The Honor Due from Children, Chapter 2

The Honor Due from Children · Chapter 2

p. 14CHAP. 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, p. 15ſo 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 p. 16not 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. p. 18Commandement) 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 onelyonly, 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 p. 19of 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 onelyonly, 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 p. 20to 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 onelyonly.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 onelyonly pretence, and diſſimulation.

p. 214. 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 p. 22hath 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 onelyonly 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 p. 23daily 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 p. 24thy 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 p. 25Son 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 p. 26in 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 onelyonly 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 p. 27their 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 onelyonly, 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 onelyonly to the good and gentle, but alſo to the froward, 1 Pet. 2. 18. ſo muſt Children much rather give Honour to their Parents, p. 28whether 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 foreign 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 foreign in the Text is uſed to denominate, and point out peculiar excellency, as Exod. 28. 2. Aarons garment muſt be made foreign for glory, or garments of peculiar excellency, Gen. 45. 13. ſhew him all my glory foreign 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 p. 29foreign; and Pſal. 87. 2. foreign 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. foreign 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 p. 30unrighteouſneſs 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 p. 31that 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 p. 32or 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. p. 3327. 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.

p. 344. 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 p. 35ſuch, 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 p. 36the 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 p. 37confeſſeth 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 p. 38left 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.

p. 392. 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 onelyonly 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 p. 40Canaanites) 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 p. 41curſed 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 p. 42to 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 p. 43and 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 p. 44nothing, 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 p. 45or 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; p. 46but 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 p. 47did, 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. p. 486. 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, p. 49whether 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 p. 50faith 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 onelyonly, 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 p. 51they 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 p. 52as 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 p. 53of 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, w^ch 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 p. 54Rebeckah, 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 p. 55have 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 anotherprevent) 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 p. 56grapes 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 p. 57woman 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 w^ch 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, p. 582, 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 p. 59Joſeph 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 p. 60my 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 p. 61very 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 p. 62handmaid, 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 p. 63of 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 therebyand 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 p. 64Honour 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 p. 65him 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.

p. 666. 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.

p. 673. 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, Plutarchſurely 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 p. 68verſ. 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.