A FRUITFUL AND USEFUL DISCOURSE TOUCHING The Honour due from Children to Parents, and the duty of Parents towards their Children.  
WHEREIN, Both the Respective duties of Children to Parents, and of Parents to Children, are cleared from Scripture, together with what may either further or hinder the same; And the failings and sins of either against the other; together with the manifold causes thereof, are discovered; which are accordingly applied and pressed.  
By Thomas Cobbet Minister of the Word at Lyn in New-England.  Ephes. 6 2 
Honour thy Father and thy Mother (which is the first Commandment with promise.)  Vers. 3. 
That it may be well with thee, and that thou mayst, live long upon the earth.  Vers. 4. 
And ye Fathers provoke not your Children to wrath but bring them up in the nurture and admonition of the Lord.  Levit. 19 3. 
Ye shall fear every man his Mother, and every man his Father.—  
LONDON, Printed by S. G. for John Rothwell, at the Bear and Fountain in Cheapside. 1656.   

THE EPISTLE TO THE READER.  
Christian Reader,  
THis discourse was at first intended only for the private use of our own Congregation; but by the request of some, it is now coming into public view, and so to thy hand. When the seed was first sown here, the Lord was pleased to give a blessed handsel of his grace, and some sprinklings of first fruits thereof: may he now please to bless the produce of that seed, which now is scattering in a large field, with a more plentiful harvest-blessing in thy heart in special, and in hearts of many others, by thy means, the unworthy seedsman shall account himself well appayed, and abundantly rewarded. According as the subject persons firstly concerned in the discourse, are all sorts of persons, standing in the relation of children, and so children in years also, as well as persons of riper Age, so the stile and phrase is familiar and plain: children needing no such highflown, acquaint, & new-coined words as are even too much in use, now adays, both in Press and Pulpit; but rather the plainest expressions, and easiest to be understood. Only remember also, Courteous Reader, that under the notion of children, in the discourse, are understood, all such as are in the relation of children, whether Adult persons, or children in Age; thou mayest also, Christian Reader, frequently meet with the very same Scriptures quoted in the discourse, but let not that offend thee, since for thy benefit, those rich veins of spiritual mine, are but further searched into, to find out yet more and more treasure, according as there is various need, and use thereof; and those lively Oracles of God are often consulted withal, to see what further of the Lords mind they hold forth, in variety of Cases. The main heads also of the discourse, they are obvious to every eye, touched upon by divers expositors upon the Commandments, and hinted also in many worthy Catechises: but neither let this be any stumbling block to thee, but peruse this discourse also, and read it over with a teachable heart; and thou mayest find (I trust, through grace) some peculiar blessing superadded by the Lord, even upon this discourse also. Who knoweth not, that man's dull and deceitful heart, will not oftimes be moved with generals, and common heads of holy doctrine, or practice, lightly touched upon, but when drawn out into particulars, and those being distinctly handled, wisely applied, and strongly urged and pressed upon the conscience, the strong holds of sin and Satan, in man, come to be thrown down, through the power of God accompanying the same; every deceitful reasoning of man's heart is met withal, and refuted; and every high thing in man, which did formerly exalt itself against Christ, is, by grace, captivated and subdued. Surely, if the plain matters herein discoursed of, may have that privilege, in reference to the soul, which meats of more common and ordinary use have, in respect to the body, namely to nourish most, and to breed the best blood, the discourse will attain one special end thereof. The subject of this discourse (Christian Reader) it is, in the naturo thereof, Economical, respecting the Family, specially; but in the consequences and concernments thereof, it may not be unfitly termed. Political, yea Ecclesiastical; as that, namely which very nearly respecteth, and concerneth the welfare of State and Church. The glorious creator of all things, having abundance of Spirit, he could at first, and at once, have made millions of people, who might presently have constituted civil states and Churches also: but he chose that course rather, to lay the foundations both of State and Church, in a family, making that the Mother Hive, out of which both those swarms of State and Church, issued forth. And as he begun both State and Church Entitative and Essential, in Adam's Family; so, when God himself would institute a more complete and Organic Church, and Commonwealth, he laid the foundations of both in the Family of Abraham, and Isaac, especially of Jacob; the Original Family of all, consisting of Parents and Children, firstly; then of Masters and Servants nextly. The original then of State and Church being the Family, they are both, in that respect, concerned in it; yea as the Family is an Original to States and Churches, in their Essentials, so also in their Morals, in their manners. As that Nursery is better or worse, and the plants thereof of more or less worth, so are both the Orchards of State and Church, (Cantic. 4. 12.) which are thence stored with Trees, better or worse, and their fruits more or less wholesome; if that School be but well ordered, and the lesser Scholars in it well principled and grounded, (Prov. 4. 4.) those which afterwards come to be made use of, for more eminent use and service, in State and Church, they will be the more precious ornaments to them both; if that lesser Artillery Company of Trained Persons (Gen. 14. 14.) be but well looked after and managed, the Commanders, and File-leaders, which issue thence, into those greater Armies of State, (Job. 29. 25.) and of Church, (Cantic. 6. 4.) they commonly prove more famous in their Achievements and exploits. As the waters at that wel-head of State and Church, are more or less pure or wholesome, bitter or sweet, so are they usually of like sort, in those streams of State and Church, which borrow their Original and supply from that spring, Numb. 24. 7. And Oh that the Lord would so far bless this discourse, that it might become instrumental to the healing of any naughty waters, of any such springs; as sometimes he did of that at Jericho, by means of Elishas casting of Salt thereinto, (2 Kings 2. 21, 22.) that there might be no more such spiritual death and barrenness, as is chief occasioned in Church and State, by corruptions in the Family, in these declining and degenerating days. Something, no doubt, is amiss in parents, something in Children; both may hence have healing, if the Lord but speak the word; with him therefore I leave this my poor endeavour, and unto him and to his grace I commend thee, Christian Reader, resting,  
Thine in him, THOMAS COBBET. Lyn in New-England, this 1. of Novemb. 1654.   

The heads of the Chapters; the particular Contents whereof stand in the Margin of the Book, at their proper places they refer to.  

Chap. 1. Of the Explication of the fift Commandment.  
Where 

1. The Terms of the fifth Commandment are explained: and it is showed that by Father and Mother are principally intended, all natural parents, in general; and such who are in covenant and Church estate, in special; and that,  
By Honour is understood both 

Honour in general and  
Honour in special, both 

in a direct way, as honour 

of Respect,  
of Reverence,  
of Obedience,  
of Recompense.    
in a reflect way: in being such, and carrying of it so, as maketh for parents, especially good parents, honour.      
2. The weight of the duty of honour of parents is showed.     

Chap. 2. Of Honour in general due to Parents.  
Where 

Is showed 

Negatively: what honour is not due to parents.  
Affirmatively: what Honour is due to parents.    
Use is made for 

Reproof 

Of children's dishonouring of parents: instancing in 7. ways whereby it is done, and 4. mischiefs attending it. Of Parents undermining that their honour: and that 7. ways. Of corrupters of youth.    
Examination, where are 5. marks given of due honour given to parents.  
Exhortation 

To parents, to further this their honour: and that 7. ways.  
To Children, to give parents that honour, where are 

Motives 6.  
Helps 7.           

Chap. 3. Of Honour of Respect due to Parents.  
Where 

It is set forth as consisting in eight things.  
Use is made for- 

Reproof 

Of children's unnaturalness to Parents.  
Of parents too much occasioning the Alienation of their children's hearts from them; and that 5. ways.    
Exhortation 

To children to cherish due respects to parents; where are propounded 

Motives.  
3. Helps.  
5. Cautions.    
To parents to carry it so as may win respect from Children: and that 5. ways.         

Chap. 4. Of Honour of Reverence due to parents.  
Where 

Is set forth— 

The outward Reverence due, in 7. things.  
The inward Reverence due, in 7. things.    
Use is made for 

Reproof 

Of children's Irreverence to parents.  
Of parents undermining that Filial Reverence: 4. ways,    
Exhortation 

To Children to Reverence parents, where are 

Motives 3.  
Helps 3.    
To parents to further filial Reverence; and that six ways.         

Chap. 5. Of Honour of Obedience due to Parents.  
Where 

It is set forth as consisting in 5. things. The manner of it is showed in 5. particulars. Three Reasons are given for it,  
Use is made for 

Reproof 

Of children's 

Merely pretended Obedience,  
Disobedience.    
Of parents occasioning children's disobedience: and that 3. ways.    
Examination: where are given 6. marks of true and due filial obedience.  
Exhortation 

To parents to further due filial obedience; and that six ways.  
To Children to yield that obedience: where are 

Motives 6.  
Helps 5.           

Chap. 6. Of Honour of Recompense due to Parents.  
Where 

It is set forth as consisting especially in 5. things. The manner of it also is showed. 4. Reasons of it are given,  
Use is made for 

Reproof, of children's ingratitude in 

General,  
4. Particulars.    
Exhortation 

To Parents, to further that Filial gratitude; and that 5. ways,  
To Children, to recompense Parents gratefully: where are 

3. Motives.  
2. Helps.  
3. Cautions.  
3. Marks.           

Chap. 7. Of Honour in a reflect way due to Parents; or of children's being such, and carrying of it so, as maketh for even Godly Parents Honour.  
Where 

It is set forth as consisting in 10. things: the two later whereof are most urged. 2. General Reasons are given thereof: in which are sundry particulars.  
Use is made for 

Reproof 

Of Parents, too much furthering children's dishonourable carriages and courses, and that 6. ways. Of children's reflecting dishonour upon Parents, yea and godly Parents; yea and some of those Children formerly hopefully good, which is done many ways, the last of them, namely degeneration of the Children of the godly being largely urged: wherein are showed 

The Evils attending such degeneration: and those both 

Of Sin and 

In Children of the godly in general, and that in 6. things  
In hopeful ones in special, and that in 8. things.    
Of sorrow: where respecting the 

Former sort are 7.  
Later sort are 5.          
Exhortation 

To Parents to further their children's being an honour to them in the chiefest ways thereof, which parents do, five ways; but the first is most insisted upon, namely good Education of Children,— where are 

Rules 7.  
Motives 4.    
To Children to strive to be such an honour to parents in the best way— Herein are 

Motives 3.  
Helps 3.            

AN EXPOSITION OF THE FIFTH COMMANDMENT SHOWING The principal duties of Children to Parents, firstly therein intended: and what God also requireth, in regard thereof, from Parents towards their children.  

CHAP. I.  
OF the weight of the duty of children's Honouring of their Parents. Exod. 20. 12. Honour thy Father, and thy Mother, that thy days may be long in the Land which the Lord thy God giveth thee. The words which I have Read, are obvious to every common eye, and intelligible by every ordinary understanding, and therefore time need not be spent in any large opening of any obscurity of phrase in them. The parts of the Text also are as plainly manifest to be two: First, a Precept, Honour thy Father, and thy Mother] Secondly, a promise encouraging to obey that precept: that thy days may be long in the Land which the Lord thy God giveth thee.] In the precept you have, First, the duty itself enjoined, Honour,] Secondly, the persons to whom the duty is enjoined, even the children to these Fathers and Mothers; yea each Child, of what rank or condition soever, who is yet in the Land of the living, is required to perform this duty to living Father and Mother: and therefore it is put in the second person singular; Honour thy Father, and thy Mother, that thy days may be long, etc.] Thirdly, the persons, who by divine command are to be honoured by each Child, namely, each Child's Father, yea, and as well, each Child's Mother: Honour thy Father, and thy Mother.] The main terms then to be further considered of are, First, that of Father and Mother. Secondly, that of Honour; and then we shall briefly explain the promise. By Father and Mother, most interpreters understand all superiors. First, such as are above others, yet without Authory, properly, over them; as such as are others superiors, by much, in years; as are Ancient men and women, to those that are young, 1 Tim. 5. 1. or such as are others betters, by much, in eminency of parts, powesse, experience, bounty, grace, etc. Gen. 45. 8. Job. 31. 18. 1 Chron. 4. 14, 21. 2 Rings 13. 14, 15. Secondly, such as are others superiors, having Authority over them, whether private: And that either by the Law of nature, as natural Fathers 
Who are firstly here intended by Father and Mother: even natural Parents.  and Mothers, who are principally here intended: Or by way of private contract, as Husbands who are wives superiors: specially Masters, whether in the Family, 2 Kings 5. 13. or in the School, and College, 2 Kings 2. 12. who are as Fathers to to their Servants, Scholars, and Pupils. Or Secondly public: even such as have more public Authority over others; either in the Commonwealth, as civil Rulers, Esay 22. 21. 1 Sam. 24. 12. or in the Church, as Church officers teaching and ruling, Acts 22. 1. Judg. 18. 19 2 Kings 6. 21. Now though with Musculus, I will not restrain the meaning of the 5th Commandment, as only intending natural Fathers & Mothers, and the honour due to them from their Children; yet because it is undeniable to all, that these are principally intended here, & the other only in a second place and respect, I shall therefore, (God willing) in the ensuing discourse, attend to that, as firstly and mainly aimed at here, and plainly, and simply expressed in the very letter of the Text.  
Touching the other word, Honour: It is to be 
What is meant by Honour Even,  considered both in general, and in a restrained sense. All meet honour, and every kind of regular honour, being due from Children to Parents, The Lord doth not say, love thy Father, and thy Mother, or fear them, or obey them, or recompense them, or be an honour to them: any one of these being too narrow, to reach so large a duty, as parental relations call for from their children, and each of these being separable from the other, and may be in other relations, where all the other are not so properly requisite; yet no one of these are excluded, but all, and every of them included in the notion of Honour. Filial Honour is the centre wherein they all meet, and whence again they are all drawn out to their respective objects, Father and Mother. Filial honour must season them, each must savour of Honour. Filial Honour must regulate them all; they must go so far as that goeth, and no further. Filial honour 
Honour in the General, and Honour in special, both  must be their common stamp, the impression whereof, each must bear. Due Filial honour must be their touchstone, by which they must receive their trial.  
Honour then in the General is Parents due from their children. So is Honour in special; whether that which is more direct, or that which is in a more reflect way.  
Honour in a direct way is, in Scripture language, 
1. Direct,  fourfold; even Honour, First, of Respect, Secondly, of Reverence, Thirdly, of Obedience, Fourthly, of Recompense; and are all and each of them included in this general term, Honour.  
1. Honour of high Respect and love is understood 
as 1. Honour of Respect.  in that, Psal. 15. 4. He honoureth them that fear the Lord: that is, he highly esteemeth, and respecteth, he most dearly loveth and affecteth them. 1 Tim. 5. 17. The Elders that Rule well, count them worthy of double Honour, i. e. of respect, as well as that of Recompense. 1 Pet. 3. 7. Giving Honour to them, as to the weaker vessels, i. e. having a tender respect to them. 2 Sam. 6. 22. Of them shall I be had in Honour, i. e. highly esteemed, respected, and entirely beloved. So here, Honour thy Father and thy Mother, i. e. highly prize and respect, and most dearly love thy Father & thy mother, yea so as it be in a way of Honour to them as Parents, and not barely as others, not so nearly related.  
2. Honour is taken in Scripture for Honour of Reverence and fear. So when God speaketh of 
2. Honour of Reverence.  his Honour, as to a Master, he calleth it fear, Mal. 1. 6. if I am a Master, where is my fear? or Honour as a Master; hence that of Saul to Samuel, 1 Sam. 15. 30. Yet Honour me before the people; or let the people see that thou dost reverence me. Hence that Levit. 19 32. honour the face of the old man, i. e. reverence it. So here, Honour thy Father and thy Mother i. e. reverence and awe them, in an honourable way to them as Parents, and not as others merely, not so nearly related.  
3. Honour is taken in Scripture, for Honour of 
3. Honour of Obedience.  Obedience. So Mat. 1. 6 if I am a Father, where is my Honour? i. e. of obedience. It being spoken to those, Respectless, Awless, and also disobedient Priests and People there mentioned. So Eph. 6. 1. to prove that Children should obey their Parents in the Lord, the Apostle brings in the fifth Commandment, v. 2. Honour thy Father and thy Mother: because if to Honour Father and Mother then to obey them, for obedience is, in part, the honour due to them; only they are to obey them, so as Honour of Parents may be seen, and read, as in large Characters, in all the Acts and passages of that obedience.  
4. Honour is taken in Scripture, for Honour of 
4. Honour of Recompense.  Recompense, and thankfulness. Numb. 22. 37. cannot I Honour, or recompense thee Honourably (saith Balack to Balaam) It is the same Hebrew word with this in Exod. 20. 12. Judg. 13. 17. That when this is come to pass, I may Honour thee, (i. e.) make thee some grateful recompense. 1 Tim. 5. 17. Count them worthy of double Honour, i. e. that of Recompense, as well as that of respect. So here, Honour thy Father and thy Mother, 
2. Reflect Honour, or being an Honour to them, and carrying of it so, as maketh for Parent's Honour.  i. e. as they need, and as thou art able, & hast opportunity, make them thankful recompense, only so as all may be as Honour to them, as Parents, and not in the least savouring, or holding forth any dishonour to them.  
Honour in a Reflect way, is to be such, or to carry it so, as may redound to another's Honour, whom we are bound to Honour. 1 Sam. 15. 30. Honour me before the people, i. e. carry it so before them, as may not redound to my disgrace, but honour. So in that also: if I am a Father, where is my Honour? Mal. 1. 6. i e. why are not you, as my Children, an Honour to me, & not such a dishonour to my name, that my holy name and ordinances suffer reproach, and contempt by you; or why do not you carry it more honourably, so as may make for my honour, and not so basely, as maketh for my great dishonour. Ester. 6 6. The man whom the King will honour, (i. e.) enact and do something, making for his Honour. Judg. 13. 17. that I may do thee Honour, i. e. do something, making for thine Honour. It is the same Hebrew word, and in the same conjugation with this verb in Exod. 20. 12. So here, Honour thy Father and thy Mother, i. e. be an honour to them, carry it so, as may redound to their honour, and no way to their disgrace.  
The promise followeth, [That thy days 
The promise explained.  may belong in the Land which the Lord thy God giveth thee] this further declareth who are firstly concerned in the precept; namely, such whose God the Lord is in special sort, such like as the Jews, to whom this land was first solemnly promulged, as in Exod. 20. is expressed: who were a people in especial Covenant with God, children of God, and of the Church, and of the Covenant: who professed to look, not for a Portion in this world, so much as by that Land of promise to be led to a more spiritual and heavenly Canaan and rest, of which that earthly Canaan was but a shadow, Heb. 4. though this Law being given to Adam in innocency, and engraven in his heart, and the rootstep, and impression of it being yet left in the hearts of all men, by nature, and being one of God's Moral Laws, it bindeth all and every Child of man, one or other, in general and in particular. In this promise, he doth not say, that thy life may be long in the world, but that thy days may be long in the Land which the Lord thy God giveth thee; which to the Jews was the Land of Canaan, to others, the Land of their possession, wherein, if honourers of Parents, children shall live long, if good for them; or if ordered by God to live less while, they shall have the blessing of long life. And so much for explication of the words; the doctrine which we shall (through divine Assistance) prosecute is this.  
That children Honour their Parents; It is a duty 
The main doctrine. The weight of the duty of Honour of Parents proved.  of greatest moment and concernment.  
Let us first evince the weightiness of this duty, and then more fully handle the duty itself.  
Four reasons, amongst many, may be given to prove the weight of this duty, Honour thy Father and thy Mother.  
1. Because it is placed by the Lawgiver himself 
1. Because next in order to the Commandments of the first Table, and before the Commandments of the second Table.  immediately next to the commandments of the 1. Table, as next in order to them, and before all the other Commandments of the 2. Table, as in order of duty, and dignity, preceding the same. It is made a sweet closure, bond, and cementing to both Tables, binding and fastening each to other inviolably, and inseparably. As this is more fast or lose; so are men's spirits more girt to the duties of both Tables, or more lose from them. He that conscientiously honoureth his Parents, he is assuredly conscientious of honouring of God, in the first place, and his Parents for conscience sake unto the Lord▪ Piety to God-ward, as a cause, precedeth, in him, to this blessed duty, piety towards Parents, as to its effect. And therefore the Lord doth not without cause style the duty of Children to Parents, by the name of piety, 1 Tim. 5. 4. let them learn of show piety to them at home, and to requite their Parents; Piety being in the root, it is piety in the fruit, yea this blessed fruit, is a furthering means also, to promove all the acts of piety, which spring out of that root; if Children honour their Parents fully, and as they ought, they will, in observance of their Parents counsels and commands, be more careful of whatsoever God commandeth, respecting the first or second Table: hence that for the first Table, Levit. 19 3. Ye shall fear every man his Mother, and every man his Father, and keep my Sabbaths, where under the notion of God's Sabbaths kept, not alone the observation of the Sabbath itself is understood, but, as in Scripture language, the whole worship of God is meant; So Esay 56. 4. the Eunuches that keep my Sabbaths, i. e. observe my whole worship; so Ezek. 44. 24. so Ezek. 20. 24. despising and polluting his Sabbaths, is despising and polluting his worship: hence that is there added — and their eyes are towards their Idols. Observable it is also, that in Levit. 19 2. God saith, be ye holy, as I am holy, and then addeth verse 3. ye shall fear every man his Mother, and his Father; From that piety, originally springeth this: yet again annexeth to this, ye shall keep my Sabbaths. In the Decalogue, that is first, Remember that thou keep holy the Sabbath: and then, Honour thy Father, and thy Mother. Here it is, Fear every man his Mother, and his Father, and keep my Sabbaths; that Radical piety being laid in the heart, now this other piety, exceedingly furthereth the exercise of particular acts of piety towards God; one pious towards Parents, will be careful of all natural worship, to call upon God, to love him, to fear him, & to put his trust in him, required in the 1. Commandment; he will conscientiously observe all Gods instituted worship, avoiding all worship of men's inventing, according to the tenor of the 2. Commandment; he will reverently, and faithfully improve God's attributes, titles, words, and works, avoiding the contrary abuse thereof, as it is enjoined in the 3. Commandment; he will also as faithfully, and fruitfully sanctify the Lords days, resting from the works of his calling, and especially from vain sports, which is that which the 4. Commandment requireth: the like may be said of the Commandments of the 2. table, which will all be duly attended, if this duty of the fifth Commandem. be faithfully observed; both are employed in that place (of which we shall make much use in this discourse) Gen. 18. 19 I know Abraham, that he will command his children,— and they shall keep the way of the Lord, to do judgement and justice; if Abraham's children honour his parental Authority, so that they are at his command, than they keep the way of the Lord, than they do judgement and justice; whatsoever path, God chalketh out for them to walk in towards God, or towards men, they will be keeping in it. And indeed, who better servants, in that relation, to Masters, than those that were good children to Parents? who more obedient subjects to lawful Authority, and Fathers of the Commonwealth, than such as learned and practised filial obedience to Parents, at home? who more respective to Ministers, than those that were, and are conscientiously respective to good Parents? who more tender of their own, and others lives and healths, of their own and others chastity, of their own and others estates and names, avoiding the contrary evils, to a very sinful motion looking that way, than such as have been Conscientious honourers of their Parents? hence, on the contrary, dishonour of Parents is made a Ring-leading sin, a very spring and root of manifold wickedness. Ezek. 22. 7. when the Prophet would charge upon all sorts in Jerusalem, their most notorious crimes, he beginneth thus, In thee have they set light by Father and Mother: and then goeth on, in the midst of thee have they dealt by oppression with the stranger, in thee have they vexed the fatherless and widow. Ibid. thou hast despised mine holy things, and hast profaned my Sabbaths, verse 8. In thee are men that carry tales to shed blood, vers. 9 In vers. 10. 11. he chargeth them with horrid fleshly filthiness, in vers. 12. with Bribery, Usury, Extortion, etc. if therefore the bond of the fifth Commandment be broken, men rush upon breach of the sixth Commandment, witness their bloodiness mentioned, v. 9 upon breach of the seventh Commandment, witness their filthiness instanced in vers. 10. 11. upon breach of the eighth Commandment, witness their oppression, usury, bribery, extortion, v. 12. upon breach of the nineth Commandment, witness their carrying of tales to shed blood, v. 9 yea upon breaches of all the Commandments of the first Table, witness their despising the holy things of God, and profaning his Sabbaths, v. 8. Deut. 21. 20. the Parents are brought in complaining, This our Son is stubborn, he will not obey our voice, he is a glutton and a drunkard. It is no wonder that children who honour not Parents, are given to those, or to any other vices, to which lose and lewd companions will readily draw them. Surely it is justly to be feared, to be too much our case in New England, where many of the youth grow so rude and profane, so regardless of Superiors, in the family, as masters, in the State, as Magistrates, in the Church, as Elders: where many of them are so vainly given, so lose in their company, so proud, and supercilious in their carriages, so new-fangled in their fashions, and ruffianly in their hair, nay jearers, many of them, at the best persons and things, in a word, where is so little yet appearing of God, or good, in too many of them; I say it is justly to be feared, that children here are not honourers of Parents. Here Parents are commonly put more to it, to make use of their children's hands and help, and so children here being naturally apt to count too much upon what they do for Parents, they are as apt to set the more light by them, and by their instructions, and admonitions, and so an open way is made thereby to any other wickedness amongst them. Hence also malefactors, when at the Gallows they have made their dying Confessions, they have laid on hardest upon this sin, as the rise of those which brought them at length to that sad end, that they regarded not their Fathers, they despised their Mothers, were unruly, and disobedient Children to their Parents; Ah, will some than say, the good counsels which our fathers, or our mothers gave us, but, wretches that we were, we would never hearken to them, nor regard them. Let all good people take warning by us, and let all young men or women that hear us, for ever take heed, by our example, how you despise your Parents, or slight their Counsels, or rebukes.  
The second reason is taken from the law and 
2. Because this is made of such weight by the Law and light of nature and of nations  light of nature and nations, which have put a like weight upon this duty of Honour of Parents, making it as next to the honour of God himself. Pythoragus, having given the priority to the worship of the Gods (as the poor Pagan calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so goeth on speaking of their divine worship: and then immediately addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— It is in short but thus. First, honour nour God, as by the Law is appointed, then hothy Parents. And mind his speech, that he maketh this by Law appointed: even by the Law of nature and nations; For no other Law had these Heathens. So Phocyllides, in his admonitory Poem also saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First honour God, and after that thy Parents. So Plato in his book of Laws, first he provideth for the worship of God, and in the next place for the Honour of Parents. So Aristotle, Eth. l. 8. c. 16. He joineth Honour of Parents next to that of God: and saith, That to neither, can sufficient honour be given, only he that according to his utmost ability honoureth them, he is (saith he) the truly pious person to God, and to Parents. So Isocrates, in his Admonitory Oration to Demonicus, counselleth and chargeth him thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fear God, honour also Parents. Aelian in his 3. book, c. 21. telleth a story, that when the Greeks took Troy, pitying the miseries of their captives, they caused it to be proclaimed, that every free Citizen should carry out some one principal thing which they should most desire: hereupon Aeneas neglecting other matters, carried out his Gods (as they call them) the Greeks liking well his piety, permitted him to take some other thing which he should most desire: he than taketh up his aged Father, and carrieth him out next upon his shoulders: with which act they were so affected, that they gave him all his goods and treasures also: thus by the dim light of corrupt nature, the poor Pagan is directed to place Parents honour next to Divine. But our glorious Lord and Lawgiver to show the great weight of this duty, he will not leave it to be enforced by nature's Law or light only, but he will add his moral sanction of it, as his own promulged Law, and he will not do it in more obscure terms, or so as only to be drawn by Consequence, but this shall be expressed in so many words; It shall be written as in Capital Letters, that every one that runneth may read it, and none may plead excuse or exemption; yea the Command itself shall be expressed in so few and so familiar words, that the least Child, who can remember any thing, shall be able to remember this, and even with its milk, almost, drink in this principle of Honour of Parents.  
3. Because the Lord annexeth no particular promise to any other of the ten Commandments, 
3. Because a promise is added only to this Commandment  but to this. In which sense the Apostle speaking of this Commandment saith, It is the first Commandment with promise, Eph. 6. 2. It's a sign then that this duty above many others, is of great account with God, and of greatest concernment unto man, and that the blessings of promise are wont more manifestly, and plentifully to follow, the obedience to this Commandment, then to any of the rest of the Commandments of the second table at least, which have no promise at all 
4. Because the blessings promised to this, are of greatest moment.  annexed to them, neither general or special.  
4. Because the blessing here promised, and made as the Argument to move to obedience to this Commandment, is of so great moment and concernenent; as being life itself, and the continuance of it, and blessing upon it. And what more desirable, of all temporal blessings, than life? Skin for skin, and all that a man hath, will he give for his life. What more useful a blessing then this? whereby a man hath so much opportunity afforded and continued to him, to get and to do the best and the most good, and to bring in the most glory to God? What more delightful a blessing then this, the very notion whereof is used in Scripture, to express the glorious and transcendent joys and delights, as of the kingdom of grace, here, so of that of glory, hereafter? so in Deut. 30. 15, 19 I set before thee life. Rom. 8. 6. To be spiritually minded is life. Act. 11. 18. Repentance unto life. Psal. 36. 9 With thee is the fountain of life. John. 3. 36. He shall not see life.   

