee, ſaid he, a man on the throne of Iſrael.

5. That your examples of filial obedience, in 5. It will be a meanes of the like obedience in other Children. you, may be a meanes to work ſomewhat, at leaſt, upon other Children, yea, even upon diſobedient ones, as Jacobs did upon Eſau, Gen. 28. 6, 7, 8. He never conſidered his diſobedient courſe of matching with Canaanites againſt his parents minde: But when he ſaw that Iſaac his father had bleſſed Jacob, and ſent him away to Padan Aram, to take him a Wife from thence, and not to take a Wife of the Daughters of Canaan, and that Jacob obeyed his Father and Mother, and was gone to Padan Aram, and Eſau ſeeing the Daughters of Canaan pleaſed not Iſaack his father, verſ. 9. Then went Eſau to Iſhmael, and took Mahalath the daughter of Iſhmael, Abrahams Son to wife; Now he thought his matching thus unto the family of Abraham, might better pleaſe his Father, and ſo did it.

6. In that elſe, in a contrary way of diſhonour 6. The contrary will expoſe the very place where they are to Gods curſe. of parents, you will, what in you lieth, expoſe the very place where you are to Gods curſe. Hence that of Mal. 4. 6. It is propheſied, that by the preſence and bleſſing of God in John Baptiſts miniſtry, parents hearts which were ever alienated from their ſtubborn and wicked children, and theirs as much from their good parents, not induring to be at their Beck, the Children ſhall be ſo effectually changed to holy obedience to God, and them according to God, that the Children ſhall win parents hearts, and the parents ſhall have their Childrens hearts (leſt otherwiſe) I come, ſaith God, and ſmite the earth with a curſe: And oh that all Children would conſider this, & become obedient according to God, leſt otherwiſe God be provoked to blaſt and cruſh the very place where they are, as he is wont to blaſt that very place and country where diſhonour and diſobedience to parents becommeth the common and prevailing ſin thereof.

Now for the helps unto honour of filial obedience, Helps to it. they are ſuch as theſe,

1. Take heed of ſuch things as hinder filial obedience, and breed and feed ſtubborneſſe in you 1. Avoid all hinderances to it. to your parents; ſuch as ſelf-conceitedneſſe, ſelf-willedneſſe, over weaned conceit of what Children have formerly done at their Parents command, curioſity, diſcontent, ambition, envy at fellow Brethren and Siſters, bad company and counſell, poring upon parents meaneſſe, infirmities, failings, and the like, of which you may ſee more in the 2. Chapter, in the helps there propoſed to further Children in giving that honour in generall which is due to parents.

2. Labour to ſee the evils of your former diſobedient 2. See the evill of former diſobedience. carriages towards your parents, and to bewayle the ſame, and humbly to confeſs the ſame, as to God, ſo to your wronged parents, if yet living: As in the Parable of the prodigall youngſter, who caſt off the yoak of his Father: when he commeth to himſelf, and is now ſenſible of that mad courſe and ſpirit of his, he goeth to his Father, and confeſſeth it, with that aggravation, that he hath ſo ſinned againſt him, that he is no more worthy to be called his Son, Luk. 15. 17, 18, 19, &c. ſo ſhould you do in the caſe of your diſobedient carriages to parents, and as you alſo will then be willing to yeeld to the meaneſt acts of obedience, to be as hired ſervants.

3. Make an holy and fruitfull improvement 3. Improve Gods Word & providences which in ſpeciall awaken thereunto. both of any ſpeciall words of God in the miniſtery or Scriptures, and other good books tending to quicken you up to filial obedience to your parents, and of any ſpeciall afflictions, which you meet with in a way of diſobedience to parents: for God uſeth to be breathing in the word ſometimes in Childrens hearts, obediential workings and purpoſes, as experience witneſseth, and as that place Mal. 4. 6. even now opened, ſheweth: yea, and in his providences alſo croſſing ſtubborn and diſſolute Children in their way, he giveth them a loud call, to alter their courſe of diſobedience and diſſoluteneſs: like that penury and miſery which God made uſe of to awaken the diſſolute Son in the parable, from his courſe, and to bring him back again under his Fathers government, Luke 15. 16, 17, 18. Onely when at any time God is ſtirring that way in your hearts occaſionally, either from any awakening word or providence of his, look to it that you do not ſtifle thoſe movings, nor ſuppreſſe thoſe workings of heart, nor procraſtinate and put off the real practiſing of ſuch counſels of God, as at ſuch times are preſented to you, but forthwith, without further delay, ſet about the courſe directed and hinted, and urged upon you, leſt otherwiſe, as too often it falleth out, thoſe good motions in your hearts, not being attended and cheriſhed, they die and come to nothing, but rather like that diſſolute Son in the parable, ſo ſoon as ever he was moved inwardly to conſider his periſhing condition in the way he was and had been, ſince he wretchedly brake away from under his Fathers watch & rule, and how well it might be with him to return to his Fathers houſe, in Luke 15. 17, 18, 19. He reſolveth of his courſe, that he will home again, and ſubmit himſelf to his Father, and verſ. 20, 21. his purpoſes died not, but preſently he performed what he ſo had purpoſed, and doe you likewiſe. That example of the Pſalmiſt is imitable in this caſe of Children, as well as in other caſes, who ſaith, Pſal. 119. 59. I thought on my waies, and turned my feet unto thy teſtimonies: and verſ. 60. to ſhew that he did loſe no time therein, he ſaith, I made haſt and delayed not to keep thy Commandements.

4. Yeeld to your parents their due honour 4. Yeeld to Parents honour of repect and reverence. both of reſpect and of reverence, and you will aſſuredly yeeld them their due honour of obedience; My Son, ſaith Solomon, (as a Father alſo to his Child) give me thine heart; and let thine eyes obſerve my waies, Prov. 23. 26. If a Father have his Childs heart, love, and awe, he hath been undoubtedly at his command: as, if Children of God indeed, then loving and ſtanding in awe of him, and if ſo, then ſurely keeping his commandements, then departing from forbidden evils, ſo is it in the caſe of the Children of men, loving and reverencing their parents, they are ready to obey them, they are fearfull to offend them.

5. Do you herein alſo, as well as in other acts of honour of Parents, ſet before your eyes 5. Herein alſo good examples; and the evils of the contrary. the examples of perſons eminent for filial obedience; as Iſaac, Jacob, Joſeph, and Jeſus Christ, who alſo was ſubject to his Parents, Luke 2. 51. Yes ſet before you the contrary miſerable lives and deaths of Children that were diſobedient and ſtubborn to their Parents, and ſee if by the bleſſing of God upon ſuch meditations, God will not exceedingly quicken you up to filial obedience, and ſhame you or deter you from diſobedience to Parents. God maketh accout that exemplary punlſhing of one diſobedient Son, even by mans hand, ſhould cauſe all other to hear and fear, Deut. 21. 20, 21, This our Son will not obey the voice of his Father or of his Mother: and all the men of the City ſhall ſtone him with ſtones, that he die; and all Iſrael ſhall hear and fear.

CHAP. VI. Of Honour of Recompence or thankefulneſs due to Parents.

WE have handled three branches and parts of direct honour of parents injoyned in the fifth Commandement: namely honour of reſpect, of reverence, and of obedience. We come now to the fourth, and that is honour of Recompence, for ſo honour is taken in Scripture language, for honour of recompence, as was ſhewed in the firſt Chapter. Obſerve then as a fourth branch of the poynt in generall; that children are to honour their parents with the honour of thankfulneſſe or Honour of recompence to be given to Parents, proved. thankful recompence. Chriſt himſelf ratifieth this as commanded of God, and as injoyned alſo virtually in the fifth Commandement, and that if a Son do nothing for his Father and his Mother in their need, they break that Commandement, and ſuch as are—inſtruments to hinder them from it, they make the word of God of none effect, Mark 7. 10. Moſes ſaid, honour thy Father and thy Mother, verſ. 12. and ye ſuffer a man no more to do ought for his Father or Mother, verſ. 13. making the word of God of none effect, 1 Tim. 5. 4. But if any Widdow have Children, or Nephewes, let them, that is the Adult Children of ſuch ancient widdowes, learn to ſhew piety; (or kindneſſe) at home, and to requite their parents: that this is the meaning, is evident from the ſcope of the Apoſtle, who is ſpeaking of what Widdowes are to be honoured and owned by the Church, imployed and maintained by the Church, viz. ſuch as are Widdowes indeed, verſ. 3. namely as verſ. 5. expoundeth, every way deſolate, not only in reſpect of want, or deprivall of an husband to provide for her, but of Children or near kindred to take care of her, or miniſter ſupply to her. As for any other Widdow, as verſ. 4. expreſſeth, who hath Children or Nephewes to provide for her, the Apoſtle would not have the Church charged with them, but injoyneth it from God as the Childrens duty (if ſuch be living) or near kinsfolkes duty, to ſhew piety or kindneſs to them, and eſpecially the Children, they muſt learn to ſhew piety to them at home, and to requite their parents. And its obſervable, that the Holy Ghoſt ſaith not, let them only ſhew piety & requite Parents, but let them learn to do it: there is an holy skill and art of doing it, to know wherein, and how, and when, and for what ends to do it: every one knoweth not the right art of doing it. And he that hath any holy skill that way, may be a daily proficient in it, there is ſome myſtery in it, and it would be learned by all: every one muſt be teachable, and willing, and deſirous to underſtand his duty this way, and to know it more and more: and the more each one practiſeth, according to the Rules of God, this commendable art, the better artiſt, no doubt, he will prove therein.

I ſhall endevour, according to that ſmall meaſure which I have received, to give ſome few directions, which may be of ſome uſe this way.

Let us then firſt conſider wherein, or in what way this filial gratefull recompence is to be made to Parents.

2. Why it is to be made.

3. Make ſuch uſe of it, as may both diſcover any thing contrary to it, or any hinderance in it: and likewiſe what may any way further either the Theorie or Practice of it. In all which we ſhall make much uſe of that fundamentall notion (as I may call it) which the Holy Ghoſt giveth us for this end, in the very phraſe he uſeth to expreſs the duty it ſelf, 1 Tim. 5. 4. 〈 in non-Latin alphabet 〉 , & vicem rependere, as Beza and others render it, parentibus; or to progenitours, as it is in the Greek: whether next parents, or Grand-Fathers, and Grand-Mothers, or the like: there muſt be a thankful retaliation, as much as may be, though perfectly and fully it cannot be; for parents have given their children their beings (under God,) and their very life and exiſtence: which the children can never do to them; but as much as may be they muſt repay them like for like. Touching the firſt thing propounded, in what way children muſt recompence parents; I anſwer.

1. In way of gratefull ſerving of them, and It conſiſteth in childrens 1. Gratefull ſerving of their parents. their good, as thereunto called of God: Paul alludeth to this in Phil. 2. 22. for as a Son with the Father hath he ſerved with me in the Goſpell, Mal. 3. 17. his Son that ſerveth him. In caſe eſpecially of parents meanneſs, (as with us generally in New England) there is need, that ſome of their children at leaſt ſhould even work for them. Jeſus Chriſt, when on earth, he wrought hard with his reputed Father, for the maintenance of his poor Mother, Mark 6. 3. Is not this the Carpenter, ſay they, the Son of Mary? And I ſay, in way of grateful ſerving of parents, they muſt do that in a way of gratitude, which their parents, in way of parentall love, did for them; they muſt vicem reddere, (as I ſaid the phraſe is in Tim. 5. 4.) give like for like. How did parents work and labour Working for them out of love to them. for them? Anſw. 1. They did it with much tender reſpect and affection to children, for love of them rather than themſelves; they had many a bowel-pang, and thought of their children, carrying them on to, and in their toyles and labours. Alas, thought they, many and many a time, if we take not ſuch and ſuch pains, if we uſe not ſuch and ſuch diligence in our callings, our poor helpleſs babes, our poor children will want this and that for the back, and for the belly, &c. As Jacob ſaid, Gen. 30. 30. when ſhall I be for mine own houſe alſo? He looketh not ſo much to provide for himſelf, as for his wives as an husband, for his children as a Father: children do you like for like. If ſervants in ſome caſes will continue ſerving their Maſters, becauſe they love them, whence that boring of ſuch a ſervants ear, Exod. 21. 5, 6. then do you children much more, out of reſpect to your parents: this ſerving of parents, and labouring for them, and that out of reſpect to them, is all but due debt on your part. You have reaſon to look backward to what is paſt, and lyeth already in banck on your parents part, and what Bils or Bonds on their part, which requir greater disburſments this way than ever you can make, if you ſhould ſerve them all your daies. And if you pay in now a little, and then a little, as you are able, and as your parents needs call for it, yet may you very well have low thoughts of all ſuch petty payments, as yet are ſo exceedingly ſhort of that vaſt ſum of ſervice, and miniſtration, which is due to your parents.

2. Parents did what ſervice of love they did for their children, with a great deal of Alacrity With alacrity. and freeneſs, with heart and good will (as we uſe to ſay) Children, do you the like for them; even ſervants are to ſerve their Maſters with good will, Eph. 6. 7. and to do what they do for them, ex animo, heartily, Col. 3. 23. Much more ſhould children do ſo, in what you do for your parents. Farents [good hearts!] they did nothing they did for children, grudgingly, though never ſo harſh to fleſh and blood, though very toilſome, no, it never deared them (as we ſay) knowing that their poor children ſhould have the benefit of it, more wayes than one. Oh that children would think of it, and do like ſervice of love for them; then would there never be ſuch grumbling with children, as there is with too many, as if every thing were too much, or too harſh, which they are put to do for ſupply of parents wants. Parents never needed urging, or forcing, no nor their childrens calling upon them, to be doing for them and their good; let children do like for like: let none, parents, or others, need to urge you with many arguments, or compel you by blowes or mulcts, to be doing this compenſatory ſervice, but let it be as a very naturall fruit, ariſing freely, from an innate principle and root within. Parents needed no eye of man, of their children, or of others, to look after them, and ſee that they were diligent in their ſervice of love for their children, no, when none were by, as well as when any were preſent, ſtill they plied it hard for the ſupply of their childrens wants, for their childrens welfare: let children do like for like; very ſervants to Maſters, ſhould not do eye ſervice, Col. 3. 22. and it would be a ſhamefull and loathſome thing moſt of all in children, to do eye ſervice for parents.

3. Parents were conſtant, and unwearied, in Conſtantly and unweariedly. their labours, for their childrens good; they thought nothing they did, or could do, too much, or ſcarce enough, for their childrens good; Oh that children would but give like for like to parents! then would there never be ſuch counting upon ſo much, and ſo much, which children have done for parents; Many a poor honeſt parent hath even worn out themſelves, and waſted and exhauſted their very ſtrength, in their ſervice of love for their children; and it would be a monſtrous thing, if children ſhould not now do all that ever they can to maintain theſe their decayed, decrepit, exhauſted parents; I had almoſt ſaid ſervants.

4 Parents in their ſervice of love, on behalf of their children, condeſcended to meaneſt offices, and imployments, ſuch indeed they were, eſpecially when their children were little, were diſeaſed, or many wayes bodily diſtempered and ill at eaſe, that none elſe but tender hearted parents, Fathers and Mothers, would have done for them; let children do like for like for parents, as they may have uſe, or ſtand in need of them. As in the parable (oft made uſe of in this diſcourſe) the Son, when come to rights, he was willing to be as his Fathers ſervant, yea the meaneſt of ſervants, as his hired ſervant, Luke 15. 17, 18, 19. 2. In being a comfort to them in their ſorrows and ſufferings.

A ſecond way of ſuch grateful recompencing of parents, is, by being a comfort to them againſt their ſorrows, and ſufferings. As when parents meet with any ſad loſſes, croſſes, reproaches, perſecutions for Chriſts ſake, when exiled, impriſoned, or the like; let children cheer them up all they can, Gen. 5. 29. Lamech called his Sons name Noah, ſaying, this Son ſhall comfort us, concerning our work, and toil of our hands, becauſe of the ground which the Lord hath curſed. Let children be as ſo many Noahs, comforts, and comforters, againſt whatſoever miſeries, or calamities which may befall their parents, Ruth 4. 15. this ſhall be a reſtorer of thy life, and a nouriſher of thy old age; the grand-child Boaz, muſt be his grand-mothers cheriſher, ſuccourer, and ſupporter, under God, againſt all her faintings, ſinkings, and troubles of her elder times; when that ſad news of Joſephs ſuppoſed death came to Jacobs eares, All his Sons and daughters roſe up to comfort him; Children are branches of their Parents, as of a Vine, Pſal. 128. 3. (thy wife ſhall be as the fruitfull Vine by thy houſe ſide) whoſe branches yeeld ſuch grapes, ſuch fruit, from which choyceſt wine is made, whereby mans heart is cheared, quickned and inlarged: let children then yeeld ſuch chearing, quickening, ſtrengthning and inlarging fruit to their parents, when ſad, when their Spirits are ready to fail, and ſink within them, through troubles inward or outward. As other wine, or fruit of the Vine, is for thoſe that are of a heavy heart, Prov. 31. 6. So children, as children, as receiving a being from their parents, as of the Vine of which they came, are to yeeld comforting fruit, eſpecially to their ſorrowfull parents; children ſhould carry it ſo, and be ſuch to ſad and ſuffering parents, as they may make up many other loſſes, and croſſes, to them. As it was ſaid of Ruth (whoſe ſtory is often, occaſionally, made uſe of, in this diſcourſe) Ruth 4. 15. for thy daughter-in-Law, which loveth thee, which is more to thee than ſeven Sons, hath born him. Naomi had loſt her two dear Sons, yea but Ruth is ſuch a ſuccourer, and ſupporter, and comforter to her, that ſhe is inſtead of many Sons that way to her. Eve loſeth her hopefull Son Abel, and her wound is the greater, in that his brother Cain murthered him; yea but Seth is given her, as one appointed of God to be another ſeed to her, inſtead of Abel, whom his brother Cain ſlew, Gen. 4. 25. ſhe looketh for all that good and comfort from him, which Abel might have miniſtred to her; and ſo doubtleſs ſhe found it made good to her; children, in this alſo, muſt vicem rependere, pay and give in like for like. Ah the bowels of parents towards children! when any evill, or calamity befalleth them, when any way ill at eaſe, when ſad through-outward, or inward troubles, or preſſures, they put their ſouls in their ſouls ſtead, they would not ſuffer them to lie grieving, and waſting themſelves with grief, if with all their wiſdom, and grace and ability they had, inward, or outward, they could redreſs the ſame: when their children were litle, ſuch comforts, and cordials were parents unto them, and when their children are adult, they were the ſame to them: let children then repay like for like to their grieved afflicted parents; If to him that is melting away with trouble (as that Hebrew word in Job 6. 14. ſignifieth) ſuch expreſſions of ſympathy ſhould be ſhewed from a friend to his friend, much more from a child to a parent; if a brother be born for adverſity, Prov. 17. 17. Is it not one end of a childs being born from his parents, to be a help, and ſuccour to them in adverſity? Children ſhould be as eyes to their dim-ſighted parents, as ſtrength to them when weak, Feet to them when lame, nouriſhers to them when in need of meat and refreſhment, ſweet melody to them to make their very hearts dance within them, and a very flaffe to their age, as it is ſaid, that Scipio Africanus was unto his Father. If Chriſt himſelf account ſo of each of his Diſciples, who do the will of his Father, to be his Brother, Siſter, and Mother, not alone in the faithfull reſpects and ſervice of the love of ſuch to him-ward, but in reſpect of his own reſpects and ſervices of love, ſuccour, and ſympathy towards them, as of a child towards a Mother, and of a Brother or Siſter towards a Brother or Siſter, eſpecially when afflicted, Eſay 63. 9. and Mark 3. 35. It will be a Chriſt-like part, and an Image of his indeared, and ſelf-denying reſpects to us, who have done to him any ſervices, and offices of love, that gracious children, be as children indeed, in way of holy recompences, by all due reſpects, ſuccour and ſympathy of love, to their afflicted Mothers or Fathers, for all thoſe greater ſervices, ſuccours, and ſympathies of their love towards them.

3. Let children recompence parents by being 3. In being very ſollicitous of parents good and ſafety in hazzards and ſtraits. effectually ſollicitous of their parents outward ſafety and good in times of danger and ſtraits; thus David, fearing the malicious rage of Saul againſt his parents, for his ſake, ſecureth them with the King of Moab, whom he requeſted, ſaying, 1 Sam. 22. 3. Let my Father and Mother, I pray thee, come forth and be with you, till I know what God will do for me, and verſ. 4. he brought them before the King of Moab, and they dwelt with him all the time that David was in the hold. So Jeſus Chriſt, that unparalleld example of thankful recompence of parents, ſee Joh. 19. 26, 27. how ſollicitous he is, and what effectual order he taketh for his poor Mother, even then, when he hung bleeding upon the Croſs [when Jeſus ſaw his Mother, and the diſciple ſtanding by whom he loved, he ſaith unto his Mother. Woman behold thy Son, then he ſaith to the Diſoiple, Behold thy Mother] or take her, & uſe her, love her, tender her, look to her, do for her, as for thy own Mother; and ſo indeed John underſtood Chriſts ſpeech, and therefore it is added, [And from that hour that Diſciple took her unto his own home.] When a Lion intercepteth Sampſon, and his Father and Mother, in their journey, Judg. 14. 5, 6. Sampſon interpoſeth twixt danger and his parents, adventureth his own life, and ſlaieth the Lion; when danger was impending upon Jericho, and a bloody ſtorm was gathering over it, Rahab will not be ſaved alone, but muſt have her Parents and Kindred alſo preſerved, Joſh. 2. 13. That ye will ſave alive my Father and my Mother, and my Brethren and Siſters, and all that they have, and deliver our lives from death. And indeed parents are the head of the Family; and as it is in the body natural, every member is ready to reſcue the head from hurt, and rather expoſe it ſelf to hazzard, than indanger the head: ſo ſhould it be in the body oeconomicall; the children eſpecially ſhould take all effectuall care that may be, to preſerve their parents from hazzard, or harms; like thoſe young men of Catana (of whom we ſpake before) which adventured the very flames, to preſerve their parents from burning. Scipio Africanus, when the conſul Scipio Cornelius his Father, had almoſt loſt the day to Hannibal, and was now both ſorely wounded, and ſurrounded by the enemy, he being then but 17 years old, boldly and undauntedly breaketh through the ſurrounding enemy, and reſcueth his Father from that danger; as Livy reporteth; young Manlius Son to Lucius Manlius, a young man of rare abilities, and ſit for publique ſervices, but put by his Father to live an obſcure life, in too mean imployments, for which amongſt other faults his Father was to be impeached by Pomponius the Tribune, which young Manlius perceiving, he repaireth early to the Tribunes Chamber, who ſuppoſing he came to help on the intended impeachment of his Father, he cauſed all to depart the room, but young Manlius having a ſword privily under his coat, threatned the Tribune with preſent death, unleſs he would ſwear to deſiſt wholly from proſecution of his Father, and as Valerius Maximus reporteth, he did ſo, and ſo reſcued his Father from that danger, overlooking all unkind paſſages mentioned of his Father towards him; when the Son of Craeſus, who was formerly dumb, ſaw a Perſian Souldier ready to run him thorow, though to him unknown who he was, it is ſaid, that this young man that for a time had lived mute, for himſelf, then for the ſafety of his Father he obtained power to ſpeak, for he cryed out to the Perſian Soldier: Oh do not kill King Craeſus my Father, as alſo Val. Max. l. 5. reporteth. Such ſtrange effects even in poor Pagans hath their ſollicitous care of their parents ſafety produced; and let not the children of Chriſtians be behind hand therein. Herein alſo muſt children vicem reddere, pay and give in like for like. Oh the many ſollicitous thoughts, and moſt ſerious endeavours of parents, about their childrens ſafety, and outward good, when time was! when they were but in any likely-hood of any harm come to them, when they were little, if they were but miſſing a while from home, and their parents not knowing where they were, like Joſeph and Mary, when Jeſus being then 12 years old was miſſing, they ſought him ſorrowing, Luke 2. 48. So have dear parents many a time done the like for their children; if looking but a little more pale than uſual, or not eating their meat, as at other times, Ah the fears, and heart-akes of tender-hearted parents about them, leſt they ſhould fall ſick: or if any way hurt, or in pain, or ſick, Oh the ſorrowful dayes and nights, which parents that while paſs over, fearing leſt they ſhould miſcarry, and how many caſtings about, and contrivings, and inquiries are made by parents, what way, or courſe, or means might be ſeaſonably uſed, which is moſt likely to eaſe, or heal, or revive their dear children, and to reſcue them from the Jawes of death; let children repay unto parents like for like. How many hazzards, how many ſufferings, have parents formerly expoſed themſelves unto, for childrens good and ſafety? Like Moſes his parents, Heb. 11. 23. through faith hiding Moſes, when an infant, from the miſchief of Pharaohs Butchery, not fearing the Tyrants bloody edict, which was, that each male child of the Iſraelites ſhould be ſlain; or like David, who underſtanding that wife and children, and all are captived by the Amalekites, he will adventure a thouſand hazzards, but he will reſcue them. Many a tender-hearted Mother will expoſe her ſelf to be ſome way miſchiefed, by a bear, or bull, or dog, or the like, to ſave and reſcue her child from being hurt by any of them, when they are in imminent danger thereof; She will be ready to thruſt her tender hand into the very fire, to pull or ſnatch out her little child, from being burnt or ſcorched by it. Now let children repay them like for like.