CHAP. II. Of Honour in general due to Parents.  
HAving explained the words of the 5. Commandment, & shown the weight of the duty therein enjoined to Children; we now come to make further inquiry into the duty itself, which we shall consider of, in the method propounded. 1. More Generally. 2. More particulaly. First then of Honour of Parents in a general consideration, wherein we shall, 1. Consider what kind and manner of honour, this honour of Parents, so generally considered, must be. 2. Make some uses thereof. To the first inquiry we answer, 1. 
Honour not due to Parents which is, 1. In way of dishonour 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 sins 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 than 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 gone first and buried his Father, but vers. 60. is answered by Christ, Let the dead bury their dead, but go thou and preach the Kingdom of God; or as the other in Luk. 9 61. that would engage to follow Christ, but he would first bid farewell to those at home, namely, Parents, Kindred, etc. But Jesus Christ accounteth such inordinacy of affection, in those who profess 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 Kingdom of God. Children may not have such carnal 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, Solomon's Antitype, must forget her Kindred, and Father's house, for her Lord's sake, and nearer Communion with him, Psal. 45. 10. Children may not so love Father or Mother, as out of respect to them, to forsake Christ's truth, or faith, or to embrace any thing contrary to the faith or truth of Christ, (a sin too common amongst the Children of Papists and other Heretics and Opinionists) this is also to love them more than Christ. Better that the Daughter, in such a case of Christ's faith and truth, be at variance against the Mother, that she contend, even with her, for Christ's truth, for the faith once delivered to the Saints, that she beat down with all her might the Mother's errors and evils. In which case also, Christ saith, Matth. 10. 35. He cometh to set a man at variance against his own Father, and the Daughter against her Mother. He that more desireth after his Parent's 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 God's 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 Christ's 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 frowns, or blows, or distastes, or disinheritings, etc. as not to be afraid of God's displeasure, but to adventure that in some way of sin, rather than run the hazard of ● Father's or Mother's displeasure. Christ 〈…〉 his Mother's displeasure or rebuke, so as▪ 〈◊〉 her sake to omit any duty to God his Father, or to neglect his heavenly Father's 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 saith vers. 49. Witted ye not that I must be about my father's 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 public Religion, or of Religion which was of public 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 forbiddeth. Ahaziah King of Judah is branded for this, 2. Chron. 22. 3. That he walked in the ways of the house of Ahab, for his Mother was his counsellor.  
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 equal causes of the Children, and so by the law of nature, as Parents, they are to share equally in the honour of such instrumental causes of the being of their Children. Hence though in Exod. 20. 12. [Honour thy Father and thy Mother] the Father is set before the Mother, yet in Leu. 19 3. (which is an exposition of the 5. Commandment) the Mother is set before the Father [Ye shall fear every man his Mother, & every man his Father] to show, 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 special branch of honour; they are both alike for honour in the general, and for fear in special. 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 Commandment, he noteth; that God's command is for honouring, not the Father only, but the Mother: God saith not, Honour thy Father, but addeth, and thy Mother; the Mother indeed is the Father's inferior, according to the Law of conjugal subjection, and likewise she is by nature, and Sex, the weaker vessel; 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 mightst be born, she did equally cooperate, yea rather much more; for who can weigh sufficiently, what a heap of troubles, the womb big with Child bringeth along with it? how great are the sorrows of bringing forth? how many and great are the perils? so that it is not in vain said, in sorrow shalt thou bring forth. Lastly how cumbersome is the suckling of the Child, and the care of it, whilst in the Cradle? so that they greatly sin, which transfer all the Honour due in common to their Parents, unto their Father only, and care not how they set by their Mothers, so they can but gratify their Father; thus far Musculus; and verily in Prov. 1. 8. Both are given in equal 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 Father's Commandments; and forsake not the Law of thy Mother. And why else is there an equal reward, even long life, equally promised to the Honour of Mothers, as to that of Fathers, if the Honour of the one be not equal 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 Mother's 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 Child, be not equal 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 threatened, 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 show, that God equally promiseth the same reward of grace to the Child's Honour, and equally threatens the same punishment of Justice, to the Child's 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 equal and equally due.  
3. It must not be a bare pretended, and formal 
3. Merely formal and in pretence only.  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, than not to be reconciled to his Father, and enjoy his Father's 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 King's 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.) shown, 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 Commandments, 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 shown, that he never conscientiously, sincerely, and really, Honoured his Father and Mother, but in a mere formal, and outside way and manner, even in the same sort, as he kept the other Commandments, 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 show at least) answereth, I go Sir, but went not. It was only pretence, and dissimulation.  
4. Look that it be not a base selfish, self-ended 
4. Merely Selfish.  Honouring of Father, or Mother, for hope of gain by them, and so making much of them, whilst 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 gained out of their outward estates; like the younger Son in the parable, that will be giving his Father's Titles of Honour, whilst he hath fingered 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 Father's 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 far him well, he careth to be under his Father's watch no more, he regardeth neither his Company, nor his Counsel, etc. so Absolom, Oh! his Father's 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 King's face— or if iniquity be in me, let him kill me, and vers. 33. when permitted to come into his Father's 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 designs, 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 Kingdom repair frequently for Justice, there he hath opportunity to lay his trains, 2 Sam. 15. 2. without suspicion 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 solicitous of Right twixt man and man:) but withal 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 suit 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 embrace him, and kiss him; and no wonder that now he hath, as v. 6. even stolen away the hearts of the men of Israel; Oh thinketh every one, what a worthy and hopeful Prince is this, how solicitous 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, etc. Now Absolom hath played his game well thus far, it remaineth only that Absolom, in pretence at least, give his Father the Honour of going by his leave to Hebron; a place fittest to hatch the Treason against his Father, which he hath been all that while brooding, and where that fire may flame out best, which he hath been kindling; this leave is easily gained from his Father, vers. 7, 8, 9 he hath 200 men to attend him to Hebron, and when thither come, Achitophel is sent for, the conspiracy is ripened, and numbers of Associates daily increase, and good David soon perceiveth his mistake in his Sons pretended submission and obeisance. Yea but the fifth Commandment would cut off all such Attractives to selfish Honour of Parents, and therefore saith, Honour thy Father and thy Mother, namely poor or rich, high or low, as well I that hath nothing to give, and leave thee, as that hath never so much: hence when Christ would show upon what, as upon their bottom 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 Commandment, and vers. 39 the second is like to this; Thou shalt love thy neighbour as thyself, and vers. 40. On these two Commandments 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 ourselves, or to our own ends, but to himself, than it is honouring of God indeed; so if our honour, which we give to our Parents, be not from love to ourselves, but it is from entire love to them, that we show 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 entire 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 Fatherhood, in their Parents; hence in that, Levit. 19 3. Ye shall fear every man his Mother and Father, why so? I am the Lord thy God; and so thy Father in Covenant, and Covenant-mercies and privileges, a Father of mercies promised and offered to them, etc. therefore out of love to me, Honour, every one of you, his Parents. And as children's 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 mere immunity from punishments, or corrections, in any contrary way of dishonour; whether from Parents privately, or the civil Magistrate, publicly; if children's Honour of reverence, and obedience, which they outwardly hold forth, should be extracted chief from the force of Parents austere carriage, or threats, or blows, or the dread of the correction from civil Authority, or the like, it is a slavish, and not a filial 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, formal, selfish, nor slavish.  
2 In an affirmative way, we say the Honour 
Honour of Parents must be 1. Cordial.  of Parents,  
1. It must be cordial; not alone God, as a Father, must have each of his children's hearts, in all the Honour they give him, as his Sons and Daughters, but Solomon, as a Father, may groundedly say, as Prov. 23. 26. My Son, give me thy heart: namely, as that which must crown all the Honour, which thou my Son must give me as thy Father; thus Timothy serveth with Paul in the Gospel, as with his Father, by grace, as an ingenious Son with his Father at any other work; namely, with all his heart, Phil. 2. 22.  
2. It must be constant; as long as the relation 
2. Constant.  holdeth firm twixt Parent and Child, which is as long as they Coexist in this world, and till one of the Relates are taken away by death, Parents from Children, or Children from Parents; they must obey this moral precept, which bindeth semper & ad semper, always and to all times; Honour thy Father and Mother, hath no prefixed time set to it. It is not Honour thy Father and Mother whilst a little one, whilst a youth, whilst so or so old, whilst in a single condition, or with the like limitations, no; but it is without restraint and limitation to ages, sexes, conditions, places, relations, callings, employments; 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 Mother's beauty, strength, parts, senses, limbs, estate, etc. 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 always 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 always Spring. Look as that precious daughter Ruth said, even to her Mother in Law, Naomi, whither thou goest, I will go, and where thou lodgest, I will lodge, thy people shall be my people: and thy God my God; the Lord do so to me, and more also, if ought but death part thee and me, Ruth. 1. 16, 17. so, and much more, if more may be, would become every Son and Daughter, even to engage 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 useful, 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 personal, and real owning of their Godly Fathers and Mothers, God and people, that they shall be theirs. And as Ruth fulfilled actually what she so solemnly engaged, 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 only 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 complete and full, not alone outwardly, 
3. Complete.  but inwardly, not in some lawful 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 filial homage, and contribute their share to this common treasury of Honour in general due to Parents; Parents have been Fathers of the children's bodies, and preparatory, and effective instruments of the being of their souls in their bodies; so that head, tongue, eyes, cares, hand and knee, feet, and the like bodily parts in their way, and likewise the mind in its thoughts, the understanding and judgement in its conceptions, and apprehensions, dictates, and esteem: the heart and will in its dispositions and affections, etc. 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 ways: heart and eyes, soul and body, must join in filial homage of his Son, to him, as his Father.  
4. It must be impartial, without respect to 
4. Impartial.  them as rich only, 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 Prince's 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 only to the good and gentle, but also to the froward, 1 Pet. 2. 18. so must Children much rather give Honour to their Parents, whether of better or worse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Magnify 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, glorify, or make glorious, or eminently Honour. So Psal. 86. 9 they shall glorify thy name; and vers. 12. I will glorify 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 showeth evidently, that it is no ordinary measure of Honour, which Children own to their Parents; the very name and relation of a Father and Mother, is a glorious thing, and hath glory and excellency in it; the word derived from this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text is used to denominate, and point out peculiar excellency, as Exod. 28. 2. Aaron's garment must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for glory, or garments of peculiar excellency, Gen. 45. 13. show him all my glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eminency of Honours, Authority, Respect, and the like; and the verb itself 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Psal. 87. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorious things, or matters of transcendent, and renowned 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 blank cross to the fifth Commandment. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Mariner's lightning their ship, by casting out the good wares in it, as forced by a storm to do that, which had they done in another case, it had been manifest wrong, and injustice to the owners; of all others, Parents should not be scanted and pinched, and that by you, their own Children, of their just weight and measure, but rather have it upheaped, or pressed down, or running over; if God in other cases, would have no unrighteousness in meteyards, in weight, or in measure, but have just balances, 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 filial Honour. But that we may the better meet with this sin in all sorts: Here is to be reproved  
1. children's 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 Father's 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 father's 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 inhuman, so unreasonable a sin, verily the contempt of parental reproofs is so much rather. I had almust said it is worse than brutish; For the brute creatures, as, say, young birds, or beasts, they do not slight the hints which the old ones give them, of what they should shun, or what they should desist from, or what way they should take, or the like; (as experience witnesseth in many particulars, I need not instance) yea, it is a deadly token of a person, either already given up to hardness of heart, and so to be ruined, or of one that is at the brink of such a pit. 1 Sam. 2. 25. It is said of Elias Sons, whom he had even too gently reproved for their gross sins; notwithstanding they hearkened 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 Parent's 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 venom whereof will even drink up your spirits; they will be as so many viols of oil 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 God's dreadful hand, and his conscience withal awakened, than this is that, in special, which galleth him, that he hath not inclined his ears 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 children's slighting Parents injunctions or commands, Prov. 30. 17. The eye that despiseth to obey his Mother, the Ravens of the valley shall pick it out; that is, some sudden, strange, shameful and remarkable Judgement of God, in ways, and by means unlikely, shall befall them, and they that whilst living, would not honour Parents, but despise them, when they are dead, they shall not be honoured, as other men, but like beasts rather than men, they shall be cast out in contempt, as not deserving the common Honour of rational persons, when dead, to be buried. As their sin is more unnatural; and inhuman, so shall their usage be, when dead.  
3. It reproveth children's slighting 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 yourselves: as the effect proved in him; for he slighting his Father's presence, guidance and provision, he was blasted in his way, and soon took such lose 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 Father's house, as to fall under such sin and shame, of being deflowered by a stranger, Gen. 34. 1, 2. What will be the sin and shame of such Sons or Daughters, of whom we are now speaking? It may be said of Children, who out of some lust of pride, or discontent, will be leaving of Parents, and forsaking their watch and tuition, when they are not called to it, 〈◊〉 in Prov. 27. 8. As a bird that wandreth from her nest, so is a man that wandereth from his place; the fittest, best, and safest place for the young bird, is her nest, 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 fly abroad with safety and strength, to watch over itself, or shift for itself, yet will needs be hopping out of its nest, and wand'ring thence, it becometh a prey to every bird of prey, and commonly cometh by some means or other to ruin by it.: So if young persons will needs be leaving their Father's house, which is their nest 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 Father's house, that he went out from the presence of God; so it may be said of children's leaving Parent's houses in such a way of dishonour of Parents, they go from God's presence: and let not any such Children ever look for God's gracious presence with you in any such way, but the terrifying presence rather of his justice and displeasure pursuing you, as it did wand'ring 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 Father's house, that he was lost and dead; and so are these among the number of persons spiritually dead, and if ever, by grace, they come to themselves, as it is said of him in the parable, Luke 15. 17. Surely they will lay on hard upon this sin of dishonour of Parents above all other sins, as he did: whence that speech thereupon: Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy Son.  
4. It reproveth children's 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 samuel's 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 Father's mind, counsel, 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 sin. The people as little regard Judge samuel's 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, seldom liveth to be old.  
5 It reproveth the guile of Children, in pretending 
5. By bare semblances of Honour of them.  to Honour Father or Mother, when in heart they slight them; like Absolom (formerly mentioned) pretending to Honour his Father, but intending by— and base ends— or like him in that parable forementioned, Matth. 21. 30. When his Faither saith, go and work in my vineyard to day, he saith, I go Sir, but went not. Who will such be true to, if you be not true to your own Parents? Hence, when the sin of dishonour of Parents aboundeth, here and there, that is accounted a perfidious time and place. And God in judgement will order it, that none shall trust such, as have been perfidious dishonourers of Parents, albeit they may have never such promising qualifications, or relations, in other respects. Mic. 7. 5. Trust ye not in a friend, put not confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom: why so? for the Son Honoureth not the Father, the Daughter riseth up against her Mother.  
6. It reproveth children's disgrace, 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 Father's 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 Father's nakedness to his reproach, Gen. 9 22, 25. I'm the Father of Canaan, saw his Father's nakedness, and went and told his brethren without (namely in a reproachful way) but Absolom, and Cham's stories show, that they had reproach for reproach in the issue: and God will assuredly meet 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 railing 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 inhuman, that God singleth out Children of that sort, to be cut off by the hand of civil Authority, Exod. 21. 17. Levit. 20. 9 He that curseth Father, or Mother, let him die the death, which command of God, Christ himself vindicateth from the Pharisees undermining traditions, Mark. 7. 9, 10. Or if such a sin pass the cognizance, or vengeance of earthly Judges, yet the Lord himself will not suffer such to escape his hand, Prov. 20. 20. who so curseth Father, or Mother, his Lamp shall be put out in obscure darkness. He shall come to a loathsome, noisome, dishonourable, and untimely end, as a Lamp, or Candle, that might have burned and shined much 
Mischiefs attending dishonour of Parents.  longer, but is suddenly 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 Father's 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 Prodigal 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, etc. that youngster in Prov. 5. 11, 12, 13, 14 Who confesseth that it was his sin, to disregard any thing that Parents of others said to him, he also confesseth, that even in the midst of the Congregation, openly, and where the best means were to the contrary, he was almost in all evil.  
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. I'm himself being no more exempted from that curse, albeit his Father's curse light especially upon his posterity by Canaan, than Sem himself is exempted from his Father Noah's 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 God's 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 God's Church.  posterity, from the Church of God, and the privileges 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 civil, much less Sacred and Church-Communion, with his posterity by Canaan, Deut. 7. Cain, who fling off his Father's Counsels, commands, rebukes, and watch, and went from his Father's house like a very vagrand, Gen. 4. 16. His posterity are, in opposition to those of the Church, styled the sons and daughters of men, not of God. Ishmael who regarded not his Father Abraham's displeasure, witness his mocking at his dearly beloved Son Isaac, he and his are cast out, and aftewards left out, as outlaries from the Church of Abraham. Esau likewise, who honoured not his Parents, witness his cross matching against their minds, he, and the Edomites which came from him, are excluded Church privileges. The Moabites, and Ammonites, of Lot's daughters, who so vilely dishonoured their Father Lot, were also, by God's command, excluded God's 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 God's 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 morsel of bread, to husks and draff: Or for extremest and basest servitude; like that prodigal scornful Son, that would have been glad of the meanest hired servants place with that Citizen, Luke 15. 15. And is set about as mean employment, to feed his swine, and as for his food, he must either eat with the swine, or fast and starve, vers. 16, 17. Thus Cham in his posterity by Canaan (the beginner, in that vile act of dishonour, to Noah,) he is destinated to become the vilest of servants, or a servant of servants, Gen. 9 2●. Prov. 17. 2. a wise servant shall have rule over a Son that causeth shame. A Son that any way dishonoureth, or reproacheth his Parents, shall be put under the rule of a servant, made a servant of a servant. Or finally, this bringeth vilest conditions, in respect of hasty, and vilest deaths and ends, following the same, as was hinted before from Prov. 30. 17. and as is manifest in Absoloms' end, 2 Sam. 18.  
2. This use serveth for reproof of Parents, who 
2. Reproof of Parents undermining this Honour of theirs. 1. By bad examples of theirs.  any way undermine this Honour, in general, 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 God's patience, vers. 3. they prove no better than those their Parents: for a little before the very entrance of Noah into the Ark, Noah only is seen righteous, of all that generation, Gen. 7. 1. and all the rest of the generation, Fathers and Children, perished. Cham, the Grandfather, and Canaan the Father of the cursed race of the Canaanites, were both derisive spectators and informers of old Noah's 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 man's own Father's wife's nakedness, or that of a man's own Mother's Sister's nakedness, vers. 9 vers. 23. He chargeth the Jew's not to walk in the manners of the Nations, which he casteth out before them (namely the Canaanites) for they committed all these things, namely, which were mentioned from vers. 9 to 22. Amongst which were those Acts of highest dishonour to Parents ', even now instanced in: for which the Lord abhorred and rejected the Canaanites. The like might be said of the posterity of Ishmael & Esau; like Parents for exemplary dishonour to Parents, like Children, and posterity, or rather each posterity, successively, worse that way than their Fathers. As it was in Jobs case, that Father, or chief ruler, sometimes of the people, he was had in derision of some younger men, Job 30. 1. And no wonder, for vers. 8. he saith, they were Children of fools, 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 civil Father in derision. So if Parents are vile towards their own natural 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 evil example, which they possibly set before their very children, that way, they have thereby provoked God to meet 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 ye meet withal, it shall be measured to you again. And like as Solomon telleth Masters, when they hear that their servants dishonour or curse them, that oftentimes their own hearts know, that themselves likewise have cursed others (even that were their Masters also) Eccles. 7. 21. And so they might the less wonder at such hard measures from their servants: the like might be said to Parents, in cases of their dishonour from their Children, that if your hearts know, that you have been faulty that way towards your Parents, it is no wonder that you are paid in your own Coin, 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 God's 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 threatened for sins, against the second Commandemandement. As we see also in that fearful 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 evil 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 people's stubborn going on in sin, therefore he will have no delight in their young men, vers. 17. The posterity of Cain, Cham, Ishmael and Esau, are dreadful examples of such a judicial blast of posterity, even in their very morals, for the high-handed sins of their Ancestors.  
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 carelessly, or to mere world and the like, it causeth all kind of disorders in them, it corrupteth them in their morals; and you may thank yourselves, if you have unnatural, irreverent, disobedient, or ingrateful 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 Parent's Authority, or Authoritative interests in their disposal in marriage, but they took them wives of all that they themselves liked, albeit those Wives were of the Daughters of men, of cain's 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 Lot's house, and v. 14. Lot's grave and godly Counsel to his Sons in Law, who had espoused his Daughters, It is derided by them. Hence in that sad time of the Apostasy 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 parental duty of good education of Children, than 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 Employment; for afterwards Esau slighting his Father and Mother's 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, hardening their hearts against their Parents threats or blows, 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 causelessly 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 heartless, and hopeless to do or to set about any thing you require of them, so as to give you content: and so grow regardless, whether they do or neglect to do what you command them; perceiving that it is all one, their Fathers will he froward, hasty, harsh and rigid towards them, when they have many times done their best for them, and they can be no worse (think they) if we do lesser, if we do nothing, yea, if we do contrary to their Command: And this will also undermine Parents honour of recompense from their Children, which remembering Parents harsh carriages towards them, when they were young, may have strong temptations to do the less for them in their age, or decays, when they need their children's 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 joined, A foolish Son is the calamity of his Father, and the contentions of a Wife are a continual 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 Wisdom, Gravity, and Authority, in your children's 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 wills.  their wills, and not seasonably and frequently to break them of their own headstrong wills, and to cross them, in their own wilful desires, or designs, 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 bore 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. Reproof to all Corrupters of Youth.  distilling corrupt principles into the younger sort or by any lewd counsels, 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 Jews, 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 aught to them, but instead thereof, either to give something 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 recompense due to them, they made the 5 th'. Commandment, 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 alone amongst Papists, who hold forth the same in substance, which is there instanced in, as might be showed 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 children's help: but I fear there are too many other petty Antichristian Spirits, in these days, who by other erroneous tenants, wherein they pretend to be for Christ, but are indeed against Christ they leaven their Disciples, and such as they can subtly draw after them, with a Spirit of Alienation, even from their own good Parents, if they will not be of their corrupt Judgements and opinions; but as those seducers among the Jews, 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 persuasions uttered by his mouth) destroyeth his Neighbour: And as Christ charged them to be such bold and highminded 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 Hypocrisy, 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 wickedness, 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 owe to their Parents, these show themselves to be the Children of Belial, or of the very Devil, as of one who is amongst all yokes, in Church, or State, or Family; they were Children of Belial, in 1 Sam. 10. 26, 27. who despised Saul, that Father of the Commonwealth of Israel: and they are no better, who act or teach contempt of Fathers of Families. As Elies Sons, those ringleaders in such ways of dishonour of Fathers of Families, 1 Sam. 2. 25. they are called men of Belial, vers. 12. Such Corruptors of youth, in the matter of Honour due to Parents, be their profession of Religion what it may be, or give they never such good hopes of the truth thereof, as one while Achitophel did, who was David's equal, all one heart with him (as he thought) his guide, his most intimate acquaintance, one with whom he took sweet Counsel, in sacred, as well as Civil things, and walked to the house of God in Company with him, Psal. 55. 13, 14 Yet if a Counsellor 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 Father's bed, 2 Sam. 17. 20, 21, 22, 23. and to seek his Father's very life, as well as throne, 2 Sam. 17. 1, 2, 3, 4, 21. I say such a vile Counsellor 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 David's case, 2 Sam. 15. 31. Lord turn the Counsel of Achitophel into foolishness. 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 God's sight, Jer. 6. 28, 29, 30. They are Brass and Iron, they are all corrupters, the bellows are burnt, the Led is consumed of the fire, the Founder melteth in vain, for the wicked are not plucked away; reprobate silver, shall men call them, because the Lord hath rejected them. You are soul-murtherers, 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 Neighbour's soul also, and shall such bloody and deceitful men, such crafty soul-murtherers escape? no Assuredly. If sowing discord amongst brethren, be singled out from the rest, as one special thing which is an abomination to the Lord, Prov. 6. 16, 19 compared; O how abominable is this unto the Lord, for you, by your vile corrupting speeches, tenants, or Counsels, to lay the seeds of Alienation of children's hearts from their own dear Parents. As the City (or civil 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 wisdom (namely in those whom they instruct, rebuke, persuade, or Counsel) but the froward tongue (which uttereth naughty counsels and tenants, etc.) shall be cut out. And commonly such bad Counselors of Sons or Daughters, unto any ways of dishonour to their Parents, they come to dishonourable and vile, if not desperate ends, as did that bad Counsellor, Achitophel, who died by a halter, but which was worst of all, he was his own hangman, 2 Sam. 17. 23. And O! that all bad Counselors of Children against their Parents, might in time take warning by that, and many other dreadful examples, mentioned in Histories, of the sad ends of such like Counselors.  
A second use of the point may serve for examinaon, whether any have or do rightly Honour their Parents. This is the rather to be considered, in that there is a formal Pharisaical Honour of Parents: there is an Honour of Parents common not alone to Hypocrites, but to very Pagans also, who from mere natural principles have done much this way in Honour of Parents, and have been very eminent and famous therein. But to pass 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 Commandment, he was blameless, 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 mere 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 marks as these.  
1. If Conscience to God, and to his command 
1. If from a good conscience.  hath the greatest stroke, 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 general, or in any other particular of Honour due to Parents, they must be respected, reverenced, and recompensed, etc. 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 Commandment (even of the whole Law specially that of the second Table, and particularly this of the fifth Commandment also) is Love (to whom Matth. 22. 37, 38, 39, 40. all the duties of the Law are referred as to their head) out of a pure heart, and a good Conscience, and faith unfeigned. 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 mayst live long, and that it may be well with thee: We may and must aim 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 eternal life, by his Moral Righteousness, & that set him so hard to this, and other works of the Law, Ph. 3. 6, 7. The young man's question, intimateth what was uppermost in his heart, in all his keep of the Law, namely, the getting of eternal life only, Mark. 10. 17, 19, 20. And therefore these were notright in any of their acts of obedience to this fifth Commandment, or to any of the rest of the ten Commandments.  
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 joined, 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 God's mind, Levit. 19 3. Ye shall fear every man his Mother, and every man his Father; why so? or what should move them to that? it followeth: I am the Lord your God. Because they believe him to be their blessed Covenant Father in the Messiah, they are therefore the rather to put all the Honour they can upon the Image of his Fatherhood 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, prize 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 God's glory should thereby be provoked, now also it is well. Or when at any time they espy 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, break, and bitter complaints before the Lord: this argueth a good conscience in this particular also. When they also do watch their spirits and hearts, to keep them to the Rule, as well as over 
If watching over their spirits also so that end.  their speeches, gestures, and actions, to keep them as close as may be to that rule, Honour thy Father and thy Mother: this also argueth Honour of Father 
If there be no outward thing frighting or chief drawing to it.  and Mother from a good conscience. In a word, when there is no other thing of an inferior 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 carried 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 special efficacy of the Holy Ghost, from which such do now at least Act, in matters respecting their Parent's 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 satisfy us, but for further help in this discovery, let us add 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 careful to hold up Parents Honour, when they are Aged, yea, and when through infirmity, Parents some way miscarry. As Sem and Japhet were cordially solicitous to hold up their Aged and miscarrying Father Noah's Honour; yea though tempted by their brother Cham's derisive tale about their Father, to have disrespected him: yet see their conscientious care of maintaining their respect, and reverence to their Father, in avoiding any occasion (as sight of his nakedness) which might have drawn on contempt of him, in them, Gen. 9 22. And Ham, the Father of Canaan, saw his Father's 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 Father's nakedness.  
3. When good Children do even thirst after 
3. If Children thirst after Parent's souls welfare.  their carnal 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 showed 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 joyful to Honour 
4. If as willing to Honour them as to be Honoured, or rewarded by others.  Parents, all the just ways of Honour of them, as they are to partake of any benefit of their parental 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 honour put upon them by children, which they already have, or may come to have themselves.  
5. When they do not so soon forget their Parents after they are dead and gone. Sarah was 90. years old, when she bore 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 married Rebeckah, Gen. 25. 20. Which was three years after his Mother's death: and when he married, or took Rebeckah to wife, than it was that Isaac was comforted after his Mother's death, Gen. 24. 67. For three years' space then, this pious Son was ever and anon mourning in thoughts of his good Mother's death, and God made this his sweet companion Rebeckah, a special comfort to him against that trouble about his Mother's 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 endeavour 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 special care, to prevent whatsoever, either may corrupt them, or any ways discourage them in the matter of the Honour of God himself, or of his word. For if they grossly fail in the matter of the Honour of God & of his word, they will as grossly 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 transgressors against the fifth Commandment, requiring Honour to Parents: they harkened 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 worshipping) 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 ears and minds of their Children, lest being told thereby, that they have nothing to do with the God of Israel, and they have no part in the Lord; they are made thereby to cease, or be discouraged, from the fear, or worship of the Lord; but that by the way.  
2. Redress what in you lieth, (if you did not 
2. By redressing disorders in them one towards another  prevent) disorderly carriages of your Children towards one another; for if they are enured to carry it badly one toward another they will also carry it dishonourably towards Parents, Gen. 37. 23, 24. jacob's 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 sorrowful Father had expressed his fears of the ruin of him and of his house, which might be occasioned by his Son's Murder 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 continual discords, and jars, and mischiefs, which might arise from that heart-grudge between Esau and Jacob, which because she could not heal, she sends away Jacob from Esau's company, Gen. 27. 42, 43, 44, 45.  
3. Labour to be fearers and honourers of God yourselves, 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 spiritual blessing, a spirit of Honour of Parents, Psal. 112. 2. The generation of the upright shall be blessed, that they shall be a comfort to you, as Vine-branches issuing from the wombs of your wives, yielding in time grapes of Consolation to Parents, in the ways of due honour to God, or Parents, etc. Psal. 128. 1. Blessed is every one that feareth God, etc. And vers. 2. happy shalt thou be, and it shall be well with thee. And vers. 3. Thy wife shall be as a fruitful 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 it's 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 yield the grapes, which yield the cheering wine to man's 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 yield that oil of Olive, which maketh man's 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 Commandment also) in their hearts: engrave the Law of grace in them, to dispose and enable them to obedience to all his Commandments.  
5. Act your faith upon the promises of God, 
5. By acting faith in God's promises for Children.  undertaking for your children's 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 homogeneal whole, so to each part of which that whole consisteth. If the woman of Canaan can believe. And for her daughter, she may have not only that mercy of disposessing the devil, 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, & therefore in faith called him Noah, saying, this Son shall comfort us, concerning our work and toil of our hands, etc. 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 which 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 special 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 Commandment, which is made by God himself a very special 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 joined, Eph. 6. 1, 2, 3. Children are charged with this: Honour thy Father and thy Mother: Parents with their duty, in lieu thereof, and as a means to further it, vers. 4. Likewise ye Parents provoke not your Children to wrath, and that way hinder your children in it, but bring them up in the nurture and admonition of the Lord, and that way further your Children in it. Isaac that was so well educated by his Father, in what a high degree doth he honour his Father, with this Honour of obedience, when at his Command, though being in the flower of his youth, about 30. years old, he could easily have escaped his old Father's 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 special, Pathetical 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 risen up to meet her, and bowed himself to her, etc. 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, etc. How eminent he was in this way of Honour of Parents, his story shows, Gen. 47. 12. be nourished his father, etc. And cap. 48. 12. and Joseph bowed himself (viz. to his Father) with his face toward the earth. But concerning Parents education of Children, we shall speak largely to it God willing afterward.  
7. It is good also, that as Manoah in that case 
7. By advising with best Ministers what is best for that end.  inquired of the Angel concerning their Son Samson 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 advice, and help they can, of their able and faithful Ministers, how they should order their Children, as may be for the best, every way for God's 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. God's image in Parents.  hood upon parents, therefore honour them: he that honoureth God, will honour an especial Image of any divine excellency of his, the fatherhood of God is a choice, relative, divine excellency of his, witness that name of honour, not alone respecting us his adopted Children, yea, his begotten ones by grace, but respecting his only beloved Son, & only begotten by nature, let this Image hereof in the parents of our Persons be the rather venerable and honourable in our eyes. Hence that Argument of God, Mal. 1. 6. A Son Honoureth his Father; If I be a Father, where is my Honour? my Fatherly Image is Honoured by a Son in his Father, and will not you, who are in a sense, my Sons, Honour my own fatherhood, whereof that in others is but 
2. children's 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 honour parental relations so much in his way, will not you honour 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 Church's 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 outlaws, than fellow-brethrens in covenant-respects; so they purposed to have kept sons & their daughters under, as bondmen & women, 2 Chro. 28. 8, 9, 10. They might only have of the heathen for bondmen 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 waxed poor they must not be compelled to serve as bond-servants, 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, etc. 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 Parent's Children come to shame in such Honour and 
3. children's lists to their faith by means of good Parents.  glory, they may well in way of grateful retribution Honour their good Fathers and Mothers.  
3. In that Children have a mighty lift to their very faith, in what ever concerneth their welfare, outward, or inward, and that in all cases and charges, from the covenant of God with their Parents, therefore honour 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, etc. 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 days 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 entreated of him, he then prayed in faith, for he 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 seethe and feeleth himself to be. Solomon's hold and bottom of his prayer in his case, is this, Let thy promise unto David, my Father, be established, etc. 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 twice pleads his Mother's interest in God, Psal. 86. 16. Save the Son of thy handmaid, Psal. 116. 16. Truly Lord, I am thy servant, and the Son of thy handmaid, 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 Honour by whose Covenant-interest your faith may in saddest cases have such lifts.  
4. In that Children are many ways blessed and bettered by occasion of their Parents 
4. Blessings of Children by good Parents.  prayers, pleas, Covenant-interests, etc. therefore Honour them, Gen. 49. 26. The blessings of thy Father have prevailed above the blessings of my progenitors. Every godly Ancestor 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. God's righteousness (or faithfulness in his Covenanted mercies) is unto children's Children. Deut. 4. 40. Thou shalt therefore keep his Statutes, that it may go well with thee, and with thy Children after thee: So cap. 12. 28. If God then Honour you with such blessings for your good Parents sakes, you may well Honour your Parents, yea, sometimes the very worst Children, who had been many a time debased as low as hell, by the destroying judgements of God, yet are not, out of God's 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. children's honour from others thereby  and therefore Honour them. Ruth 4. 14, 15. The good women say of Obed Ruth's Son, that his name shall be famous in Israel, and add that as an encouraging Argument to Naomi his Grandmother, and he shall be unto thee a restorer of thy life, and a nourisher of thine old age, a very observant and grateful Grandchild, 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 Conquerors 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, it's the way to have like Honour meted out to you from your Children, therefore the rather Honour Parents. Do to them as you would have others in like relation to do to you, Matth. 7. 11.  
2. Consider of some helps and means to this 
Helps to it. Avoid Causes of dishonour to Parents, as, 1. Self-conceit.  duty.  
1. Take heed of all and every of the causes of children's dishonour of their Parents: As 1. Selfconceitedness, as in Absolom, who thought himself fit 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 younger 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 entreated him, who might have commanded him to come in, he slights his Father's entreaties, he is angry with his Father, findeth fault with his Father's kindness to his prodigal Brother, whereas he that had deserved more kindness from his Father, never had the like from him, for so he answers his Father, Lo these many years do I serve thee, neither at any time transgressed I thy Commandment, 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 baste killed for him the fatted Calf: and it is to be feared to be the case of too many Children in N. E. where Parents are put hard to it, to make more use of their Children, for their work and business, that they poring too much upon what they do for their Parents, and not seriously weighing what their Parents have done for them, they slight them in their hearts.  
3. Curiosity and an inordinate desire of liberty. 
3. Curiosity.  The young man, Eccles. 11. 9 He must needs walk in the ways of his own heart, and sight of his eyes, and so careth not for Honouring God or man. Like the Prodigal Son in the Parable, he must needs abroad to see fashions? what should such a spark as he do always 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 Prodigal Son in the Parable, not content with his Father's 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 Father's house, be far better than his.  
5. Ambition and eager desire of man in outward 
5. Ambition;  respects than is meet for you; this also maketh many slight their Parents, & seek to shake off their parental watch and rule. This made Absolom turn a vile traitor to his Father, 2 Sam. 15. and this also put on Adonijah very far that way, 1 Kings 1. 5, 6.  
6. Envy at just respects showed by Parents, to 
6. Envy.  fellow Brethren or Sisters, like the elder Son in the parable, out of envy of his Father's kindness 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 jacob's Sons, envying that their Father respects young Joseph so much, they are resolved 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 counsel, 
2. Avoid bad company.  which is apt to misled 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 than giveth his Son this counsel, as an Antidote against any such like sin, vers. 27. Cease my Son to hear the instruction that causeth to err 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 voice of his Parents, Deut. 21. 20. Such as contrary to that advice, Psal. 1. 1. Do walk in the counsel of the ungodly, and stand in the way sinners, they came to sit also in the seat of the scornful, 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 counsel with wise youth, who conscientiously Honour their Parents, and that will be verified, Prov. 13. 20. That he that walketh with the wise, shall be wise, when as a companion of fools shall be destroyed.  
3. Take heed of poring upon any failings in Parents, 
3. Avoid poring upon Parent's failings.  which may tempt you to slight your Parents. Children in such cases, must be as not seeing the failings, they do see in Parent's carriages sometimes, and as not hearing their failings in expressions sometimes which they do hear: ingenious Shem and Japhet will not see their Father's nakedness, Gen. 9 23, 24. And so continue to Honour their Father Noah, whereas Cham that will needs look so wistly, and take such notice of his Father's nakedness, cometh to despise him, and deride him. Let Children remember that God the Lawmaker, and the fifth Commandment, 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 ungracious 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 spoke of him, saith Teleuchus, if my Father hath spoken so bad of me, 
Plutarch  surely he knoweth cause enough to do so, else he would not have done it; an imitable example of an heathen, but ingenious Child to his Father.  
5. Improve choicer 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 sanctify his name, etc. and then you will Honour Father and Mother, Levit. ●9. 2. Be ye holy, saith God, as I am holy, and then vers. 3. chargeth, fear yea every man his Father and his Mother, be pious to God-wards, and you will be pious towards Parents, the fear of God is the beginning of such wisdom 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, study much, and 
6. Eye good examples this way.  make utmost improvement of choicer Scripture examples, of person's eminen t for honour of parents, as that of Shem, Abraham, Isaac, Jacob, Joseph, yea, Jesse himself, Luke 2. 51.  
7. Inure yourselves 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 
Plutarch.  sort use to rise up before the aged? answered, that by giving Honour to others, they might learn to Honour their own Parents.   