4. Let children, in way of recompence, improve 4. In improving their utmoſt intereſts in God or men fot their good. their beſt intereſts either in God, for their good, inward, or outward, through exerciſe of their faith in prayer, or otherwiſe for that end; or in men, by intreaties, or otherwiſe, to further the ſame parentall good. As Heſter did for her Unckle Mordecai, who had been a very Father to her, Heſter 2. 7. ſhe ſendeth him word, Chap. 4. 16. that ſhe and her maids will ſolemnly faſt (and conſequently pray too, on his, and his peoples behalf) and ſo I will (ſaith ſhe) go in to the King, which yet is not according to the Law, and if I periſh, I periſh; ſhe will then improve her utmoſt intereſt in heaven and earth, come what will come of it, but ſhe will, if poſſible, help out Mordecai and the reſt, at this dead lift. So Joſeph, he improved his intereſt in Pharaoh for his Father Jacobs welfare, Gen. 47. 1. he told him, that his Father, and all his, and all he had were come, and were in the Land of Goſhen, &c. upon which Pharaoh, v. 6. biddeth Joſeph to place them there. Rahab improved her intereſt, not alone in the ſpies, to procure her parents and kinreds ſafety and welfare, as well as her own, Joſh. 2. 12, 13. but in the Lord himſelf alſo, for the ſame end; for this action and ſucceſs is aſcribed alſo to Rahabs Faith, in Heb. 11. 31. with 5. In ſupplying their outward wants: yet ſo as it be honourably, plentifully, readily, and freely, to their content, out of the very beſt, and in ſome caſes before themſelves. Joſh. 2. We heard but now alſo what improvement David made in the King of Moab, on behalf of his parents, and what uſe Chriſt the Son of David made of his intereſt in John the Apoſtle, for his Mother; verily, good parents did as much with God and men too, many and many a time, on the behalf of their children, as might be ſhewed in Scripture examples, and children cannot do leſs than repay unto them like for like.

5. [Which eſpecially we ſhall preſſe, in this part of the diſcourſe.]

Let children in way of gratefull recompence, communicate to their parents, of the bleſſings of this life, which God vouchſafeth them, according as their parents at any time may need the ſame. Paul in 1 Tim. 5. 4. doth in ſpeciall ſort look at this, as one way of gratefull requitall of parents: when, as for inſtance, the childrens Mother is ſome poor Ancient helpleſs widdow, one that might have charged the Church, but that God had given her Children, as well as Nephews, and they in the firſt place muſt learn the gratefull art of maintaining her, and of ſupplying of ſuch a Mother-widdows wants; for which end mind we the Apoſtles words: [But if any widdow have children or Nephews; (not let her, as if ſpeaking of a Mothers duty to children or kindred, but) let them learn (as ſpeaking of the children firſtly, and nextly of the Nephews) to ſhew kindneſs at home, and to requite their parents. The word 〈 in non-Latin alphabet 〉 , is in the plurall number, and ſo not agreeing with 〈 in non-Latin alphabet 〉 the widdow, which is the ſingular, but with 〈 in non-Latin alphabet 〉 children rather, being plurall; which clearly evinceth, that the ſcope of the place is to ſhew, not what is the Mother-widdows duty to their children, but what is the childrens duty to the Mother-widdow: namely as verſ. 16. To relieve the Mother-widdows; and by the light of the word, 〈 in non-Latin alphabet 〉 uſed for relieving parents, v. 16. and that in v. 4. 〈 in non-Latin alphabet 〉 uſed for requiting parents, we may have much help, to clear this particular now in hand; the word 〈 in non-Latin alphabet 〉 ſignifieth let him abundantly ſupply their wants, or let him miniſter enough to them, or what is ſufficient for them, or that which is to juſt content; according alſo, as in Greek Authors that word is uſed; but I forbear inſtances. In Scripture the ſimple verb 〈 in non-Latin alphabet 〉 is uſed, Joh. 14. • . for [it ſufficeth] ſhew us the Father, and 〈 in non-Latin alphabet 〉 [it ſufficeth] and 2 Cor. 12. 9. my grace 〈 in non-Latin alphabet 〉 is ſufficient for thee; and Matth. 25. 9. lest 〈 in non-Latin alphabet 〉 there be not enough for us and you. In Heb. 13. 5. 〈 in non-Latin alphabet 〉 is, [Let us be content with what we have;] and the like uſe of it is in other Scriptures; and this word uſed in 1 Tim. 5. 16. for the Churches relief of their officed widdows, ſheweth that it muſt be honourable: for ſo in v. 3. Its ſaid: Honour them that are widdows indeed. It is then ſuch a relief as is in honorem, in way of honour of the widdows; and if each good and chriſtian child 〈 in non-Latin alphabet 〉 muſt in ſuch ſort relieve his Mother-widdow, then they muſt do it honourably, or in honour of them, as a part of this, Honour thy Father and thy Mother, in an honourable way; yea they muſt do it abundantly, ſufficiently, and to their juſt content, but more happily of theſe by and by, in the manner of doing it. Hitherto alſo ſome interpreters refer that, 1 Tim. 5. 8. who ſo provideth not for his own, and eſpecially them of his own houſe, hath denied the faith, and is worſe than an infidel; as a threat, and ſo forcible argument, to ſway, that ſuch ſhould not be maintained upon the Churches charge, which may be maintained by their own; referring this, not ſo much to the wanton widdows, which waſte that which ſhould maintain them and theirs; as to the children of their widdow-Mothers, whoſe children ſhould take care to provide for them, as their own, leſt they incur this ſad cenſure, of perſons denying that faith which they do profeſs, and of perſons, who are worſe than infidels. And here the force of 〈 in non-Latin alphabet 〉 taketh place. Parents took paines and care, night and day, and all that ever Gods providence otherwiſe caſt in upon them, all ſtill was, that their houſe, eſpecially children, might be comfortably and ſufficiently provided for, and that to their juſt content: as Father Jacob ſaid, Gen. 30. 30. When ſhall I provide for my own houſe? Let children then, in parents ſhiftleſs conditions, vicem rependere, take their turn of repayment of like for like to Parents. Parents, according to their childrens needs and wants, and their own ability, did ſupply their children with Food, Rayment, Phyſick, Houſing, Lodging, Attendance, and the like, In ſickneſs as well as health. In all their bodily ayles and infirmities, their perſons and eſtates were ſubſervient to them; yea ſometimes when through infirmity they were froward, and diſtempered in their ſpirits; let children do the like for parents; let them provide for their own parents eſpecially, what is meet for them in all reſpects. Parents did ſeaſonably provide all needfull ſupplies for children, and did not procraſtinate, but took the firſt opportunity to do it for them; let children do as much for parents, when they need their help and ſupply. Parents did all cheerfully and freely; they grudged their children nothing they had, nothing they did for their ſuccour and ſupply; Oh that children would repay parents herein alſo like for like; do what they do for them, according as they need them, freely and cheerfully, without the leaſt regreeting thought. Parents, in many reſpects, denyed themſelves, for their childrens ſakes: fared the harder, that they might have food enough, ſometimes ſpared it from their own bellies, that their children might have it; they went meanly and coarſely clad, that the children might have the better apparel; eſpecially thoſe little children that were more ſhiftleſs that the reſt, they ſhould be ſure to have of the beſt they could get for them. Let children alſo in many reſpects deny themſelves for their more ſhiftleſs parents ſake. It was not coſt their parents ſtood upon, according to their abilities and ranck, they would willingly ſequeſter of the beſt of their eſtates, ſo their children might have what was fit for them, for back, or belly, for their education to literature, or other imployments as they were thereof more capable, let children repay like for like in this, to ſpare no coſt for them: and to let parents partake of the beſt of what God giveth them, and not of the refuſe thereof, for their ſupply. It was an ingenious Act of Reuben, who finding a thing better than ordinary, a Mandrake, he bringeth and giveth it to his Mother Leah, Gen. 30. 14. And Sampſon, if he meet with hony and hony-combe, his Father and Mother ſhall have part of it, Judg. 14. 9▪ And Joſeph ſendeth his Father, not of the refuſe, but of the good things (or better ſort of things) of Egypt, Gen. 45. 23. And when he commeth to Egypt, he doth not put him into ſome waſt building, or into ſome blind and old hole, and barren out-corner of the Land, but he procureth him and his houſhold to be placed in Goſhen, in the beſt part of Egypt, Gen. 45. 13. compared with Chap. 47. 6. And what though children ſhould be fain to ſpare ſomewhat from themſelves, for ſuch like needfull ſupplies of their parents, out of their beſt things? yet they muſt do like for like, their parents having done as much and more for them, as we ſaid even now. It is a good ſpeech of Ariſtotle, Ethic. l. 9. cap. 2. 〈 in non-Latin alphabet 〉 . Children ſeem in ſpeciall fort to be bound as debtors, to ſupply their parents with things neceſſary for their proviſion. And it is more comely to ſupply neceſſaries, to the cauſes of our being, than to our ſelves. And then he addeth that ſpeech, 〈 in non-Latin alphabet 〉 , and we muſt give honour to them, even as it were to Gods; ſee in what a plentifull way, by the light of nature this heathen Philoſopher ſeeth, children ought to miniſter to their parents, even in all things they ſtand need of; and in what a ſelf-denying way, Judging it meeteſt for children to prefer their parents, in ſuch ſupplies, before themſelves; and in what an honourable, awfull and conſcientious way (as I may call it) all ſhould be carryed, even as if they were offering ſome Sacrifice to God himſelf. And how juſtly all this is due, from children to parents, its not a matter left to their own curteſie, and will, whether they will do it, or not do it; nor is it a matter of meer charity, as alms to other poor, but children are bound thereto, as debtors; and no wonder, he ſaith its meeter we provide for the cauſes of our being, than for our ſelves; For he maketh children (and that rightly) parents debtors, (as he doth elſe-where in his Ethicks) and debtors we know, muſt, in caſe, take care to pay their Creditors, and to Live of the reſt; as the Prophet adviſed her, 2 Kings 4. So muſt children, in caſe, ſpare it from their own ſelves, that parents may Reaſons why recompence is due to parents are taken 1. from Childrens ſtate as Children: being Gods rewards. be ſupplyed.

Now let us briefly give ſome reaſons of this duty.

The 1. Reaſon may be taken from the Condition, and ſtate of children, as children: they are, or ſhould be made up of recompence, be all recompence: they are given of God to their godly parents as rewards, Pſal. 128. 3. The fruit of the womb is his reward; God intends them as rewards; if they prove otherwiſe than ſuch every way, they do what in them lyeth, to fruſtrate Gods ends; ſo are they an heritage of the Lord, Ibid. Not alone ſuch as God will improve for his own honour, and poſſeſs for his own uſe, but ſuch as ſhould, by the bleſſing of God, Miniſter a bleſſed income of comfort, ſuccour, ſupport, and ſupply to their parents, as from the Lord by them; according as they may ſtand in need thereof.

2. Reaſon may be taken from the nature of ſuch 2. From the nature of ſuch recompence, it is piety. gratefull recompence; it is counted, and called of God by the name of piety, 1 Tim. 5. 4. Let them learn 〈 in non-Latin alphabet 〉 to exerciſe piety towards their own houſe, or to requite their parents. In ſome caſes it is preferred before giving to religious uſes, as to the Corban, for Temple uſes, Mark 7. 10, 11, 12, 13. Chriſt condemneth the giving to the Corban, that which ſhould have been rather ſequeſtred for parents ſupply by their Children.

3. Reaſon, from the juſtice, and equity of it; 3. From the juſtice and equity of it. children have received their very eſſence, and exiſtence, inſtrumentally, from parents, and that is more than all that which children can Miniſter to them, as Chriſt ſaid in another caſe, Is not the life more than meat, and the body than rayment? and ſo I might ſay here; and what then can children return to parents in lieu thereof, beſides all the cares, fears, exerciſes, and troubles of parents in behalf of their Childrens outward, and inward welfare, for which children can never make them amends? 4. From the benefits comming by parents.

4. Reaſon, may be taken from that bleſſed fruit which children of good parents reap, even in outward bleſſings, by their Prayers, bleſſing, covenant-intereſts, and the like. A good man leaveth an inheritance to his childrens children reſpecting the outward, as well as the inward man, Prov. 20. 7. the juſt mans children are bleſſed after him, in outward matters, ſo far as is good for them, as well as in ſpirituall things, Pſal. 112. 1, 2, 3. The ſeed of fearers of God, have Gods promiſe of becomming mighty upon the earth, and the generation of the upright ſhall be bleſſed: bleſſed indefinitely, and ſo every way bleſſed, bleſſed in their bodies, bleſſed in their ſpirits, bleſſed in their names, in their labours, in their eſtates, in their relations, in their undertakings, in their choices and changes, bleſſed in their protections, proviſions, plenty, and the like. And ſurely children are then bound in regard of ſo much good which commeth by their parents, to communicate to them in all the good bleſſings of God, which for their ſakes they the rather received.

Let us now make ſome uſe, and application of what hath been ſaid; the uſe ſerveth

Uſe 1. For reproof, and conviction to all Uſe of reproof. 1. To ingratefull Children. children, who are ungratefull to your parents; to be unthankfull to any man, is made one of the carachters of a man, who though he may have a form of godlineſs, yet he denieth the power of it, and from whom Churches ſhould turn away, have nothing to do with them, if not reject them from them, if any ſuch be membors of them, 2 Tim. 3. 2. 5. Ʋnthankfull, having a form of godlineſſe, but denying the power of it, from ſuch turn away; and if ſo with ungrateful perſons to other men, its much The great evill of it and in it. more ſo with ungratefull children. Its noted as a vile part in that ungratefull Butler, one upon whom Joſeph had ſuch compaſſion, when he was ſad, of whoſe dream Joſeph had given ſo good, and effectuall an interpretation, Gen. 40. 6, 7, 8, 9, 10, 11, 12, 13, 14, 21. that as v. 23. yet did not the chief Butler remember Joſeph, but forgate him; how much viler a thing is this for children, not to remember their afflicted parents, when they themſelves are inlarged? The Prophet by way of alluſion, comparing the Church to a Mother, and her members to Children, bringeth it as a very monſtrous thing, Eſay 51. 18. There is none to guide her among all the Sons ſhe hath brought forth, neither is there any that taketh her by the hand, of all that ſhe hath brought up, ſo that it were a very monſtrous thing, if a naturall Mother having many children, ſhould have none to become her guide, her ſtaffe, and ſtay, in her miſery, and afflicted eſtate; what is a more cutting, & killing blow to your parents hearts, than to ſee you their children prove ingratefull to them? David made nothing of Shemies curſing him, in compariſon of Abſolom, a Son out of his own bowels to riſe up againſt him, 2 Sam. 16. 11. your parents groundedly expect it from you their children, that ſurely you would be helpfull to them in their age, ſickneſs, weakneſs, wants, and the like, and if hope deferred maketh the heart ſick, Prov. 13. 12. what doth hope diſappointed? Oh it wounded Jobs heart, when in his affliction, it was, as Job 19. 14. my kindred (ſaith he,) failed me, and my familiar friends forgat me, verſ. 15. they that dwell in my houſe and my maidens count me for a ſtranger, I am an Alien in their ſight. Verſ. 16. I called my ſervant, and he gave me no anſwer: I intreated him with my mouth, verſ. 17. my breath is ſtrange to my wife, though I entreated for the childrens ſake of my own body, and what a gaſh would ſuch like ingratitude in his children, if they had been living, have given unto his troubled ſpirit? it was ſad enough to the man to meet with ſo much trouble, and affliction, both inwardly, and outwardly, Pſal. 88. but that was as the very core in his wounds, verſ. 16. that Lover and friend was put far from him; and much more is this ingratitude in children, an intollerable grievance to your afflicted parents, as it is an abominable wickedneſs alſo in the children; If he ſaid of other ingratitude, Ingratum dixeris, omnia dixeris, call me unthankfull, and call me any thing, ſurely it may be much more verified here: he that may juſtly be termed ungratefull to parents, may be termed any thing that hath wickedneſſe in the notion of it; he is one ingratefull to God, ingratefull to man, he is one that is unnaturall, inhumane, unfaithfull, unmercifull, hard-hearted, proud, covetous, deſtitute of grace, of a good conſcience, of godly wiſdome, and the knowledge of God, of faith, and hope in God, of love of God, and the fear of God, each of which might be fully made good againſt ſuch a one, if I ſhould enter that task; but it ſhall ſuffice to name the ſame.

But to come to ſome particulars to be here reproved.

Let this abaſe ſuch of you, as have been, and 1. It reproveth in ſpeciall 1. Such as are a very grief to parents. ſtill are a very heart cut, and grief, to your parents, by your lewd courſes, and carriages. Like Eſau, and his wives, of whom its ſaid, Gen. 26. 35. they were a grief of mind unto Iſaac, and Rebeckah, namely by their vile ſpeeches, and carriages, and the like; hence alſo that ſpeech of Rebeckah, Gen. 27. 46. I am weary of my life, becauſe of the daughters of Heth. Hence, Prov. 10. 1. a fooliſh, or ungratious Son, (ſaith Solomon) is the heavineſs of his Mother, and Prov. 17. 25. A fooliſh (or ungracious) Son is a grief to his Father, and bitterneſs to her The evill and vileneſs of this. that bare him; but as Moſes ſaid to thoſe ungratefull Children of God of old, Deut. 32. 6. So may I, by way of alluſion, ſay to all ſuch Children of men, do you thus requite your parents, O fooliſh Children, and unwiſe? you ſhould be the joy of your parents, and ſuch as make their hearts glad, Pro. 23. 25. And do you make them ſad? you ſhould be as Vine branches, Pſal. 128. 3. yeelding ſweet cheering cluſters of grapes, and are your grapes (as it is ſaid of them, Deut. 32. 32.) grapes of gall, and are your cluſters bitter? or as v. 33. Is your wine the poyſon of Dragons, and the cruell venim of Aſpes, manifeſtly indangering the very lives of your parents? have your parents wept ſo oft for you, when you were ſick, or in pain, or any way ill at eaſe, or in any ſuppoſed danger of limb, or life, and is this your requitall, to draw yet more tears from their eyes, and ſighes from their grieved, oppreſſed hearts by your miſcarriages? have they joyed ſo oft, ſo much, in your birth, in your growth, in your education, expecting that you would have been Abſhaloms, your Fathers peace, Cains, your parents portions, and are you rather Benonies, your Mother, and Fathers ſorrows? have not your parents enough otherwiſe to grieve them, in reſpect of their many inward ayles, and wants, in reſpect of many temptations, heart burthens, in reſpect of outward cumbers, and croſſes, perſecutions, reproaches, &c? but muſt you be adding to their afflictions? if God took that ſo ill from the heathen, that when he was but a little diſpleaſed with his people, they helped forward the affliction? Zeph. 1. 15. will he not be ſore diſpleaſed (as he ſaith here) with you who thus help forward your Parents afflictions? Have your parents given marrow to your bones, and will you thus dry up their bones? Prov. 17. 22. A broken Spirit dryeth the bones; they gave you breath, and will you by ſuch grief, break their wind (as I may ſay) bring them to that paſs, as they cannot ſtir up ſtaires, or down, (as we ſay) but they have almoſt loſt their breath; make them go up and down panting, and blowing for want of breath, ſcarce able to ſpeak a few words to God or men, but they muſt make pawſes ever and anon to recover breath they are ſo ſpent? Prov. 15. 13. by ſorrow of heart the ſpirit is broken, that is, as Junius noteth upon that place, Veluti Anhelus, & ſuſpirioſus efficitur homo, & reſpiratio ejus interſcinditur, A man is made as one that is broken-winded; your parents many a time have carried you in their Arms, and born the burthens of your educations, and the like, and will you now break the very back of their hearts, and ſpirits, which ſhould help ſuſtain and bear up all other burthens, by your continuall grieving of them? Prov. 12. 25. heavineſs in the heart maketh it ſtoop, as an heavy load weigheth down the body; now the ſpirit of a man is that which ſuſtaineth his infirmity, Prov. 18. 14. and how do you diſ-inable poor parents to hold up head, and heart, under other burthens of theirs? your dear Mother underwent ſorrows in her conceiving you, and bearing you in her womb, and in your birth, and both Father and Mother met with many ſorrows in your bringing up, from the womb to your ripe age, and will you now make them go ſorrowing to their graves, by your lewdneſs; or by your vile courſes, carriages, and ſpeeches, bring their gray haires with ſorrow to their graves? ſhall they pay ſo dearly for your pleaſures, your gaines, your merry bouts, your exceſs and riot, &c? doth it not ſuffice the drunkard, to drink ſo much of the blood of the grape, and the ſpirits of the vine, but he muſt alſo ſwallow down ſo many drams of the blood and ſpirits of his dear Father, and tender-hearted Mother? whil'ſt you, as diſolute Children, are making your beds, (as you ſuppoſe) with Roſes, in your voluptuous, and vile courſes, you are filling your Fathers beds with Bryers, and ſtuffing their pillows with thorns; and what reſtleſs nights muſt your poor parents have that while? Children ſhould be reſtorers of their parents lives, Ruth 4. 15. (he ſhall be to thee a reſtorer of thy life) and will any of you be ſo inhumane, and brutiſh, as by ſuch grief, which you cauſe to your parents, to ſhorten their dayes, impair their lives, and haſten their going out of the world? well, let me tell ſuch, that this is a degree of paricide. God who in the 6th Commandement ſaith, thou ſhalt not kill, requireth to ſave life, to preſerve, and cheriſh life: and if not to ſave life be to kill, Mar. 3. 4. then not to cheriſh parents, ſo as to help to preſerve their lives, is to kill them: he that forbiddeth alſo killing another, forbiddeth all means tending to ſhorten anothers dayes, as its evident heart griefs do, Prov. 12. 25. and 5. 13. and 17. 22. Surely then, you that by your vile courſes cauſe ſuch grief to your parents, as dryeth their bones, maketh their hearts ſtoop, breaketh their very ſpirits, you are ſo far forth guilty of paricide; and ſhall Murtherers of Fathers, and Murtherers 2. Such as miniſter not ſuitably and ſeaſonably to parents wants. of Mothers eſcape? ſurely no, 1 Tim. 1. 9. the Law, and all the puniſhments, and curſes thereof, are for ſuch, in ſpeciall ſort.