CHAP. III. Of Honour in special due to Parents, and that in a direct way, and therein of Honour of respect and love due to Parents.  
HAving spoken of Honour in general, required by the 5. Commandment, from Children to Parents, we come now to speak of Honour in special due to them: & first of that which is in a direct way: and therein according to the Method propounded in the first Chapter. 1. Of Honour of respect and love due to Parents; that Honour is so taken in Scripture we there gave Scripture instances, 
That honour of respect to Parents is due, proved.  and need not now repeat them: we may then note as a branch of the general point, That Children are bound to Honour their Parents, with the Honour of choicest respect and love. Honour thy Father and Mother, saith Exod. 20. 12. But having them in choicest respect and love is Honouring of them, say other Scriptures, therefore Children must most highly respect and love their Parents. For our better handling of this branch of Honour, let us only show wherein this commanded respect and love to Parents doth consist, or what is required of Children in this, that they are required so highly to respect and love their Parents, and then afterwards apply it by way of use.  
To the former we answer, that Children,  
1. They are to be delighted greatly in their 
This respect consisteth 1. In delighting Parents.  Father's presence, to be much affected with the very sight of a Father or Mother. See how Joseph plotteth to have his Father near him, when he could not be so near his Father, Gen. 45. 10. Thou shalt be near to me, etc. And when he cometh to the sight of his Father, after some years enforced absence of his from his Father, he's even overjoyed (as we say) to see him: He is as one transported, for he falleth on his Father's neck, having first humbly presented himself to him, Gen. 46. 29. And he wept (for very ecstasy of joy) on his neck a good while; his heart was so overcome with strength of affections, that for a good space he can silently weep, but not utter a word, that we read of till afterwards: till his good old Father first broke that deep silence, vers. 30. and then Joseph also speaketh, vers. 31. As Children are to their Parents, the desire of their eyes, and that whereupon they set their minds, their Sons and their Daughters, Ezek. 24. 25. So should Parents be to Children. Jacob had enough if his Son Joseph be alive and well, he is content to die if God so pleased, Gen. 46. 30. Let the sight of absent, long absent Parents, be to Children, even as dear and precious, and delighting, as their very lives, if not more: as it is in that precedentall love and respect of the genuine Children of the Father of Spirits; Oh the sight of his face, the enjoyment of his presence, especially after some space of the want of his blessed presence, what is it not to such children's hearts? Such for the nature at least of our respect and love, should be children's love to their Parents.  
2. They are not forward to part with 
2. Backwardness to pa●● w●●h them.  their Parents, but as urged & in a sort forced by any special call or providence of God; and if sometimes called, to be absent from them for a time, yet to be longing (in a moderate and regular way) after their Company again. Both these paticulars are clear in instances, the former in Ruth, when her Sister Orpha left her Mother with tears in her eyes, (Ruth 1. 14. And they lift up their voice and wept again, and Orpha kissed her Mother in Law, but) Ruth clavae to her, yea, when urged by Naomi to return after her Sister-in-Law, vers. 15. Yet saith she, vers. 19 Entreat me not to leave thee, for whither thou goest I will go, and where thou lodged I will lodge: She will share with her in wealth and woe, and nothing but death shall part them, vers. 17. 2 King. 19 20. Elisha must needs go and kiss his Father and Mother, and then he will foolow Elijah: God will have the poor captive Woman, when her Master liketh her for his Wife, yet to bewail her Father and Mother for a Month, Deut. 21. 13. Such loathness God will have Children to express to part with dear Parents, as Parents are wondrous loath to part with their Children, living or dying, unless urged by Gods Call: like good old Jacob first, Gen. 42. 38. My Son (saith he of Benjamin) shall not go down with you, for his Brother is dead, and he is left alone, if mischief befall him by the way ye go, then shall ye bring down my grey hairs with sorrow to the grave, and Cap. 43. 22, etc. And their Father Israel said, if it must needs be so, then do this, etc. So should Children not part with their Parents, till they must needs, till God some way calleth them from them: as the genuine Children of God, such is their love to him, that it is as death to part with him, though but for a time; Oh if it might be their Father's pleasure, they would never be from him, nor have him from them. So in the nature of our love to Parents, should it be expressed to them; if God should take them away from us, yet our love should be expressed in our greatest trouble and grief for them, as isaack's was to his Mother, for three years' space after, as was showed from Gen. 24. 63. compared with other Scriptures. When David would express his great grief for his very afflicted enemies, as if his friends or Brethren, I bowed down heavily (saith he) as one that mourneth for his Mother, a Mother-Iess Child's mourning then, for a deceased Mother, is the saddest of mournings; Hence it was of old a good Neighbourly Custom, to give a consolatory Cup, to such as mourned for Father or Mother, as such whose grief was deemed so great, that they needed some cheering; hence the contrary threatened in judgement, Jer. 16. 7. Edward the first, having his Father Henry the 3. newly deceased, and withal one young Prince, his own Son, dead also, he made light of his Son's death in comparison of his Fathers, saying, He might come to have more Sons, but he should never have any more Fathers, now this was gone. As for the other expression of children's love to Parents, in longing after them, we see it in Jacob, witness that part of his plea, Gen. 28. 21. So that I come again to my Father's house in peace, and Gen 31. 30. Laban took notice that Jacob longed sore after his Father's house; as in that pattern of love of God's Children, they show in longing sore after him, and of their Communion with him, Psal. 42. 1, 2, 3. and 62. 1, 2, 3, etc. So it is in children's love to their Parents: only, this longing after them, must not exceed the bounds of particular calls and callings or relations, as of Husbands, Wives, Servants, Ministers, Magistrates, etc. But in such a way and season, as it may not break any other bonds of God.  
3. Children are many ways to deny themselves, 
3. In denying themselves for them  for their Parent's choice good, any way, as when Children in their Parents wants or weaknesses, are called to be stays to their Parents, albeit it might be more to their outward advantage to be else where, yet they must be willing to suffer and lose somewhat with them, and for them, rather than forsake them in such a case: as Ruth seeing her aged Mother-in-law, who had been full of outward blessings, but now is empty and very poor, she will not leave her though a younger Woman and likely to do better for the outward man other where, Ruth. 1. 16, etc. she will work hard for her, stoop low to become a poor gleaner, to bring in supplies to her Mother-in-law, Cap. 2. and how long did jacob's Sons employ themselves, in the Managing their Father's estate and outward affairs & supplies? not alone before their Marriage, Gen. 30. 35. but after, witness that Gen. 37. 12, 14 & 42. 1, 2, 3. & 43. 15. and 47. 1, 2, 3, etc. Yea, Children are to be willing to run very great hazards or hardships, for their Parents sakes, rather than to endanger them, in their persons and names, or the like. Notable is that example of good Judah, Gen. 44. 33, 34. having said, v. 30. That his Father's life was bound up in the Lads life, so that as v. 31. If he see not him return, he will die, and so they shall bring their Father's grey hairs with sorrow to the grave; now therefore, saith Judah, let thy Servant abide instead of the Lad, bondman to my Lord, and let the Lad go up with his Brethren, for how shall I go up to my Father, and the Lad be not with me? lest paradventure, I see the evil that shall come to my Father; Judah had rather live and die a bondman, if thereby he might lengthen out his Father's days, by Benjamins' return, or prevent his sorrowful end, by the detaining Benjamin in Egypt. Memorable is that story recorded by Pausanias l. 10. writing of the Catanensiaus, saith, that when Catana, a City bordering upon Aetna, was set on fire by it, they made nothing of their Silver or Gold, but as they fled out, one taketh up his Mother upon his shoulders, another his Father, but because they hasted not, being so loaden, the fire compassed them, the flame suddenly passing on, yet would they not lay down their Parents, wherefore they report, that the flames parted as in two, and passed over both the young men and their Parents, without mortal hurt of them, whence in his time, honourable memorials were assigned by them to the Catanenses: God honoured those acts of high respect to Parents, with a notable deliverance, and men honoured them with honourable monuments thereof. And indeed, what did not the pattern of filial respect to his Father, the Son of God, hazard and undergo for his Father's sake and honour? and what will not any genuine Child of his, by his help under go, rather than hazard his name or cause, and there is a proportion of the like, in the Children of men's love to their Parents. Parents many ways denied and hazarded themselves for Children, and they may well do as much for Parents.  
4. They are to be exceedingly affected with 
4. In being affected with Parent's favour or frowns.  their Parents true love to them, or grounded and just displeasure against them, in the speaking expressions of either of them: Solomon kept the Records thereof, in his case, as that he took special notice of, and was much affected with, and God himself took it so well, that he ordereth it to be a piece of Sacred Writ, Prov. 4. 3. I was (saith he) my Father's Son, tender, and only beloved in the sight of my Mother: When Reuben saw that Joseph was missing, in fear of his Father distaste thereof, saith, Gen. 37. 30. The Child is not; and I, whither shall I go? Absolom would be feigning a genuine filial respect to his Father, in this particular, that his Father's favour is all in all to him as a Son, and his life doth him no good, whilst under his displeasure, 2 Sam. 14. 32. He would have Joab say on his behalf to the King his Father, wherefore am I come up from Geshur? now therefore let me see the King's face, and if there be any iniquity in me, let him kill me: but he was a very Counterfeit in this: God himself alludeth to the case of the displeased Father, in Miriams' case, Numb. 12. 14. If her Father (saith he) had spit in her face, should she not be ashamed seven days? look as it was in Christ's deep affections, to the expressions of his Father's love or anger; or as it is with Gods other Children, that nothing more affects them, than the sense of their Father's love one way, or that of his displeasure the other way; So it is with ingenuous Children, in a like respect of affectionatnesse with parental favour or anger.  
5. They are to prise very much Parents good 
5 In prising Parents instructions and reproofs.  and savoury Counsels and instructions, yea, their very rebukes: Carefully remembering and recording their most useful say. Thus Solomon taketh this as David's charge to him, Prov. 4. 4. Let thine heart retain my words: and the choicer passages thereof he records vers. 5. such as those, get Wisdom, get Understanding, and other like golden Counsels, vers. 6, 7, 8, etc. He giveth the like in charge to his Son, vers. 21. My Son, attend unto my words, keep them in the midst of thine heart. See the like Prov. 3. 1. and 2. 1. and 6. 21. Cap. 7. 1, 2, 3. Herein Gods children's honour of respect and love to their heavenly Father is expressed, that they make so much of his words, and keep them as their treasure: It is the like in the case of the Children of men towards their Parents.  
6. They are to prize and cleave to their good 
6. In prising Parents friends and Children.  Parents special friends, Prov. 27. 10. Thy Father's friend forsake not: but especially they are to cleave to Brethren and Sisters of the same Parents, 1 Pet. 3, 8. Love as Brethren (saith he in Saints cases) but it is borrowed from that which is natural to Brethren of the same Parents, which is to love each other dearly, it's else a dishonour to the Image of their Parents, which is as one Common stamp upon them all, so that if they love the one, they must love the other, whence also that, by the same allusion, when speaking of love to God's Children, 1 Joh. 5. 1. And every one that loveth him that begat, loveth him also that is begotten, he that loveth the Father begetting, will love his Image in his begotten. Moses thought it was a sufficient antidote against any thing contrary to love, to those two Israelites, that they were Brethren of one house; yea of one Father, even God, why should they strive or, wrong each other, Acts 7. 26.  
7. They are meekly and wisely to use all faithful 
7. In dissuading Parents from soulevills and dangers.  endeavours, to dissuade Parents, and to take them off, from whatsoever might in danger their very souls welfare, for that is love indeed.  
Hence by allusion of such Children, Hos. 2. 2. Plead with your Mother, plead saith God to the good Children of the Church: Children may in such a way, and must plead with their very Mothers. Good Jonathan did wisely deal with his Father, and said to him, 1 Sam. 19 4. Let not the King sin against his servant, against David, because he hath not sinned against thee, and because his works have been to thee-ward very good, etc.  
8: They are cordially to symphathize with 
8. In sympathising with Parents.  their Parents in their joys or sorrows, Goe 44. 34. How shall I go up to my Father and the Lad not with me, lest peradventure I see the evil that shall come on my Father, Gen. 37. 35. All jacob's Sons and Daughters risen up to comfort him. 
Use 1. Of Reproof of children's unnaturalness to Parents.   
1. Use of reproof. 1. It serves to reprove such wretched Children who even in these very days of Gospel-light, are without natural affection to their Parents: You have this charged upon the Heathen, Rom. 1. 31. That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Apostle, 2 Tim. 3. 3, 5. Chargeth it upon Christians also, who had a form of godliness, and I wish too many such were not to be found amongst Christians, and such as would be thought some body for Religion. Some indeed restrain this in 2 Tim. 3. 3. To Parent's unnaturalness to Children, which yet upon Rom. 1. 31. expound it of children's unnaturalness to Parents: but there is no need to restrain it to either only Parents, or only Children, the word is the same, in the Greek in both places: and it's well known that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies most properly that affection of love, whereby either Parents respect their Children, or Children again respect their Parents: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are persons without that affection, whether they be Parents or Children, and so in the Bible put out by the late synod, they well note upon that, Rom. 1. 31. That the sin there taxed by the Apostle, did reign among the Gentiles, who sacrificed in some places their aged Parents, and sometimes their Children, unto their Idols: exposed them to ruin, and destroyed them, though not guilty of any capital crimes, and they refer to 2 Tim. 3. 3. as the same in sense: but that part of unnaturalness which we here deal withal, is that of the Children to the Parents, though we acknowledge, that all the aggravations of this sin, deduceable from those two Scriptures are appliable as well to unnaturalness in Parents, with which I deal not at present, as to unnaturalness in Children, of which I am now speakiag.  
But that we lose not our bottom for the reproof, are there not too many Children of Christians, who are as those spoken of, 2 Tim. 3. 3, 4. Heady and unruly Children to their Parents? Fathers and Mothers cannot, shall not, now rule 
Signs of it.  them, their words they care not for, and their blows they as little regard, are not these void of natural affection to their Parents? Some there are who are treacherous to their very Parents also, Traitors they are called as, 2 Tim. 3. 3, 4. Such as Parents know not how to trust with their Counsels, Secrets, Estates, or occasions, they are so false to them: as Micah complained in his time, Micah 7. 5, 6. and have these genuine affection to their Parents? Some will cunningly draw their very Parents into some sinful snares, as some Sons and Daughters do Parents into errors, Deut. 13. 6. or as Lot's Daughters, who drew him first to drink too much of their wine, and then drew him into incest, Gen. 19 33, 35. but do such love, or are not they rather baters, grand-enemies to their Parents? Some there are who rise up against their good Parents, and even for their goodness: Some neglect to do for them in their needs: Some there are who are ready to give reviling speeches to their Parents, Exod. 21. to strike at them, ibid. or to scoff at them, Prov. 30 17. or to imbesil or waste their estates, Pro. 19 26. or at least to waste their farthers (viz. their Spirits) hasten their end, by their lewd courses: and care not though they know what cross courses they take, do even break their Parents hearts, yet will on: But do any such as you are, honour Parents with the Honour of respect and love? Surely no, you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ without filial affection: what ever your form of godliness may be, to be sure it is without power, 2 Tim. 3. 3, 5. Such as you are make the times perilous, vers. 1. and you carry a very black 
Evils of it.  brand of persons given up to a reprobate mind; for persons given up to a reprobate mind, Rom. 1. 28. they are noted out to be without natural affection, vers. 31. But woe be to all such unnatural wretches, as you are, your ruin hasteth; let unnatural Absolom's end be a warning to all such.  
2. It serves to reprove Parents, who by your 
2. Of Parents some way occasioning alienation of children's hearts from them.  own sins lay stumbling blocks in your children's way, to tempt them to unnaturalness in affection, or alienation of affection, or any abatement of that Honour of respect and love, which they own to you: for though it be the Childs great sin, to be so alienated in affection to Parents, yet you that are Parents may do too much to occasion the same, as,  
1. By committing some heinous sin against God, against your Parents, or against others, and 
1 By some gross sin of theirs against God.  so bring this as a curse upon your Children to be so unnatural; as we shown in the unnatural sins of the Canaanites, mentioned, Leu. 20. 9, 12, etc. to the 23. as a just fruit of the curse upon Canaan, and upon Cham his Father: It was unnaturalness in Absolom to take up the sword against his own Father, and to defile his Father bed openly before all, 2 Sam. 15. 16. but it is no more than God by Nathan threatened David with for his Murder and Adultery, that he would raise up evil to him out of his own house, 2 Sam. 12. 9, 10, 11.  
2. By unnatural carriages towards your 
2. By too unnatural carriages towards Children.  Children; (for there are too often) too many of such also found, even amongst professing Parents) or too many Churlish, harsh and strange carriages, bitter and reviling speeches, unmerciful and cruel correctings, and punishings of them: any of these are apt to sour children's Spirits, and to breed alienation of heart from you that are Pareets, as Laban's Daughters said of their Father Laban, in some heat of Spirit, Gen. 31. 14, 15. Is there yet any portion in our Father's house, (they care not how soon they are gone farther from him) are we not counted of him strangers?  
3. By too much greediness after the world, 
3. By Covetous pinch  making thereby your Children more like slaves for your profits, than Children, & as basely putting them off, when you have served your turns by them: this made Laban's Daughters speak more harshly of their father, & took off their hearts somewhat from him, Goe 31. 14, 15. He hath sold us, say they, & hath quite devoured our money, Prov. 15. 27. He that is greedy of gain troubleth his own house, this way also as well as other ways by breeding disturbances and distances, even twixt them and their Children, and their Children and themselves.  
4. By breaking just promises made, respecting 
4. By breaking just promises with Children  your Children, especially, in matters of disposal of them in marriage, as when Laban basely breaketh his promise of Rachel to Jacob, Goe 29 18, 19, 25. his daughter's hearts could not get clear of these old matters, Goe 31. 14, 15. He that sold us, etc. what portion have we in his house? when children are crossed in their just desires, as when Merab saul's daughter is promised to David, 1 Sam. 28. 17. just when she was to have had him, than she is given to Adriel, v. 19 This must needs breed ill blood; yea, when Parents will force Children to break strongest engagements of love, lawfully made, to those they would have had, as when Michal saul's Daughter loveth David and is given to him, 1 Sam. 18. 27, 28. and yet afterward given to Phalti, 1 Sam. 25. 44. or when Sampsons' Wife is given away by his Father-in-Law to another, Judg. 15. 2. this provoked him to seek revenge of that wrong, vers. 3. 6. Or when you that are Parents will be forcing of matches for sinister and low ends upon your Children, cross to the very bend of their minds; as Saul to cause his Daughter Merab to have Adriel, when she was to have had David; sad have been the mischiefs of this, in unnatural acts of Children against very Parents, stirred up therein by such cross acting of Parents. One de Sales a Frenchman stifled his Father, a grave Counsellor in toulouse in France, because he would not consent to his marriage with one de la Hay. So in Fidelia and Caelestina too Italian Ladies, who crossed by their Father in their matching to their minds, they conspire his death, and got him murdered.  
5. By misplacing your respects upon unworthy 
5. By mispleacing affections upon unworthy Children.  Children, as Isaac upon Esau, who proved one that little respected his Father, witness his cross matchings to the grief of his Father's heart, Gen. 25. 28. Isaac loved Esau, because he eat of his venison, Cap. 26. 34, 35. Esau took Judith and Balhshema, which were a grief of heart to Isaac and Rebeckah. David misplaced his respect upon Absolom, and loved him too well, and more than other his Children; and he proved the most unnatural wretch to him of them all, 2 Sam. 15. Cristina a Swisser, she inordinately affected her Son Maurice, would hardly believe any evil report against him, though never so true, and this Fellow afterward turned a parricide, and by a wile drew his Mother to look into a deep well, and there threw her in, where she perished. 
Use 2. For exhortation.   
A second use of this branch of the general point is for exhortation.  
1. To Children, to cherish, strengthen, and enlarge 
1 To Children to cherish natural respects of love to Parents.  your respect and love to your Parents: wherein I may say as Aristotle doth in his Ethics, l. 8. Cap. 16. speaking of the honour due to God and Parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No man can give them the honour whereof they are worthy: only he that to his utmost doth endeavour to give them highest respect, he may be called pious. Children are never able to equalise, 
Motives to it.  or match Parents love to their Children; Parents love to Children, is as to so many pieces of themselves, but children's love to Parents, is as of those who come from them: So that Parents love to Children descendeth, as from springs or Fountains to the streams issuing from them, and therefore runneth down more strongly, freely, and uncessantly: but children's love to Parents is ascending, & therefore moveth more slowly and gently, and needeth more help in its motion: Aristotle observeth well, that of which any thing is generated, is by a greater and more forcible necessity nearly knit to that which is generated of it, than that which is born and generated is to that which begot it, Eth. l. 8. Cap. 14. Parents love also hath the start of time to that of their children's, for Parents love their Children as soon as they are born, but Children love their Parents and respect them, when they come to understanding and are of some years: Parents prevented Children in their love, Children can never overtake them therein, only must follow them as hard in the way of love as they can: Children, when little Children have nothing to give Parents, to be a temptation to bribe their affections to them, nor are they of any power to curb them any way, to enforce respects to them, and so they are more pure: Whereas in both these regards, children's respects to Parents may be leavened: Yea, Parents, as Parents, are instruments in God's hands, of their children's Souls being in their bodies, and so of the faculties of their Souls, and so of their natural affections in them, and of that affection of love and fear amongst the rest, and therefore they may well challenge the honourable improvement of them to themselves, so far as God alloweth the same.  
To conclude, Children will never honour Parents, with the honour of Reverence, Obedience, or Recompense, or the like, unless they give the honour of respect & love due to them, therefore give them this their due. Now that Children may be helped and furthered in doing this. 
Helps to it. 1 Dread of the vile sin of unnaturalness.   
1. Possess your hearts with a deep sense and dread of the heinous nature of the sin of unnaturalness, which is wont to be accompanied with the vilest sins against God and Man: as by comparing Rom. 2. 28, 29, 30, 31, 32. and 2 Tim. 3. 2, 3, 4. may be discerned: Such persons who are without natural affections, commonly proving Blasphemous against God, ingrateful to God and men, unholy, truce and Covenant-breakers, whisperers, backbiters, false accusers of others, they are commonly given to uncleanness, and wantonness, they are fierce and furious, of a cruel Savage, unmerciful & implacable spirit, they are despisers of those that are good, they are even haters of God: they are haters of other men, of a spiteful, malicious, quarrelsome, and envious Spirit, in a word, They are full of all unrighteousness, and deceit themselves, and inventors of evil things, evil opinions, evil practices, ringleaders in sin, authors of sin to others. If sundry of these scandalous persons in old and new England were closely searched into, they would be found to be persons, who have been & are unnatural to their Parents.  
2. Take heed of any leading causes which breed and feed unnaturalness, and undermine natural 
2. Avoiding causes of unnaturalness of affection as, 1. Ignorance.  affection to Parents: such as are,  
1. Ignorance of God, and of his word, and of the matters of Religion, Rom 1. 31. without understanding, without natural affection; if without understanding, what wonder if without natural affection?  
2. Self-love, for they that are so full of self-love, 
2. Self-love.  have never a due proportion of love left for God or man, for Parents or others: 2 Tim. 3. 2. For men shall be lovers of themselves, and verse 3. without natural affection.  
3. A worldly, covetous Spirit, ibid. Covetous, 
3. Covetousness.  without natural affection: a Spirit of the love of the world will eat out, as the love of the Father of our Spirits, John 2. 15. so that of the Father of our flesh also, whose Fatherhood is an Image of that in God: Such, if they show respect to Parents, it is but for their own advantage and gain, and if the respect to them may not stand with their gain, or must be to their outward loss, then adieu respect to Parents.  
4. A proud Spirit, 2 Tim. 3. 3, 4. Without natural affection, highminded. Absolom who was so 
Pride.  highminded, what wonder is it if he prove so unnatural to his Father?  
5. A Voluptuous Spirit, ibid. Without natural affection, lovers of pleasures more than lovers of God: 
Voluptuousness.  They that respect their pleasures so much, they never respect God as they should, nor their parents. Esau's inordinateness of affection to his hunting, brings him to that, Gen. 25. that he despiseth his birthright, as his Father's eldest Son, and therein virtually despiseth his Father, and his voluptuous desires after the Canaanitish women, make him careless of grieving his Father and Mother, and so far unnatural to them, Gen. 26. 
3. Getting their hearts truly turned to the Lord.   
3. Labour to get your hearts turned to God effectually, and in love with him as a Father, and then whatsoever alienations of heart there were in you from your Parents before, yet than children's hearts will be also turned fully to your good Parents Ma. 4. 6. Jo. Baptist (its said) by the blessing of grace upon his Ministry, turning persons to the Lord, to the faith, to the wisdom of the Just, (as Luke hath said it, Luk. 1. 17.) he shall turn the hearts of the Children to their good Fathers, which whilst the Children were wicked, they could not well abide to be controlled, reproved, kerbed and corrected, as they were by them, and so their good Fathers also, whose hearts were much taken off from those Children for their vileness should be turned towards their Children, or as some say, the unnatural distances bred betwixt Parents and Children, by many sects and opinions, too rife among the Jews, when by sound doctrine they were brought to rights, and to the truth, those alienations should be healed. Only 
Cautions about children's love to Parents. 1. Not such as to approve sin in Parents.  in the love of Children to Parents, let these cautions be observed,  
1. Look that it be not such as to approve of the evil saiying, principles, or practices of your ungodly, or of your seducing or seduced Parents. It's blamed in them, Psal. 40. 13. their posterity approve their say, Jer. 7. 18. The Children gather wood, and the Fathers kindle a fire, and the women knead the dough, to make Cakes to the Queen of heaven. 2 King. 15. 13. Asaph loved his Mother well, as his Mother, but he hateth her Idol, he destroyeth and burneth it. Abraham loveth his Father Terah well, but will not go after his way of Idol-worship,, Josh. 24. 2, 3. God commendeth it in the Son, who seethe all his father's sins, and considereth and doth not such like, Ezek. 18. 14.  
2. Let it not be such, as to follow their evil 
Of 2. Such as to follow their sinful Counsel,  Counsel in any thing, as Ahaziah who walked in the ways of Ahab, for his Mother was his Counsellor, 2 Chron. 22. 3. And as Herodias who being before instructed of her Mother, said to Herod, give me here John Baptists head in a charger, Mat. 14. 8.  
3. Let it not be so as to keep their dangerous 
Or 3. Such as to keep their sinful Counsel  and wicked Counsel, in any way of wickedness, but rather seasonably to reveal it; Michol saul's Daughter, did well in this, to tell her husband David, of her Fathers saul's bloody design against him, so that he escaped, 1 Sam. 19 11, 12. The like did Jonathan to David, Cap. 20 3, 4.  
4. That it be not so, as when you are called of 
Or 4. Not to bear seasonable witness against their evils.  God to it, than not to bear seasonable witness against their sin, as in case of Parents seducing Children from the Lord and his worship, In case of gross Idolatry, or the like: then zealous Levi saith to his Father and to his Mother, I have not seen him, Deut. 33. 9 And Asaph an highest Civil Ruler, called to do justice without respect of persons, he removeth Maacha his Idolatrous Mother from her Regency, 1 King. 15. 13.  
5. That it be not so, as when you are called 
Or 5. Such as for them, to neglect just respects to others  to married conditions, then for Parent's sakes, to neglect just respects to your spouses, and regard to your Family's welfare, Gen. 30. 30. in that case Jacob will say to Laban his Father-in-Law, when shall I provide for my house, and that Law, Gen. 2. 24. taketh here place, for this cause shall a man forsake Father and Mother and cleave to his Wife.  
2. Of exhortation to Parents to carry it so, 
2. To Parents to carry it so as may win respect.  as may even win and gain such respect and love from your Children, which is due from them; as for instance.  
1. Be frequently instructing your Children in the best things, in their Soul-matters: this won Solomon's heart the more to his Father David, insomuch that he keepeth a honourable record of his Father's instructions, Prov. 4 4, 5, 6, etc. The bond of love is doubled, when natural Fathers, by God's blessing upon their instructions and admonitions, become spiritual Fathers of their Children, and a twofold cord is not easily broken.  
2. Be ever and anon encouraging your Children 
1. By encouraging them in good.  in any good thing; hence that Allusion, Isa. 66. 13. as on whom his Mother comforteth: which as they are more abundantly encouraged by them, so enlarged also in affections to them. Famous is the example of William Hunter's Mother, as he was leading to the stake for Christ; Son William, (saith she) I think thee as well bestowed, as ever any 
Mr. Fox Acts and Mon.  Child that I bore in my womb: and that example of the Mother of that little Child, which was Martyred with Romanus, who stood by encouraging her Child, and when all others almost wept to see the Child's tortures, she stood by rejoicing: and when that fatal act of cruelly was to be done upon the Child, to take away its Head, after she had taken her Child and kissed it, she stood by singing, All laud and praise, with heart and voice, O Lord we yield to thee, To whom the death of all thy Saints, We know most dear to be: bidding the Child also to remember the children of Bethlehem, who were martyred for Christ.  
3. Be ready to defend, and vindicate Children 
3. By defending them in a just cause.  in any just cause, as Joash did his Son Gedeon, against those that complained of him for throwing down Baal's Altar, Judg. 6. 29, 30, 31. and Joash said to them, will ye plead for Baal, will ye save him? he that will plead for him, let him be put to death, if he be a God, let him plead for himself: the blindman's Parents did not thus, who out of a base fear, put off all to their Son, he is old enough, let him answer for himself, John 9 21. yea let Parents vindicate their children from unjust slanders as the Father of the wronged Damsel was to do, Deut. 22. 13. to 9 this must needs win love.  
4. Be conscionable, solicitous of your children's 
4. By care of their outward weal.  outward welfare, as was Jacob of his Sons, Goe 37. 14. and Jesse of his Son, 1 Sam. 17. 17. this also much gaineth upon children's hearts.  
5. Carry it towards your children with much 
5. By Compassionatness toward them.  tenderness and bowels, as need and prudence requireth, Numb. 11. 12. Carry them in thy bosom, as a nursing Father the sucking child, Psal. 103. 13. as a Father patieth his children, Mal. 3. 17. as a Father spareth his Son that serveth him: this, as it breaketh every wayward heart of a child, so it winneth the Son; as it is in the fruit of God's bowels expressed to his children, so in men's to theirs.   