2. It ſerveth to abaſe ſuch among you, as miniſter not ſuitably and ſeaſonably to parents wants, or the like, when they need ſuccour, and help, in age, in poverty, in ſickneſs, in lameneſs, or the like; now not to guide them, not to help them, not to take them (as it were) by the hand, (as that phraſe is in Eſay 51. 18. Its moſt loathſome in you. If God would not have them, Eſay 58. 7. to hide themſelves from their own fleſh, brethren of the ſame ſtock of Iſrael; ſurely much leſs, to hide themſelves from them that gave them their fleſh, and blood, and lives; if the Brother fallen into decay with an Iſraelite, he muſt relieve him, yea though he be a ſtranger, or a ſojorner, that he may live with him, Levit. 25. 35. much more muſt be done to a parent by a childe; and if who ſo hath this worlds good, and ſeeth his brother hath need, and ſhutteth up this bowels of compaſſion from him, the love of God dwelleth not in him, 1 Joh. 3. 17. ſurely much leſs can there be any love of God in that Childe, that ſo ingratefully ſhall neglect his needy parent; 1 Tim. 5. 8. who ſo provideth not for his own, &c. is worſe than an Infidell: which as was ſaid, is to be referred to Childrens neglect of providing anſwerable ſupplies unto parents needs, and ſo, ſuch are worſe than Infidels. Notable is that example which Valerius Maximus in his 5th Book and Chap. 4th mentioneth: A certain grave woman condemned to die by the Roman Praetor, and delivered to one of the Triumviri that ſhe might be ſtrangled in the Priſon, the Keeper of the Priſon moved with pitty to the woman, deferred her ſtrangling, and thought to let her die of famine rather, & ſuffered her daughter to viſit her ſometimes, onely ſearched her, that ſhe brought no food with her for her Mother: but wondering at length, that the grave Matron lived ſo long, and watching more narrowly, at length eſpied the yong woman ſuckling her Mother, with her breaſts, and examining her about it, ſhe confeſſed, ſhe had ſo done all the while her Mother had been a Priſoner, whereupon the Keeper acquainting the Triumvir, and he the Praetor, and he the Conſulls, the condemned Matron was pardoned, and ſo eſcaped death, whereupon ſaith Valerius Maximus, Quo non penetrat, aut quid non excogitat pietas? where will not piety towards parents make entrance, and what will not that invent, which can find out a new way to preſerve the life of a Mother in Priſon? and the like ſtory he hath there of the like courſe that a young woman took, to preſerve the life of her Father Cimon, condemned to a like end. Saith Tully, it is a moſt hainous thing not to nouriſh parents. Solon made a Law, that he that doth not nouriſh his parents, let him be infamous; yea ſuch are worſe than the brute creatures, the Storks, as Pliny, and other natural Hiſtorians report, they carry their old ones betwixt two of them, and feed them by turns, whence the Law amongſt the very heathens for nouriſhing of parents, is called 〈 in non-Latin alphabet 〉 the Law of piety, after the manner of Storks; and in the Hebrew phraſe, the Stork hath his name of piety, Jer. 8. 7. Pſal. 104. 17. The Hebrew word for Stork is 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 pious, gracious, kind, bountifull, &c. the very Dormiſe, (as Pliny telleth us, in his Nat Hiſt. lib. 9. Chap. 57.) they alſo nouriſh up the old ones when ſpent with age, and ſhiftleſs; beſides, in profeſſed Chriſtians, its to deny the faith, which men hold forth, and profeſs, not thus to provide for their own; for the faith which they profeſs to believe, the doctrine of piety, teacheth them otherwiſe, tho they hereby deny to practiſe it; and the faith whereby they believe (at leaſt profeſs ſo) that aſſuredly would teach otherwiſe; hence that Emphaſis in the Apoſtles exhortation to piety towards parents, 1 Tim. 5. 16. If a man, or woman [that believeth] hath widdows, and Mothers by his own, or wives ſide (or the like) Let him relieve (or Miniſter ſufficiently to) them: beſides this ſin invalidateth, what in you lyeth, the 5th Commandement, Mar. 7. 10, 11, 12, 13. Moſes ſaith, Honour thy Father, and Mother, but you will not ſuffer a man to do ought for his Father, or Mother, and ſo make the word of God of none effect; nor will any pretences (as there are) for need of what parents ſhould have, for religious uſes, for the Corban, and that by beſtowing the ſame upon ſuch uſes, parents will have benefit enough, and the like, not ſuch, nor any other pretence whatſoever will paſs with God, why children ſhould neglect, or omit ſo weighty a duty of miniſtring to their parents. If Job ſay, if I have ſeen any poor without covering, if his loynes have not bleſſed me, then let my arm fall from my ſhoulder blade, &c? Job 31. 19, 20, 21. Surely much leſs could he charge himſelf with any ſuch ſin as this is we are ſpeaking of; and leſt any pretend ignorance of parents ſtraights, and wants, verily you muſt look after that, and make ſure of that, that they do not lack any ſuitable ſupply, as 1 Tim. 5. 8, 16. Evinceth; and let men take heed they delude not themſelves this way. I may ſay as Solomon ſaid in another cauſe, Prov. 24. 12. If thou ſayeſt, behold, we knew it not; Doth not he that pondereth the heart conſider it, and he that keepeth thy ſoul doth not he know it, and ſhall not he render to every man according to his works? if Chriſt be ſo ſevere againſt neglect, and omiſſion of ſupply of miniſtring to his other needy, ſick, or impriſoned ones, as Matth. 25. 41. Depart from me ye curſed into everlaſting fire prepared for the Devill and his Angels, verſ. 42. For I (namely in my members, as verſ. 46. expoundeth it) was hungry, and ye gave me no meat, I was thirſty, and ye gave no drink, verſ. 43. I was a ſtranger, and ye took me not in, naked, and ye cloathed me not, ſick, and in priſon, and ye viſited me not: How dreadfully will he ſpeak to all and every one of you who are unnaturall, ingratefull Children, who have ſuffered your Chriſtian Parents to want ſuch ſupply, and help, as you might have miniſtred, but did it not?

And here alſo as ſubordinate to this particular reproved in children, we might reprove deboiſt youngſters, who by their diſſolute courſes waſt their eſtates, whereby they might have miniſtred to Parents wants afterwards, but by their own prodigality come to be diſinabled: But we ſhall leave them to conſider of 1 Cor. 6. 9, 10. and Prov. 23. 20, 21, 29. to the end, and Iſa. 5. 22. and verſe 11. unto verſe 18. and ſuch other Scriptures.

3. It ſerveth to abaſe ſuch of you, as any way 3. Such as ſteal away or waſt Parents eſtates. impair your Parents outward Eſtates, by ſtealing from them, as Prov. 28. 24. Who ſo robbeth his Father or his Motber, and ſaith it is no tranſgreſſion, is the Companion of a deſtroyer, or a deſtroying man, Heb. a Highway-ſide robber or aſſociate to them: inuring himſelf to pilfer ſmaller matters from Parents, Imagining or at leaſt pretending to himſelf or others, that there is no hurt, no great fault in that; he learneth the trade of thieving, and at length is an open practitioner thereof, and is a deſtroying man to himſelf at laſt: commeth to the Gallowes. This (as I may ſay) is the Geneſis of ſuch a youngſters courſe, and many a wretch at the Gallowes, hath made an anſwerable Analyſis of his lewd courſe, till he hath brought it up to this as the very head and beginning of it, they firſt began to pilfer this and that from their Father and Mother, elſe had never come to this ſad end. Michas thieving and ſtealing from his Mother received indeed a ſtop, Judg. 17. 1, 2. But he occaſioned his Mothers curſe, ibid. and ſo many ſuch like acts occaſion the like from other Parents. But ſay, you waſt not your Parents eſtates this way, if you do it by ſecret exceſſe in Drinking and Feaſting, or in gaming, or company-keeping, it is an evill requitall to your Parents, for all their care and paines, to lay up ſomewhat to mantain their children comfortably and honourably, and you thus baſely caſt it away, Prov. 16. 26. He that waſteth his Father, and chaſeth away his Mother, is a Son that cauſeth ſhame. Mothers, who, of the two, are the moſt tenderhearted towards their Children, yet even their hearts are alienated from children by ſuch vile courſes. Such profuſe miſpending of Fathers Eſtates, even chaſeth away a tender hearted Mother. But oh how farr doth it eſtrange the heart of the Lord himſelf, from any ſuch miſcreants as you are?

4. It ſerveth to abaſe ſuch of you as are cruel, 4. Such as are hard-hearted to their Brethren. or hard-hearted to your fellow brethren or ſiſters, like Edomites to the Iſraelites their kindred, not only looking on upon them in their Affliction, without ſuccouring of them, but ſpoyling of them themſelves, Obad. 12. 13, 14, &c. For which, the vengeance of God was then threatned, and afterwards executed upon them. Now ſuch ingratefull, unkind dealings with your Brethren, it is unkind requitall of your Parents, in Gods account. As Abimelech and the men of Shechem, raging ſo againſt his ſeventy Brethren, Judg. 9. 2, 3, 4, 5, 6. Its called wickedneſs done by Abimelech to his Father, and God accordingly avenged the ſame, by making Abimelech and the Shechemits, which were fellow-actours in that Inhumanity, to be mutuall executioners of divine Juſtice, each upon other, Judg. 9. 56. Thus God rendred the wickedneſſe of Abimelech which he did unto his Father in ſlaying his ſeventy Brethren. Unkindneſs to Children being ever reckoned, as unkindneſſe offered to Fathers. As the Edomites unkindneſs to the Iſraelites, is unkindneſs to Edoms Brother Jacob, Obad. 10. 11, &c. So when Joaſh dealt ſo unworthily with Zecheriah, good Jehoiadahs ſon, Its ſaid of it, 2 Chron. 24. 22. Thus Joaſh the King remembred not the kindneſſe which Jehoiada his Father had done to him, but ſlew his Son, &c.

5. Let it abaſe all ſuch of you as in any unnatural 5. Such as are treacherous, or inhumane to parents. way either betray your good Parents to perſecutors malice: of which, Matth. 13. 12. The Children ſhall cauſe the Parents to be put to death; which muſt needs be a double death to them (in a manner) as in a ſort that was to Chriſt, to be betrayed by one of his own Children (as it were) One of you (ſaith he to his Diſciples) ſhall betray one, Matth. 26. Or if you be any other waies inhumane towards your Parents, by ſtriking them, though not mortally: which God maketh death to ſuch monſters of mankind, Exod. 21. 15. He that ſtriketh Father or Mother ſhall die. And what then will be the doom of paricides, who ſtrike them mortally? Abſalom would have done it, • Sam. 16. 11. He ſought his Fathers life, and Senacheribs ſons did it, as he was worſhiping in the houſe of Niſroch his God, they ſmote him with the ſword, 2 King. 19. 37. Surely the Law, even all the Curſes and Judgments of the Law muſt needs be the portion of ſuch Paricides, 2 Tim. 1. 9. Who ſo ill requite their tender-hearted Parents and cauſes of their lives.

A ſecond uſe ſerveth for exhortation, 1. To 2. Uſe of exhortation. Parents.

Do you what lieth in you, to further, and look 1. To parents to further this gratitude in their Children. 1. By leaving them the choycer bleſſings of God. that you no way do any thing to hinder your children in this duty of gratefull recompencing of Parents; for which end,

1. Take ſpeciall care to leave your children the good bleſſings of God, reſpecting their ſouls welfare; for this will lie as a ſtrong ingagement upon your childrens hearts, the rather gratefully to recompence you, their Parents. Thus God required of them of old, that they ſhould ſo carry it, that they might leave the Land of Canaan, (a Type of bleſſings of an higher nature) for an inheritance to their Children for ever. The like is charged; 2 Chron. 28. 8. This was the gratious care of the Fathers of the two tribes and half, to detain their children in the way of Gods worſhip and fear, and to prevent whatſoever might hinder or diſcourage their poſterity from the ſame, Joſh. 22. 25, 26, 27, 28. And if we have not rather done it for fear of this thing, ſaying, in time to come your children might ſpeak to our Children, ſaying, what have you to do with the Lord God of Iſrael? yee have no part in the Lord; So ſhall your Children make our Children ceaſe from fearing the Lord. Therefore we ſaid, let us now prepare to build us an altar, not for burnt offerings, nor for ſacrifice: but that it may be a witneſſe between us and you, and our generations after us, that we might do the ſervice of the Lord before him, &c. This was Joſhuah's care alſo for his, Joſh. 24. 15. But as for me and my houſe, we will ſerve the Lord, And this was Abrahams care, Gen. 28. 29. I know him (ſaith the Lord) that he will command his Children, and houſehold after him, and they ſhall walk in his waies, that God may bring upon Abraham, (namely in his poſterity) what he hath promiſed him.

2. Uſe all lawfull meanes, induſtry, and providence to leave your Children in ſuch places, and 2. By leaving them inabling meanes and wayes for it. in ſuch callings, and (if it may be) with ſuch portions, that they may not alone be the more ingaged, but inabled alſo (in an ordinary way of providence) to diſcharge ſuch a duty of filial recompence to the utmoſt. Thus Jacobs care was to provide for his houſe, Gen. 30. 30. and he had children ſolicitous and induſtrious to provide for him, in his ſtraits, in that time of famine, witneſs, their journeyes for that end into Egypt, Gen. 42. and 43, and 44. But in a moſt eminent way it was ſeen in his Son Ioſeph: whoſe great care was that way, Gen. 45. 9. Thus ſaith thy Son Joſeph, Come down to me and tarry not, and verſ. 10. Thou ſhalt dwell in the land of Goſhen, and thou ſhalt be near to me, thou and thy Children, and thy Childrens Children, and thy flocks and herds, and all that thou haſt, verſ. 22. and there will I nouriſh thee (for yet there are five years of Famine) leſt thou and thy houſehold, and all that thou haſt, come to poverty. 3. By diſtilling into Children principles of gratitude to others, and curbing the contrary in them.

3. Diſtil into your children principles of gratitude to others, eſpecially unto progenitors: So did Ruth into Obed her Son, whence that prophetical ſpeech of good women preſent at Obeds birth, which they ſpake to his Grandmother Naomi, Ruth 4. 15. He ſhall be to thee a reſtorer of thy life, and a nouriſher of thy old age: for thy Daughter-in-law, which loveth thee, (and therefore will be inſtructing him that way) hath born him. And if Parents perceive any expreſſions of an ungratefull Spirit in their Children, though towards others, let them be ſure to rebuke their children for it, and ſeaſonably to root up ſuch ſprouts, of ſo bad a Spirit. So did good Jethro in his Daughters, when they told him what kindneſs Moſes had done to them, Exod. 2. 19, 20. ſaith he to his Daughters, and where is he? why is it that ye left the man? call him, that he may eat bread.

4. Be you exemplary to your Children, in this 4. By being examples thereof to Children. gratefull recompence of your Parents. Hence alſo their Argument concerning Obed, that he would prove ſuch a pious child to his Grandmother Naomi, Ruth 4. 15. He will be a nouriſher of thy old age; For thy Daughter which loveth thee, which is better to thee then ſeaven ſons (and in her exemplary piety towards thee) hath born him. If children are continually taught by Parents examples of piety to their parents, as well as by their Inſtructions, to be thus pious, they will aſſuredly learn (as Pauls phraſe is,) 1 Tim. 5. 4. to ſhew piety at home, and to requite their Parents.

5. Be it far from you to be ſo ungracious towards 5. By avoiding any thing favouring of unnaturalneſs to them. your godly children, as not to ſhield off blowes from them, what in you lieth: like the Father and Mother of the blind man, leave him to ſhift for himſelf, with He is of years, let him anſwer for himſelf, John 9. 21, 22. So did not Joaſh; who in that honeſt cauſe of his ſon Gideon, ſtood in his defence, Iudg. 6. 31. Joaſh ſaid to all that ſtood by him againſt his Son, will you plead for Baal? will you ſave him? he that will plead for him let him be put to death whileſt it is yet morning, if he be a God, let him plead for himſelf, becauſe one hath caſt down his Altar. But much leſs, let any Parent requite good children ſo ill, as themſelves to undermine their childrens ſafety or liberty, Luke 21. 16. Yee ſhall be betrayed by Parents, &c.

2. It is of exhottation to children. 2. Exhortation to Children gratefully to recompence Parents. Motives to it.

Be you ſtirred up to piety, and gratefull recompence to your Parents. And that you may be ſtirred up hereunto, beſides that it is honourable in the ſight of God, Angels and Men ſo to do, whence ſuch Records kept of gratefull Children, in honorem, as of Joſeph, and others, Conſider,

1. That by the very light of nature, it hath been 1. Naturall light. ſtrongly urged, and exemplarily practiſed, as we have hinted before.

Plato in his 8. Book de Republica, ſheweth, that a Child oweth to the Father, all things reſpecting his outward maintainance and comfort, as a recompence for his Birth and Education: and Tully ſaith, We are not born for our ſelves, but partly for our Country, partly for our Parents, and partly for our Children, &c.

2. Conſider, that thoſe that are not gratefull to 2. Elſe not gratefull to ones Country. their Parents, will never be grateful to their country, or ſelf-denying for its good. Hence that alſo of Tully, It conduceth much to the welfare of our country, that Children be pious to their Parents.

3. Conſider, that therefore the Lord inableth 3. Childrens abilities given for this end. you the rather with bodily ſtrength, with gifts and parts, with Eſtates, with advantageous places and callings, that you may be fit for ſuch a ſervice of gratefull recompence of your Parents. That bleſſed man Joſeph concludeth thus of all his great Preferments and Abilities, which God brought him to in Egypt, that it was all for this very end, Gen. 45. 7, 8, 9, 10, 11. God ſent me before your face (ſaith he to his Brethren) to preſerve you a poſterity in the earth, &c. So then it was not you that ſent me hither, but God; and he hath made me a Father to Pharaoh, and Lord of all his houſe, and a Ruler throughout all the Land of Egypt; Haſte you, and go up to my Father, and ſay to him, thus ſaith thy Son Joſeph, God hath made me Lord of all Egypt: Come down to me and tarry not, &c. And there will I nouriſh them, &c.

4. Conſider, that there is nothing loſt by what 4. Nothing is loſt by it you do deny your ſelves in, out of gratitude to your Parents, but much gained every way thereby, 2 Tim. 5. 4. And to requite their Parents, for this is good and acceptable before God: Its good with the goodneſs of advantage, as well as honeſty, or honour before God: It is acceptable before God, and therefore ſurely moſt beneficiall from Helpes. 1. Serious meditations of what Parents have done for them. God to Children. And for your helps this way, It were good for you to think very much and often, and that with much ſeriouſneſs of intention of mind, upon the many unexpreſſible, invaluable, irrecompenſible benefits and kindneſſes which you have from your Parents. O when the people thought of that ſervice of love of Jonathan to them all, and ſhould any diſcourteſie be offered to ſuch a one, no by no means, 1 Sam. 14. 45. Shall Jonathan dye, who hath wrought this great Salvation in Iſrael? God forbid. So in like ſort the thoughts of what good Parents have been inſtruments of to Children, they will cruſh temptations to ingratitude, and provoke to gratitude. Beſides, be you conſcious in giving your Parents 2. Give their other honour of Reſpect, Reverence, & Obedience. their due honour of Reſpect, Reverence, and Obedience, and then there is no doubt, but you will be put upon it, to give them this other part alſo of direct Honour, even the Honour of Recompence; Cautious. Let it be with greateſt 1. Bowels. only look to it, that what you do this way in gratefull Rccompence to Parents,

1. That it be with greateſt bowels and tenderneſs: Parents did ſo in miniſtring to you what you wanted, do you repay them like for like.

2. That it be with greateſt meekneſs and patience, 2. Meekneſs. bearing with frailties, and waywardneſs of age; as Parents did with waywardneſs, in miniſtring to you in infancy and child-hood, ſo repay them like for like.

3. That it be with much humility, ſtooping to the meaneſt offices of love for them: as Parents did 3. Humility. for you, whil'ſt little, do you herein repay them like for like.

To conclude, Children may alſo diſcern their Marks of right doing it. conſcientious piety to Parents.

1. If when you your ſelves are in diſconſolate, 1. If when Children in ſaddeſt conditions are cordially ſollicitous of Parents help. yea deſolate conditions, yet you are then very cordially carefull of your Parents outward welfare: as David of his Parents ſafety with the King of Moab, 2 Sam. 22. when himſelf is as an outlaw, or as it was with the Son of David, when upon the Croſſe, in all that ſorrow and pain, &c. yet how carefull was he, that his poor Mother be provided well for? Joh. 19. 26, 27. Man (ſaith he to John) behold thy Mother.

2. If your effectuall care of your parents 2. When carefull this way in married conditions. comfortable beeings, be not alone in your ſingle conditions, whil'ſt unmarried, but flouriſh when you are marryed. So it did in Joſeph, in David, in Ruth and others.

3. If when you are in a very high and more honourable 3. When carefull this way in higheſt conditions. place than parents, then you be nouriſhers of them, yea if you are perſwaded in your very hearts, that God the rather exalted you thus for your parents ſakes, that in their ſtraights, you might have abundantly and ſufficiently to ſupply them withall, and the rather do it. Thus it was in Joſephs caſe, he thought that God made him a Lord in all the Land of Egypt, to preſerve his Father, and his houſhold alive, in that time of famine, and upon that ground ſends to him to come to him, promiſing to nouriſh him, Gen. 45. 7, 8, 9, 10, 11. and accordingly he did it, Gen. 47. 12. And Joſeph nouriſhed his Father, and his brethren, and all his Fathers houſhold, with bread, according to their Families. To conclude this with that memorable ſpeech of Cyrus mentioned by Plutarch in his Apothegms; he uſed to ſay (and that which is the truth) he is not fit to rule over others, who is not profitable to his parents.

CHAP. VII. Of Honour in a Reflect way due from Children unto Parents.

HAving diſpatched the direct Acts and wayes of Honour of parents, we come now to that Honour of Parents, which is due to them in a Reflect way. For ſo honouring another is taken in Scripture, for being ſuch, or carrying it ſo towards another, whom men are to Honour, as it may make for ſuch an ones Honour: as we ſhewed in the 1. Chapter. So here in the 5th Commandement this indefinite word, Honour thy Father, & thy Mother, taketh in Honouring of parents in a reflect way, and bindeth Children to be ſuch to their parents, and to carry it ſo, as may redound to their Honour, eſpecially being ſuch parents as the covenant Jewes were, in Church State, and many of them godly, to whom this Law of the 5th Commandement, was firſt ſolemnly promulged, and to whom it was more ſolemnly eſtabliſhed.—Whence note, That its the duty of children, Children of good Parents, eſpecially bound to be ſuch, and to carry it ſo, as maketh for their Parents Honour, and that, 1. By minding, priſing, and ſtoring up parents inſtructions. eſpecially the children of godly parents, and ſuch as are in covenant and Church-eſtate, to be ſuch, and to carry it ſo, as may redound to their parents honour. Now here alſo let us ſhew,

1. How this is to be done.

2. Why it muſt be ſo.

And 3. Apply and make uſe of this ſo weighty a point. Concerning the firſt, ſuch children eſpecially are bound,

1. To be obſerving, minding, priſing, and treaſuring up ſuch parents good ſpeeches, as ſo many oracles of God: which will evidence to all, that their Children honour them; Job 15. 18. which wiſe men have told from their Fathers, and have not hid it; a ſign then, that thoſe wiſe Children, minded well, and ſtored up their godly Fathers counſels; ſo Pſal. 44. 1, 2. We have heard with our ears, Oh God, our Fathers have told us, what thou didſt in their dayes, &c. So Pſal. 78. 2, 3. I will utter myſterious ſayings of old, which we have heard and known, and our Fathers have told us. Prov. 4. 3, 4. For I was my Fathers Son—he taught me alſo and ſaid to me, retain my words, keep my Commandements and live, Get wiſdome, yet underſtanding, &c. To which purpoſe alſo, children muſt in caſe of any difficulty, or doubt ariſing to them, repair firſtly to their godly parents for counſell and reſolution. How oft is that mentioned, when thy Son asketh thee in time to come, ſaying, what mean the Teſtimonies, and the Statutes which the Lord our God hath Commanded you? then thou ſhalt ſay thus and thus to thy Son, &c. Deut. 6. 20, 21, 22, 23, 24, 25. So Exod. 13. 14. Joſh. 4. 6, 21. This reflecteth much Honour upon parents wiſdome and ability, that they are able to give forth Gods mind to their children; and upon their piety and fidelity, that they make conſcience to do it; and upon their holy induſtry and vigilancy, that they are ready to take all occaſions to help on their Children in the things of God.

2. To acquaint parents, in the firſt place, with 2. By acquainting them with their ſecrets. all their Secrets, which are of weight. Its implyed in Sampſons ſpeech, ſpeaking of his Riddle, Judg. 14. 16. I have not told my Father, nor my Mother, and ſhould I tell it thee? This evidenceth, that Children magnifie their parents wiſdome and fidelity above others, that their breaſts ſhall be the only prime Cabinet of the Childrens Secrets.

3. To ask leave of their parents, at leaſt whil'ſt 3 By asking their leave for what they do. Children are under their tuition, for what they do. Ruth. 2. 2. Let me go I pray thee (ſaith Ruth to Naomi) to glean in his field, in whoſe eyes I ſhall find favour, and ſhe ſaid, go my Daughter. Exod. 4. 18. Let me go (ſaith Moſes to Jethro) and return to my brethren which are in Egypt, and ſee whether they be yet alive: and Jethro ſaid to Moſes, go in peace. 2 Sam. 13. 26. Let my brother Ammon go with us (ſaith Abſolom to David, though out of a bad end;) and Chap. 15. 17. Let me go I pray thee, and pay my vow unto the Lord in Hebron, ſaith Abſolom to his Father, though out of a baſe end. If Dinah (as its probable) did without leave from her parents, go, to ſee the daughters of the Country, then was it no wonder that being out of her way, ſhe ſo miſcarried, as Geneſis 34. 1, 2. Shechem ſaw her, took her, and lay with her, and defiled her. This alſo redounds to the Honour of the Parents Authority, that Children ſhew thereby that they dare not attempt any thing, without their likings; yea and their wiſdome-fidelity is hereby honoured, that they know better what is meet for Children to do, than themſelves, and will order their wayes better than they can do themſelves.

4. To ſet forth to parents praiſe, what is good in 4. By ſetting forth the praiſe worthineſs in parents. them, as occaſion requireth: and to maintain their names, even when they are dead, all they can, Prov. 31. 28. Her Children riſe up, and call her bleſſed.

5. To vindicate any wrongs, injury, or diſhonor 5. By vindicating parents wrongs. done to parents, ſo far as it lyeth in the compaſs of Childrens calls, places: thus Amaziah, 2 Kings 14. 5. as ſoon as confirmed in his Kingdome he ſlew his ſervants, who had ſlain Jehoaſh his Father.

6. To do parents all the honour they can at 6. By honouring them at their death. their death, Genes. 25. 9. Abrahams Sons, Iſaac and Iſhmael, buried him in the Cave of Machpelah; So Gen. 35. 29. Iſaacs Sons Eſau and Jacob buried him, Gen. 50. 8. And Joſeph went up to bury his Father, and with him went up all the ſervants of Pharaoh, and all the Elders of his houſe, and all the Elders of Egypt, and all the houſe of Joſeph, and his Brethren, and his Fathers houſe, only they left their little ones, their flocks, and herds, in the land of Goſhen, they and their wives alſo went ſo 7. By thankfull rendring notable mercies ſhewed to parents. great a journey, to ſolemnize the old Fathers Funerall, and to do him Honour there.

7. To maintain a thankfull remembrance of remarkable mercies extended to parents, or Anceſtors, Eſay 38. 19. The living, the living, he ſhall praiſe thee, as I do this day, (ſaith Hezekiah, when he recovered from ſo great a death) the Father to the Children, ſhall make known thy truth: God would have them of old to perpetuate their Anceſtors deliverance out of Egypts bondage, Exod. 13. 8, 9, 10. From the ſlaughter of their firſt born there (which to the ſucceeding poſterity were alſo Fathers,) Exod. 12. 25, 26, 27. So Eſt. 9. 21, 22, 23, 24, 26, 27. Care was taken for the perpetuation of a thankfull remembrance ſucceſfully for their Anceſtors delivery from the miſchiefs of Hammons bloody plot. And if our Fathers had more Honour put upon them in our thankfull ſolemnizing the memoriall of their deliverance from the horrid miſchief of that deviliſh Powder-plot, in the year 1605. it might do well. Surely it redoundeth to parents Honour, if they are of ſo high eſteem and reſpect in their Childrens eyes, that any notable mercy extended to them, ſhall be for ever kept in thankfull remembrance by their poſterity.