CHAP. IU. Of Honour of Reverence due from children to Parents.  
WE have handled that first branch of Honour of Parents, in a direct way, we now proceed to the second, which is the Honour of Reverence: for so Honour is taken, as we shown in the 1. Chapter. Observe then as a second branch of the general point, that,  
Children are to Honour their Parents with the Honour of Reverence, Levit. 19 3. Ye shall fear 
Honour of Reverence due to Parents.  every man his Mother and every man his Father, Heb. 12. 9 the Fathers of our flesh, which corrected us, and we gave them due reverence. For the better handling of this part of children's duty, we shall first show wherein this Reverence of Parents consisteth and is expressed, and 2. Make use of it.  
Touching the first we say: this Reverence due to Parents, is either outward or inward.  
1. Then outward Reverence is due from children 
1. Outward, as  to Parents: and so, 1. Children are to rise up and to stand bare before their Parents, when they come to them, or speak to them: for if of Fathers in age, God saith, Rise up before the hoary head, and Honour the face of the old man, Levit. 19 31. [Rising to Parents,] he surely requireth it of children to their own Parents: Henre the excuse of Rachel, though a married woman, from unavoidable necessity, as reason why she risen not up to her Father Laban, Gen. 31. 35. And Rachel said to her Father, Let it not displease my Lord, that I cannot rise up before thee, for the custom of women is upon me; it must be some avoidable necessity that must be a just reason that children rise not up before their Parents, else Parents have just reason to be displeased, when Achsah daughter to Caleb, is to request a thing of her Father, she keepeth not her posture of sitting, in which she was before, but lighteth off the beast she road upon, and then speaketh her mind to her Father, Judg. 1. 13, 14, 15. It stands not with Parent's Honour, for children to sit and speak, but rather they should stand up when they speak to Parents.  
2. If Parents be coming towards children, they 
2. To meet parents coming.  are to prevent them, and meet them, 1 Kings 2. 19 Bathsheba went to Solomon, to speak for Adonijah, and the King risen up to meet her.  
3. They are to bow to them, so Solomon, 1 Kings 
3. To bow to them.  2. 19 he bowed himself to his Mother, So Joseph, Gen. 48. 12. and Joseph brought them out from between his Father's knees, and he bowed himself with his face to the earth. So Moses to his Father-in-Law did obey sans: and all these their Sons, were great men, yet not too great or high to stoop in way of Honour of Reverence to Parents.  
4. They must speak Reverently both to their 
4. To speak to them and of them reverently.  Parents, and of them to others. To them: thence those titles of Honour expressed in children's speeches to Parents: as in Rachel's to Laban, Gen. 31. 35. let not my Lord be displeased: So in Isaac's to Abraham, Gen. 22. 7. my Father, etc. So in david's to Saul, 1 Sam. 24. 11. moreover see my Father, etc. And cap. 26. 28. wherefore doth my Lord thus pursue after his Servant? etc. So in speaking of them, Prov. 31. 28. her children rise up, and call her blessed. 
5. To attend duly to their counsels.   
5. They are to attend reverently to their counsels, or instructions, Prov. 4. 1. hear ye children he instruction of a Father, and attend to know understanding, and vers. 20. My Son, attend to my words.  
6. They must meekly and humbly subject 
6. To subject to their Corrections.  themselves to their seasonable corrections, Heb. ●2. 9 if Fathers of our flesh correcting us, we gave them reverence, shall we not much rather be in subjection to the Father of Spirits (correcting of us) and live?  
7. To express filial shame and blushing to Parents, 
7. To blush and be ashamed of faults.  upon occasion of faults and sins against them, especially when Parents deal with children for the same: the Greek word in Heb. 12. 9 we gave them reverence, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies, we turned away our face, by reason of shame. Numb. 22. 14. if her Father had spit in her face, should she not be ashamed? Hitherto belong humble confessions to Parents, with shame and blushing of unworthy acts of children against them especially. Like the Prodigal in the parable, who, Luke 15. 21. saith to his Father, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy Son: in this sense is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, Company not with them that they may be ashamed, even outwardly also confess, and take holy shame for their scandals: So Tit. 2. 8. that he that is of the contrary part may be ashamed, having no evil thing to say of you.  
2. Inward Reverence is due from Children to 
Or inward. as inwardly to fear.  Parents, Levit. 19 3. ye shall fear every one his Mother and his Father; and so Children  
1. They are inwardly to own the very persons 
1. Their persons.  and parental relations, and Authority of their Parents: ye shall fear every man his Mother and Father, (that is) their very persons, relations and Authority.  
2. They are inwardly to awe the command● 
2. Their words.  reproofs, threats and corrections of Parents: thi● is filial and not slavish fear, Jer. 35. 6. Jonadab's posterity, even when tempted to do otherwise, yet the awe of his commands, made them not to dare to transgress them.  
3. They are inwardly to fear to lose parents' favour, 
3. To lose their favour.  or to incur their just displeasure, by giving them any just offence, as Jacob, Gen. ●7. 12. My Father peradventure will feel me, and I shall seem to him as a deceiver, and I shall bring a curse upon me and not a blessing.  
4. They are to fear to cross any weighty intents, 
4. To cross their just intents.  purposes, or desires of parents, especially when in sacred matters: so Jephtah his daughter, Judg. 11. 36. and she said, My Father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth.  
5. They are to fear that trouble or heart-grief 
5. To grieve them.  should be occasioned to parents, if they can prevent it. So Saul, 1 Sam. 9 5. Come, let us return, lest my Father leave caring for the Asses, and take thought for us. So Judah, Gen. 44. 34. how shall I go to my Father, and the Lad be not with me, lest peradventure I see the evil that shall come upon my Father.  
6. They are to fear to fall short of their blessing, 
6. To fall short of their blessing.  and benefit of parents' prayers, and of their godly parental wishes and Counsels; hence when Joseph heard that his Father Jacob was so sick, he made such haste to him, carrying his sons with him, that he and they might not miss of jacob's blessing: even rude Esau was amazed, when he heard that his Father had blessed his brother instead of him, Gen. 27. 34. hence that bitter cry, Bless me, even me also O my Father.  
7. They are also to be inwardly, as well as outwardly 
7. To be inwardly also ashamed of faults before them.  ashamed, that parents have just cause of distaste against them at any time; so giving reverence to parents, Heb. 12. 9 may according to the Greek word used there, be rendered, being ashamed before them; hence the derivative from that verb is used, 1 Cor. 6. 5. and 15. 34. to signify shame inward and outward; as there, I speak this to your shame; even of heart also. So here the Awful child, like that prodigal, occasioning just distaste in his Father against him, he is inwardly ashamed of it, and therefore confesseth his sin against his Father, and unworthiness to be called his Son. All which is clearly seen in the presidential filial fear of God's children to their heavenly Father: they inwardly fear his Fatherhood and Fatherly Authority, his commands, reproofs, threats, and corrections, the loss of his favour and incurring of his displeasure, by their offending of him at any time: they are afraid to cross his mind in any thing, or to grieve his Spirit themselves, or that it should be grieved by others, they are afraid to fall short of his Fatherly blessing, and are inwardly ashamed, and even confounded that at any time they offend, displease, grieve, or provoke him.  
The use of this branch of the point serveth, 
Use 1. For reproof 1. Of children's irreverence.  1. For Reproof, 1. Of Children, for all that rudeness, and irreverence of yours towards your parents, as if you had forgotten that you were children: or as if principles of piety, yea of morality, were extinct in you; And this alas how common an evil is it in children, even of professors? how rudely do they sit before their parents, and how irreverently do they carry it, in their gestures before them? how loud will too many be gambling laughing and flouting, even in their parent's presence? how forward are they to prevent or interrupt their parents in speaking, or to answer them again if rebuked by them? whereas those in Job▪ time, even Princes and Nobles, refrained talking▪ in his presence, or whilst he as a civil Father of the state was speaking, Job 29. 9, 10. and vers. 22. after his words they spoke not again. Elihu, when in the presence of Fathers to him in Age, is afraid to speak, much more to interrupt them whilst speaking, Job 32. 4, 6, 7. And dare children word it so before their parents? Again, how over-familiar do too many children make themselves with their parents? as if hail-fellow well met (as they say) and no difference twixt parent and child; yea too many there are, who carry it proudly, disdainfully and scornfully towards parents, and it's well if their very parents escape their flouts; but what the end of such graceless children will be, we have showed from Prov. 30. 17. Again, how are many children ready to chop it with their parents, and (as we say) to chop logic with them? it may be so daring are they as to bid their very parents hold their tongue, as some profaner ones have done; or how ever, if not going so high, yet giving to parents very cross, curt, and cursed answers. As jacob's sons did sometimes to him, Gen. 34. 31. should he deal with our sister, as with an Harlot? like the elder son in the Parable, who even chideth, and checketh his Father, for entertaining his younger brother better than him, Luke 15. 29. Again how frowardly and discontentedly do many children carry it to their Parents no diet, no clothing, no lodging and the like, which parents can provide for them, will content them, but as if parents were beholding to them, or that they had wronged their children, and must seek to please them, if they knew how. Like the Elder son in the Parable, which findeth fault with his usage by his Father, as so much below his serviceableness to him. And are there not too many children, who are ready to mutter and grumble at their parents counsels, commands, just threats, rebukes, or corrections? yea will not some plainly contest and contend with their parents? as Rebecka's daughters-in-Law; who by such like unreverent carriages made her even weary of her life, Gen. 26. 35. with 27. 46. they were a grief of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the septnagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as did contend, or were contentious, or rebellious; how little also do too many children dread their parents commands, counsels, prohibitions, reproofs, or corrections? how little do they fear the loss of their favour or blessing, or the incurring of their just displeasure or curse? how little care they whether they be contented and comforted in them, and in what they say or do, or otherwise be troubled and discouraged? and in all how shameless are they? but all such as you are do proclaim to all the world, that there is no fear of God before your eyes, as it is evident in Cain, Hophni, and Phinebas, and other such graceless children, whose just doom will be, to be as Cain, and as is threatened to graceless persons, that they shall be in fear, where no fear, or cause of fear, is, Psal. 53. 5. shall flee, when none pursueth them, Prov. 28. 1. and for the want of this due fear of parents, if you repent not, eternal dread and horror will be your portion in another world.  
2. It serveth to reprove parents, who any way 
2. Of Parents undermining this their Honour— 1. By contemptible carriages.  undermine this filial awe and Reverence which your children own unto you: and that,  
1. By carrying it any way contemptibly, and unbeseeming yourselves in your children's sight; as did Noah, first by being drunk, and then by uncovering his nakedness, within view of others: this gave occasion to Cham's unreverent speeches of him unto his brethren, Gen. 9 21, 22, 23. I'm saw the nakedness of his Father, in his tent, and went and told his brethren without; when parents are frothy, slighty, foolish, or any way ridiculous in their gestures, speeches, or actions, before their children, this breedeth, or feedeth contempt and irreverence in their children. Look as the very conceit of unseemly behaviour in David, that Father of the state, made Michol despise him her heart, and speak unreverently of him with her lips, 2 Sam. 6. 16, 20, 21. How glorious (saith she scoffingly) was the King of Israel to day, who uncovered himself to day, in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! the like will any real discovery, of moral, or spiritual nakedness before the Family, become an occasion to children and servants to despise the Father of the Family.  
2. By being too fond of your children, or too familiar 
2. By overmuch fondness and familiarity.  with them at sometimes at least, & not keeping constantly your due distance; such fondness and familiarity breeds and causeth contempt & irreverence in children. Good Abraham was somewhat too fond of Ishmael, as appeareth by his overlooking the promise of Isaac, and going on to urge God, that Ishmael might live in his sight. Isaac was too fond of Esau, when he loved him so for his venison, Gen. 25. 28. David was too fond of his Absolom, that when he was justly banished for his wilful fratricide, and deserved death rather for it, yet David's soul longed (or was in a wasting plight, as it is in the Hebrew) to go forth unto Absolom, 2 Sam. 13. 39 but what unreverent children all these proved to their Parents, their stories show.  
3. By complying too much with any vain motions 
3. By sinful compliance with children.  of your children: this was a sin in the Mother of James and John, who had so ambitious a motion to make to Christ, Mark. 10. 35. that she would move it for them, Matth. 20. 20, 21. she cometh desiring that her two Sons may sit, one at his right hand, the other at his left hand, in his kingdom. David would never cross Adonijah in his desires or do, he never displeased him at any time, in saying, why hast thou done so? 1 Kings 1. 6 but Adonijah careth not to cross his Father in his mind, of one to succeed him in his throne, even Solomon, and yet Adonijah knew well enough, it had been publicly, and sufficiently declared formerly, as in 1 Chron. 23. 1. and 28. 5. yet 1 Kings 1. 5. he exalteth himself and saith, I will be King, and vers. 7. he conferreth with Joab and Abiathar about it for their help therein.  
4. By reproachful and reviling speeches to 
4. By railing upon children.  your children, in rashness of anger and fury, or by any other uncivil, or unseemly expressions of rage against them, as flinging things at them, which might endanger life or limb, or the like; this provoked Jonathan to say and do somewhat savouring of unreverence to a Parent, 1 Sam. 20. 30. thou son of the perverse and rebellious woman (saith Saul his Father to him) and v. 33. he cast a Javelin at him; and v. 34. Jonathan arose from the Table in fierce anger; some unwise Parents, at some times will be over-familiar with their children, and at other times as much too harsh and fiery against them, and by such an unequal carriage, come to be slighted by them.  
The second use serveth for exhortation, and 
2. Use for exhortation. 1. To children to Reverence Parents.  that 1. To children:  
Do you then strive, what in you lieth, to give this Honour of Reverence, both outward and inward, which is due to your Parents. And for this end consider, 1. Of some Motives. 2. Two or three helps.  
Motives. 1. It will breed and feed in you due 
Motives to it. 1. It furthereth reverence to other superiors.  Reverence to all other superiors; hence in the fifth Commandment, Honour of Parents, and therein Honour of Reverence of them, is put for the like Honour of Magistrates, Ministers, and Masters, from their subjects, people, and servants; if the one be in persons in truth in the former relation, it will be in them in the latter.  
2. It will be a notable means to prevent many other 
2. It preventeth other sins.  sins of yours, which would be dishonourable to parents. Moses having rehearsed many abominable practices of the Canaanites in Levit. 18. and in the last verse said, ye shall not commit any of those abominable customs, Chap. 19 3. he chargeth them to fear every man his Mother and his Father; and vers. 4. also adjoineth, that they should not turn to Idols, etc. or apostatise from God and his worship: Surely then that Reverence unto Parents, is inserted as a help, both against the former, and against the later evils and scandals; and woeful experience evinceth this, that where this hedge of children's Reverence and awe to Parents is broken down, there is a free inlet of vilest and most scandalous 
3. The power of Parents to bless, or curse children.  courses.  
3. There is in your Parents some paternal power, if justly used, to bless and to curse you, Gen. 49. is a record of jacob's blessing of his Sons; and in an ordinary way, there is a proportion thereof in other Parents, and therefore the rather Awe your Parents.  
Helps this way may be such as these. 
Helps to it. 1. Awe of God.   
1. Labour for a filial awe of God, as your Father, and so of his Fatherly commands, and consequently of this his command, as his command, and of his displeasure against you, if it be not attended and observed.  
2. Labour you for more holiness of heart. It 
2. Holiness.  is profaneness of heart God-ward, which breedeth and feedeth irreverence to Parents; and so contrariwise, the more holy God-ward, the more awful of Parents. Levit. 19 2. be ye holy for I am holy, and vers. 3. yea shall fear every one his Mother, etc.  
3. Present your Parents so to your minds, as 
3. Eye the Image of God in Parents  bearing the Image of God's Fatherhood, and that also will help on your filial awe and Reverence to them.  
2. It serveth for exhortation to Parents, to carry 
2. Exhortation to Parents, to further filial Reverence in their children. 1. By your piety.  it so as may gain Reverence and awe from your children; for which end.  
1. Carry it very piously in your places, for that will gain awe in your inferiors, children or others. Job 29. 7. when I prepared my seat in the street (saith holy Job) the young men saw me and hid themselves, vers. 8. let but any other Godly man come suddenly where rude persons are met, how doth the very sight of him, oftentimes appall them? as experience witnesseth; the Image of God's holiness in any is venerable.  
2. Season your children betime with principles 
2. By right principling of them.  of religion, of their duty to God, to Parents, to others; so did Eve her Seth, and Seth his Cainan, and Cainan his Mahaleel, etc. and all of them proved well to God and man-ward.  
3. Bring them oft to God's awful and awing 
3. By inuring them to holy Assemblies.  Assemblies, where they will hear and learn Reverence to God or men. Deut. 31. 12. gather men, women and children, that they may hear, and learn, and fear the Lord thy God, and observe to do all the words of this Law: even this of the fifth Commandment also. Honour Father and Mother with the Honour of Reverence.  
4 Correct them wisely and seasonably, as for 
4. By correcting irreverence in them.  other sins, so for those which savour of irreverence to Parents; this by the Lord's blessing will help on filial Reverence; hence those two joined, Heb. 12. 9 we had Fathers of our flesh, who corrected us, and we did them Reverence; there is a great deal of folly, and so a bundle of irreverence also, in a child's heart naturally, but God saith, the rod of correction shall drive it far from him, Prov. 22.  
5. Acquaint your Children ever and anon 
5. By minding children oft of God's judgements.  with Gods more awing and dreadful providences, especially respecting Children, which gave not their Parent's reverence, as of Cham, Absolom, and others. The punishment of a stubborn Son, by man's hand, must be so as all Israel may hear and fear, Deut. 21. 21. So let all our Children hear of God's hand this way, that they may fear the sins of dishonour of Parents.  
6. Inure them to awful subjection and obeisance 
6. By inuring them to filial subjection.  to you as Parents, betimes; early practising of filial Reverence, will strengthen and establish a very habit of it; hence the requisite in Church officers, or elders and deacons', 1 Tim. 3. 4. 12. having their children in subjection with gravity or honesty; they must see they be inur'd to reverence, and seemly carriages towards them, and before them, and then others that come to their houses will find this, to the Elders Honour.   