8. To improve godly perſons intereſt in the 8. To make beſt improvement of the holy intereſts. Lord, and in his Covenant, by faith, and to plead them in their prayers; this act of Children redoundeth exceedingly to parents Honour, holding forth their parents to be perſons ſo highly honoured of God, as to be deeply intereſted in him, & in his Covenant and Grace: and to be of ſuch faith in God, and in his Covenant; thus did David twice, Pſalm, 116. 16. Truly Lord I am thy ſervant, the Son of thy handmaid, Pſal. 86. 16. give thy ſtrength to thy ſervant, and ſave the Son of thy handmaid. In the former, he, in a holy wiſe, glorieth in his Mothers intereſt: in the latter he pleadeth her intereſt in the Lord, 1 Kings 8. 25, 26. Therefore now Oh Lord God of Iſrael, keep with thy ſervant David, my Father, that which thou promis'dſt him. So Jacob pleaded his Grand-Fathers, and his Fathers intereſt, Gen. 32. 5. And Jacob ſaid, Oh God of my Father Abram—God of my Father Iſaac, &c.

9. To imitate all that good of grace, as of faith, 9. By imitating all that was truly good in them. love, and holineſs, righteouſneſs, patience, meekneſs, courage, conſtancy, humility, zeal of Gods glory, holy fervency, diligence, fidelity and the like, which children have beheld and ſeen in their parents. Prov. 4. 12. Saith David to Solomon, I have led thee in the right paths: even by holy example alſo, Joh. 8. 39. If ye were Abraham's children, ye would do the works of Abraham; if they were genuine children of Abraham, they would ſhew it, by the honour they really put upon him, by making him an holy exemplar, and pattern to themſelves, how to walk before the Lord, and to be upright.

It was a noble ſpeech of a good daughter-in-Law, to her Mother Naomi, a godly Matron, Ruth. 2. 16. Thy God ſhall be my God, and thy people my people, ſhe would honour all that was honourable in her, her Religion, her faith in God, and worſhip and ſervice of him, and obedience to him, as alſo her union and communion with the Church, and love to them and the like.

10. Not to ſuffer themſelves to be drawn aſide, 10. By cleaving to their good wayes without degenerating and Apoſtatiſing. or to Apoſtatiſe, or degenerate from that of God and Chriſt, and his grace, truth, worſhip and wayes, which their Parents have held forth to them, in word and deed, precept and practice, and have frequenrly given in charge to their children. This is charged upon children, Prov. 6. 20. My Son, keep tby Fathers Commandements, and forſake not the Law of thy Mother. And Prov. 4. 2. Forſake you not my Law, Prov. 1. 8. My Son, hear the inſtructions of thy Father, and forſake not the Law of thy Mother. This was commended in thoſe of Judah, the poſterity of godly Anceſtors, Hoſ. 11. 12. Judah ruleth yet with God, and, (comparatively to Iſrael) is faithfull to the Saints, viz. their godly Anceſtors, who delivered their faith to their ſucceſſors to be kept, and carryed, and conveyed to poſterity ſucceſſively, according as they had taught them by precept and practice. Its faithfulneſs to Anceſtors, and ſo honoureth Anceſtors, when poſterity continueth to hold out what was moſt honourable in them, and doth not degenerate them-from: Hence that alſo, Jer. 35. 13, 14. will you not hearken to my words? ſaith the Lord, The words of Jonadab, the Son of Rechab, that he commanded his Sons, are performed, for unto this day, they drink no wine, but obey their Fathers Commandement. As if he had ſaid, they put this Honour upon their Anceſtors, from Jonadabs time, who firſt practiſed it, and gave it in charge to his children, who alſo left it as their practice, and precept to their Children, and ſo ſucceſſively from Parent to Child it hath been obſerved without alteration to this day, nor will they by any temptation, or triall, even of Jeremiah himſelf, be drawn aſide, from that their mortified practice of weanedneſs from the worlds delights, and contentments: but you will not Honour me ſo much, as to follow the Counſels and godly examples of my Prophets, by whom time after time, I have called upon you to wayes of holy obedience.

Theſe two laſt wayes of Reflect Honour of Parents, by their Children, being the main, we ſhall therefore, in the proſecution of the point, chiefly attend them.

The Reaſon hereof may be taken, from the titles Reaſons hereof from childrens Titles calling for it. given to Children in Scripture, which hold forth as much, that in Gods appointment, Children as child. ſhould be an honor to their parents.

1. Hence they are called Parents and Anceſtors Crowns, Prov. 17. 6. Childrens Children are the Crown of old men. A badge and pledge of their holy royalty, dignity, and excellency: as Crowns are to Princes heads; and Hoſ. 9. 11. They are called Parents glory: their glory ſhall flee away, (viz. their Children) from the birth, womb and conception, v. 12. I will bereave them of their Children, which they bring up.

2. They are called Stars, Gen. 37. 9, 10. The glory of the firmament where they are, the Families where they are, albeit not of equall glory to the Father and Mother of the Family, which are theirs, as the Sun and Moon, as Jacob and his wife, and eleven Sons, are in Joſephs dream, the Sun, Moon, and eleven Stars.

3. They are Parents rewards from God, and ſo appointed to be as rewards are to others, for their Honour; ſo are they in Gods intent, godly Parents heritage: and heritages redound to the poſſeſſors Honour.

4. They are in Gods appointment, to be as Olive plants about their Table, a badge and pledge of Honour to their Parents, ſuch as from whom commeth that which will make their parents faces to ſhine: as Oyle-olive will a mans face. They are as Arrows in the hand of a Gyant, which become inſtrumental, to many an honourable Trophe and Lawrell Crown of theirs, ſuch as Parents need not beaſhamed of, but glory in, even in deſpite of envy, and malice it ſelf, Pſal. 127. 4. 5. As Arrows are in the hand of a Gyant, ſo are Children of youth: happy is the man, that hath his quiver full of them, they ſhall not be aſhamed, but they ſhall ſpeak with the enemies in the Gate.

5. Children are in Scripture account builders— 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 he hath built, Iſay 49. 17. Genev. Tranſl. not only in reſpect of holding up the Family and the like: but in that their work is to contrive, compoſe, advance, adorn, replenſh, or occaſionally to repair that goodly piece, their Parents Honour, as well as ſafety, comfort, peace, proſperity, or the like.

6. Children are in Scripture account as poliſhed ſtones of a Palace, Pſal. 144. 22. redounding much to the Honour of Parents, who inſtrumentally formed and framed them.

Reaſon 2. May be taken from Parents, they are 2. From Times of Parents in Scripture. their Childrens glory, Prov. 17. 6. and the glory of Children are their Fathers: and if good Parents are ſuch an Honour to their Children, Children ſhould be a glory and Honour to their godly Parents; yea the Honour put upon Parents, redounds to their Children, the more glory is upon the Parent, the more is upon the Children, whoſe glory their Fathers are: ſo that the more Honour Children are to Parents, and the better they carry it in way of Honour to their Parents, the more Honour they put thereby upon themſelves.

The uſe of this point ſerveth, firſt for reproof: Uſe 1. For Reproof, and that, and that firſt of Parents, who are many of you, too guilty of your Childrens diſhonourable courſes and carriages, namely.

1. When you unadviſedly expoſe your Children 1. Of Parents too much furthering Childrens diſhonourable carriages and courſes. to diſhonourable practices, or temptations thereunto; as Gen. 19. 8. I have two daughters (ſaith Lot to thoſe beaſtly Sodomites) which have not known man, let me I pray you bring them out to you, and do yee to them as is good in your own eyes, &c. and verſ. 33. 34. they bring him into that ſnare In expoſing rhem to temptations to them. of Inceſt: and they made their Father drink wine, and the firſt night the Elder, & the next night the younger daughter went in and lay with her Father. The like was the failing of the good old man, Judg. 19. 23, 24. behold here is my daughter (ſaith he to thoſe Sodomiticall Benjamites) I will bring her out to you, and humble her, &c. Levit. 19. 29. Do not proſtitute thy daughter to be a whore, leſt the land fall to whoredome, and the land become full of wickedneſs: Such a blaſt of God followeth upon ſuch ſinfull acts of Parents. And the like may be ſaid of other evils, of oppreſſion, pride, &c. when Parents profeſſing Religion, will put on your Children upon taking of oppreſſing wages & prices, upon new-fangled faſhions, ſuch a generation commonly proveth degenerate, and the ſhame of their Fathers houſes.

2. When you will be ingaging of your Children, 2. By raſh ingagements, laid upon them. in wayes, which tend to inſnaring of them, as too many amongſt Papiſts do their Children, in vowes of virginity, when not being able to contain, they are inſnared in wayes of unnatural pollutions, and other filthy practices in ſecret: and too oft of horrid Murthers of the fruit of their bodies: in this way Jephtah was to blame, who raſhly vows, Judg: 11. 31. That whatſoever commeth out of his houſe to meet him, returning in peace from the Children of Ammon, ſhal ſurely be the Lords, even the Lords votaries (if they be perſons) or that he would offer it up for a burnt-offering, namely, if it were a meet thing to be offered: for ſo the particle (vau) is to be read disjunctively for (or) and not conjunctively for (and) and ſo it is in the Margin of your larger Bibles of the New Edition; and a little to digreſs for the cleering of this place, Shindler, Junius, Mr. Perkins, and others, do ſo render and underſtand this vow of Jephtah's and the words of that Scripture. And its uſuall in Scripture, ſo to take the particle (vau) disjunctively, as Gen. 26. 11. He that toucheth this man (vau) or (not and) his wife, ſhall die; Ex. 20. 10. thou ſhalt not do any work, thou, ( 〈☐〉 ) or thy Sons ( 〈☐〉 ) or thy daughter, &c. Exod. 21. 15. he that ſmiteth his Father, ( 〈☐〉 ) or his Mother, ſhall dye; if he ſmite not his Father, yet if he ſmite his Mother, its death; Exod. 12. 5. yee ſhall take your Lamb out from the ſheep ( 〈☐〉 ) or from the goats: It is not (and conjunctively) as if there were to be taken a Lamb from the Sheep, & a Lamb from the Goats, and ſo two Lambs; Deut. 17. 1. yee ſhall not ſacrifiſe to the Lord any Bullock ( 〈☐〉 ) or Sheep, wherein is blemiſh; It is disjunctive, though they ſhould not ſacrifiſe a Bullock that is blemiſhed, yet if a blemiſhed Sheep be ſacrifiſed, its culpable. God had indeed provided a remedy in the law, as for a Male Perſon, ſo for a Female Perſon, which any man had by vow devoted to God: he was to pay in lieu of her 30. Sheckels, Levit. 27. 2, 4. And ſo Jephtah might have redeemed his daughter from this vow of virginity: but he either was ignorant of it, or in his raſhneſs attended it not, and therefore ſaith, as verſ. 35. that he hath opened his mouth to the Lord, and cannot go back, which his daughter crediting, yeeldeth to his raſh vow, v. 36. if ſo (ſaith ſhe) do to me according to that which proceeded out of thy mouth, and v. 37. Let me go two moneths up and down the mountains, I and my fellows, and bewail my virginity: She ſaith not let me go and bewail my life; as indeed ſhe had greateſt cauſe, if her Father had been ſo bereft of all humanity, as to intend to offer her up for a burnt-offering, or ſo groſly haereticall, as to think that any ſuch forbidden unnaturall Murther might have been as a Sacrifice to God.

But let me go and bewail my Virginity: to which ſhe was now devoted, and wherein ſhe was offered to the Lord, to be only ſequeſtred to him, and never to marry and have Children, (which to them was a great reproach) and hence verſ. 40. The Daughters of Iſrael went out yearly (namely to the houſe where ſhe lived without the City, apart from all company) to talk with her, ſo it is in the margin of the greater Bibles (though rendred to Lament.) And ſo it is in Arias Montanus his interlineary Bible, ad confabulandum, to talk together. So Buxtorfius in his Hebrew Lexicon, renders, it and quoteth Kimchi, for it alſo, as rendring this word 〈 in non-Latin alphabet 〉 ad confabulandum, and ſo Judg. 5. 11. the ſame word in the ſame conjugation, is rendred there 〈 in non-Latin alphabet 〉 confabulabuntur, they ſhall reherſe together the righteous acts of the Lord; not they ſhall lament thoſe acts.

3. When you are too neglectfull of your holy 3. By neglecting their holy watch over them. watch over your Children, to keep a wiſe and ſtraight hand over them, and that in time, before your Children are grown too ſtiff and inflexible: or too much hardned in ways tending to their Parents reproach: when you careleſly leave your Children too much to themſelves: if they will pray, or read the Scriptures, or hear the word, or attend unto it, or give account of what they heard or read, well, but if they will not, you do not much regard it. If your Children are affected with their naturall ſtate, with things of Chriſt, with their need of Chriſt, ſo: if otherwiſe, you do not much inquire into it. If your Children be ſecretly naught, if they be company-keepers, ſcoffers at purity, and the like, you look not narrowly after thoſe things; and ſo leave your Children in a manner to themſelves, and what wonder then, if as, Prov. 25. 11. A Child left to himſelf, bringeth his Mother to ſhame.

4. When you provide not ſeaſonably and ſuitably 4. By not providing ſeaſonably for them in marriage. for your Children in Marriage, or poſſibly having conſented to the diſpoſall of your children in marriage, will raſhly aſſay to croſs your Children, and break their conjugall Ingagements, which, with your conſent, they have made; How frequently do reproaches ariſe to Parents from diſhonourable conſequences thereof in their Children? Lot was too blame, that he looked not out ſeaſonably for ſome fit matches for his two daughters, which had formerly minded marriage (witneſs the contract between them and two men in Sodom, called therfore for his Sons in Law, which had married his daughters, Gen. 19. 14.) for they ſeeing no man like to come in to them in a conjugall way, as v. 30. there is no man to come in to us, after the manner of all the earth: then they plotted that inceſtuous courſe, whereby their Father was ſo highly diſhonoured, v. 32. come therefore, let us make our Father drink wine, and we will come and lie with him, that we may preſerve ſeed of our Father. So in Tamars caſe, from Judahs neglect of beſtowing his Son Shelah upon her, according to his own promiſe and conſent, (pretended at leaſt) Gen. 38. 11. and verſ. 14. When Tamar ſaw that Shelah was grown, and ſhe was not given to him to wife, then ſhe went and ſate in the way, where Judah ſhould come, with her veil, as if ſhe had been ſome ſtrumpet: and verſ. 26. Judah confeſſeth it as his fault, that ſuch inceſt was committed to the ſhame indeed of his, and of his Fathers houſe. She hath been (ſaith he) more righteous than I: becauſe I gave her not to Shelah my Son. Hence the Apoſtles counſell to Parents, to diſpoſe ſeaſonably of their Virgins in marriage, 1 Cor. 7. 36. If any man thinketh that he behaveth himſelf uncomely toward his virgin, if ſhe paſs the flower of her age, and need ſo requires it, let them marry.

5. When you lay up ill gotten goods, as gain 5. By laying up ill gotten goods for mem. of oppreſſion, deceit, violence, or any injuſtice, this layeth your Children open to reproachfull courſes to themſelves and you, even by the juſt hand of God againſt ſuch injuſt gain, Hab. 2. 9, 10. Woe to him that coveteth an evill covetouſneſs to his houſe, verſ. 10. Thou haſt conſulted ſhame to thine own houſe.

6. When, Chriſtian, you ſuffer others, yea it 6. By ſuffering their judgements to be corrupted. may be too forward your ſelves to be diſtilling into them corrupt principles of Religion, or furthering them in the practice thereof: but Oh how diſhonourable muſt this needs prove to your ſelves, by the ſad and ſorrowfull conſequences thereof in your Children? like that ſad effect of Idolatry in thoſe Children, Jer. 17. 2. Whil'ſt (verſ. 2.) the Children remember their Fathers groves and altars, or like Ahaziah, 2 Chro. 22. 3. He walked in all Ahabs wayes: for his Mother was his counſellor to do wickedly: Thus Micahs Mother put him upon making that Idoll, Judg. 17. 2, 3, 4, &c. and Oh that in theſe Apoſtatiſing dayes, the ſeed of the degenerating of the poſterity of Godly Anceſtors, and of all their looſe and ſcandalous courſes, to the ſhame of their Fathers houſes, had not been firſt laid in them, by their own Parents leavening them with corrupt opinions.

2. It ſerveth for reproof unto Children, or 2. It reproeth children, eſpecially thoſe of good parents. perſons in the relation of Children: eſpecially the Children of godly parents, the Children of the Church, that even you are every way a diſhonour to your parents, and reflect and put much diſhonour upon them, and ſo ſharply reproveth,

1. Such of you as ſcoff at, and deride ſuch of 1. For deriding their good brethren or ſiſters. your godly Brethren, or Siſters, whom your Parents moſt reſpect; or do any wrong to your Brethren, or Siſters, of one, or both Parents; of the former ſort was Iſhmael, Abrahams Son by Hagar the Egyptian, whom Sarah ſaw mocking of Iſaac, that beloved Childe of the promiſe, Gen. 21. 9. Of the Latter ſort were Joſephs brethren, who before their converſion, envied godly Joſeph, (who brought their evill report unto Jacob, Gen. 37. 2.) becauſe Jacob loved him above them, verſ. 3, 4. and becauſe God had ſhewed him in two ſeverall dreams, that he would ſo highly exalt him above them, verſ. 8. And out of Envy ſold him afterwards into Egypt, Acts 7. 7. Such an one was Abimelech, Gedeons Son, who ſlew his 70. Brethren; and the Holy Ghoſt reckoneth it as a wicked and vile fact, done to his very Father, Judg. 9. 56. Gen. 42. 36. Jacob telleth his Sons, that they had bereaved him of his Children. Joſeph is not, Simeon is not, and you will take away Benjamin, all theſe things are againſt me. Such who trample upon, and rend away good Children, they trample upon, and rend away their Fathers Crown, and Glory, for ſuch are Children unto Parents, Prov. 17. 6. Hoſ. 9. 11, 12. Such reflect diſhonour upon their godly parents wiſdome, and zeal, as if they did miſplace their reſpects, upon thoſe Children who deſerved not the ſame; But God hath been wont to abaſe ſuch proud, envious, malicious Spirits, and to put as much, or more diſhonour upon them. Iſhmael, and his whole poſterity, was caſt out of the Church for it, Gen. 21, 9, 10, 11, 12, 13. Jacobs Sons were brought very low, inwardly, and outwardly, when ſo roughly handled in Egypt, and for a time impriſoned, Gen. 72. 17, 30, 33. Abimelech came to a vile, and diſhonourable end, by a Stone hurled upon him from a Tower, by the hand of a woman, together with his Armour-bearers ſword, Judg. 9. 57. and 56. Thus God rendred the wickedneſs of Abimelech, which he did unto his Father, in ſlaying his 70. Brethren.

2. Such Children of Chriſtian Parents, who neglect the beſt time of your good, under the good 2. For neglecting their opportunities of good whil'ſt with their good parents. education of your Parents, under a godly Miniſtry, of whom it may be ſaid, as Jer. 8. 20. The Harveſt is paſt, the Summer is ended, and they are not ſaved; now ſuch a Son, that ſleepeth in that bleſſed Harveſt time of reaping ſo much ſoul-good, is a Son that cauſeth ſhame, even to his very Parents alſo, as well as to himſelf, Prov. 10. 5. Others who know you, will be ready to cenſure, or at leaſt to ſuſpect, that your Parents were not ſo conſcionable, in this matter of their education did not pray enough, or not ſo ſeriouſly for you, and ſo your Parents names ſuffer by ſuch unprofitable burthens of the Church as you are; but let me tell you, that it very frequently happeneth, that thoſe who get no good, under the Tuition of their godly Parents, they are left to vileſt courſes, and that without recovery. Its more rare if they come to good, who had not ſome godly ſeeds thereof in their godly Parents Families, if bred up to adult age there; nor Cain, nor Cham, nor Eſau, nor Nadab, nor Abihu, nor Abimelech, nor Hophni, nor Phineas, nor Ammon, nor Abſolom, nor Adonijah, nor ſuch like, which were not good, nor had ſeeds of good in them, whil'ſt under their good Parents wing, were ever good after. And you muſt dearly anſwer one day, for thoſe Talents of good education, and opportunities of good in your Parents Families. God will ſay as in another caſe, Prov. 17. 16. wherefore was there a price in the hand of a fool to get wiſdome, ſince he had no heart to it? And all thoſe helps and ſeaſons of good which you had in ſuch Families, will be as oyle to make your tormenting flames burn the more fiercely, and as pricks to ſtir up that raging, vexing, gnawing worm within you, as in that poor forlorn young man, in awakenings of his conſcience, liſten what it is that he howleth and roareth over, 1 Prov. 5. 11, 12, 13. Oh it is the inſtruction which he hath had from Parents, and others, but hated; and thou mourn at laſt, ſaying, how have I hated inſtruction?

It is the reproof he hath had but deſpiſed, how hath my heart deſpiſed reproof? it is the voyce of his teachers, which he hath heard, but not obeyed, I have not obeyed the voyce of my Teachers. If one might lay ones ear in the other world, at the mouth of the bottomleſs pit, one ſhould hear many ſuch deſperate moans, and yellings out ſuch complaints; ſo that though poor Parents ſuffer by ſuch wretches as you are, at the preſent, yet a time will come, when you your ſelves ſhall thus clear them, and condemn your ſelves.

3. Such Children of Chriſtian Parents, who take to deboiſt company, and take up any Ruffianly 3. For deboiſt company and courſes. cuſtoms or courſes, in your hair, in your garb, in your jovialling, and rioting, Prov. 17. 2. A wiſe ſervant ſhall have rule over a Son that cauſeth ſhame, a deboiſt Son, who is not fit to be truſted with any buſineſs of his Fathers, putteth ſhame even upon his Father and Family, as well as upon himſelf. Chriſtians are ſpiritual Prieſts unto God, 1 Pet. 2. 5. & truly as it was of old, Num▪ 21. 9. the daughter of any Prieſt, if ſhe profane her ſelf, ſhe profaneth her Father, ſo it is here, ſuch profane Children as you are, you do even profane your very good Parents. Or as it is in the caſe of Elders of Churches, its put upon their account of blame, if their Children be accuſed of Riot, or are unruly: and therefore its ſaid, Tit. 1. 6, 7. If he be blameleſs, having Children not accuſed of riot, or unruly: for a Biſhop muſt he blameleſs, &c. So is it true of other godly Parents, ſome blemiſh and blame reflecteth upon them, when their Children are ſo culpable, ſuch ſcandalous Children of the Church as you are. It is no wonder that you get no good by your Education, if given to ſuch looſe companions, and their Counſels: this is the cauſe of the other; as it was in Rehoboam; when thoſe young blades gave him that boiſterous counſell, 2 Chron. 11. 4. He ſlighted the grave counſell of thoſe Ancient Fathers of the State: ſo it is here: hang it, will ſuch companions ſay, what needſt thou care what the old man ſaith? nor is it likely that ever ſuch a Son ſhould be better ſo long as knit to ſuch comrades, Prov. 9. 6. Forſake the fooliſh and live, and go in the way of underſtanding; yea but firſt thoſe companions muſt be caſhiered; yea this alſo is the cauſe of the firſt branch of diſhonour caſt upon your Parents, by deriding of their good Children. Pſal. 1. 1. There is a gradation.

1. A man walketh in the counſell of the ungodly.

2. Then he ſtandeth in the way of ſinners, & then,

3. He taketh up his chair, he ſitteth in the ſeat of the ſcorners; ſuch ſnares are there in the way of the froward, to others, as well as to themſelves, Prov. 22. 5. And ſo true is it, that evill communication corrupteth good manners.