CHAP. V Of Honour of Obedience due to Parents.  
NOw we come to the third branch of direct 
Honour of obedience due to parents.  Honour, namely Honour of obedience; for so Honour is taken in Scripture as we shown before.  
Observe then as a third branch of the general point, that children are to Honour their Parents with the Honour of obedience. Honour thy Father and Mother, saith Exod. 20. 12. but obeying them is Honouring of them, say other Scriptures (as we shown, Chap. 1.) therefore children are bound to yield obedience to their Parents.  
For the fuller handling of this particular, we shall inquire,  

1. Wherein this Honour of filial obedience 
It consisteth,  consisteth.  
2. What manner of obedience it is which must be yielded.  
3. Why children must yield it. 
1. In children's being content to be set about meanest employments.   
4. What use is to be made of this branch of Honour of Parents.   
To the first I answer, that filial obedience consisteth,  
1. In children's being content to be set about meanest employments, even as though they were servants, their Parents so requiring it, hence that Mal. 3. 17. his son which serveth him. Neither Rebekah, nor Rachel, though of able Parents, thought much to keep their Father's sheep, Gen. 24. and Chap. 29. neither did Christ himself refuse to be subject to his Parents in their meaner employments, Luke 2. 51. Matth. 13. 55. his reputed Father Joseph, was a Carpenter, of a very mean Trade: hence that, Is not this the Capenters' Son? but Mark. 6. 3. these neighbours and Countrymen of Christ, as man, who had most cause to note his usual employments, they say of him, Is not this the Carpenter, the Son of Mary? surely than he learned and commonly practised that mean Trade with his reputed Father, and so was therein also subject to his Father and Mother. Look as God's children, yea look as Jesus Christ himself, the pattern of all true filial obedience to Parents, refused not to stoop to the meanest offices and services, in obedience to the Father of Spirits: so must children carry it in like sort to their Parents. All know how many mean and despicable offices Parents do about their children, whilst babes and little ones, and when sick, etc. And there is no cause for any child to think much of the meanest office and service, which Parents may call for from their hands. Parent's Authority is of no mean descent, the rise or original of it is from God: even the greatness of the greatest in other respects, doth not alter, much less make null, filial relations. If any be ashamed of the Lords words, of him will he be ashamed another day, Mark. 8. 38. Now this, Children obey your Parents in the Lord, (according to the Lords will and word) is one of the Lords words, Eph. 6. 1. Let none therefore be ashamed of obedience to Parents in meanest 
2. In their being content to be crossed in their wills.  things.  
2. In children's being content to be crossed in their own desires or ways, and to yield to and obey Parent's minds and wills, in matters lawful, although the particulars seem to be very harsh to their own sense or reason, as in that instance, Gen. 48. 17. At first it displeased Joseph to see his Father lay his right hand upon Ephraim's head, and he held up his Father's hand to remove it to Manasses his head, and v. 18. Joseph said, not so my Father, for this is the first born, put thy right hand upon his head, v. 19 And his Father refused, and said: I know my Son, I know it, he also shall become great, but his brother shall be greater than he. And so he gave Ephraim the younger Son the priority in his blessing; and Joseph said no more, but rested satisfied therein. If jacob's Sons are enjoined by their Father to feed their flock even in Shechem, in the very mouth of danger, by reason of the late slaughter of the Shechemits by their hands, yet they are contented with it, and do not mutter, or object against it, Gen. 37. 14. nor do they object against the hazards of that long Journey into Egypt, but if required by their Father to go, they contentedly obey, Gen. 42. 23: It was contrary to dictates of flesh, and blood, and reason, for Isaac to yield to be offered up in Sacrifice by his Father, but it was first no doubt made known to him by his Father to be God's mind, and seconded by his Father's command, and he quietly yields to his Father therein, Gen. 22. 9, 10. So in case of a daughters vow unto the Lord, in something which is lawful, and which she earnestly desireth should be done before the Lord, if the vow be not heard by her father when it was made, and after dissallowed by her Father, God will have her, even in this case, to sit down contentedly, resigning her will to her Fathers, although she cannot perform what she vowed and desired, and God himself passeth it by, because it was not her Father's mind, that she should perform it, Gen. 30. 5. God's children are a pattern to men's children herein, who resign and submit their will to his will; children are to look at good Parents, as God's Oracles unto them, such, by means of whom he imparteth his counsel to them, and maketh wiser than themselves, in matters respecting their occasions and changes. Obedience to Parents, in this way, is to be as to Superiors, yea as to the mind and Authority of the highest, in their mandates; which also is implied in that speech, Eph. 6. 1. Children obey Parents in the Lord, yea even in all things, as is expressed, Col. 3. 20. namely which are meet and lawful: so to obey them, it is wel-pleasing to God, albeit in doing of it, children oft displease themselves. David is blamed, that he never displeased Adonijah his Son, 1 King. 1. 5, 6. surely then Adonijah had been too blame, if he had not yielded to his Father's mind, in things displeasing to himself.  
3. In yeedling espccially to Parent's minds in the matter of marriage. So Isaac matcheth with Rebekah, 
3. In marrying according to good Parent's minds.  according to his Father's mind, Gen. 24 6, 7. 63. compared; So Jacob marrieth Laban's daughter, according to the mind of his Parents, Isaac and Rebekah, Gen. 28. 1, 2, 3. compared with Chap. 29. the like was done by many others mentioned in Scripture.  
4. in obeying chief in things of God, as enjoined 
4. In obeying in things of God.  to children, in God's name, by their Parents; whether respecting the knowledge of God in Christ, mortification, or in any other means, or parts of the souls welfare. In which especially solomon's Son must keep his Father's Commandment, and not forsake the Law of his Mother, Prov. 6. 20. and 1 Kings 2. 3. David chargeth Solomon his Son, to keep the charge of the Lord his God, & to walk in his ways, & Ch. 3. 3. Solom. loved the Lord, walking in the statutes (or according to the statutes and commands) of David his Father. David charged him also with all the work of God's Temple, which he duly and diligently performed, 1 Chro. 22. 11. build the house of the Lord thy God, which he hath said of thee; and he did so, as 2 Chr. 5. and cap. 6. showeth; if Abraham command his children, the Lord concludeth they shall keep the way of the Lord, as in that place oft referred to, Gen. 18. 19 I know Abraham that he will command his children, and they shall keep the way of the Lord. Hence Joshuah is so confident of his house, and so of his children, Josh. 24. 15. but I and my house, we will serve the Lord: he requiring it of them, he is confident that they will do it. Jonadabs' posterity, in living so in Tents, like pilgrims and strangers, in refusing to drink wine, or strong drink, they lived a mortified life, a weaned life from the world, but they did it because so enjoined by their Father Jonadab, and so by their next Parents successively; as we see in that place oft, occasionally, referred to in this discourse, 1 Jer. 35. 6, etc. In such a way God as a Father is especially honoured, and no wonder that there is his secret blessing and grace conferred, to enable to such like obedience to Parent's commands. As in Gen. 18. 19 now mentioned, Abraham will command his children, and they shall walk in the way of the Lord. It strengthens the bond of children's obedience to Parent's commands, when Parents show such soul-love to children, and entire love, and faithfulness to God, as to improve their parental Authority thus for God; which is also included in that speech, Eph. 6. 1. Obey your Parents in the Lord: especially enjoining what the Lord requireth.  
5. In children's yielding humbly, meekly and 
5. In submission to parents just corrections.  quietly to Parents just reproofs and corrections, Heb. 12. 9 The Fathers of our flesh corrected us and we gave them reverence, even in way of awful subjection to them therein; whence this is added, shall we not much more be in subjection to the Father of Spirits and live? for what are such actings of Parents, but fruits of their obedience to God their Father's eommands? who chargeth, Prov. 19 18. Chasten thy Son, while there is hope, and Prov. 23. 13. withhold not correction from the child, and v. 14. thou shalt beat him, and Prov. 29. 17. Correct thy Son, and he shall give thee rest; yea they are fruits o● Parents love to their children, Heb. 12. 6, 7. Prov. 13. 14. he that loveth his Son, chasteneth him betimes. What are they but God's ordinance, and appointed means to rescue children from sin and ruin? Prov. 23. 13. if thou beatest him, he shall not die. v. 14. thou shalt beat him, and deliver his soul from Hell. Prov. 22. 15. foolishness is bound up in the heart of a child, but the rod of correction shall drive it out. Prov. 29. 15. the rod and reproof give wisdom, but a child left to himself bringeth his Mother to shame: and in a word, it would be greatest folly and danger to Children, not to yield, and obedientially to hearken to such rebukes. Prov. 15. 8. A fool despiseth his Father's instruction, and v. 10. Correction is grievous to him that forsaketh the way: and v. 32. He that refuseth instruction, despiseth his own soul.  
To the second query, with what manner of 
This obedience must be  obedience are children to obey Parents: I answer more briefly.  
1. With a kind of universal and unlimited obedience 
1. Universal.  falling under the compass of lawful things: so Col. 3. 20. Children obey your Parents in all things, one as well as another, being all lawful: there is no exception, or limitation made.  
2. With a Sedulous obedience: Phil. 2. 22. Paul 
2. Sedulous.  alluding to this, saith of Timothy, as a Son with the Father he hath served with me in the Gospel, i. e. very diligently: so jacob's sons followed their Father's business diligently, sparing no pains to remove their flock hither, and thither, for his best advantage, Gen. 37. 17.  
3. With a ready and cheerful obedience. Gen. 
3. Cheerful.  37. 13. Come, I will send thee to thy brethren, saith Jacob to Joseph; here am I saith Joseph, he is as ready to do it, as his Father to command it. So in a like case David enjoined by his Father Jessai, 1 Sam. 17. 20. He ariseth early in the morning, and leaving his sheep with a keeper, he took and went as Jessai had commanded. Gen. 42. 2. Get you down into Egypt to buy us corn, saith Jacob to his Sons, v. 3. And joseph's ten brethren went down to buy corn in Egypt, and Chap. 47. 31. swear unto me, saith Jacob to Joseph, and he swore unto him: such ready obedience yielded they to their Father.  
4. With a resolute obedience. Children are not 
4. Resolute.  to be diverted from lawful obedience to Parents, either by frowns, or flattering persuasions of others: if Jeremiah a man of God, will set before Rechabs Sons pots of wine, and bid them drink it, Jer: 35. 5. such a tempting and trying of them, will not prevail with them, vers. 6. but they said, we will drink no wine; for Jonadab the Son of Rechab, our Father, commanded us saying, you shall drink no wine, neither you nor your Sons for ever.  
5. With a conscientious obedience, namely to 
5. Conscientious.  parental Authority as of God, and as to Gods command requiring it of you to Honour Father and Mother, with such Honour of obedience; and enjoining children to obey their parents in all things, Col. 3. 20.  
To the second query, why children must give 
Reasons of it.  this Honour of obedience to Parents, I answer also briefly: they must do it,  
1. Because it is pleasing to God; Gal. 3. 20. 
1. It is wel-pleasing to God.  Children obey your parents in all things, for this is well pleasing to the Lord. It's an encouragement to children, to do such or such things for Parents, when they know it will please them very well: but most of all when they understand, that God himself is well pleased therewith. God himself is very well pleased with filial obedience to Parents, as seeing therein his own Image of Fatherhood Honoured; his own authority and command requiring this, attended and Honoured, and a ready way hereby made in children to all other obedience to the Lord himself: And who would not endeavour that they might thus, at once, Crown the Lord himself, and their Parents, with their due Honour, and be crowned, not so much with parental, as divine acceptance?  
2. Because this is right, or just, or meet, Eph. 
2. It is just and right.  6. 1. Children obey your Parents in the Lord, for this is right: in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just, due by the Law of God, of nature, and of nations: It's a due debt: children own obedience to their Parents as a debt, and must be paying it all their days. Children who have received their whole man soul and body, instrumentally from their Parents, owe the service of both, in an obediential way to their lawful commands. It's not a matter of liberty, or courtesy, but due debt, which is daily due to be paid in part. Justice which requireth to give every other person his due, requieth children to give Parents also their due, of which this is part, even filial obedience.  
3. Because manifold blessings and benefits do 
3. Many blessing attend it.  attend due and true filial obedience unto Parents. Children obey your parents in the Lord, Eph. 6. 1. & v. 2. Honour thy Father and thy Mother, and v. 3. that it may be well with thee, and that thou mayst live long on earth. Giving this Honour of filial obedience, as it is a means of long life, as Prov. 4. 4. 10. Keep my Commandments, saith David to Solomon, and live, and vers. 10. Hear O my Son, and receive my say, and the years of thy life shall be many: and as it is a means of bodily health, Pro. 4. 22. Parents lawful and gracious commands observed by Children, are health to all their flesh: and sickly times often befall the younger sort, as here with us, where filial obedience and observance is too much wanting: But I say besides, that the Apostle enlargeth the benefit thereof in that expression, that it may be well with thee, namely not alone in matter of bodily health, but in that of name also, of estate, of family relations, of personal callings and occasions, of general calling as Christians, and as members of the Church: yea also in those spiritual matters of their souls in the things and comforts of God and of his word, and seals and services, etc. The way to have body and soul to do well and prosper, yea the way to have God himself shining and smiling upon children, to have God's blessing upon children's reading, hearing and meditating of the word, to have God answering even their prayers, to have God ordering all things for good to them which befall them, to have God to be with them, and bless all they do take in hand, to do well by them in life and death; is to yield due and true obedience to Parents. Prov. 15. 5. is verified in obediential harkening to Parent's counsels or rebukes: the ear that heareth reproof, abideth among the wise. It is amongst the number of them, else that care or person would not hearken, but which is more, it abideth among them, such an one doth not apostatise from the company and condition of persons truly wise. I fear, if the bottom of the Apostasy of many promising professors now a days were searched into, this would be found there, they were, or are disobedient children to their parents, but as for the obedient, God is so well pleased with them, that he thinks he can never deal well enough with them.  
Now in the third place, we shall make use of 
1. Use of reproof of children's.  this branch, even of silial obedience, the use whereof serveth, 1. For reproof, and that first of children.  
1. Of such who in show express obedience to 
1. Pretended obedience.  your Parents commands, but in reality do it not; like the Son in the Parable, who when bid by his Father, to go and work in his Vineyard, he saith, I go Sir, but went not: Matth. 21. 30. Or if you do any thing, which for the matter of it is enjoined by your Parents, yet formally and properly it's not filial obedience, but rather yielding obedience to some lust of your own, which biddeth you do such and such things which Parents enjoin. As when a covetous lust will put you on to do your Father's will and work, that you may have the gain of it, or the like: or if you do at length what Parents require in a better manner, yet it may abase you, that you did it not more readily, and seasonably, you first were too disobedient in your carriage, like the Son in the parable, that said at first he would not, Matth. 21. 28, 29. Afterward indeed he repent and went, and so at last did the will of his Father. But it was to him, and by proportion should be to you, a ground of penitent shame and sorrow, that at first you were so disobedient.  
2. Of such children who are plainly disobedient 
2. Disobedience to parents.  to your Parents, and persist in it, or at least continue too long in it, without repentance for the same. Some there are, that when their Parents do even stoop somewhat below themselves, and not command so much, as entreat them to do this or that lawful thing at their request, yet will boldly deny their parents desires, like the Elder Son in the Parable, who when his Father cometh out to him, and intreateth him to come in, will not come in, Luk. 15. 28, 29. Some when their Parents would have them of an honest calling, or course of life, as more fit for that, and such as may be more serviceable to God and men in it, yet will not be ruled, no they must take to some other course, that their foolish hearts like better, or else their Parents cannot be in quiet: like Adonijah, that contrary to God and his Father David's mind, would needs be a King, when yet he was no way fitted for it, 1 King 1. Some will like those in Gen. 6. 2. be matching, but as themselves only foolishly fancy, and Parents cannot be at rest for them, but they must needs have such a one, like Samson, Judg. 14. 2. He came and told his Father and Mother, saying, I have seen a woman in Timnath of the daughters of the Philistines, now therefore get her for me to wife: and when his Parents wisely and faithfully replied, vers. 3. Is there never a daughter among all my people, that thou goest to take a wife of the uncircumcised Philistines? Samson saith to his Father, get her for me, for she pleaseth me, or, is right enough in mine eyes. Some children are grown to such an height of disobedience, as they are grown stubborn, resolute & wilful in their disobedience, they are long habituated in it, they will not now be counselled, commanded, reproved, or corrected by Parents; they are above that, they are passed that, they will be no longer kerbed, or controlled, not they, by Mother or Father either: but little do you consider what a black brand you do carry herein, upon yourselves, of your reprobation, and as a token thereof of your judicial hardening. It was said of Esau, Esau have I hated, (or in my counsel rejected) Rom. 9 and what a grief of mind, was he to his Parents, by disobedient carriage in his matches? Gen. 26. When God hath a mind to ruinated Elies' Sons, as men of Belial, whom he abhorred, 1 Sam. 2. 25. It's said, they harkened not to the voice of their Father (they would on in their course, say the old man, what he will to the contrary) because the Lord would slay them. Their counsels, commands, checks, rebukes, yea and corrections too are not harkened to but all slighted, to make way for the fatal ruin of children devoted and destinated to saddest ends, either by the hand of some enemies, as in the case of Hophni and Phineas, 1 Sam. 2. 25. compared with Chap. 4. 11. or by the hand of civil justice, as Deut. 21. 20, 21. they bring out their stubborn Son, that will not be ruled by them, and he is stoned to death: sometimes by some more immediate hand of God, as that disobedient young man, which would none of the voice of his teachers, parents, or others, he hated their reproofs, etc. He is smitten by dreadful horror of conscience inwardly: whence that doleful mourning at last, when it is too late, Prov. 5. 11, 12, 13. and with loathsome diseases outwardly, he even rotteth above ground, and pineth away, his flesh and body is consumed: ibid. And hence we might give instances of very dreadful examples of the lives and deaths of stubborn and disobedient children: and what other can be expected when they are in that black roll of persons given up of God to a reprobate mind, Rom. 1. 28. He gave them up to a mind void of judgement, to do those things which are not convenient, being filled with all unrighteousness, v. 29, etc. disobedient to parents, v. 30.  
2. It serveth to reprove parents, who any way 
2. Of parents occasioning children's disobedience. 1. By abusing their Authority.  occasion disobedience in children.  
1. By abusing their authority in giving out unjust commands to them, which the more provoketh and exciteth them to reject your authority, even in lawful commands: such a parent was Laban, who put Leah his daughter upon that unlawful course of deceiving her sister's spouse of his expected conjugal communion, and defiling herself and him by it, Gen. 29. 23. such a Parent was Saul, who would have his daughter break her conjugal covenant with David, and betake herself to an adulterous bed with Phalti, 1 Sam. 25. 44. such a parent was Herodias, who enjoineth her daughter to make that bloody savage request, for John Baptists head, Matth. 14. 8.  
2. By your own rebellion against God's commands, 
2. By thelr rebellion against God.  for which God in judgement leaveth children to be rebellious against you; as in the case of David, & Absalon, 2 Sam. 12. 9 thou hast despised the Commandment of the Lord, v. 10. Now therefore the sword shall not departed from thy house, v. 11. I will raise up evil against thee out of thine house, and fulfilled in Absaloms' open rebellion, 2 Sam. 13.  
3. By being too indulgent to them, when you 
3. By sinful indulgence  perceive your children do not follow your charge in this or that particular: This made Hophni and Phineas the worse, that their Father Eli was so over indulgent to them, 1 Sam. 2. Hence Eli is blamed for it — ye have kicked at my sacrifice (saith God to Eli) Prov. 29. 15. the rod and reproof giveth wisdom, but a child left to himself (without seasonable reproof, or correction for his faults) bringeth his Mother to shame, namely by his desperate folly and disobedience: as the opposition of the later part of this proverb to the former showeth.  
A second use serveth for discovery, whether 
A second use is for examination. Marks of due obedience to parents. 1. If in way of repenting for former disobedience.  children in that relation of children, did, or now do come up to that filial obedience required in the fifth Commandment; which is known to be so,  
1. If in way of cordial repenting for any former expressions of disobedience to Father or Mother, you did, or now do the rather, and the more obey your Parents injunctions. Like that Son in the Parable, Ma●. 21. 29. who repenting of that stubborn answer to his Father, in saying, when he bade him go, that he would not, but after he repent and went, and vers. 31. this of the two Sons, was he that did the will of his Father: or like the Prodigal Son, who in way of repenting of his sin against his Father, and against heaven, now offers his utmost service to him, which he shall enjoin him, and that in the meanest way of service, Luk. 15. 18, 19, 21. The Son said to his Father, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy Son, make me as one of thy hired servants.  
2. If when you are tempted to disobey your parents 
2. If obeying when tempted to the contrary.  commands, yet you overcome the temptations, & obey your parents lawful injunctions notwithstanding, as the Rechabites, though urged to drink wine by Jeremi the Prophet, yet would not, & that in obedience▪ to Rechabs command, or because he had charged his Sons successively to look that they drank no wine, Jer. 35. 5, 6. 
3. If doing it in matters unpleasing to the flesh.   
3. If you that are children, in the relation of children, obey your Parents command, in matters unpleasing to flesh and blood, and which cross you in matters of carnal delights, preferments, profits, or ease, and which rather tend to mortification of the lusts of youth, to holy weanedness from the world, etc. thus it was with the injunctions first of Rechab to his next sons, who observed his command themselves, and left the same upon their next children, and they again upon theirs successively, unto the very time of Jeremiah, that they should live like strangers and pilgrims, in tents; forbearing the use of carnal delights, etc.  
4. If Children are habituated in a way of filial 
4. If habituated in it.  obedience to your Parents lawful commands. It is not some single act that way, nor some sudden pang, and fit of obedience, but like that of obedient Rechabites lasting all your days.  
5. If in that relation of children, you do so well relish 
5. If propagating it to their children.  filial obedience, that you endeavour to propagate conscientious filial obedience to your posterity, when you are Parents. So did these good Rechahites propagate filial obedience from Jehues' time to Josiahs'.  
6. If you are filially obedient to parents lawful 
6. If doing it ●o parents in meaner conditions.  injunctions, when your parents are in a far meaner estate, than you yourselves are, Gen. 47. 12. Jacob was as one nourished by his Son Joseph, who was next to Pharaoh in place and honour, yet Joseph is as obedient to his Father's command, as ever, when at home under his Father's tuition, v. 31. swear now to me, saith Jacob to Joseph, and be swore to him. Mordecai was to his cousin Hester, as a Father to bring her up after her own Father's death, Est. 2. 7. Ester is made great Ahasuerus his Queen, v. 16. and v. 20. Ester did the commandment of Mordecai, like as when she was brought up with him.  
A third use is for exhortation. 1. To Parents. 
Third use of exhortation. 1. To parents to. further this due obedience: as, 1. By their own repentance and peace made with God.   
Do you so carry it as that you may every way further this honour of obedience due to you from your children; for which end,  
1. Make your peace with God through faith in Jesus Christ, and exercise of repentance, in regard of any former ways of your disobedience to God, or unto parents, so far as you are privy and conscious to yourselves thereof, Job 22. 21. Acquaint thyself with God, and be at peace with him, thereby good shall come to thee: what good? it followeth, v. 23. If thou return to the Almighty, thou shall be built up, (not only stored with estate again, but with children, as Ruth. 4. 11. Rachel and Leah built up Israel's house; or filled it with a numerous posterity) and thou shalt put away iniquity from thy Tabernacle, or household, children, or servants, so Job 11. 14. Let not wickedness dwell in thy Tabernacle, that is not alone with thyself in particular, but not with any children, or servants in thy house; so that Job acquainting himself with God in the Mesiah, and repenting, shall not only have a numerous family of children restored to him, but when he hath them, shall remove the iniquity of children also, in their relation, (as is disobedience and irreverence, etc.) as well as that from himself, in his, or his servants, as theirs.  
2. Be you exemplary in ways of filial obedience, 
2. By being examples of filial obedience to parents.  and observance of your parents: David did not alone teach Solomon filial obedience, as Solomon saith of him, Prov. 4. 3, 4. I was my Father's Son, and he taught me also saying, keep my Commandments and live, but v. 10, 11. He records other words of his Father, saying thus, I have taught thee in the way of wisdom, and so in this of filial obedience, as vers. 4. I have led thee in the right paths: and how obedient a Son Solomon proved, let his works declare, in his exact observing all his Father's mind, in that of building and furnishing of the Temple, 1 Chro. 22. and Chap. 29. with 2 Chro. 5. and 6. and in that solemn charge of his to him, touching exemplary justice upon Joah and Shimei, 1 King 2. 5, 6, 7, 8, 9 which he accordingly executed, v. 31, 32, 33, 34, 35, 36. 44, 45, 46. and in the great charge of his Father, to keep the Lords charge, etc. v. 3. and Chap. 3. 3. Solomon loved the Lord, walking in the statutes of David his Father. The Rechabites parents, which first yielded filial obedience to their Father Rechab, and taught their children practically as well as preceptively filial obedience, had a posterity successively by that means of parents doing the like from parent to child, famous some ages after for filial obedience. 
3. By inuring children to obedience to God.   
3. Inure your children to ways of obedience unto the Lord, & be you frequently curbing their disobedience to God's commands. Abraham who was famous for the Lords attestation of his care to improve his authority this way, in laying his command upon his household, to walk in the way of the Lord, Gen. 18. 19 as he had an obedient household of his servants in the relation of a master, Gen. 14. 23, 24. Not one of them offers to plunder to the worth of a shooe-latchet, Abraham having vowed to the contrary; so had he as obedient a child to him, in the relation of a Father, who laid down his neck to the very block, is willingly bound to become God's sacrifice at his Father's command, Gen. 22. 9, 10. Jonadab who laid the weight of his parental authority, upon his children, in matters savouring of an heavenly, weaned, and mortified Spirit, had a most obedient posterity. Parents are enjoined to lay out the weight of thelr authority this way, Deut. 32. 46. You shall command your children to do all the words of this Law. This was David's practice, 1 Chro. 28. 9 And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, etc. And so 1 King. 2. 3. and Prov. 4. 5, 6, 7. he said to me, get wisdom, get understanding, etc. Jos. 24. 25. I and my house will serve the Lord: Josuah dareth undertake it, God hath given Josuah experience, what parental and masterlike commands also can do that way, to bring them under obedience and service to the Lord, and so to him also as a Father of the Family, enjoining, and requiring such serving of God.  
4. Use holy wisdom in giving your parental 
4. By using pathetical words in giving out commands to them.  commands to your children, namely in the most moving expressions, which may help on affectionate attendance and observance thereof: thus good Bathshebah, when she would draw Solomon to follow her gracious directions, even in his place of a King, to which he was devoted, see how she circleth him with her pathetical expressions? Prov. 31. 1. etc. The prophecy which his Mother taught him, v. 2. What my Son! and what the Son of my womb! and what the Son of my vows! hence that parenthesis in jacob's charge to his Son Joseph, Gen. 48. 7. And as for me, when I came from Padan Aram, Rachel (joseph's dear Mother) died in the Land of Canaan, in the way, when yet there was but a little way to come to Ephrath, and I buried her there in the way of Ephrath, etc. He would in a holy wise, insinuate, and get within joseph's heart hereby, And then his ears and heart will be open to all he hath to give him in charge.  
5. Do you readily yield to the just desires even 
5. By yielding to children's just desires.  of your children, and it will notably prevail with your children most readily to yield to any just commands of yours: As Caleb who giveth to his daughter Achsah the upper and nether springs at her request, jud. 1. 15. As it was good counsel given to that Father of the Common-weal, Rehoboam, 2 Chro. 10. 3, 4, 7. to be kind to his people, to please them, & speak good words to them, in way of answer to their request, and they would be his servants for ever. So is it in this case of Fathers of Families: wise and seasonable condescendencies sometimes in parents to children, It winneth their hearts, and engageth them to constant obedience.  
6. Do you also sometimes hearken to the good 
6. By harkening sometimes to children's good advice.  advice, which even your children do seasonably, and in a suitable manner give to you, and this also will exceedingly win your children's hearts to an obediential submission to your just commands. Thus did Terab, Abraham's Father, yield to Abraham's advice, in the matter of his remove from Vr, in Mesopotamia, to Haram, towards Canaan, as Act. 7. 1, 2, 3, 4. compared with Gen. 11. 31, 32. and 12, 1. showeth. So did Rahabs' parents follow her advice; they repaired to her house when Jericho was besieged by Josuah, and being there, they stirred not out of doors, according as the spies had Counselled Rahab herself, to look that it might be so done, Josh. 2. 18, 19 compared with Chap. 6. 23. 
2. Exhortation to Children to yield such obedience.   
2. This use serveth for exhortation to Children, that you would be stirred up to the duty of honour of filial obedience to your parents: else all other outward expressions of respect to them, are but bare Compliments: this is in special sort a real honouring of them. As it is in the children of God in reference to their heavenly Father. It is more than all formalities of offering sacrifices to him, or the like: as he said to Saul, 1 Sam. 15. 22. Behold, to obey is better than sacrifice, and to hearken then the fat of Ramms. As the contrary, disobedience is as iniquity and Idolatry, verse 23. So is it in the case of the Children of men; their obedience to Parents is all in all; their disobedience and stubborness to Parents is vilest iniquity.  
Now the better to further Children in giving this honour of filial obedience, we shall 
Motives to obedience to Parents.  propound 1. Some motives. 2. Some helps to it. As for motives thereunto, let it be considered,  
1. That the Lord himself doth highly honour such as honour their parents, by honour of obedience, 
1. God and Men honour such as yield it.  and he ordereth for them special honour from others, Prov. 1. 8, 9 The instruction of a Father, and the Law of a Mother hearkened unto, (he saith) shall be an ornament to a Sons head, and as precious chains about his neck, a badge and pledge of honour in the eyes of his people, Prov. 13. 18. He that hearkneth to reproof (of a Parent especially) shall be honoured. Hence God causeth so honourable a Record to be kept, in Scripture, of the Acts of obedience to Parents, in Isaac, Jacob, Joseph, and others: Memorable is that, Jer. 35. 18, 19 Where God chargeth Jeremiah to tell the Rechabites, Because you have obeyed the commandment of Jonadab your Father, and kept all his precepts, and done according to all that he hath commanded you; therefore thus saith the Lord, the God of Israel, Jonadab the Son of Rechab shall not want a man to stand before me for ever: namely so long as that state and Church of Judah should stand, as they should not he rooted out, (as Jer 31. 36. There is the like phrase, in a like sense) so they should be be honourably employed, according to that phrase in a like sense, Jer. 33. 17, 18.  
2. That the Lord sometimes taketh occasion 
2. God manifesteth great things to such in such a way.  to manifest such special grace to children, whilst in this way of filial obedience, as, either was not at all, or not in that measure shown to them before: Observable is that in Jacob, whose journey to Padan Aram, is put upon the account of his filial obedience, even by his malicious Brother Esau, Gen. 28. 7. now as he in his obediential way, journyed from Bershebah towards Haran, v. 10, 11. there he seethe, the ladder set upon the earth, and the top of it reached to heaven, and behold, the Angels of God ascending and descending upon it; and behold the Lord stood above it, and said, I am the God of Abraham, and the God of Isaac, thy Father, the land whereon thou liest will I give it to thee, and to thy seed, v. 12, 13. and vers. 14. He promiseth to multiply his seed, and that in him and his seed all the families of the earth shall be blessed, and vers. 15. Behold I am with thee, saith God, and I will keep thee in all places whither thou goest, and will bring thee again to this land, for I will not leave thee, until I have done that which I have spoken to thee of, and vers. 16, 17. Jacob awoke, and said, Surely the Lord is in this place, and I knew it not, this is none other than the house of God, this is the gate of heaven. Never had Jacob, that we find, before this time so glorious a manifestation of the promised Messiah, to be God and man in one person, as that one Ladder with its top reaching to heaven, and its bottom on earth; to be as a blessed Medium and Mediator, by which God and Man, heaven and earth should be joined together, as by a Ladder set on earth, yet reaching up to heaven; to be he by whom the Angels minister unto us, and by whom all graces and spiritual blessings descend upon us, and our hearts and spirits, our prayers, praises, and other holy services, yea, and our whole persons one day, ascend up to Heaven: Never had Jacob such glorious promises of blessing upon him and his seed before; Never was he in such a Corner of Heaven before: And who then would not be encouraged to filial obedience, and to be found in the way there of, wherein others have found more of God and Christ than ever before?  
3. That Gods special presence and blessing 
3. God's special presence and blessing is with such.  is with you in a way of filial obedience to your parents: so in this Scripture mentioned, Jacob had God's gracious promise of his presence with him, and preservation of him, in all places whither he went, and that his seed with him should be blessed. 
4. Promises made to children with their parents come by that means to be fulfilled.   
4. That it tendeth to the ratification and accomplishment of the promises made to you in your godly parents. As to Abraham's children in case of their obedience of his godly commands, Gen. 18. 19 I know Abraham, that he will command his Children and household after him: And they (in obedience to his command) shall keep the way of the Lord, that the Lord may bring upon Abraham (even in his children after him) that which he hath spoken of him, even his promises respecting him and his seed. Deut. 32. 46. Set your hearts to all the words which I testify among you this day, which you shall command your children to observe to do all the words of this Law, vers. 47. For this is not a vain thing for you: because it is your life, and through this thing you shall prolong your days in the land which ye go to possess. Albeit God had made so many promises of their enjoyment of Canaan, and many blessings of grace, protection, peace, and the plenty there upon them and their posterity, yet the means of accomplishment of all must be,  
1. That parents themselves must set themselves to obey all God's Commands.  
2. They must lay their authority upon their Children, to require of them also obedience to all God's Commands.  
3. The Children, in obedience to their parents commands, under God, they must observe to do all the words of that Law. 1 King. 2. 1, 2, 3. David chargeth his Son Solomon saying, Keep the charge of the Lord thy God, to walk in all his ways, etc. that (by keeping this charge of God, as given in charge by me thy Father according to God) thou mayest prosper in all thou dost, and vers. 4. that the Lord may confirm his word which he spoke concerning me, (namely in respect to my Children) saying, If thy Children take heed to their way to walk before me in truth with all their heart and soul, there shall not fail thee, said he, a man on the throne of Israel.  
5. That your examples of filial obedience, in 
5. It will be a means of the like obedience in other Children.  you, may be a means to work somewhat, at least, upon other Children, yea, even upon disobedient ones, as jacob's did upon Esau, Gen. 28. 6, 7, 8. He never considered his disobedient course of matching with Canaanites against his parent's mind: But when he saw that Isaac his father had blessed Jacob, and sent him away to Padan Aram, to take him a Wife from thence, and not to take a Wife of the Daughters of Canaan, and that Jacob obeyed his Father and Mother, and was gone to Padan Aram, and Esau seeing the Daughters of Canaan pleased not Isaac his father, vers. 9 Then went Esau to Ishmael, and took Mahalath the daughter of Ishmael, Abraham's Son to wife; Now he thought his matching thus unto the family of Abraham, might better please his Father, and so did it.  
6. In that else, in a contrary way of dishonour 
6. The contrary will expose the very place where they are to God's curse.  of parents, you will, what in you lieth, expose the very place where you are to God's curse. Hence that of Mal. 4. 6. It is prophesied, that by the presence and blessing of God in John Baptists ministry, parents hearts which were ever alienated from their stubborn and wicked children, and theirs as much from their good parents, not enduring to be at their Beck, the Children shall be so effectually changed to holy obedience to God, and them according to God, that the Children shall win parents' hearts, and the parents shall have their children's hearts (lest otherwise) I come, saith God, and smite the earth with a curse: And oh that all Children would consider this, & become obedient according to God, lest otherwise God be provoked to blast and crush the very place where they are, as he is wont to blast that very place and country where dishonour and disobedience to parents becometh the common and prevailing sin thereof.  
Now for the helps unto honour of filial obedience, 
Helps to it.  they are such as these,  
1. Take heed of such things as hinder filial obedience, and breed and feed stubborness in you 
1. Avoid all hindrances to it.  to your parents; such as self-conceitedness, self-willedness, over weaned conceit of what Children have formerly done at their Parents command, curiosity, discontent, ambition, envy at fellow Brethren and Sisters, bad company and counsel, poring upon parent's meanness, infirmities, failings, and the like, of which you may see more in the 2. Chapter, in the helps there proposed to further Children in giving that honour in general which is due to parents.  
2. Labour to see the evils of your former disobedient 
2. See the evil of former disobedience.  carriages towards your parents, and to bewail the same, and humbly to confess the same, as to God, so to your wronged parents, if yet living: As in the Parable of the prodigal youngster, who cast off the yoke of his Father: when he cometh to himself, and is now sensible of that mad course and spirit of his, he goeth to his Father, and confesseth it, with that aggravation, that he hath so sinned against him, that he is no more worthy to be called his Son, Luk. 15. 17, 18, 19, etc. so should you do in the case of your disobedient carriages to parents, and as you also will then be willing to yield to the meanest acts of obedience, to be as hired servants.  
3. Make an holy and fruitful improvement 
3. Improve God's Word & providences which in special awaken thereunto.  both of any special words of God in the ministry or Scriptures, and other good books tending to quicken you up to filial obedience to your parents, and of any special afflictions, which you meet with in a way of disobedience to parents: for God useth to be breathing in the word sometimes in children's hearts, obediential workings and purposes, as experience witnesseth, and as that place Mal. 4. 6. even now opened, showeth: yea, and in his providences also crossing stubborn and dissolute Children in their way, he giveth them a loud call, to alter their course of disobedience and dissoluteness: like that penury and misery which God made use of to awaken the dissolute Son in the parable, from his course, and to bring him back again under his Father's government, Luke 15. 16, 17, 18. Only when at any time God is stirring that way in your hearts occasionally, either from any awakening word or providence of his, look to it that you do not stifle those movings, nor suppress those workings of heart, nor procrastinate and put off the real practising of such counsels of God, as at such times are presented to you, but forthwith, without further delay, set about the course directed and hinted, and urged upon you, lest otherwise, as too often it falleth out, those good motions in your hearts, not being attended and cherished, they die and come to nothing, but rather like that dissolute Son in the parable, so soon as ever he was moved inwardly to consider his perishing condition in the way he was and had been, since he wretchedly broke away from under his Father's watch & rule, and how well it might be with him to return to his Father's house, in Luke 15. 17, 18, 19 He resolveth of his course, that he will home again, and submit himself to his Father, and vers. 20, 21. his purposes died not, but presently he performed what he so had purposed, and do you likewise. That example of the Psalmist is imitable in this case of Children, as well as in other cases, who saith, Psal. 119. 59 I thought on my ways, and turned my feet unto thy testimonies: and vers. 60. to show that he did lose no time therein, he saith, I made hast and delayed not to keep thy Commandments.  
4. Yield to your parents their due honour 
4. Yield to Parents honour of respect and reverence.  both of respect and of reverence, and you will assuredly yield them their due honour of obedience; My Son, saith Solomon, (as a Father also to his Child) give me thine heart; and let thine eyes observe my ways, Prov. 23. 26. If a Father have his Child's heart, love, and awe, he hath been undoubtedly at his command: as, if Children of God indeed, then loving and standing in awe of him, and if so, then surely keeping his commandments, then departing from forbidden evils, so is it in the case of the Children of men, loving and reverencing their parents, they are ready to obey them, they are fearful to offend them.  
5. Do you herein also, as well as in other acts of honour of Parents, set before your eyes 
5. Herein also good examples; and the evils of the contrary.  the examples of persons eminent for filial obedience; as Isaac, Jacob, Joseph, and Jesus Christ, who also was subject to his Parents, Luke 2. 51. Yes set before you the contrary miserable lives and deaths of Children that were disobedient and stubborn to their Parents, and see if by the blessing of God upon such meditations, God will not exceedingly quicken you up to filial obedience, and shame you or deter you from disobedience to Parents. God maketh accout that exemplary punlshing of one disobedient Son, even by man's hand, should cause all other to hear and fear, Deut. 21. 20, 21, This our Son will not obey the voice of his Father or of his Mother: and all the men of the City shall stone him with stones, that he die; and all Israel shall hear and fear.   