4. Such Children as match diſhonourably to 4. For matching diſhonourably. your Parents, even to your Chriſtian Parents profeſſion, and gracious intereſts; ſo did that poſterity of Seth, the Children of the Church, in matching with the poſterity of out-caſt Cain, Gen. 6. 2. The Sons of God ſaw the daughters of men, that they were fair, and took them wives of all which they choſe; thus did Eſau diſhonour that bleſſed ſtock of which he came, to match into the curſed brood and Family of Cham, Gen. 26. 34, 35. And Judah did too much this way, Gen. 38. 2. and God put diſhonour upon him, in that vile brood, wch came of his Canaanitiſh wife Shuah, even Er and Onan, whoſe vile wickedneſs, God immediately revenged. Verſ. 7, 9, 10. And no wonder, ſince he ſo much diſhonoured his Father, and Fathers houſe by that match, and ſo mingled the holy ſeed, with the people of the lands (as its called Ezra 9. 2.) And they ſaid truly, though they ſpake it guilefully, Gen. 34. 14. We cannot give our Siſter to one that is uncircumciſed, for that were a reproach; when ſuch matches are made by your ſelves, yet your Parents are ſuppoſed, if not cenſured by others, either to abuſe their parentall Authority, in way of Commiſſion, contrary to Gods Rules, forbidding ſuch unequall matchings, or to neglect their Authority, in way of ſin of omiſſion of duty, for prevention of ſuch an evill, and ſo your Parents come hereby to ſuffet reproach; beſides, by ſuch unworthy matches, vile practices come to ariſe, which yet were more reflect upon your godly Parents Honour▪ As was too evident, in that poſterity of the Sons of God, and Daughters of men, Gen. 6. 2, 3, 4, 5. and in Judahs brood by Shuah, now mentioned; and in that mungrell generation, which ſpake half the Jewes Language, and half the Language of Aſhdod. This alſo tendeth to undermine thoſe direct Acts of Honour due to your Parents; ſuch bad Husbands will be hindring the wives due reſpect to her good Parents, or any due reverence to them, or filiall obedience to them, or any filiall recompence of them: and the like miſchief will a bad wife do in that way, to her husband, to withdraw him from giving due Honour to his good Father or Mother; as too common experience maketh it good; but God will pay ſuch of you home, either by laying you as low as hell, in troubling, and terrifying your conſciences for ſuch courſes, of which there are ſometimes examples: or if not that way, yet by ſome notable judgements of his, expoſing you to contempt, as he did thoſe of the old world.

5. Such perſons are eſpecially to be reproved, 5. For degerating from the good precepts and practices of their godly parents and Anceſtors. who being Children of the Church, Children of godly Parents, and Anceſtors, yet walk not after the precepts, which they often gave you, nor in the bleſſed paths▪ wherein they exemplary led you, yea you ſteer a contrary courſe unto that of your gracious Fathers or Mothers, Grand-fathers, or Grand-mothers: yea ſome of you, who poſſibly have been convinced of the evill of your State by nature, and have been ſo far wrought upon, as to give good hops of the beſt things to bebegun in you, yet you alſo come afterwards to degenerate; like thoſe Sons of God, Sons of the Church, Gen. 6. 2. who receive not ſo much as the Footſteps of any of the gracious wayes of their good Anceſtors; ſuch a generation are ſpoken of, Judg. 2. 7, 10, 12, 17. And the people ſerved God all the daies of Joſhuah, and all the dayes of the Elders that outlived Joſhuah—And all that generation died, and there aroſe another generation after them, which knew not the Lord.—And they forſook the Lord God of their Fathers—they turned quickly out of the way, which their Fathers walked in, obeying the Commandements of the Lord; but they did not ſo. Your Parents and Anceſtors made conſcience of reading and hearing the word of God, and due meditation upon it, but you their Children, at leaſt ſome of you, hardly ever look into the Bible; the great things of Gods Law, there written, are as a ſtrange thing to you, Hoſ. 8. 12. If with much ado you drop in into an Aſſembly where the word is taught, there you fit as careleſs high-way-ſide hearers, mind not what is ſaid, lay not up what you hear, mind moſt ſuch young men and womens garbs and geſtures, &c. And as for any ſerious meditation upon the word, you are ſtrangers wholly to it: your godly Parents were exerciſed in godly conference, but you in frothy diſcourſes, as ſoon as ever you are out of the Aſſembly, and when ever you meet with other companions, like your ſelves; God is never in your mouths, unleſs in way of profaning, ſome way, of his bleſſed name. Your Parents were wont to be much in Prayer, not alone in publick in the Aſſembly, or in private, in the Family, but in ſecret, by themſelves alone in their cloſets, but you their Children make no conſcience of Prayer, God ſeldom or never heareth of you by your ſelves alone in a corner, bemoaning your ſelves, or earneſtly deſiring that he would turn your hearts unto him and to his wayes: how conſcionable were your Parents, of Sanctifying the Sabbath, of which you make none? you care not, if you may do it unſeen of others, how vainly, or profanely you miſpend that ſacred time; how conſcionable were your Parents, of what they ſpake at any time, and of their thoughts, if poſſible, not to yeeld to a vain and carnall thought, but to ſuppreſs it? but you regard neither what you think, nor ſpeak: you let your minds drive, and rove after all manner of vanity and folly, and your lips even powr out fooliſhneſs; how obſervant were your good Parents, what company they came into, or were familiar with, that they were godly, or hopefull perſons? but no company commeth amiſs to you, unleſs they be now and then a godly perſon, who rather putteth you into your dumps; How tender were your good Parents of their dealings with men, to diſcharge a good conſcience therein? of their very outward garb, what they ware, and in what faſhion, and the like? but you their Children regard not what you do, nor how you deal with others, nor what you wear, nor of what Faſhion, ſo the neweſt. As it was ſaid of thoſe degenerate ones, Deut. 32. 17. They ſacrificed to devils, not to God—to new Gods, whom their Fathers feared not; ſo it may be ſaid of you; you give up your ſelves to walk after the ſight of your own eyes, and after the deſire of your own hearts, Eccleſ. 11. 9 You give up your ſelves to ſerve your own vain imaginations, and luſts of the fleſh, of the eye, and of the pride of life, which your Fathers ſubjected not themſelves unto; if one ſhould ask many ſuch Children of godly Anceſtors, did ever your good Father or Grand-father wear ſuch ruffianly hair upon their heads, did they ever transform themſelves, like Nebuchadnezzar, Dan. 4. 3 • . into the manner of beaſts, to be ſo careleſs of their ſeaſonable and ſuitable cutting their hair, as you do? that as its ſaid of him, your hairs are grown like Fagles Feathers (which yet are not ſo long as womens hair, nor indeed according to the ordinary cauſes in nature, can mans hair ever be ſo long as womens, who are naturally of a moyſter temper, and if that were all, in 1 Cor. 11. Its a ſhame to a man, even by natures law and light, to have long hair: that is, ſay our Ruffianly haired men, to have it as long as women; but that need not to be forbidden by Paul, or any other, for nature forbiddeth that among the number of things, not in ordinary cauſes, uſuall, or poſſible, but this by way of digreſſion;) or did your godly Parents frisk from one new fangled faſhion to another, as you do? ſurely no; or did they ever give you examples of ſuch looſneſs, prodigality, ſcurrility, and the like lewdneſs, which you practiſe; aſſuredly no; nay if your godly Anceſtors and Parents were now exiſting upon the earth, would they now know you their poſterity, theirs Sons, their Daughters? ſurely no, You are ſo ſtrangely Metamorphozed from any likeneſs to your good Parents, or Anceſtors. It may be confeſſed as it was of their Anceſtors, Eſai 63. 16. Abraham is ignorant of us, and Iſrael acknowledgeth us not, as ſome would have it expounded, we are ſo degenerate, that if Abraham, or Iſrael were now alive again, they would not know, or own us to be their poſterity, John 8. 39, 40. Yea, do not too many of you now a dayes degenerate, whil'ſt your good Parents are with you Praying, and weeping many a time over you, and for you before God, and giving many a pull at you before Gods throne, if it might be to reſcue you from the bottomleſs pit, into which they fear you are haſting, and many a time with tears, ſometimes the Father, ſometimes the Mother, in holywiſe adjuring, and ſometimes meekly, and lovingly intreating, and beſeeching, ſuch or ſuch a Son or Daughter; Ah dear Son, dear Daughter, that you would once at length look out ſeriouſly, after the ſalvation of your ſouls, after God, after Chriſt, that you would but once ſet upon the bleſſed work of Faith, Repentance, and Goſpel-obedience: will you not leave theſe, and theſe vain courſes, and cuſtoms, faſhions, and companions, will you not be more conformable to Gods holy Rules, when ſhall it once be? and truly if the ariſing generation now a daies, too many of them begin to grow ſo rude and graceleſs, and ſo far to degenerate, whil'ſt godly Parents, Maſters, Tutors, Kind red, Magiſtrates, and Miniſters are with them, Alas! what will they do when they are gone? as Moſes once ſaid to that degeneration race of Abraham, Iſaac, and Jacob, Deut. 31. 27. Behold, while I am yet alive with you this day, you have been Rebellious againſt the Lord, and how much more after my Death? ſo we may too juſtly fear, concerning too many of this ariſing Generating of Chriſtians, that if whil'ſt we are with them, they ſo faſt decline and degenerate, they will much more do it after we are gone. Alas! what wrack did thoſe ſeven famous Aſian Churches ſoon ſuffer in their degenerate poſterity? and Ah! that we had not too much cauſe to fear as much of ours. If it were the caſe onely of a few of the younger generation of the very Churches, that they onely were degenerated, it were the leſs to be feared; But when degenerating from godly Parents, and Anceſtors Paths and Principles waxeth ſo common, and even Epidemicall, in Proteſtant Churches here and elſewhere, under ſo much light, and help to the Contrary, who can but fear the worſt? yea when Children grow ſo bold, if not impudent, in their impieties, and iniquities, as not ſecretly but openly, not in any way of bluſhing, but even in a ſhameleſs way, to be caſting off the yoak of Jeſus Chriſt, who would not tremble to think of the iſſue of ſuch ſpeaking Symtomes of degeneration, and Apoſtaſie? what for you now to be, as he that confeſſed, Prov. 5. 14. I was utmoſt in all wickedneſs in the middeſt of the Congregation, or like thoſe in Iſaiah, 26. 10. Let favour be ſhewed to the wicked, yet will he not learn Righteouſneſs, in the Land of uprightneſs, ſhall he deal unjuſtly, and will not behold the majeſty of God; and will not this be bitterneſs to you in the latter end; but that I may quit my hands and heart of the blood of the ſouls of any ſuch, and if blood muſt needs lye, that it may lie upon the heads of your ſelves who are degenerate Children, give me leave to do two things. To repreſent ſomewhat, firſt of the evill of ſin in ſuch degeneration of yours; Secondly, of the miſchiefs attending the ſame. And becauſe we Evils of ſin in the degenerating of the Children of the godly in generall. propounded the uſe of Reproof, as reſpecting firſt all degenerate Children in general, Secondly ſuch degenerate ones in ſpeciall, who have had their inward workings upon their Spirits, ſeen much, felt much, promiſed much, and given great hopes of comming to good, we ſhall therefore begin with the former ſort, and then fall upon the latter ſort. Concerning degeneration 1. It is unſuitable to what God and his people may challenge from them. of the poſterity of the godly in generall I ſay.

That it is moſt croſs, and unſuitable to what God and his people alſo may challenge from you, and therefore very evill and ſinfull, it may be ſaid to you, as it was to that degenerate generation, Mica. 2. 7. O thou that art named the houſe of Iſrael, is the Spirit of the Lord ſtraightned, are theſe his doings? do not my words do good too them that walk uprightly? or as he ſaid in another caſe, Nehe. 6. 11. Should ſuch a man as I flye? ſo, ſhould ſuch men and women as you, of ſuch and ſuch Parents and intereſts, be ſo and ſo degenerate? or as he ſaid to him in that caſe, 2 Sam. 13. 4. Why art thou, being the Kings Son, ſo As by externall calling and covenant intereſt. lean from day to day? ſo here, why are ſuch and ſuch of you, being Sons and Daughters of ſpirituall Princes, and Prieſts before God, ſo declining, ſo degenerating, from day to day? And that this your ſin may even in this firſt reſpect further appear, ſeriouſly conſider,

1. That ſuch as you are, you are in and through Holy and devoted to God. your Parents, an holy, devoted, and ſpeciall people to God above others, and ſhould ſuch be as bad, or worſe than others? thus when God would diſſwade that generation of Abraham, Iſaac, and Jacob, from fellowſhip with the Canaanites perſons, or practices, Deut. 7. 1, 2, 3, 4, 5. This is the Argument, v. 6. For thou art an holy people to the Lord thy God, thy God hath choſen thee to be a ſpeciall people unto himſelf, above all other people. So Deut. 14. 1. Ye are the Children of the Lord your God, ye ſhall not cut your ſelves, nor make any baldneſs between your eyes for the dead, (heatheniſh and Idolatrous cuſtomes) For (verſ. 2.) Thou art an holy people unto the Lord thy God. So verſ. 21. Ye ſhall not eat any thing that dieth of it ſelf, &c. For thou art an holy people unto the Lord thy God, &c.

2. Such as you are, are near unto God, in Covenant Near unto God. and Church reſpects, how ever formerly, in pagan Anceſtors, far off: hence that ſpeech to that degenerate poſterity of Abraham, Eſay 57. 19. I create the fruit of the lips to be peace, peace to him that is far off, (namely to the gentile) & to him that is near, (namely to the Jewes, which though in their ſinfull and naturall eſtates as far off as the Gentile, yet in Covenant and Church reſpects near to the Lord.) Now ſhould ſuch, as in ſome reſpects are ſo near God, by their degenerate principles and practices, remove your ſelves ſo far from God? what a vile evill muſt this needs be? hence that way of Gods Aggravation of the ſin of that degenerate poſterity of Jacob, Eſay 43. 21, 22, 23, 24. This people have I formed for my ſelf, they ſhall ſhew forth my praiſe. But thou haſt not called upon me, O Jacob, but thou haſt been weary of me, O Iſrael—thou haſt cauſed me to ſerve with thy ſins, and wearied me with thine iniquities; and Oh that God had not too juſt a cauſe to take up this heavy complaint againſt many of you that are the poſterity of the godly, in theſe dayes; that though made for himſelf, and formed for his praiſe, yet you have not worſhipped him, or called upon him, but have been weary of him, flung off his yoke, caſt his words behind your back, tyred out his patience in awaiting your return from your vain and ſinfull principles, and practices, whil'ſt you have made God to wait the leaſures and pleaſures of your luſts, if he look for any ſervice at length from you.

3. Such as you are, by externall calling, Gods His ſervants. houſhold ſervants, as its ſaid of the like, Levit. 25. 42, 55. They and their Children are my ſervants, ſaith the Lord. Now as Mal. 1. 6. a Servant honoureth his Maſter, if I then am a Maſter (ſaith God to that degenerate generation, ſo to you) where is my fear? If Iob accounted that ſo grievous in his ſervants, in way of commiſſion and of omiſſion, Iob 19. 15, 16. They that dwell in my houſe, my Maids count me for a ſtranger, I am an Alien in their ſight; I called to my ſervant, but he gave me no anſwer, I intreated him with my mouth; O how ill doth God take this at your hands, and how grievous and loathſome is it, that ſuch as dwell in his houſe, in his Church, count him for a ſtranger? he is in your ſight an Alien; you will not come at this your bleſſed Maſter, you will not come nigh him, you will not underſtand what he ſaith to you; though he call you beeing his ſervants, by externall calling, as he did that degenerate Apoſtatiſing generation, Hoſ. 11. 7. My people are bent to backſliding from me, though they (his Prophets) called them to the moſt high, none at all would exalt him, namely by Repentance, Faith, and Obedience; no more will any of you being ſervants of God by calling, make God any ſuch obedientiall Anſwer: yea though the Lord inſtruct you with his mouth, as its ſaid, 2 Cor. 5. 20.—As though God did beſeech you, we pray you in Chriſts ſtead, to be reconciled to God, yet how few of you regard theſe bleſſed beſeechings and intreaties of the glorious and high God?

Beſides, you alſo are by externall calling Gods Children, to whom God ſaith, as to thoſe degenerate ones, in Malac. 1. 6. If I am a Father His Children. where is my Honour? And if the fifth Commandement require ſuch Honour of Reſpect, Reverence, Obedience, and Recompence to Fathers of our fleſh, and ſuch carrying of it ſo by Children, as it redoundeth to parents honour (as we have largely declared) O what Honour of Reſpect, Reverence, Obedience, and holy Recompence to him; and what manner of carrying of it ſo as may redound to his Honour, doth God expect from you his Chldren, to whom he is not only a Father of your Spirit or Soul, as he is to all others, but a Covenant-Father? If God require that to Parents from their Children upon pain of life and death, he much more requireth this from you his Covenant and Church-Children, upon pain of loſs of eternal life, and undergoing eternal death. But is that the Honour of Reſpect which you who are degenerate Children, give to this your Father, to have no deſire of the knowledge of his wayes? As it is ſaid of that degenerate generation, in Job 21. 14, 15. (whether thoſe in Jobs own time, or thoſe before the floud, of whom, Job 22. 15, 16, 17, 18.) but to wiſh rather what thoſe wretches, there mentioned, that God might depart from you, in reſpect of any ſuch motions which he maketh, and convictions and reſtraints upon your Spirits, which ſometimes you meet with, and to take no delight at all in God, in his word, worſhip, wayes, daies, government, Saints and Servants? Or is this the honour of Reverence which you give him, to be awleſs & fearleſs of his preſence, when you are in his houſe, when at Prayer with your Parents, or the like, and to be conſtantly fearleſs of his diſpleaſure, or of ſinning againſt him? Or is this the Honour of Obedience which you give him, to obey the motions of your own hearts luſts, of your Companions, of Seducers, and of the very Divell himſelf? but as for Gods charge, or Commands, you make light of them: So that God may ſay of you, as he did of that degenerate generation of old, and ſpeak of it as inter horrenda, Hear O Heavens, and give ear O earth, for the Lord hath ſpoken, I have nouriſhed Children, and they have rebelled againſt me: the Oxe knoweth his owner, & the Aſs his Maſters Crib, but Iſrael doth not know, my people doth not conſider. Ah ſinfull Nation—Children that are corruptors—they have forſaken the holy one, they are gone away backward, Iſa. 1. 2, 3, 4. And as Iſa. 30. 9. This is a rebellious people, lying Children, Children that will not hear the law of the Lord. Or is this the honour of holy Recompence, which you ſhould have rendered to him, for all his benefits towards you? to depart from him, to vex and provoke his holy Spirit, which is ſtriving with you (as he was with that degenerate generation, in Gen. 6. 2, 3.) to corrupt your ſelves, as did that other generation mentioned, Deut. 32. 5. whoſe ſpot was not the ſpot of Children (or of right-bred children of God) who were a crooked and perverſe generation. Surely God may, and doth ſay to you, as he did by Moſes to them, verſ. 6. Do you thus requite the Lord, O fooliſh people and unwiſe? is not he thy Father that hath bought thee? hath not he made and eſtabliſhed thee? finally, is this your being an honour to God your heavenly father, to cauſe the name of God to be blaſphemed, and the way of truth to be evill ſpoken of, for your ſakes? as it may be ſaid of you, which was ſaid of thoſe degenerate Jewes, Rom. 2. 23. Thou that makeſt thy boaſt of the law, through breaking of the law diſhonoureſt thou God? verſ. 24. For the name of God is blaſphemed among the Gentiles, through you, when ſuch as you are by your vile ſpeeches, carriages, opinions, or courſes of life, ſhall occaſion the prophaner ſort, or enemies to God and his Church, Ironically to ſay, as they of old did of thoſe degenerate Jewes, Ezech. 36. 20. Theſe are the people of the Lord: So by your meanes others now a daies to ſay of you; Yea, theſe are your younger generation of the Church, theſe are thoſe that are in the Covenant of grace, theſe are your Church-members, theſe are they which in their Infant-Baptiſm were devoted to the faith and worſhip of Father, Son, and Holy Ghoſt; theſe are the brood of ſuch Puritan Miniſters, and other preciſe followers, and the like blaſphemous ſarcaſmes, wherin the Lords precious name, together with his Truth, Covenant, Saints, and Servants, are alſo vilely reproached. Again, as ſuch Children are Gods Servants and Children, ſo they are by externall calling, Covenant and Church Intereſt, his ſubjects alſo. Of them is Gods kingdome, Luk. 18. 16, 17. Now for His Subjects. ſuch as you are, who are the ſubjects of the Lord, thus to break your Oath or Covenant of Allegiance, and to reject his goverment over you by his Word, Spirit, or Diſcipline, like thoſe degenerate Jewes, who ſaid of the promiſed Meſſiah, Jeſus Chriſt, We will not have this man to rule over us, Luke 19. 27. Hereby you do but rebel againſt your Lord and Soveraign, and what is rebellion, but as the ſin of witchcraft? 1 Sam. 15. 23. even a helliſh, execrable, and damnable crime. But to proceed to the other branches of the evill of ſin, in this degeneration of ſuch Children; In which we ſhall be more brief.

2. Hereby you become breakers of Covenant 2. It is a breach of Covenant with God. with God, with whom you are confederate. Yea, you hereby tear off the very ſeal of the Covenant, even your Baptiſm. Thus God, when telling Moſes how that people would degenerate, he ſaith, Deut. 31. 20. They would break his Covenant, ſo Iſaiah, charging the degenerate generation in his daies alſo with their ſin, he ſaith, Iſa. 24. 5. They have tranſgreſſed the Lawes—they have broken the everlaſting Covenant. And as for invalidating (after a ſort) of the Covenant-ſeal thereby, you may ſee it in thoſe degenerate ones, mentioned even now, Rom. 2. 25. If thou be a breaker of the law, thy Circumciſion (which to them was the ſeal of the Covenant, and of the righteouſneſs of faith, as Baptiſm is to us, Gen. 10. 11, 13. Rom. 4. 11.) is made uncicumciſion, and ſo ineffectuall: It is as it were torn off and trampled under foot through that ſin of theirs. Now if this be ſo heinous a thing with men, to break Covenant with Princes, to tear off & tread under foot their broad ſeals, how evill is this in Gods ſight? and if that breach of a Covenant made before God, even with a tyrant, by Zedechiah, were ſo grievous to God, that as Ezech. 17. 15, 16, 17. he ſaith, Shall he eſcape that doth ſuch things? or ſhall he break Covenant and be delivered? So I may ſay here to theſe degenerate Children of the godly; ſhall ſuch as you are eſcape the fiery diſpleaſure of God, that do ſuch things? or ſhall you that break Gods Covenant be delivered from wrath to come? no aſſuredly, unleſſe the Lord give you repentance unto life. And conſider of it in the fear of God, that Iſaiah made account, that for the ſins whereby thoſe degenerate ones brake Gods everlaſting Covenant, Iſa. 24. 3. The earth ſhould reel to and fro like a Drunkard, and that the trangreſſion thereof ſhall be heavy upon it, verſ. 20. Now if ſuch Covenant-breaking ſins of degenerate ones, be ſuch, as they are a burthen too heavy for the very earth to bear, and ſuch as maketh the very earth to ſtagger under it, like a Drunkard, me thinks the burthen of ſuch a ſin ſhould make your backs and hearts ake and crack, and even reel under it, if it do not ſo now, yet let all degenerate ones know, that God will one day awaken your conſciences, when you ſhall ſay with that terrified Apoſtate, degenerate Cain, My puniſhment, or my ſin, is greater than I can bear.

3. Hereby you become groſly unfaithfull, yea 3. It is unfaithfulneſs and treachery to God, Anceſtours, poſterity, and the whole Church treacherous to your God, to your Anceſtours, to your Parents, to poſterity, to the whole Church. God made you his Truſtees, and ſo did Anceſtours and Parents make you their ſpirituall Truſtees, under God, to hold up Religion, Truth, the Worſhip, Waies, and Goverment of Chriſt, when they ſhould be gathered to their Fathers; they look at and leave you their Children to be a ſeed of the Church, to be as plants, to hold up Gods Orchards, (as Churches are called, Cant. 4. 12, 13.) and as leſſer ſets and ſlips to maintain the Lords Gardens, (of which Cant. 8. 12) to be the Lords hand, and theirs alſo, to receive his Truth, Worſhip, and Government from them under God, and faithfully and intirely to deliver the ſame to your poſterity, and ſo to help to propagate the ſame to ſuch as come after you. Pſal. 78. 5. The Lord eſtabliſhed a teſtimony in Jacob, and appointed a law in Iſrael, which he commanded our Fathers, that they ſhould make them known to their Children; verſ. 6. That the generation to come might know them, even the Children which ſhould be born, who ſhould ariſe and declare them to their Children; verſ. 7. That they might ſet their hope in God. The like courſe of continuation and propagation of his wayes and truth among the Gentiles doth the Lord pitch upon, Pſal. 22. 30, 31. A ſeed ſhall ſerve him—It ſhall be accounted to the Lord for a generation: they ſhall come and ſhall declare his righteouſneſs unto a people that ſhall be born, that he hath done this; hence that twofold cenſure of God upon the two houſes of Iſrael and Judah, Hoſ. 11. 12. Ephraim compaſſeth me about with lies, and the houſe of Iſrael with deceit, but Judah yet ruleth with God, and is faithfull to the Saints, (namely paſt, preſent, and to come) that Tribe was more faithfull in the matter of Gods charge left with them, and they were faithfull to their godly Anceſtors, or Parents, who left alſo the things of God to them, and they were therein alſo more faithfull to poſterity, who would come to be ſpirituall gainers thereby; hitherto Abijahs ſpeech is appliable alſo, 2 Chro. 13. 11. We (of Judah) keep the charge of the Lord our Ged, but yee (Iſraelites) have for ſaken him; hence that degenerate generation, in Deut. 32. 20. are ſaid to be Children in whom is no faith, or fidelity, or truſtineſs, and truth in the matter of their holy charge delivered to them; and truly, if it were no more for a ſprinkling of a better generation, here and there, of the godly, than for ſuch as you are, what, in an ordinary way, would become of the way of God, of religion, of Church, within a few years? And ſuch as you are do what in you lyeth, to break and ruine poſterity, and the ſucceſſion of Churches. Its true indeed, if all ſuch fail, as Matth. 3. 9. God is able out of ſtones to raiſe up Children unto Abraham; by unlikely wayes and means, to raiſe up another ſeed of the Church: but yet in regard of ſecond cauſes, and Gods ordinary way of diſpenſation, if all ſuch plants, and nurceries fail, Gods Orchard and Garden-Churches muſt fail. 4. It is going a whoring from God.

4. Hereby you go a whoring from God. Rejoyce not, O Iſrael, for joy as other people; for thou haſt gone a whoring from thy God; ſaith God to thoſe degenerate ones, Hoſ. 9. 1. You are by Covenant as married to God, as God ſpake of that Apoſtate, degenerate poſterity, when he would quicken them up to return to him, Jer. 3. 14. Turn, O back-ſliding Children, ſaith the Lord, for I am married to you: yea, but in reſpect of you, that marriage Covenant is broken, as by ſpirtuall whoredome; of which, Jam. 4. 4. Speaking of profeſſors, and members of Churches, that yet were turned aſide from God; Ye Adulterers and Adultereſſes, ſaith the Lord. Now how odious a ſin is Adultery, with men? and ſurely this ſpirituall whordome is very heinous, in Gods ſight, and deeply provoking: hence that Pſal. 73. 27. Thou haſt deſtroyed all them that go a whoring from thee.

5. Hereby you become ſtumbling blocks to others, 5. It occaſioneth much ſin in others. and occaſion in them, both evils of commiſſion and omiſſion. Oh its an Attractive, a load-ſtone to draw company of other youngſters; why, there will be ſuch and ſuch a members, a Miniſters, an Elders Son, or Daughter there: It hardens others in their evill; why I drank not, I plaid not, ſuch a Lords day or the like, alone; ſuch and ſuch members, Elders Sons or Daughters did ſo, as well as I. I wear not ſuch long hair alone, I go not in ſuch and ſuch faſhions alone, I hold not ſuch and ſuch opinions (which you Judge corrupt) alone, but ſuch and ſuch Church Members, and their Children do as much, 1 Sam. 2. 17. The ſin of Elies Sons (its ſaid,) was very great before the Lord; for men abhorred the offering of the Lord.

6. Hereby you not alone croſs, what in you 6. It is a croſſing even of God's expectation. lyeth, the Churches, the Churches Officers, your Parents, your godly inſtructors and friends, expectations, but you do, in a ſenſe alſo, croſs the Lords expectations touching you, like that degenerate poſterity, Eſay 63. 8. God ſaid of them, ſurely they are my people, Children that will not lie; ſo he was their Saviour, veſ. 10. but they rebelled, and vexed his holy Spirit. So Eſay 5. 3, 4. Wherefore when I looked for grapes, did it bring forth wild grapes? God maketh account (ſpeaking after the manner of men, and according to the way of his generall will, and to ſecond cauſes and the like) that ſurely they would be truſty to him, and his truth and way, and they would be fruitfull, but they proved otherwiſe; ſo may God ſay of ſuch as we are now ſpeaking of; but as that was moſt grievous in them before God, & ſeverely puniſhed in them, ſo is this in theſe degenerate ones, your crime is heinous, your puniſhment will be moſt dreadfull, if you ſpeedily repent not.

Now as for thoſe degenerate ones in ſpeciall, wch notwithſtanding the hopefull working they Evils of ſin in the degeneration of the more hopefull Children of the Godly. have had formerly in their ſouls, yet have degenerated, to the diſhonour, as of God and themſelves, ſo of their godly Parents, let ſuch ſeriouſly weigh the evill thereof: for beſides thoſe ſix particular aggravations, which your ſin, in degenerating, admitteth of, in common with others, and of which we even now ſpake, there are ſome peculiar aggravations to be ſuperadded to your ſin in ſpeciall; for as its ſaid of Solomon, the Son of David, a man after Gods own heart, when he was in that degenerating way, 1 Kings 11. 9. The Lord was angry with Solomon, becauſe his heart was turned from the Lord God of Iſrael, who had appeared to him twice: ſo I may ſay, in ſome reſpect, to you, God muſt needs be the more angry with you, becauſe he hath ſhewed ſo much of your hearts, and of himſelf to you, and ſo oft been dealing with your hearts; ſo in the caſe of Rehoboam, Solomons Son, who as 2 Chron. 11. 17. for three years ſpace was very hopefull, and with the reſt of thoſe of Iſrael, who repaired to him, and thoſe of Judah, walked in the way of David his Father, and in the firſt way of Solomon his Father: but as 2 Chron. 12. 1. afterwards forſook the Lord, and all Iſrael with him; Joaſh, how hopefull a young man was he? when as it is ſaid, 2 Chron. 24. 2. He did that which was right in the ſight of the Lord, (for the matter of it) all the dayes of Jehoiadah the Prieſt; but verſ. 17, 18. upon occaſion of the flattering Courtiers counſell, the King hearkned to them, and they left the houſe of the Lord God of their Fathers; and the like is ſaid of Ʋzziah, a very hopefull young man, 2 Chro. 26. 5. He ſought God in the dayes of Zechariah, who had underſtanding in the viſions of God, but v. 16. When he was ſtrong, his heart was lifted up to his deſtruction, &c. And how many ſuch Children of good Parents are there now a dayes, who divers years ago, gave great hopes of their ſaving good to their Parents and Friends? now how evill a thing is this in ſuch as you are? and how bitter will it prove to you in the end, that thus leave off to be wiſe, and to do good? as it is ſaid, Pſal. 36. 2. And as he ſaid in another caſe, you begin in the Spirit, and end in the Fleſh, Gal. 3. As if it were not as good, alwayes to be zealouſly affected in a good thing, as for a little ſpurt of time; but that we may ſet this part of the admonition the cloſer upon the hearts of ſuch Children, who were ſometimes ſo hopefull, and now ſo much degenerated, let me ſhew them the heinous nature of ſuch a manner of degenerating, or rather Apoſtatizing from ſuch hopefull beginnings, workings, and practices.

1. Your ſin is againſt the Holy-Ghoſt; albeit 1. It is a ſin in ſpecial againſt Gods ſpirit. not the ſin, the very unpardonable ſin, againſt the Holy-Ghoſt: for you ſin againſt him, as inlightning your minds to ſee ſo much of your ſelves, and wayes of God, and Chriſt and his wayes, as you did; and in a ſort drawing you from your youthfull luſts, and delights, and ſinfull practices, and bringing you on, in the beſt things, and wayes ſo far; but now you have made head againſt him, as did thoſe degenerate ones of old, of whom it is ſaid, Nehem. 9. 30. that they would not give ear to the Spirit, ſpeaking againſt their degenerate courſes, by his Prophets, or as it is ſaid of that degenerate brood, Acts 7. 51. You have alwaies reſiſted the Holy-Ghoſt, as your (degenerate) Fathers did, ſo do yee; this ſin, as it is a reſiſting, ſo it is a rebelling againſt the Spirit, as it is ſaid there, of whom then God ſaid, they are Children that will not lie, Eſ. 63. 5. But they degenerating, it is ſaid, verſ. 10. But they rebelled, and vexed his Holy Spirit; they therefore hereby rebelled againſt the Spirit, and that did not barely grieve him, but which is a high degree of diſtaſting, they vexed Gods Holy Spirit. Now how vile is your ſin, thus to reſiſt, and rebell againſt, and thereby ſo deeply to vex him? and why ſhould any of you vex your bleſſed inlightner, and one that might and was willing to be your quickener, converter, ſanctifier, ſtrengthner, ſupporter, and comforter, had not you your ſelves been wanting to his motions, and means which hee uſed? God may ſay to you, as he ſaid to thoſe degenerate ones, with whom his Spirit had been tampering, Mic. 2. 7. Oh thou that art named the houſe of Iſrael, is the Spirit of the Lord •• raightned? Could not he breath and ſhine more abundantly into your minds, and hearts, in the Miniſtry of the word, but that you will be thus grieving and vexing of him? but why do you ſin againſt your own ſouls in ſinning againſt him, who alone muſt make them capable of all bleſſing, grace, and glory? And is this your obſervance, and owning of that Holy-Ghoſt, unto whom in your Baptiſm you are devoted?

2. This is a ſpeciall ſin againſt the grace of Jeſus 2. It is a ſpeciall ſin againſt the grace of Jeſus Chriſt. Chriſt, who in thoſe workings, and movings of yours, was alſo ſweetly calling and gathering you to himſelf, for your ſouls welfare: as he was dealing in like ſort, with that degenerate generation, Matth. 23. 7. How often would I have gathered you, as a Hen gathereth her Chickens under her wings? but ye would not. But where could you, or can you find better ſoul-food, than with that bleſſed Hen? to which he likeneth himſelf there? where can you meet with more ſoul-warmth, than with Jeſus Chriſt, and under his bleſſed wings? or where can you expect to partake of more ſweetneſs, and kindneſs of bowels and love, than with the Motherly Hen? yea do not you, as much as in you lyeth, at once contradict Chriſts word, and the end of his comming, of which Mal. 9. 13. I came to call ſinners (convinced ſinners) to Repentance? You were indeed convinced ſinners, but have worn out your convictions and troubles; and never went any further, to a through work of Repentance, but rather gone away further from God and good, and would give, in a manner, the lie to Chriſt in that gracious ſpeech of his.

3. Is not this a breaking of that bond of Gods 3. It is a breaking the bond of Gods fear. fear, which ſhould have kept you cloſe to God, and from ſtarting aſide from his truth, word, or way? So he ſuppoſing that Job was degenerate, ſaid, thou caſteſt off fear, thou reſtraineſt Prayer, Job 15. 4. And muſt not this needs be very grievous to the Lord?

4. Is not this to caſt off the Authority of an awakened Conſcience, as a vicegerent of God 4. It is a caſting off the Authority of conſcience. to keep his due order in your hearts, words, and wayes? and what remedy of any ſoul-miſchiefs, where conſcience is put out of its place? ſurely if ever God mean your ſouls good, he will put conſcience again into is place.

5. Is not this to diſgrace the wayes, and word 5. It is the caſting of dirt upon Gods wayes. of God, and to caſt dirt upon them, and to make the world believe, that upon triall you find them not worth the looking after, or cleaving too? hence that querie made to thoſe degenerate ones, Mic. 2. 7. Do not my words do good to them that walk uprightly? You by your courſe would make men believe otherwiſe, but is not the affirmative the very truth: that they do good indeed to them that keep cloſe to them? God therefore chargeth thoſe Apoſtate and degenerate Jewes, Pſal. 50. 16, 17. With contemptuous caſting his words behind their back, as refuſe things, as words that have no Authority over them, to curb and controll them in their wayes; and juſt ſo do you deal with Gods words; but will God, think you, take this well at your hands, and not make you as well, as thoſe Pſal. 50. 21. to know it to your coſt?

6. Is not this to deal worſe with God, his truth, 6. It is worſe dealing with God, than Idolaters deal with their Idols. and wayes, than ever Idolaters dealt with their Idols, and Idoll worſhip? as God reaſoneth with thoſe degenerate ones, in Jer. 2. 9, 10, 11. hath a Nation changed their Gods, wch yet are no Gods? It is alſo to deal worſe with Gods word & truth, than Heretiques, and Opinioniſts do with their Hereſies and Errors, who are wont to hold them ſtedfaſtly, and conſtantly? as that word 〈 in non-Latin alphabet 〉 , uſed in Revel. 2. 14. ſignifieth; which hold Balaams doctrine, that is, hold it faſt, hold it ſtrongly and unmovably; and muſt not this be very evill in Gods ſight?

7. Is not this to put your godly inſtructors, 7. It is to make all godly inſtruments to be loſers. Parents, Miniſters, &c. to ſaddeſt loſs: even to loſe the ſpirituall things, which (inſtrumentally) they have wrought in you, as it is ſaid, 2 Joh. 8. Look to your ſelves, that we loſe not the things which we have wrought; and muſt not this alſo be very evill in Gods ſight?

8. In a word, is not this to play the beaſts, and 6. It is to play the very Beaſts. to fulfill that proverb, the dog is turned to his vomit, and the waſhed ſow to her wallowing in the mire? 2 Pet. 2. 21, 22. When as in former times you were ſo far inlightned and wrought upon, that out of trouble for your ſins, you caſed your ſelves of them, and caſt them off, and waſhed, and purified your outward courſe and converſation, but now have defiled your ſelves again with them, and can this be other than loathſome to the pure eyes of the Lord?

And now having repreſented to degenerate Miſchiefs attending the degeneration of the children of the godly in generall. ones in generall, and ſpeciall, the evill of ſin, which is in their degeneration, let me alſo ſhew them the miſchiefs attending the ſame. And firſt thoſe which attend degeneration in generall. Now all degeneration of ſuch Children of the Church, and of the godly, being a ſin againſt more light, means and offers of grace, yea more grace it ſelf, it is therefore the greater ſin, and muſt aſſuredly provoke the Lord to more fierce diſpleaſure againſt degenerate ones, than againſt others; the ſervant which knew his Maſters will and did it not, is beaten with more ſtripes, Luke 12. 47. Hence when God ſpeaketh of that degenerate brood of Children, in whom was no truſtineſs, no faith, Deut. 32. 20. verſ. 19. He ſaith, and when the Lord ſaw it he abhorred them, becauſe of the provocation of his Sons and Daughters. And it is given by God as a generall threat, Heb. 10. 38. If any man draw back, my ſoul ſhall have no pleaſure in him; but that we may preſs on a little here, let all or any ſuch degenerate off-ſpring of the godly know,

1. That God taketh exact notice of all your 1. God layeth up this their ſin againſt an evill day. degenerate Acts, he narrowly and throughly eyeth them, and layeth them up againſt a ſeaſon of Juſtice; thus God concludeth concerning their degenerating, De. 32. 34. Is not this laid up in ſtore with me among my treaſures? and verſ. 35. their foot ſhall ſlide in due time, the day of their calamity is at hand.

2. That you cannot have any juſt excuſe for any 2. They can have no excuſe for this their ſin. ſuch degenerating of yours; yea ſuch like words and warnings which you have had to the contrary, now, or at any other time, will one day come in as evidences againſt you, Deut. 31. 19. 21. That warning Song and Sermon of Moſes at the plaines of Moab, its ſaid, ſhould teſtifie againſt them as a witneſs, in caſe of their degeneration, and Apoſtacy from the good wayes of God.

3. That the evils of ſins of omiſſion, or commiſſion 3. The ſins of ſucceeding poſterity will be charged upon them. in the poſterity which doth ſucceed you, will be charged alſo upon your accounts, as occaſioned by your unfaithfulneſs, and degeneration. God, in making ſearch into mens ſins, doth it, that he might give to every man according to the fruit of his doings, as well as according to his wayes; ſo that if that be the fruit of your degenerate doings, that being unfaithfull in the charge of God, and godly Anceſtors and Parents, under God, which they committed to your truſt alſo; your poſterity, and the ſucceeding generations become profane, irreligious, ſuperſtitious, erroneous, or hereticall; God will render to you alſo, according to theſe fruits of your doings; you ſhall be accounted and proceeded againſt, as children that are gone backward, and corrupters thereby alſo, (as well as otherwiſe) of others, Iſay 1. 4, 5. As it was ſometimes charged upon Lachiſh (poſſibly in reſpect of the Apoſtacy of the Danites, the Antient Inhabitants thereof, Judg. 18.) That it was the beginning of ſin to the daughter of Zion, for the tranſgreſſion of Iſrael was found in her, Mic. 1. 13. So in like ſort will you be charged as the beginners of the ſins of your poſterity. And alas have you not ſins enough of your own to Anſwer for, but muſt you anſwer for others ſins alſo?

4. That Gods judgements will be more bitter 4. Gods puniſhments both of loſſe and ſenſe will be moſt ſad and bitter to ſuch. and ſad to you than to others. In that puniſhment of loſs, when the degenerate children of the Lords Kingdome ſhall be caſt out of it, Mat. 8. 11. There, amongſt them, ſhall be ſoreſt weeping & gnaſhing of teeth; the ſoreſt, & ſharpeſt and vexingſt griefs are with them; you will be ready to curſe the day that ever you came of ſuch good Anceſtors and Parents, that ever you had ſo many good inſtructions, and other good means uſed with you, but to no purpoſe; that ever you were in ſo fair, ſo near and ready a way to your eternall welfare, had you not turned ſo far from it, and now you muſt ſuffer the more anguiſh and torment by it. The puniſhments of ſenſe alſo will be heavier upon ſuch degenerate ones as you are, than upon others; upon Children in whom is no faith, Deut. 32. 20. God ſaith, verſ. 23. He will heap miſchiefs upon them, and will ſpend all his Arrows upon them; As that of Famine, ſo called, Ezek. 5. 16. That of the ſword, Jer. 50. That of peſtilence, Pſal. 91. 5. that of Sickneſs, Pſal. 38. 2, 3. That of thunder and lightning, 2 Sam. 22. 14, 15. That of inward horrour of his wrath, Job 6. 4. Whence the ſad conditions and ends of the degenerate Children of the Church, of the Children of the godly, they are ſo carefully recorded in Scripture, in terrorem, that others might hear and fear; what a dreadfull condition befell wretched Cain, that he was a Magor-miſſabib, one that had terrour round about, he thought every one that met him in his vagrand courſe, would kill him? Gen. 4. How fatall a deluge befell thoſe degenerate Sons of God, Sons of the Church? Gen. 6. 2. with Chap. 7. and 8. What a wofull ſtate was that of degenerate Cham, that he and his poſterity are condemned to vileſt ſlavery, to be ſervants of ſervants? Gen. 9. What miſchief befell many others of Noahs degenerate poſterity, at the building of the Tower of Babel? how ſad was Gods judgement upon degenerate Iſhmael and Eſau, when they and theirs came to be excluded from the Church of Abraham, Iſaac and Jacob? how deplorable were the ends of the degenerate Sons of Aaron, Nadab, and Abihu, who were conſumed by fire from heaven? to what ſad ends came that degenerate generation (for the body of them) in the wilderneſs, ſome by fire from heaven, Numb. 11. 1, 2, 3. Some at Kibroth Hataavah, where ſo many were ſtruck dead whil'ſt eating their quails, Numb. 11. 33. Some ſwallowed up alive into the bowels of the earth, opening it ſelf for that end, Numb. 16. 31, 32, 33. Some by the plague and peſtilence, Verſ. 46, 47, 48, 49. Numb. 25. 9. Some by fiery ſerpents, Numb. 21. How ſad were the ſtroaks of God upon the degenerate poſterity in the times of the Judges, as that whole Book ſheweth? not to mention the dreadfull ends of Hophni, and Phineas, 1 Sam. 4. and that of Abſolom, 2 Sam. 18. I might adde that remarkable hand of God upon degenerate Iehoram, the Son of good Jehoſhaphat, who dyed of ſore diſeaſes, his very bowels falling out, 2 Chron. 21. 1. 19. compared. You may ſee more of the ſad ends of the degenerate Children of godly Joſiah, Jer. 22. Latter times, even thoſe in our dayes, afford many terrible and notable examples, of like nature: but I forbear inſtances. And if ſuch ſevere judgements befall ſuch in ſpeciall here, O how inexpreſſible are thoſe hereafter, which are your peculiar portion? then to the Jew firſt, even to the degenerate Jew, above other ſinners, is Indignation and Wrath, Tribulation, and Anguiſh, Rom. 2. 8, 9.

5. That God will be fartheſt off from you, in your ſaddeſt houres, when you would have God 5. God will be fartheſt off from ſuch in ſad hours. neareſt to you, when in ſoreſt affliction, as in the caſe of degenerate Saul, 1 Sam. 28. 15. God no way anſwereth him then, God departeth from him then; ſo Deut. 31. 17, 18. He threatens thoſe degenerate ones, that in the many troubles befalling them, they ſhall from a Conſcience awakened, ſay, Are not all theſe evils come upon us becauſe God is not amongſt us? (& ſaith God) I will ſurely hide my face in that day, for all the evils which they have done in turning away to other Gods.

6. That notwithſtanding all your privileges, 6. They ſhall be looked at, & dealt with, as if very Pagans. yet by ſuch degenerating, you will come to be looked at, and proceeded againſt by God, as if but Pagans or worſe, as if a very Vipers brood, as if Children of Ammonites, or Hittites, rather than of godly Anceſtors, as if Children of the Sorcereſſe, & Harlot Church, than of the true Church; Amos 9. 7. Are ye not Children of Aethiopians unto me, O Children of Iſrael? ſaith the Lord, to degenerate Iſraelites; Iſa. 57. 3. Draw near hither ye ſons of the Sorcereſſe, and of the Whore, ſaith God to ſuch like; Matth. 3. 7. Ye generation of Vipers, ſaith John to ſuch like.

7. In a word, Conſider, how in ſuch an eſtate you will ever dare to look even your good Anceſtours 7. Even their godly Parents & Anceſtours will one day gladly joyn with Jeſus Chriſt in ſentencing them to eternall damnation. in the face at the day of Judgement (as ſometimes dying worthy Bolton ſpake to like purpoſe to his Children) or how can ſuch degenerate Children of godly Parents as you are, ever look for favour or pitty from your own Parents another day, and not rather upbraiding with what you have already injoyed, and not rightly improved? as Abraham is brought in, in the Parable, Luke 16. upbraiding his ſon Dives, with his former good things, verſe 26. Son (ſaid Abraham) Remember that thou in thy life time receivedſt thy good things. Dives can have no pitty, nor favour from him, in his torment, no, (as it is ſaid Pſal. 58. 10.) The Righteous ſhall rejoyce, (eſpecially at the day of Judgement) when he ſeeth the vengeance, (be it upon Son or Daughter) he ſhall waſh his feet in the blood of the wicked; as that good Woman (as I have heard) who had a very degenerate Son, for whom ſhe had oft prayed, and wept before God for many years together, and he rather grew worſe than better, and God at one time in prayer having quieted her heart in himſelf if it ſhould be his pleaſure even to damn him, ſhe one day called in her Son, and with ſighes and teares told him, how dear a Son he had been to her, how many meanes ſhe had uſed, time after time, both with him, and with God, to bring him home to the Lord; but now (ſaith ſhe) I am content to leave thee to the Lords pleaſure, although he ſhould damn thee, wherefore, take thy courſe now, I have done, if thou wilt needs go on in thy ſin, upon thy perill be it; a day will come, when I that have wept ſo oft to thee and over thee, ſhall yet rejoyce in the ſentence of thy juſt damnation; which very ſpeech of hers (as I was credibly informed) wrought much upon the young mans heart, and from that day forward, he proved really hopefull in the beſt things. O that the very forementioning of this might have ſome ſuch bleſſed effect, upon ſome degenerate Child or other; but verily the Saints being to be aſſeſſours with Chriſt at the laſt day, in which reſpect its ſaid, 1 Cor 6. 2, 3. that the Saints ſhall judge the world, namely of the ungodly, and ſo their ungracious Children alſo among the reſt, neither Son or Daughter wil then be reſpected by them; and if zealous Levi in that way of divine Juſtice here, Know not his own Children, Deut. 33. 9. much more hereafter, where Godly zeal ſhall be in its perfection, and without any droſſe of ſinfull nature cleaving to it; Godly Parents in atteſting, and gladly owning the righteous ſentence of Jeſus Chriſt againſt all and every ſinner, ſaying, Depart from me ye curſed into everſtaſting fire, prepared for the Devill and his Angels, Matth. 25. 41. They ſhall know neither Son nor Daughter.

Now in all theſe miſchiefs attending degenerating Miſchiefs attending the degeneration of the hopeful Children of the godly. from the waies of God, and precepts and examples of godly Parents, thoſe degenerate ones, who have given good hopes of better thnigs, you alſo have you ſhare with others, but I would adde and preſent a few things more unto your ſad and ſerious conſideration.

1. That it is very queſtionable whether ever 1. God may never come ſo near to them again. God will come ſo near you again, yea or no; he may wholy with draw, and return no more, as in the caſe of degenerate Saul, Rehoboam, Iehoaſh, and others.

2. That if he ſhould return again, the work 2. The work will be the more painfull▪ will be more difficultly, & painfully brought on; You have broken Gods Priſon, and if brought in again, you muſt expect more of Gods Irons to be clapt upon you. God was in ſetting your bones, and you fooliſhly breaking them again, it will be more painfull to have them ſet again; you have falſifyed your truſt with God, and he will more hardly be drawn to truſt you again, with ſuch mercies.

3. You will be more apt to be hardened in the 3. They are rather moſt apt to be hardened in their way. way of degenerating and apoſtacy; when you once begin to turn away, you will be apt to ſuperadde other ſins, and likewiſe many excuſes for that which drawes you away from God and good, which will but faſten and further you more in your way of degenerating.

4. That you will be more afraid of God, or to 4. They will be the more afraid and diſcouraged to come nigh to God. come nigh to him, being privie to your ſelves, how far, how long, and againſt how much light, you have gone from him; yea, you will grow diſcouraged, and at length at a point with God, even deſperate in your courſe; As thoſe degenerate ones, who Ier. 2. 25. ſay, There is no hope, but we will walk after our own devices, or like thoſe of a like ſtamp, in Ezech. 33. 10. Who when called to come to God, they ſay, if we pine away in 5. Commonly the latter end of ſuch, is worſe than their beginning. our iniquities, and our ſins be upon us, how ſhall we then live?

5. It is well if God leaving you, & ſuch as you are upon your leaving of him, it befall not you wch is parabolically repreſented to befall that degenerate generation, that the unclean ſpirit, being to mans view gone out of them, being reſtleſſe he reſolveth to return as to his own houſe, and finding them empty of the Spirit indwelling in them, though ſwept from many pollutions of the world, and garniſhed with goodly common gifts of the Spirit, and the like, he returneth with ſeven worſe ſpirits, and ſo their latter end becommeth worſe than their beginning, Matth. 12. 43, 44, 45.

We have done with the uſe of reproof.

We come now to the ſecond uſe, which ſerveth for exhortation.

1. To Parents. 2. To Children. Uſe of exhortation to Parents to uſe all good meanes to farther this reflect Honour from their Children.

Firſt then let godly and Chriſtian Parents be exhorted, So to be, and ſo to carry it in your place of Parents, as may further that reflect Honour due to you from Children: eſpecially in this reſpect, that your Children may riſe up after you, to hold up purity & power of Religion, as your ſelves do deſire & indeavour to doe, and that your children may not degenerate there from, neither whileſt you are with them, nor after your ſelves ſhall be moved from out of this world. And for this end,

Firſt and chiefly, let good Parents take ſpeciall care & uſe the utmoſt diligence you can, about the 1. By their good & godly education. matter of the good and godly education of your Children. I have lightly touched this formerly, I ſhall now more fully proſecute the ſame; this is expreſly charged, and that as the eſpeciall duty reſpecting Parents in their place, in regard of the honour due to them from their children, in their place, Ep. 6. 2, 3, 4. Honour thy father & thy Mother, ſaith God to Children, & hereupon annexeth, And you Fathers provoke not your Children to wrath (& ſo to hinder your Children from honouring of you) but bring them up in the nurture and admonition of the Lord, and ſo further your due honour from them; Prov. 22. 6. Train up a Child in the way that he ſhould go; and when he is old he will not depart from it. Would you have your Children to underſtand the Scriptures, and to make profitable uſe thereof, to their own and others beſt good? train them up thereunto betime. So was Timothy by his good Mother Eunice, witneſs that, 2 Tim. 3. 15. And that from a Child thou haſt known the holy Scriptures, which are able to make thee wiſe to Salvation, through faith in Christ. Or would you have your Children afterwards to pray or to praiſe God and Chriſt aright? then inure them to that alſo betime; As thoſe godly Parents did theirs, whence that in Matth. 24. 15, 16. There were Children crying in the Temple ſaying, Hoſanna to the Son of David, and you may ſee there how Chriſt took it, and that he juſtified it, and grounded it upon the Scripture, Pſal. 8. 2. Out of the mouths of Babes and ſucklings haſt thou ordained ſtrength, becauſe of thine enemies, that thou maiſt ſtill the Enemy and Avenger. Chriſt made account that his praiſe was much perfected by the Hoſannahs of Children, which they have been taught to utter by their good Parents. God had much glory by the prudent anſwer of that Child, who ſpake (as we formerly mentioned) at the martyrdome of Romanus, the enemie had much confuſion; as Mr. Fox. ſaies well in his firſt Book of Martyrs. If you would have them believe in their old age, further them in it in their childhood and Youth. So did the Parents of David, a type of Chriſt, further him this way. Whence that ſpeech, Pſalm. 2 2. 10. I was caſt upon thee from the Womb, thou art my God from my Mothers belly, and verſ. 4. thou madeſt me hope, when I was upon my Mothers breaſts, that is, very early, very betimes, in my very Childhood. Hence the bleſſed ſucceſſion of the indwelling of faith, firſt in the grandmother Lois, and then in her Daughter Eunice, and then in her young Son Timothy, 2 Tim. 1. 5. This holy Parentall induſtry in ſuch inſtructions and education of their Children, it is Gods own ordinance, Eph. 6. 4. and Prov. 22. 6. and therefore one of Gods ordinary waies and means, to effect ſaving good in Children; therefore in an ordinary way his Bleſſing is upon it, as upon any other Ordinance of his. Hence that engagement of God; Train up a Child in the way he ſhall go; Parents do you inſtruct and educate your Children well, and through my Bleſſing it ſhall come about, that they ſhall not alone be towardly for a time, but in their old age it will ſtick by them, they will not apoſtatize nor degenerate therefrom. Hence that ingagement of the Lord touching Abrahams faithfull care, and endeavour with his Children, Gen. 18. 19. I know Abraham, that he will command his Children, and his houſehold after him, and they ſhall keep the way of the Lord, that God might bring upon Abraham that which he hath promiſed. And here give me leave a little to clear up that place in Gen. 14. 14. He armed his trained ſervants born in his houſe: trained ſervants; namely to his religion, & not to warlike affaires, onely or chiefly, & ſo in the Margen of your greater Bibles, it is well rendred inſtructed, it is the ſame Hebrew word 〈 in non-Latin alphabet 〉 uſed there, as is uſed in Prov. 22. 6. Train up a Child, &c. Or as the Geneva notes have it there, Train up a Child virtuouſly when he is young. Nor is that Hebrew word 〈 in non-Latin alphabet 〉 whence that word 〈 in non-Latin alphabet 〉 (his trained ones) Gen. 14. 14. is taken, ever uſed ſo farr as I can find in Scripture, but in a religious ſenſe; it is uſed for dedicating a thing to holy uſe, Numb. 7. 10, 11, 84, 88. 1 King. 8. 63. 2 Chron. 7. 5, 9. Ezra 6. 16, 17. Nehem. 12. 27. Deut. 20. 5. Pſalm. 30. Title. It is uſed in Dan. 3. 23. for the conſecrating of that Idoll, which though an abuſe, yet ſtill the word noteth a religious ſenſe of it, and poſſibly godly Jared the Father of Enoch did therefore call his Son 〈 in non-Latin alphabet 〉 , that is, a dedicated, a devoted one, one to be trained up, and initiated from a very Child to the Lord, and to his uſe, as it ſeemed he was, & proved a very worthy man, one that walked long with God himſelf, Gen. 5. and was of publick good uſe to others, as Judg. 11. ſheweth. I have the more largely inſiſted upon theſe paſsages, reſpecting Abraham and his Family,

1. Becauſe Abraham hath his name to be a Father of all believers, Gen. 17. 5. Who amongſt them have that bleſſing amongſt others to be accompliſhed, which is mentioned, Gen. 12. 3. In thee ſhall all families of the earth be bleſſed; which as in the firſt place it looketh to Chriſt comming out of Abrahams Loins, in whom they ſhould all be bleſſed; ſo in a ſecond place, in and through Chriſt, it is fulfilled in all and each of Abrahams beleeving ſeed, who becoming Fathers & Mothers of Families, ſhall alſo become by the bleſſing of grace upon their Covenant-intereſts, Prayers, and holy diligence in matters of education, Bleſſings to their reſpected Families throughout all the earth. So that hence alſo godly Parents may be incouraged to take paines in Vertuous and Religious education of their Children, in that it is a Covenant-bleſſing to them, in their Father Abrahams Charter for them, that they ſhall become Bleſſings to their Families. Hence alſo in one teſpect among others, Chriſt ſayed, This day is ſalvation come to this houſe, for as much as he alſo (Zacheus) is become a Child of Abraham, Lu. 19. 9. Hence alſo that Act. 16. 31. Beleeve in the Lord Jeſus, & thou ſhalt be ſaved, & thy houſe.

2. That it might appear what a Family-church Abraham had in his houſe; the adult circumciſed ones, were all proſelited, and ſuch as from very Childhood gave pledges of fearing God, through their good education, for they were Sons of his houſe, or born there, moſt of them (Gen. 14. 14. with 17. Gen. 23. He circumciſed all that were born in his houſe) Such as] Eliezer is ſaid to be, Gen. 15. 3. A Son of his houſe, or born there; and how godly a man he was let his works declare, Gen. 24. 2, 9, 12, 15, 21, 26, 27, 33, 42, 43, 44, 45, 48, 49, 52, 56. and how godly the reſt were, may be gathered by their conſcionable obedience to Abraham, who therefore could undertake that on all their behalf, mentioned Gen. 14. 23. The Angel ſpake alſo of Abraham, by experience of what was already, when he ſayed, Gen. 18. 19. I have found him ſuch an one by experience, That he will command his Children, and houſehold after him, & they ſhall keep his way, he that had ſo done will do ſo: and indeed beeing moſt of them Sons of his houſe, or born there, therefore faithfull Abraham muſt needs ſee them ſo educated from their very Childhood, that they might walk in Gods wayes.

3. That it may be ſeen in our Father Abrahams Church, how exactly carefull God was that the Children of godly proſelites and members of the Church, might be admitted to the ſeal of the covenant, & of the righteouſneſs of faith, as it is called, Gen. 17. 11, 13. My Covenant in their fleſh, (i) ſeal of it, Ro. 4. circumciſion, the ſeal of righteouſneſſe of faith. Y •• was Abrahams Church no Jewiſh Church; all but Abraham and Sarah, being not of Eber, but of other Anceſtors: Nor was it a nationall Church; for they were all one intire congregation, in covenant with God and each other, implicitly at leaſt, and meeting conſtantly in one place to wor-God together, as 600 might very well do, if that 300. Geneſis 14. were doubled, that the weight of ſuch pious educating of Children may appear, namely to be Gods appointed means of good, of grace in Children, as the meanes, for the full effecting of the promiſes of grace, as the end, which promiſes are made to godly Parents with reſpect to their children, namely that God will be a God to them, &c. Gen. 17. 7. and 18. 19. For ſo God ſaith to this Father, and pattern believer, He will command his Children, and they ſhall walk in his waies, that God may bring upon Abraham (in his Children alſo) what he hath ſpoken of him, (with reſpect alſo to his Children) Hence David in his inſtructing of Solomon, taketh up the like ſpeech, 1 King. 23. 4. and keep the Charge of the Lord, that God may confirm his word, and that promiſe in the generall, Gen. 17. 7. being not of an abſolute but of a conditionall nature. So that the greateſt love and faithfulneſs which Parents as Covenanters can ſhew to God, and to their Children, who in and with themſelves, are joynt Covenanters with God▪ is ſo to educate them, that what in them lieth, the conditions of the Covenant may be attended by their Children, and ſo the whole Covenant fully effected, in the promiſed mercies of it alſo to them, and to their Children.

Now this duty of good education of Children, being ſo weighty, and being a furtherance to the other duty in hand, even Childrens beeing an honour Rules concerning good education of Children. to their Parents every way, beſides former things occaſionally hinted, Let us here propound.

1. Some few rules about it. 2. Some motives to it. As for Rules about education.

1. Let Parents wiſely obſerve and pry into the 1. Obſerve the genious bent and capacity of Children. genius (as I may call it) and bent and capacity of their Children, which way they are moſt biaſed in their ſpirits, and of what they are moſt capable, Prov. 20. 11. Even that Child is known by his doings, whether his work be pure, or whether it be right, that is, as is well noted in the Synod Bible, Children ſhew betimes whether they be inclined to good waies or bad, and muſt be dealt withall accordingly. When Themiſtocles was a very boy, Plutarch tells us that he would not play with the boys, but compoſe their differences. So Alexander the great when he was a boy, at play with other boys, and was asked whether he would wreſtle after the manner of the Olympick games, yes, gladly ſaith he, If I might wreſtle with a King. Such ſpeaking ſignes gave they of an Heroick and Princely Spirit, when they were little: and ſo many others do, no doubt in other things.

2. When Parents by wiſe obſervations do perceive 2. Carry it wiſely and ſuitably towards them as that their diſpoſition requireth the bent, and bias of their Children, now let them carry it towards them accordingly. If they be ſtrongly bent to ſome vice more than others, as Lying (as it is ſaid of ſome, Pſalm. 58. 3. They go aſtray from their birth ſpeaking lies) admoniſh them betimes in the evill of it, repreſent to them what God ſpeaketh, in eſpeciall wiſe againſt it, what ſad examples and ſequels, in Scripture and otherwiſe, both in poynt of ſin, and in point of judgements, are found, thereof: after which courſe taken, then watch them the more narrowly, and ſpare them not for it, if they fall into lying again, and do the like in caſe of a ſlandering diſpoſition, or of a venerious or luſtfull diſpoſition, or a proud ſpirit, ſhewing its lofty bent after gay apparell, great and high things in the world, or a covetous ſpirit, ſhewing it ſelf in expreſſions of a greedy having, and craving ſpirit, in them, when Children, in a gripple and nigardly temper, and the like, or a ſcoffing ſpirit, or a profane ſpirit, or an intemperate ſpirit, in matter of meat and drink, or a whimficall, brain-ſick diſpoſition, even in their Childhood and youth: ſpare no ſeaſonable rebukes or correction, whereby to curb ſuch vile diſpoſitions in them ſeaſonably and thoroughly. Prov. 23. 13, 14. With-hold not correction from the child, thou ſhalt beat him, and ſave his ſoul from hell; and 22. 15. folly is bound up in the heart of a child, but the rod of correction ſhall drive it far from him. It's Gods ordinance for the ſeaſonable, and true redreſs of ſuch evill diſpoſitions, and the cure of ſuch diſtempers of nature. If Cham had curb'd that ſlandring diſpoſition earlier in his Son Canaan, it had been better for them both; if Iſaac had ſeaſonably curb'd Eſau's voluptuous diſpoſition, Gen. 25. 25. And David, Amnons luſtfull diſpoſition, that miſchief had not fallen out in both their Families, mentioned, Gen. 26. 35. and 2 Sam. 13. 1, 2, 4, 15, 17. If the Jewes had curb'd thoſe buddings out of their ſons and daughters pride, or Joſiah had done ſo with that of his Children, the whole Land had not ſo ſinned and ſmarted by it, as it did, Eſay 3. 5, 16, 17. and Zeph. 1. 8. If Abſoloms aſpiring ſpirit had been ſeaſonably obſerved, and cruſhed by David in his child-hood and youth, It had never grown ſo impetuous, and miſchievous as is ſpoken, 2 Sam. 15. 1, 2, 3, 4, 5, 6, 11, 12, 13, &c. It was thoſe Jew parents horrid ſin, that they were covetous themſelves, and ſo rather cheriſhed, than curbed a covetous ſpirit in their Children, untill the Lord ſeeing them all, from the greateſt to the leaſt, eldeſt to the youngeſt, given to covetouſneſs, he undertaketh the puniſhing thereof, to their coſt, Jer. 6. 13, &c. If thoſe parents, who might well enough have diſcerned a jeering ſpirit in thoſe boyes, before it brake out ſo far, as afterwards, had ſeaſonably curbd it in them, the wild bears of the wood had never been ſuch executioners of the Prophets juſt curſe againſt them, for that flout of theirs, come up thou bald-head, come up thou bald-head, 2 Kings 2. 23, 24. And doubtleſs that was not the firſt time that the blaſphemous Son of the Iſraelitiſh woman, mentioned, Levit. 24. 10, 11. had declared the profaneſs of his Spirit, which if timely corrected and curbed, It had not broken out in ſo capitall a way as then it did. And I might ſay the like of all other folly, or fooliſh diſpoſitions, which are in Childrens hearts naturally, which as they outwardly appear, if duly corrected and curbed, they would be removed, or driven far away, Prov. 22. 15. If Children, either by common, or ſaving influences of the Spirit, are more ingenuous ſpirits, and of better and more hopefull diſpoſitions, Oh let parents, as they diſcern the ſame, incourage the ſame, all the prudent and pious wayes that may be: thus wiſe and gracious Rebeccah, perceiving in her Son Jacob, the ſpecimen, and ſignall tokens of a plain, honeſt, ſingle, open-hearted ſpirit, ſhe expreſſeth and enlargeth her love far more to him, than to her Eldeſt Son Eſau, whom ſhe perceived to be of a more haughty and voluptuous ſpirit, Gen. 25. 27, 28. and amongſt other 〈 in non-Latin alphabet 〉 , tokens, by which to Judge, and accordingly to incourage ſuch laudable ingenuity, and hopefull diſpoſition of Children, or youth, mind and obſerve the nature and ſcope of their queſtions, and how ready they ſhew themſelves thereby, to ſearch and ſeek after, and to underſtand the beſt things, and of weightier concernment to their ſouls; as a worldly covetous frame of heart is diſcovered by anſwerable queſtions; whence that character given of worldlings, there be many that ſay, who will ſhew us any good? (even any worldly good) Pſal. 4. 6. and as their graceleſs ſpirit is deſcribed by their omiſſion of enquiries, and asking after God. Eſay 65. 1. So an inquiſitive diſpoſition after ſoul-matters in Children, as a better and more hopefull Omen in them, is to be incouraged by parents; Exod. 12. 26. and 13. 24. Joſh 4. 21. when thy Son ſhall ask thee in time to come, what meaneth this, or that? then you ſhall ſay, the Lord did thus and thus; ſo let parents mind and encourage ſome better ſpeeches, which ſometimes, beyond expectation, will fall from very Children; thoſe rarer ſpeeches and anſwers of Jeſus Chriſt, when a lad of 12. years old, Luke 2. 42, 49. though Mary his Mother did not ſo underſtand at firſt the full ſcope of them, v. 50. yet ſhe kept them all in her heart, ſhe had many a pondering and thought about the ſame.

3. Let parents carry it with a very jealous eye, 3. Carry a jealous eye over them in point of ſin. and hand over their Children, in the matter of known ſin againſt Gods rules; as Job did over his, Job 1. 5. he ſanctified them daily, in that feaſting time of theirs, ſaying, It may be my Sons have ſinned, and curſed God in their hearts; and let parents by no means be drawn in, to conſent to their Children, in any evill way of theirs, as Jacob ſaid of his cruell Sons, Gen. 49. 6. O my ſoul come not thou into their ſecret, unto their Aſſembly, my honour, be not thou united: nor by any means let them own their Children in any way of an evill ſpirit, as Levi, who (Deut. 33. 9.) ſaid of his children, I have not known them, Zech. 13. 3. Deut. 13. 6.

4. Let Chriſtian parents be often Catechizing 4. Be often Catechiſing them and as they can beſt conceive and remember teaching them in the beſt things of their ſouls. their children in the principles of Religion, and inſtructing them in the beſt things of their ſouls; under that head of bringing up Children in the nurture, and admonition of the Lord, Eph. 6. 4. ſome take in this of Catechiſing. It was the practice of Jewiſh parents of old, hence that Rom. 2. 18. being inſtructed out of the Law, or as in the Greek, being Catechized. Aegyſippus ſaith, That by vertue of Catechizing, there was never a Kingdome but received alteration, in the heatheniſh religion, within forty years after Chriſts paſſion; Julian when he would have ſuppreſſed Religion, ſuppreſſed partly Catechizing of Children, partly Schooles of Learning; the Papiſts (as it appeareth in the Popes Bull, before the Trent Catechize) acknowledge, that by Catechizing, the Proteſtants got the ſtart of them; this milk is appointed of God, for the benefit of ſuch Chriſtians, which have not their ſenſes ſo raryfied, as to diſcern ſo well of good or evill, Heb. 5. 12. compared with 6. verſe, where the heads of Catechizing publickly, and privately, in the Apoſtles dayes, are mentioned; and let parents be often talking of good things, and choyce paſsages of the word diligently to their Children, Deut. 6. 6, 7. thou ſhalt teach theſe words diligently to thy Children, when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lyeſt down, and when thou riſeſt up, eſpecially be preſſing them to look after the weightier matters of their ſouls, as David did his ſon Solomon, to get wiſdome, that principal thing, even the ſaving knowledge of God in the Meſſiah, Prov. 4. 4, 5, 7. So David, Pſal. 34. 11, 12, 13, 14. Come ye Children unto me and I will teach you the fear of the Lord, &c. onely in teaching thus, let parents take the beſt and eaſieſt way that may be for their capacity and memory; that they may beſt conceive, receive, and retain their holy inſtructions; it muſt be dropped in by little, and little; teaching proper and fitteſt for Children, is by precept upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little, Eſ. 28. 9, 10, 11. Aelian telleth, Lib. 2. cap. 29. that the Cretenſes as they taught their more weighty matters—as their Laws, their Praiſes of their heatheniſh Gods, and famous acts of their worthies, ſo for the manner of it, that they might more cheerfully Learn, and better remember the ſame, they taught them in way of Muſicall, and Melodious Song; even Moſes alſo, when to commend the weighty counſels of God, to be commended by them to their Children, it is in a way of a Song, Deut. 31. 19, 22. now therefore write you this Song for you, and teach it to your Children.

5. Let Parents be ſure that Children whil'ſt 5. Let them be taught to read the Scriptures duly. Children, be taught to read well the Scriptures, 2 Tim. 3. 13. From a child Timothy was taught to underſtand (and as a means of it) to read the Sriptures through, and through, over, and over, often, diligently and heedfully. Oh the unexpreſſible wrong done to many Children by their parents neglect to have them taught to read the Scriptures, when they were young! here the Engliſh proverb may take place, Better unborn (almoſt) than untaught; onely let parents help Childrens underſtandings, all they can, in what they have read or heard, further the due application of it to themſelves, their ſoul eſtate & condition, and be often calling them to an account of what they have read or heard, to ſee what they remember, underſtand, or improve thereof, like Chriſt as a Father to his Children, the Diſciples, inquiring of them, Matth. 13. 51. Have ye underſtood all theſe things?

6. Let parents be putting their Children betimes, 6. Put them betimes upon holy exerciſes. upon actuall exerciſe, and practice of religious principles, and rules, which have been taught, by their parents; what religious practices and precepts you would have them to attend, and not depart from them, when they are old, train them up practically, to thoſe very godly exerciſes when they are young, Prov. 22. 6. Heathen Ageſilaus, when asked by one, What youth ſhould learn in their youth? anſwered, ſuch things as when they are men, they have moſt uſe of▪ Deut. 32. 46. You ſhall command your Children (even whil'ſt Children) to obſerve to do all theſe words: and therefore to practice piety, to call upon God in Prayer, to praiſe him, and give thanks to him, to ſanctifie the Sabbath, in all the holy exerciſes thereof in publique, in the aſſembly; in private, with the reſt of the Family; and in ſecret, in their own cloſets, apart by themſelves. Adam and Eve had trained up Cain and Abel, their ſons, to the practicals of Religion betimes; witneſs that their ſacrificing, Gen. 4. 3, 4. as its likely before either of them were married men. Verſ. 16, 17. compared. Thoſe godly Jewiſh parents had taught their Children to pray; witneſs that ſhort Prayer of theirs, Mat. 21. 15. taken from Pſal. 118. 25. which in the Hebrew is Hoſhia-na, rendred by the Greek, Hoſanna, ſave (O Lord) I beſeech thee—namely the bleſſed Meſſiah, reſcue him from all his enemies, from all miſchiefs whatſoever, carry him through his work, ſo as that he may ſave others, and the like. This practice of Children, Chriſt there juſtified and defended. Not alone old men, and young men, and maidens, but children alſo are charged to praiſe God, Pſal. 148. 12, 13. and if to praiſe God, then alſo to pray to him: praiſing being but a part of prayer. In the 4th Commandement, God expreſly chargeth the heads of Families to look to it, that not themſelves alone, but their ſons and daughters keep holy his day of reſt; and if to keep it holy, then to be acting in all the holy exerciſes of the day, according to their underſtandings; as in reading, diſcourſe about good things, prayer, ſinging of Pſalms, bleſſing their meat, and ſuch like; Leviticus 19. 3. every one without limitation is charged, you ſhall every man fear his Father, and every man his Mother, (and as a fruit and pledge of it,) keep my Sabbaths. See more Deut. 31. 11, 12. Joſhua 8. 35. Deut. 16. 10, 11, 16. It was the devill in Pharaoh, who would not have had the Iſraelites Children to have gone with them to ſacrifiſe in the wilderneſs, but to have ſtayed in Egypt the while their parents went about it, Exod. 5. 3. with 10. 11. and no doubt he was too buſie with Chriſts own Diſciples, when they would have hindred the good peoples Children from their neer approaches to Chriſt, Mark. 10. 13, 14. and its from Sathan, that ſome now adays, would not have Children, whileſt Children, taught the ways or things of God, (Catechiſtically, or practically,) as to pray, or the like: contrary to the very grain of that Scripture, Prov. 22. 6. 7. Let them be trained up to ſome honeſt callings, eſpecially to the Miniſtry, if of parts that way.

7. let parents look well to it, that none of their Children whileſt young live idly, but that they be trained up to ſome honeſt, and laudable callings and imployments. Adam trained up his ſons to husbandry, Gen. 4. 1, 2, 3, 4. and ſuch of your Children as may be men capable of learning, let parents ſet them apart for learning; David had his Tutors for his ſons, 1 Chro. 27. 32. Such capacity, and diſpoſitions in youth for Scholaſtick indouments, and imployments, they alſo are Talents of God beſtowed upon children, & would not be buried in the earth; and oftentimes as it fareth with luſtier ſoil, being not anſwerably husbandred, it brings forth more weeds than other ground: So in Children of good naturall parts, and not well ordered and imployed in learning and arts, they often prove the worſe; yea albeit ſuch naturall parts ſhould not be abuſed thus, but better imployed, yet as Prov. 16. 21. the ſweetneſs of the lips, ability of ſweetneſs, aptneſs, and elegancy of expreſſion, it addeth an ornament, and grace, and force to what is ſpoken, it increaſeth learning; and indeed in an ordinary way of common prudence and providence, although parents in ſome conditions may ſtrain hard, to bring up their ſons to be Scholars, it is in it ſelf a far better portion, than barely to leave them ſuch a portion of mony, or goods, or Lands. God himſelf accounts ſuch liberal ſciences among the number of his chiefer gifts, Dan. 1. 17. ſpeaking of Daniel, and his three companions, as for theſe four Children, God gave them knowledge, and skill in all learning, and wiſdome. Its ſpoken in the commendation of Moſes, by Stephen, Acts 1. 7. 22. that he had skill in all learning of the Aegyptians; verily it was well for the Church in Moſes his time, and for the Church in Daniels time, that Daniel and Moſes, when they were young, were ſo well educated and gifted with skill in all learning and wiſdome. God will reward good parents alſo as well as bad, according to the fruit of their doings, John 17. 10. if by the fruit of your education, & bleſſing of God upon the education of your Children to learning, they come to do much more good, either in Church or common-wealth, all that good will be partly put upon the good parents account alſo, as well as added to the good Childes ſcore; and in particular, the more to incourage Chriſtian parents to educate, and ſequeſter their Children, which have good naturall parts, unto learning, in reference to the miniſtry in ſpeciall ſort, let me adde a word or two; let ſuch remember Hannahs example, who in ſetting apart her ſon Samuel, preſently upon his comming to be trained up under Elies tuition, for the Miniſtry, ſhe is ſayed herein, to lend him to the Lord, 1 Sam. 1. 24, 28. compared, and cap. 2. 20, 21. it appeareth that ſhe loſt nothing by this loan. Remember alſo what a favour and wonder of bounty, and faithfulneſs of God is extended to you, that God will take any of your children, for ſuch an imployment of his, and of his Church, namely for the Miniſtry; amongſt three of the moſt notable acts that God did for Iſrael, next to that of bringing them up out of Egypt, & to that of deſtroying the Canaanites for them, Amos 2. 9, 10. this is reckoned one, I raiſed up of your ſons, for Prophets; to conclude, remember alſo what an honour God putteth upon your Children, and what favour he ſheweth them therein, 1 Tim. 1. 12. I thank Chriſt Jeſus our Lord (ſaith Paul) who enabled me, for that he counted me faithfull, putting me into the Miniſtry; when God would honour Phinehas, he putteth this upon him, as by a perpetuall Covenant, that he and his children ſhall be the Lords Prieſts, Numb. 25. it was the honour alſo that God put upon the tribe of Levi, that for Levies zeal in that buſineſs, at Maſſah and Meribah, his Ʋrim and Thummim, his Prieſtly indowments and ornaments, of Prieſtly imployments ſhould be upon him, Deut. 33. 8, 9. it was the honour at firſt put upon Iſraels firſt-born, only to be the Lords, and for the Lords Miniſteriall ſervice; whence, Exod. 24. 5. and he ſent the young men of the Children of Iſrael, their firſt born, who offered burnt offerings and ſacrificed peace offerings of Oxen unto the Lord; afterwards indeed in honour of the Levits, the Levits were taken to be the Lords, or for the Lords Miniſteriall ſervice, and beſtowed upon Aaron, and his ſons, who ſucceſſively were to be Gods high Prieſts, 3 Numb. 12. 41. and cap. 8. 16, 19. compared; it muſt needs be an honour to the miniſters calling, and ſuch as are therein conſcionably imployed, that the bleſſed God in his counſels, reſpecting the ſouls welfare of his people, which in themſelves, and by nature were rebellious, to the intent that by his bleſſing upon the Miniſtry in their hearts, God might come to dwell amongſt them; he ordered it thus, that Chriſt dying, and riſing again, ſhould aſcend into heaven, and there receive from his father as an honourable boon of favour, gifts for men, even for his people in themſelves Rebellious, that God might by his bleſſing thereupon dwell amongſt them, Pſalm. 68. 18. upon his actual aſcenſion, as Paul expreſſeth it, Eph. 4. 8, 11, 12, 13. He gave thoſe gifts, ſo received, to men, to his people, and Church; That is, as the Apoſtle expoundeth thoſe gifts to be, verſ. 11. He gave ſome Apoſtles, and ſome Prophets, and ſome Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the body of Chriſt, till we all come in the unity of the faith and a perfect man, &c. No greater honour ſurely than this, to be given, as a Coronation-mercy, to Chriſt aſcending, and from Chriſt given back again, as his Coronation Favour, and Bounty to his Church, for ſuch high, holy, and honourable ends; nor need I ſay more in honour of your children, If becomming faithfull Miniſters; their Scripture titles do Emblazon that ſufficiently; Miniſters being called, Angels, Rev. 2. 1. Embaſſadours, 2 Cor. 5. 20. Stewards, 1 Cor. 4. 1. Watchmen, Ezek. 3. 17. Co-workers with God, 1 Cor. 3. And many other titles of honour which he is pleaſed to crown Miniſters withall.

As for motives I will but name two or three. Motives to good education of Children. 1. They are the Lords, more than ours.

1. Our Children are more the Lords than ours, by Covenant-right, by our own act of devoting them to him in Baptiſm, Matth. 28. 19. and many other waies, Ezek. 16. 20. Let Parents therefore bring up their Children for God, in the beſt way they can.

2. Education will greatly difference our Children 2. That will honourably diſtinguiſh them from others. from others not ſo well educated, as Lycurgus, when he would convince the Lacedaemonians of the benefit of education, he taketh two whelpes of one litter, the one he traineth up to Hunting, the other not, the one proved of uſe to the field, the other was good for nothing, but for a cur in the Kitchin; and experience witneſſeth, that ordinarily perſons well educated, become of very publick and good uſe, more waies than one, where ever God caſteth their habitation, others, not ſo educated are little ſerviceable, in any matters of publick concernment. Socrates uſed to ſay, that many Mens Sons who were without education, were like couragious Horſes without well ordering and government, becomming very Aſſes, or as it might be added, reſty Iades. I need not apply it, its eaſily underſtood.

3. The honour of good education will be 3. Children alſo will have the honour of it: the ſin of the contrary will lie upon the Parents. partly the Childs, and will partly reflect honour upon the Parents, As that of Auguſtus, who ſo well educated his Sones, that what they ſpake, he would have them ſpeak it openly, and then have the Speech (as matter of worth and note) publickly recorded: But in neglect of good education Childrens ſins will be charged upon Parents, As in Elies caſe of neglect of well educating, and Fatherly watching over his Sons, Hophni, & Phineas, 1 Sam. 2. 29, 30. he is charged with kicking at his ſacrifices, why have ye kicked at my ſacrifices? &c. The very Heathens, by natures light ſo took this; hence the Lacedaemonian Ephori, they puniſhed a certain Father, for ſuffering two of his Sons to fall out, and to fight one with another.

4. It may ſomewhat awaken, and move Chriſtian 4. Even Heathens have been much for good education. Juſtin l. 3. Parents to a more conſcionable care in this matter of well educating your Children, to conſider ſome of the Lawes, Acts, and ſpeeches, of the very Heathen, about this very particular. Lycur-the Spartan Law-giver, commanded that Youth ſhould be brought into the field, not into the Markets that they ſhould ſpend their firſt year not in Lxury, but in work and Labours; And the Spartans had another Law, that if any of their Free-men neglected the diſcipline of youth, he ſhould be diſenffranched; Aelian alſo ſpeaketh of another ſore puniſhment which the conquering Mytileneſians impoſed upon their revolting aſſociates, that their Children ſhould not be trained up to the liberall Sciences; Plato was wont to reprove this as a groſſe evill in thoſe of his times, that men would beſtow all their care and paines in getting Riches, but took little, or no care about their Children, unto whom they were to leave their Riches. When one anſwered Ariſtippus, that for a thouſand drachmes which he demandded to bring up his Son to Learning, that he could buy a ſervant; nay, ſaith the Philoſopher, you ſhall have two ſervants, to wit, him that you buy, and your own Son too. Diogenes ſometime ſaid, he had rather be a Ram or ſheep of a Megarenſian, than his Son, whereby he declared, that the Megarenſes took more diligent care of their Cattel, than of their Children. To conclude with one admonitory Item to ſome in theſe daies, who are ſecret enemies to catechizing Children, and bringing them up in Learning, Let them tremble to think with how like a ſpirit they are acted to that of that notorious Apoſtate Julian, who deſigning the extirpation of the Chriſtian Religion, thought no way better, than to put down catechiſing and Schooles of Learning: as for other Parents who would full gladly bring up ſome of their Sones, who have naturall partes for Learning, but through Idleneſſe or Voluptuouſneſſe, or the like, they will not be drawn to attend it, or to be trained up to it, let then ſome other way puniſh them, with ſuitable epreſſions of Parentall diſtaſt and diſpleaſure. Solons law this way, was ſomewhat too harſh, that if Sons would not be drawn by their Parents to Learning, their Parents ſhould deny them neceſſaries; but yet Chriſtian Parents would do ſomewhat this way, that ſuch Children ſhould know themſelves, and ſufficiently ſee cauſe to bewail their folly and errour. I have been long in this firſt way of Parents furthering Children in being an honour to them, becauſe it is of great moment; we ſhall be briefer in the reſt.

2. Then let Chriſtian Parents, as a help to the ſaid end, be ſure to leave your Children under 2. By leaving Children under Gods ordinances and good government. Gods ordinances purely & powerfully diſpenſed, in the Church, and under good government in the civill ſtate. The Children of Iſrael would not leave one of their Children in Egypt, Exod. 10. 9, 10. Where God pure Religion was not, nay, where ſacrifices to the Lord was an abomination, Exod. 8. 27. and where the government of the ſtate was tyrannicall; theſe better-minded people of Iſrael, when the godly Prieſts were put down by Jeroboam, and removed to Judah, under Rehoboham, and when Jeroboam ſet up corrupt unworthy fellowes to be prieſts, they alſo removed themſelves and families to Jeruſalem, 2 Chron. 11. 13, 14, 15, 16. Hence that enquiry of the company of the godly, Canticles 1. 7. Tell me, O thou whom my Soul loveth, where thou dwelleſt, and where thou cauſeſt thy flock to reſt at noon? that parching time of enemies raging againſt the truth, waies, and people of Chriſt, to which Chriſts anſwers, verſ. 8. Go thy way forth by the footſteps of the flock, (the reſt of my people) and feed thy kids itttle ones by the ſhepheards (godly Magiſtrates & Miniſters) tents. Alas, for us, and ours to go where Gods pure ordinances or goverment is not, it is to expoſe our ſelves, and them to, to ſoul-ruines, as David ſaid in that caſe, 1 Sam. 6. Cap. 16. They have caſt me out this day from the Lords inheritance, (where his ordinances and Miniſters and people are) ſaying, Go and ſerve other Gods—their actions, in driving me out amongſt ſtrangers to Gods pure Religion and Lawes, do even as it were ſay, Go, and ſerve other gods, putting me upon that temptation to it. But by leaving our Children under good ordinances and goverment, we do hereby greatly further them in the beſt things, and thereby alſo in becomming an honour to us.

For 1. They are furthered that way by your godly Miniſters there; and the pure diſpenſation of the word and ordinances by them; when ſuch Fiſhers are upon the Churches banks, your fiſh of all hand great and ſmall are wont to be caught and drawn to the Land, Ezek. 47. 8, 9, 10. by John Baptiſts Miniſtry (as we before ſhewed) all is brought to rights 'twixt Children and Parents, Mal. 4. 6. He ſhall turn the hearts of the fathers to the Children, and the hearts of the Children to the father.

2. They are much helped that way by the Churches and Saints Chriſtian watch over them, Counſels, inſtructions, and ſeaſonable admonitions of them, and prayers for them. Peter, as an Apoſtle, having all virtuall, Apoſtollical, and Church power in him, is charged with the feeding, teaching, and ruling, of Chriſts Lambs, as well as elder ſheep, Joh. 21. 15, 16. The Children of the Church have a beneficiall privilege, that they muſt be watched over, kept from wanderings, ſearched out if ſtarted aſide, and brought in if gone aſtray, healed if diſeaſed, cheriſhed and nouriſhed up by all holy meanes, of which they are capable, kept to their paſturage, watering, folding, and the like.

3. They will be much helped by the good civill governours meanes alſo, who is a nurſing Father unto the Church and to her little Children, Jſa. 49. 23. and who is to take magiſtraticall care in ſpeciall ſort, of the education of Children. As even the heathen Ariſtotle ſaies it, 〈 in non-Latin alphabet 〉 . Ariſt. polit. l. 8. c. 1. That it is an unqueſtionable thing to all men, that it eſpecially concerneth the civill Law-giver, to look to and make lawes about the education or diſciplining of youth, which being not attended (ſaith he) in States, it overthroweth them. It was one of Lycurgus his Lawes, to reſtrain the careleſneſs of Parents in educating their children, that after Children were ſeaven years old, their Parents ſhould not breed them up as they liſt, but they ſhould be diſpoſed to certain companies of Children, to be excerciſed to good inſtructions, and diſcipline, and when grown up to be Youths, they ſhould miſpend no time without inſtructions and regulations; and no doubt that Spartan ſtate flouriſhed the better, for that and other like Laws of Lycurgus, as ſtories tell us, God himſelf maketh account that a godly ruling Eliakim, is of great uſe to his people, in reſpect of their offspring or Children, whence that in Eſai 22. 20, 24. in a word, the Lord doth promiſe it as a moſt advantageous privilege in the daies of the Goſpel, both to the godly returning Jewes, and to their Children, that they ſhall be in his Church and under his bleſſed ordinances in his Church, in which he will be preſent: his ſanctuary ſhall be amongſt them, Ezek. 37. 25, 26. and that they ſhall be under the goverment of Chriſt (under the name of David) Ibid. and that not alone eccleſiaſticall in the Church, but civill alſo, in their Chriſtian-ſtate and Common-wealth; all goverments civill and ſacred, being in a diverſe reſpect Chriſts: delivered to him of the Father, Matth. 28. 18. and by him to Chriſtian rulers, Prov. 8. 15. as King of Kings, and Lord of Lords.

3. Let Chriſtian Parents for the furtherance of their Children, being an Honour to them, take ſpecial care to maintain peace among their Children, and to take away all occaſion of breaches among them in after times; this was Abrahams care in his life time, to give Returahs Children their portions; and ſo to ſend them away, farther off from Iſaac who was to hold on Abrabrahams Honour, as a Covenant and Church-Father, &c. Gen. 25. 5, 6. In defect of ſuch Parentall care, worſe matters have fallen out in Chriſtian Families, to their Parents great diſhonour.

4. Let Chriſtian Parents alſo for the end mentioned, take ſpeciall care of the well diſpoſing of their Sons and Daughters, in Matiage: So did Abraham for his only Son (as God in a ſenſe called him) Iſaac, Gen. 24. 1, 2, 3, &c. So did Iſaac, and Rebeckah for Jacob, Gen. 28. 2, 3, &c. Having ſmarted for the contrary neglect in Eſau, Gen. 27. 46. and both Iſaac and Jacob proved an Honour to their Parents, but Iſhmael and Eſau not looked after that way, by their Parents, were rather a reproach to them who begat them. Hence that charge of God to Jewiſh Parents, to look much to the diſpoſing of their Children in Mariage, Deu. 7. 3.

Laſtly, let Chriſtian Parents who would have their Children be an honour to them, lay up many prayers for them, for that end, and accordingly exerciſe faith alſo in Gods promiſes, for bringing the ſame to paſſe, Pſal. • 0. 16. Let thy glory appear to our Children, and then verſ. 17. Let thy beauty be upon us, ſo Pſalm. 144. 12. It is one great part of the matter and ſcope of their prayer, that they may have an hopefull, honourable, and uſefull poſterity, even as growing plants, and as choiſe poliſhed corner pieces of a Palace; and when Hannah was now about diſpoſing of young Samuel under Elies Tuition, 1 Sam. 1. 23. all Hannahs prayer is this, onely the Lord eſtabliſh his word: even that which he hath promiſed, reſpecting this our Son. And the godly, Pſalm. 102. 28. are brought as acting of faith for this end, the Children of thy ſervants ſhall continue, and their ſeed ſhall be eſtabliſhed before thee; and if thus to continue before God, then ſuch as ſhould honour Parents alſo, both in a direct and reflect way, as a meanes under God, of their living long, and continuing of them, in the Land which God giveth them.

Thus much for the Exhortation reſpecting Parents.

2. It is of Exhortation alſo to Children, or unto perſons, as in the relation of Children, (whether Children in years, or grown perſons) to be an honour to your godly Parents, eſpecially, by imitation of what is good in them, and following their gracious counſels, and by holding on in the truths and waies of God, wherein they have taught and led you, without ever turning aſide therefrom. For which end, let me briefly propound, 1. Some motives.

2. Some helpes.

The Motives to it may be ſuch as theſe.

1. In that ſuch good intereſt of Children, and ſuch godly precepts and examples of Parents, which are layed before them, they are a ſpecial talent of mercy, and therefore God expects that you ſhould make an honourable inprovement of them; Solomon ſpeaketh of the ſame thus, as his mercifull advantage, Prov. 4. 3. For I was my Fathers Son, verſ. 4. He taught me alſo, and verſe 10. Hear O my Son, and receive my inſtruction, and the yeares of thy life ſhall be many, and ſo be an honour every way of Parents, as a meanes to that end, and then addeth, verſ. 11. I have taught thee in the way of wiſdome, (namely, inſtructively) I have led thee in the right paths, (namely, exemplarily;) the like holy advantage did they make of that counſel and doctrine of their Fathers, Pſalm. 144. 1. and David likewiſe maketh advantage of his Mothers intereſt in God, Pſalm. 86. 16. and Pſalm. 116. 18. Now if this be a talent, it muſt be accounted for one day, and Children had need look that they make anſwerable returnes. Parentall nurture and admonition, and Chriſtian education is an holy advantage to ſuch Children, above others that want the ſame, As being Gods ordinance for Childrens beſt welfare, as was ſhewed before. When Solomon had charged his Son to keep his Fathers command, and not to forſake the Law of his Mother, Prov. 6. 20. verſe 23. he addeth this reaſon, for the commandement (even of a godly Father) is a lamp, and the Law (even of a godly Mother) is light, and reproofs of inſtruction (given by Parents alſo to Children) are the way of life, Prov. 29. 11. The rod and reproof give wiſdome: namely, as Gods appointed means, in the uſe whereof he will give it to Children. Godly examples are alſo very forcible and helpfull, hence the godly are ſaid to be bleſſings in all places where they are caſt, Iſa. 19. 2. As Husbands may be wonne to God & good, while they behold the Godly and wiſe converſation of their wives, 1 Pet. 3. 1. So may a child by the gracious example of godly Parents; yea, ſuch children have the ſuperadded advantage of their good Parents, and Anceſtours Covenant intereſt, Prayers and bleſſing, Gen. 49. 26. The bleſſings of thy Father, (ſaith, Jacob to his Son Joſeph) have prevailed above the bleſſings of my Progenitors, every godly Anceſtour and Parent, contributeth ſomething to the Childs bleſſed ſtock, beſides the bleſſed advantage which ſuch Children have to be an Honour to God, and to their Parents, by the very Entail of grace by Promiſe and Covenant of God, from their Parents unto them, Deut. 30. The Lord will circumciſe thine heart, and the heart of thy ſeed—to love him, &c. and Iſa. 59. 21. The word and ſpirit in the mouth of the Anceſtours, is promiſed to the ſuceeding Children, let Children then of the Church of the godly, look you husband this holy advantage the rather to Gods and godly Parents Honour.

2. In that the poſterity of Papiſts, and Mahumetans, will follow the tract of their parents inſtructions, and examples, and will by no means depart therefrom; and ſhall not ſuch children as you are, much rather follow your godly teaching and leading Parents, without departing from their bleſſed counſels and examples? God forbid any ſhould do otherwiſe.

3. In that otherwiſe if you will not do thus to the honour of your godly parents, verily then, all the bleſſed words which your good parents have urged, and charged, and that as from God, by their parentall authority, upon you their children, they will come in, another day, as evidences againſt you, according to that phraſe concerning Gods word delivered by Moſes to the Iſraelites, and by them to be commanded to their Children ſucceſſively, in caſe of their Apoſtacy, it's ſaid, this Song ſhall be Gods witneſs to teſtifie againſt them, Deut. 31. 19, 21, 26.

Touching the helps to further you, in being ſuch an honour to godly parents, they may be ſuch as theſe.

1. Take heed of what tendeth to diſhonourable degenerating, and Apoſtacy from the gracious counſels, and examples of your godly Parents and Anceſtors: and for this end, take heed of 1. corrupt principles, or practices in Religion, for they tend to Apoſtacy; hence the Apoſtacy of thoſe hopefull beginners in 2 Pet. 2, 19. 20. whil'ſt corrupt libertine, principles are diſtilled into them, and imbraced by them, they are intangled again and fall off, 2 Tim. 21. 16, 17. Timothy muſt avoid ſuch profane and vain bablings (ſuch the Apoſtle termeth their falſe doctrines) becauſe they tend to ungodlineſs, and their word and doctrine, like a Canker eateth out the heart and life of Religion where it taketh.

2. A worldly ſpirit; that cauſeth degenerating in hopefull perſons; that hopefull young man in Mark. 10. 20, 2 • . was ſpoiled by it; ſo was Saul, Judas, Ananias, and Saphira, Demas, and all thoſe profeſſors, which ſo far out-go thoſe of the high way, and ſtony hearers, even, thoſe of the thorny ſoyl, they come to be choaked by the thorny cares, deſires, occaſions, and contentments of the world, ſo that no fruit of theirs ever commeth to perfection.

3. Pride; this uſhereth in even this fall alſo: inſtead of him whoſe beart is lifted up, in Hab. 2. 4. it is in Heb. 10. 35. if any man draw back: the one uſhereth in the other; let Children, hopefull ones ſpecially, beware of this.

4. Wantonneſs under outward proſperity, plenty, peace, liberty, civill and ſacred; Deut. 32. 11. Jeſurun waxed fat, and kicked, turned againſt God. So thoſe Nehem. 9. 22, 26. Hence God warneth them then to take heed, that when in Canaan they have all they can deſire, in a manner, that then they forget not, and forſake not the Lord, Deut. 8. 10, 11, 12, 13, 14. let the poſterity of the godly here and elſewhere take heed of this ſpirituall wantonneſs, which uſhereth in Apoſtacy.

5. Bad matching; this cauſed Jehoram, good Jehoſhaphats Son, ſo vilely to degenerate, namely his matching into wicked Ahabs ſtock, 2 Chro. 21. 1, 2. bad wives out-landiſh women, cauſed even wiſe Solomon to ſin, and for a time to degenerate, Nehem. 13. 26. let young perſons eſpecially take heed of this.

2. Let ſuch Children of the Church, of the godly, engage themſelves perſonally, in ſolemn wiſe before the Lord, and his people alſo, as well as privatly, to walk according to God, and thoſe godly counſels and examples of their good Parents and Anceſtors, and by his ſtrength and help, never to turn away there from; good Ruth did ſo privatly, when ſhe ſo ſolemnly vowed before God, and her Mother-in-Law, that ſhe would go with her, be with her, partake in weal and woe with her, own her God and people, and only them, for hers, and nothing but death ſhould hinder the ſame, Ruth 1. 15, 16. whither thou goeſt, thither I will go, thy God ſhall be my God, and thy people my people; God do ſo to me, and more alſo, if ought but death part me and thee; ſhe engages implicitly to all honour of her, both direct, to honour her with all honour of reſpects, reverence, obedience and recompence, and reflectly, to be an honour to her alſo, all which may be very well gathered out of that ſpeech of hers: as I might particularly evince, but I forbear: Nehem. 10. 28, 29. the Children of the Church there, their ſons and daughters that could underſtand, (as well as their Parents) came publickly to enter into an oath, and curſe, to walk in Gods Laws, to obſerve and do all his Commandements; and if Churches would call upon their Church Children, who are of underſtanding, perſonally to renew the Covenant of God, made by their Parents on their behalf, ſuch a bond would the more engage and unite their hearts, by the Lords bleſſing, to the good wayes, and things of God, to his and their Parents Honour.

3. Let ſuch Children, according as the Lord helpeth them, eye, and plead with God, his own words, undertaking this in effect, that they ſhall walk after the bleſſed precepts, and practices of their godly Parents and Anceſtors, and ſo be an honour to them; this is held forth in that promiſe of God made with reference to his Kingdom and Church in all Nations amongſt the Gentiles, Pſal. 22. 27. with verſ. 30, 31. their ſeed (as the Geneva reads it) ſhall ſerve him, it ſhall be counted to the Lord for a generation, they ſhall come, and ſhall declare his righteouſneſs unto a people that ſhall be born, that he hath done this; if God undertake that this ſeed of Gentile-believers, ſhall hold up Religion after their Parents, and convey it to their next generation, what can godly Parents deſire more for their Children, or, their children deſire for themſelves? they ſhall hereby greatly honour God, his truth, wayes, and government, and greatly honour their godly Parents, their inſtructions, examples and prayers, beſide that good that will thereby come to themſelves, and their own ſouls and poſterity alſo: O let ſuch children then intrench themſelves within this and ſuch like bleſſed ſtrong holds and places of ſpirituall refuge. And ſo at length we have diſpatched our diſcourſe about this ſo neceſſary a ſubject, and the bleſſing of our gracious God be upon it.