CHAP. VI Of Honour of Recompense or thankfulness due to Parents.  
WE have handled three branches and parts of direct honour of parents enjoined in the fifth Commandment: namely honour of respect, of reverence, and of obedience. We come now to the fourth, and that is honour of Recompense, for so honour is taken in Scripture language, for honour of recompense, as was showed in the first Chapter. Observe then as a fourth branch of the point in general; that children are to honour their parents with the honour of thankfulness or 
Honour of recompense to be given to Parents, proved.  thankful recompense. Christ himself ratifieth this as commanded of God, and as enjoined also virtually in the fifth Commandment, and that if a Son do nothing for his Father and his Mother in their need, they break that Commandment, and such as are— instruments to hinder them from it, they make the word of God of none effect, Mark 7. 10. Moses said, honour thy Father and thy Mother, vers. 12. and ye suffer a man no more to do aught for his Father or Mother, vers. 13. making the word of God of none effect, 1 Tim. 5. 4. But if any Widow have Children, or Nephews, let them, that is the Adult Children of such ancient widows, learn to show piety; (or kindness) at home, and to requite their parents: that this is the meaning, is evident from the scope of the Apostle, who is speaking of what Widows are to be honoured and owned by the Church, employed and maintained by the Church, viz. such as are Widows indeed, vers. 3. namely as vers. 5. expoundeth, every way desolate, not only in respect of want, or deprival of an husband to provide for her, but of Children or near kindred to take care of her, or minister supply to her. As for any other Widow, as vers. 4. expresseth, who hath Children or Nephews to provide for her, the Apostle would not have the Church charged with them, but enjoineth it from God as the children's duty (if such be living) or near kinsfolk's duty, to show piety or kindness to them, and especially the Children, they must learn to show piety to them at home, and to requite their parents. And its observable, that the Holy Ghost saith not, let them only show piety & requite Parents, but let them learn to do it: there is an holy skill and art of doing it, to know wherein, and how, and when, and for what ends to do it: every one knoweth not the right art of doing it. And he that hath any holy skill that way, may be a daily proficient in it, there is some mystery in it, and it would be learned by all: every one must be teachable, and willing, and desirous to understand his duty this way, and to know it more and more: and the more each one practiseth, according to the Rules of God, this commendable art, the better artist, no doubt, he will prove therein.  
I shall endeavour, according to that small measure which I have received, to give some few directions, which may be of some use this way.  
Let us then first consider wherein, or in what way this filial grateful recompense is to be made to Parents.  
2. Why it is to be made.  
3. Make such use of it, as may both discover any thing contrary to it, or any hindrance in it: and likewise what may any way further either the Theory or Practice of it. In all which we shall make much use of that fundamental notion (as I may call it) which the Holy Ghost giveth us for this end, in the very phrase he useth to express the duty itself, 1 Tim. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & vicem rependere, as Beza and others render it, parentibus; or to progenitors, as it is in the Greek: whether next parents, or Grandfather's, and Grandmothers', or the like: there must be a thankful retaliation, as much as may be, though perfectly and fully it cannot be; for parents have given their children their beings (under God,) and their very life and existence: which the children can never do to them; but as much as may be they must repay them like for like. Touching the first thing propounded, in what way children must recompense parents; I answer.  
1. In way of grateful serving of them, and 
It consisteth in children's 1. Grateful serving of their parents.  their good, as thereunto called of God: Paul alludeth to this in Phil. 2. 22. for as a Son with the Father hath he served with me in the Gospel, Mal. 3. 17. his Son that serveth him. In case especially of parent's meanness, (as with us generally in New England) there is need, that some of their children at least should even work for them. Jesus Christ, when on earth, he wrought hard with his reputed Father, for the maintenance of his poor Mother, Mark 6. 3. Is not this the Carpenter, say they, the Son of Mary? And I say, in way of grateful serving of parents, they must do that in a way of gratitude, which their parents, in way of parental love, did for them; they must vicem reddere, (as I said the phrase is in Tim. 5. 4.) give like for like. How did parents work and labour 
Working for them out of love to them.  for them? Answ. 1. They did it with much tender respect and affection to children, for love of them rather than themselves; they had many a bowel-pang, and thought of their children, carrying them on to, and in their toils and labours. Alas, thought they, many and many a time, if we take not such and such pains, if we use not such and such diligence in our callings, our poor helpless babes, our poor children will want this and that for the back, and for the belly, etc. As Jacob said, Gen. 30. 30. when shall I be for mine own house also? He looketh not so much to provide for himself, as for his wives as an husband, for his children as a Father: children do you like for like. If servants in some cases will continue serving their Masters, because they love them, whence that boring of such a servants ear, Exod. 21. 5, 6. then do you children much more, out of respect to your parents: this serving of parents, and labouring for them, and that out of respect to them, is all but due debt on your part. You have reason to look backward to what is past, and lieth already in bank on your parent's part, and what Bills or Bonds on their part, which requir greater disbursments this way than ever you can make, if you should serve them all your days. And if you pay in now a little, and then a little, as you are able, and as your parents needs call for it, yet may you very well have low thoughts of all such petty payments, as yet are so exceedingly short of that vast sum of service, and ministration, which is due to your parents.  
2. Parents did what service of love they did for their children, with a great deal of Alacrity 
With alacrity.  and freeness, with heart and good will (as we use to say) Children, do you the like for them; even servants are to serve their Masters with good will, Eph. 6. 7. and to do what they do for them, ex animo, hearty, Col. 3. 23. Much more should children do so, in what you do for your parents. Farents' [good hearts!] they did nothing they did for children, grudgingly, though never so harsh to flesh and blood, though very toilsome, no, it never dear them (as we say) knowing that their poor children should have the benefit of it, more ways than one. Oh that children would think of it, and do like service of love for them; then would there never be such grumbling with children, as there is with too many, as if every thing were too much, or too harsh, which they are put to do for supply of parents' wants. Parents never needed urging, or forcing, no nor their children's calling upon them, to be doing for them and their good; let children do like for like: let none, parents, or others, need to urge you with many arguments, or compel you by blows or mulcts, to be doing this compensatory service, but let it be as a very natural fruit, arising freely, from an innate principle and root within. Parents needed no eye of man, of their children, or of others, to look after them, and see that they were diligent in their service of love for their children, no, when none were by, as well as when any were present, still they plied it hard for the supply of their children's wants, for their children's welfare: let children do like for like; very servants to Masters, should not do eye service, Col. 3. 22. and it would be a shameful and loathsome thing most of all in children, to do eye service for parents.  
3. Parents were constant, and unwearied, in 
Constantly and unweariedly.  their labours, for their children's good; they thought nothing they did, or could do, too much, or scarce enough, for their children's good; Oh that children would but give like for like to parents! then would there never be such counting upon so much, and so much, which children have done for parents; Many a poor honest parent hath even worn out themselves, and wasted and exhausted their very strength, in their service of love for their children; and it would be a monstrous thing, if children should not now do all that ever they can to maintain these their decayed, decrepit, exhausted parents; I had almost said servants.  
4 Parents in their service of love, on behalf of their children, condescended to meanest offices, and employments, such indeed they were, especially when their children were little, were diseased, or many ways bodily distempered and ill at ease, that none else but tender hearted parents, Fathers and Mothers, would have done for them; let children do like for like for parents, as they may have use, or stand in need of them. As in the parable (oft made use of in this discourse) the Son, when come to rights, he was willing to be as his Father's servant, yea the meanest of servants, as his hired servant, Luke 15. 17, 18, 19 
2. In being a comfort to them in their sorrows and sufferings.   
A second way of such grateful recompensing of parents, is, by being a comfort to them against their sorrows, and sufferings. As when parents meet with any sad losses, crosses, reproaches, persecutions for Christ's sake, when exiled, imprisoned, or the like; let children cheer them up all they can, Gen. 5. 29. Lamech called his Son's name Noah, saying, this Son shall comfort us, concerning our work, and toil of our hands, because of the ground which the Lord hath cursed. Let children be as so many Noah's, comforts, and comforters, against whatsoever miseries, or calamities which may befall their parents, Ruth 4. 15. this shall be a restorer of thy life, and a nourisher of thy old age; the grandchild Boaz, must be his grandmothers cherisher, succourer, and supporter, under God, against all her faintings, sinkings, and troubles of her elder times; when that sad news of joseph's supposed death came to jacob's ears, All his Sons and daughters risen up to comfort him; Children are branches of their Parents, as of a Vine, Psal. 128. 3. (thy wife shall be as the fruitful Vine by thy house side) whose branches yield such grapes, such fruit, from which choicest wine is made, whereby man's heart is cheered, quickened and enlarged: let children then yield such cheering, quickening, strengthening and enlarging fruit to their parents, when sad, when their Spirits are ready to fail, and sink within them, through troubles inward or outward. As other wine, or fruit of the Vine, is for those that are of a heavy heart, Prov. 31. 6. So children, as children, as receiving a being from their parents, as of the Vine of which they came, are to yield comforting fruit, especially to their sorrowful parents; children should carry it so, and be such to sad and suffering parents, as they may make up many other losses, and crosses, to them. As it was said of Ruth (whose story is often, occasionally, made use of, in this discourse) Ruth 4. 15. for thy daughter-in-Law, which loveth thee, which is more to thee than seven Sons, hath born him. Naomi had lost her two dear Sons, yea but Ruth is such a succourer, and supporter, and comforter to her, that she is instead of many Sons that way to her. Eve loseth her hopeful Son Abel, and her wound is the greater, in that his brother Cain murdered him; yea but Seth is given her, as one appointed of God to be another seed to her, instead of Abel, whom his brother Cain slew, Gen. 4. 25. she looketh for all that good and comfort from him, which Abel might have ministered to her; and so doubtless she found it made good to her; children, in this also, must vicem rependere, pay and give in like for like. Ah the bowels of parents towards children! when any evil, or calamity befalleth them, when any way ill at ease, when sad through-outward, or inward troubles, or pressures, they put their souls in their souls stead, they would not suffer them to lie grieving, and wasting themselves with grief, if with all their wisdom, and grace and ability they had, inward, or outward, they could redress the same: when their children were little, such comforts, and cordials were parents unto them, and when their children are adult, they were the same to them: let children then repay like for like to their grieved afflicted parents; If to him that is melting away with trouble (as that Hebrew word in Job 6. 14. signifieth) such expressions of sympathy should be showed from a friend to his friend, much more from a child to a parent; if a brother be born for adversity, Prov. 17. 17. Is it not one end of a child's being born from his parents, to be a help, and secure to them in adversity? Children should be as eyes to their dim-sighted parents, as strength to them when weak, Feet to them when lame, nourishers to them when in need of meat and refreshment, sweet melody to them to make their very hearts dance within them, and a very flaffe to their age, as it is said, that Scipio Africanus was unto his Father. If Christ himself account so of each of his Disciples, who do the will of his Father, to be his Brother, Sister, and Mother, not alone in the faithful respects and service of the love of such to himward, but in respect of his own respects and services of love, succour, and sympathy towards them, as of a child towards a Mother, and of a Brother or Sister towards a Brother or Sister, especially when afflicted, Esay 63. 9 and Mark 3. 35. It will be a Christ-like part, and an Image of his endeared, and selfdenying respects to us, who have done to him any services, and offices of love, that gracious children, be as children indeed, in way of holy recompenses, by all due respects, succour and sympathy of love, to their afflicted Mothers or Fathers, for all those greater services, succours, and sympathies of their love towards them.  
3. Let children recompense parents by being 
3. In being very solicitous of parents good and safety in hazards and straits.  effectually solicitous of their parents outward safety and good in times of danger and straits; thus David, fearing the malicious rage of Saul against his parents, for his sake, secureth them with the King of Moab, whom he requested, saying, 1 Sam. 22. 3. Let my Father and Mother, I pray thee, come forth and be with you, till I know what God will do for me, and vers. 4. he brought them before the King of Moab, and they dwelled with him all the time that David was in the hold. So Jesus Christ, that unparallelled example of thankful recompense of parents, see Joh. 19 26, 27. how solicitous he is, and what effectual order he taketh for his poor Mother, even then, when he hung bleeding upon the Cross [when Jesus saw his Mother, and the disciple standing by whom he loved, he saith unto his Mother. Woman behold thy Son, than he saith to the Disoiple, Behold thy Mother] or take her, & use her, love her, tender her, look to her, do for her, as for thy own Mother; and so indeed John understood Christ's speech, and therefore it is added, [And from that hour that Disciple took her unto his own home.] When a Lion intercepteth Samson, and his Father and Mother, in their journey, Judg. 14. 5, 6. Samson interposeth twixt danger and his parents, adventureth his own life, and slaieth the Lion; when danger was impending upon Jericho, and a bloody storm was gathering over it, Rahab will not be saved alone, but must have her Parents and Kindred also preserved, Josh. 2. 13. That ye will save alive my Father and my Mother, and my Brethren and Sisters, and all that they have, and deliver our lives from death. And indeed parents are the head of the Family; and as it is in the body natural, every member is ready to rescue the head from hurt, and rather expose itself to hazard, than endanger the head: so should it be in the body economical; the children especially should take all effectual care that may be, to preserve their parents from hazard, or harms; like those young men of Catana (of whom we spoke before) which adventured the very flames, to preserve their parents from burning. Scipio Africanus, when the consul Scipio Cornelius his Father, had almost lost the day to Hannibal, and was now both sorely wounded, and surrounded by the enemy, he being then but 17 years old, boldly and undauntedly breaketh through the surrounding enemy, and rescueth his Father from that danger; as Livy reporteth; young Manlius Son to Lucius Manlius, a young man of rare abilities, and sit for public services, but put by his Father to live an obscure life, in too mean employments, for which amongst other faults his Father was to be impeached by Pomponius the Tribune, which young Manlius perceiving, he repaireth early to the Tribunes Chamber, who supposing he came to help on the intended impeachment of his Father, he caused all to departed the room, but young Manlius having a sword privily under his coat, threatened the Tribune with present death, unless he would swear to desist wholly from prosecution of his Father, and as Valerius Maximus reporteth, he did so, and so rescued his Father from that danger, overlooking all unkind passages mentioned of his Father towards him; when the Son of Croesus, who was formerly dumb, saw a Persian Soldier ready to run him thorough, though to him unknown who he was, it is said, that this young man that for a time had lived mute, for himself, then for the safety of his Father he obtained power to speak, for he cried out to the Persian Soldier: Oh do not kill King Croesus my Father, as also Val. Max. l. 5. reporteth. Such strange effects even in poor Pagans hath their solicitous care of their parent's safety produced; and let not the children of Christians be behind hand therein. Herein also must children vicem reddere, pay and give in like for like. Oh the many solicitous thoughts, and most serious endeavours of parents, about their children's safety, and outward good, when time was! when they were but in any likelihood of any harm come to them, when they were little, if they were but missing a while from home, and their parents not knowing where they were, like Joseph and Mary, when Jesus being then 12 years old was missing, they sought him sorrowing, Luke 2. 48. So have dear parents many a time done the like for their children; if looking but a little more pale than usual, or not eating their meat, as at other times, Ah the fears, and heart-akes of tender-hearted parents about them, lest they should fall sick: or if any way hurt, or in pain, or sick, Oh the sorrowful days and nights, which parents that while pass over, fearing lest they should miscarry, and how many castings about, and contrivings, and inquiries are made by parents, what way, or course, or means might be seasonably used, which is most likely to ease, or heal, or revive their dear children, and to rescue them from the Jaws of death; let children repay unto parents like for like. How many hazards, how many sufferings, have parents formerly exposed themselves unto, for children's good and safety? Like Moses his parents, Heb. 11. 23. through faith hiding Moses, when an infant, from the mischief of Pharaohs Butchery, not fearing the Tyrant's bloody edict, which was, that each male child of the Israelites should be slain; or like David, who understanding that wife and children, and all are captived by the Amalekites, he will adventure a thousand hazards, but he will rescue them. Many a tender-hearted Mother will expose herself to be some way mischiefed, by a bear, or bull, or dog, or the like, to save and rescue her child from being hurt by any of them, when they are in imminent danger thereof; She will be ready to thrust her tender hand into the very fire, to pull or snatch out her little child, from being burnt or scorched by it. Now let children repay them like for like.  
4. Let children, in way of recompense, improve 
4. In improving their utmost interests in God or men for their good.  their best interests either in God, for their good, inward, or outward, through exercise of their faith in prayer, or otherwise for that end; or in men, by entreaties, or otherwise, to further the same parental good. As Hester did for her Uncle Mordecai, who had been a very Father to her, Hester 2. 7. she sendeth him word, Chap. 4. 16. that she and her maids will solemnly fast (and consequently pray too, on his, and his people's behalf) and so I will (saith she) go in to the King, which yet is not according to the Law, and if I perish, I perish; she will then improve her utmost interest in heaven and earth, come what will come of it, but she will, if possible, help out Mordecai and the rest, at this dead lift. So Joseph, he improved his interest in Pharaoh for his Father jacob's welfare, Gen. 47. 1. he told him, that his Father, and all his, and all he had were come, and were in the Land of Goshen, etc. upon which Pharaoh, v. 6. biddeth Joseph to place them there. Rahab improved her interest, not alone in the spies, to procure her parents and kindred's safety and welfare, as well as her own, Josh. 2. 12, 13. but in the Lord himself also, for the same end; for this action and success is ascribed also to Rahabs' Faith, in Heb. 11. 31. with 
5. In supplying their outward wants: yet so as it be honourably, plentifully, readily, and freely, to their content, out of the very best, and in some cases before themselves.  Josh. 2. We heard but now also what improvement David made in the King of Moab, on behalf of his parents, and what use Christ the Son of David made of his interest in John the Apostle, for his Mother; verily, good parents did as much with God and men too, many and many a time, on the behalf of their children, as might be showed in Scripture examples, and children cannot do less than repay unto them like for like.  
5. [Which especially we shall press, in this part of the discourse.]  
Let children in way of grateful recompense, communicate to their parents, of the blessings of this life, which God vouchsafeth them, according as their parents at any time may need the same. Paul in 1 Tim. 5. 4. doth in special sort look at this, as one way of grateful requital of parents: when, as for instance, the children's Mother is some poor Ancient helpless widow, one that might have charged the Church, but that God had given her Children, as well as Nephews, and they in the first place must learn the grateful art of maintaining her, and of supplying of such a Mother-widdows wants; for which end mind we the Apostles words: [But if any widow have children or Nephews; (not let her, as if speaking of a Mother's duty to children or kindred, but) let them learn (as speaking of the children firstly, and nextly of the Nephews) to show kindness at home, and to requite their parents. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in the plural number, and so not agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the widow, which is the singular, but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children rather, being plural; which clearly evinceth, that the scope of the place is to show, not what is the Mother-widdows duty to their children, but what is the children's duty to the Mother-widdow: namely as vers. 16. To relieve the Mother-widdows; and by the light of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for relieving parents, v. 16. and that in v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for requiting parents, we may have much help, to clear this particular now in hand; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth let him abundantly supply their wants, or let him minister enough to them, or what is sufficient for them, or that which is to just content; according also, as in Greek Authors that word is used; but I forbear instances. In Scripture the simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Joh. 14. ●. for [it sufficeth] show us the Father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [it sufficeth] and 2 Cor. 12. 9 my grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sufficient for thee; and Matth. 25. 9 lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be not enough for us and you. In Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, [Let us be content with what we have;] and the like use of it is in other Scriptures; and this word used in 1 Tim. 5. 16. for the Church's relief of their officed widows, showeth that it must be honourable: for so in v. 3. It's said: Honour them that are widows indeed. It is then such a relief as is in honorem, in way of honour of the widows; and if each good and christian child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in such sort relieve his Mother-widdow, than they must do it honourably, or in honour of them, as a part of this, Honour thy Father and thy Mother, in an honourable way; yea they must do it abundantly, sufficiently, and to their just content, but more happily of these by and by, in the manner of doing it. Hitherto also some interpreters refer that, 1 Tim. 5. 8. who so provideth not for his own, and especially them of his own house, hath denied the faith, and is worse than an infidel; as a threat, and so forcible argument, to sway, that such should not be maintained upon the Church's charge, which may be maintained by their own; referring this, not so much to the wanton widows, which waste that which should maintain them and theirs; as to the children of their widdow-mothers', whose children should take care to provide for them, as their own, lest they incur this sad censure, of persons denying that faith which they do profess, and of persons, who are worse than infidels. And here the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taketh place. Parents took pains and care, night and day, and all that ever God's providence otherwise cast in upon them, all still was, that their house, especially children, might be comfortably and sufficiently provided for, and that to their just content: as Father Jacob said, Gen. 30. 30. When shall I provide for my own house? Let children then, in parents shiftless conditions, vicem rependere, take their turn of repayment of like for like to Parents. Parents, according to their children's needs and wants, and their own ability, did supply their children with Food, Raiment, Physic, Housing, Lodging, Attendance, and the like, In sickness as well as health. In all their bodily ails and infirmities, their persons and estates were subservient to them; yea sometimes when through infirmity they were froward, and distempered in their spirits; let children do the like for parents; let them provide for their own parents especially, what is meet for them in all respects. Parents did seasonably provide all needful supplies for children, and did not procrastinate, but took the first opportunity to do it for them; let children do as much for parents, when they need their help and supply. Parents did all cheerfully and freely; they grudged their children nothing they had, nothing they did for their succour and supply; Oh that children would repay parents herein also like for like; do what they do for them, according as they need them, freely and cheerfully, without the least regreeting thought. Parents, in many respects, denied themselves, for their children's sakes: fared the harder, that they might have food enough, sometimes spared it from their own bellies, that their children might have it; they went meanly and coarsely clad, that the children might have the better apparel; especially those little children that were more shiftless that the rest, they should be sure to have of the best they could get for them. Let children also in many respects deny themselves for their more shiftless parent's sake. It was not cost their parents stood upon, according to their abilities and rank, they would willingly sequester of the best of their estates, so their children might have what was fit for them, for back, or belly, for their education to literature, or other employments as they were thereof more capable, let children repay like for like in this, to spare no cost for them: and to let parents partake of the best of what God giveth them, and not of the refuse thereof, for their supply. It was an ingenious Act of Reuben, who finding a thing better than ordinary, a Mandrake, he bringeth and giveth it to his Mother Leah, Gen. 30. 14. And Samson, if he meet with honey and honeycomb, his Father and Mother shall have part of it, Judg. 14. 9▪ And Joseph sendeth his Father, not of the refuse, but of the good things (or better sort of things) of Egypt, Gen. 45. 23. And when he cometh to Egypt, he doth not put him into some waste building, or into some blind and old hole, and barren outcorner of the Land, but he procureth him and his household to be placed in Goshen, in the best part of Egypt, Gen. 45. 13. compared with Chap. 47. 6. And what though children should be fain to spare somewhat from themselves, for such like needful supplies of their parents, out of their best things? yet they must do like for like, their parents having done as much and more for them, as we said even now. It is a good speech of Aristotle, Ethic. l. 9 cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Children seem in special fort to be bound as debtors, to supply their parents with things necessary for their provision. And it is more comely to supply necessaries, to the causes of our being, than to ourselves. And then he addeth that speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we must give honour to them, even as it were to Gods; see in what a plentiful way, by the light of nature this heathen Philosopher seethe, children ought to minister to their parents, even in all things they stand need of; and in what a selfdenying way, Judging it meetest for children to prefer their parents, in such supplies, before themselves; and in what an honourable, awful and conscientious way (as I may call it) all should be carried, even as if they were offering some Sacrifice to God himself. And how justly all this is due, from children to parents, it's not a matter left to their own courtesy, and will, whether they will do it, or not do it; nor is it a matter of mere charity, as alms to other poor, but children are bound thereto, as debtors; and no wonder, he saith its meeter we provide for the causes of our being, than for ourselves; For he maketh children (and that rightly) parents debtors, (as he doth elsewhere in his Ethics) and debtors we know, must, in case, take care to pay their Creditors, and to Live of the rest; as the Prophet advised her, 2 Kings 4. So must children, in case, spare it from their own selves, that parents may 
Reasons why recompense is due to parents are taken 1. from children's state as Children: being God's rewards.  be supplied.  
Now let us briefly give some reasons of this duty.  
The 1. Reason may be taken from the Condition, and state of children, as children: they are, or should be made up of recompense, be all recompense: they are given of God to their godly parents as rewards, Psal. 128. 3. The fruit of the womb is his reward; God intends them as rewards; if they prove otherwise than such every way, they do what in them lieth, to frustrate God's ends; so are they an heritage of the Lord, Ibid. Not alone such as God will improve for his own honour, and possess for his own use, but such as should, by the blessing of God, Minister a blessed income of comfort, succour, support, and supply to their parents, as from the Lord by them; according as they may stand in need thereof.  
2. Reason may be taken from the nature of such 
2. From the nature of such recompense, it is piety.  grateful recompense; it is counted, and called of God by the name of piety, 1 Tim. 5. 4. Let them learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise piety towards their own house, or to requite their parents. In some cases it is preferred before giving to religious uses, as to the Corban, for Temple uses, Mark 7. 10, 11, 12, 13. Christ condemneth the giving to the Corban, that which should have been rather sequestered for parents supply by their Children.  
3. Reason, from the justice, and equity of it; 
3. From the justice and equity of it.  children have received their very essence, and existence, instrumentally, from parents, and that is more than all that which children can Minister to them, as Christ said in another case, Is not the life more than meat, and the body than raiment? and so I might say here; and what then can children return to parents in lieu thereof, besides all the cares, fears, exercises, and troubles of parents in behalf of their children's outward, and inward welfare, for which children can never make them amends? 
4. From the benefits coming by parents.   
4. Reason, may be taken from that blessed fruit which children of good parents reap, even in outward blessings, by their Prayers, blessing, covenant-interests, and the like. A good man leaveth an inheritance to his children's children respecting the outward, as well as the inward man, Prov. 20. 7. the just man's children are blessed after him, in outward matters, so far as is good for them, as well as in spiritual things, Psal. 112. 1, 2, 3. The seed of fearers of God, have God's promise of becoming mighty upon the earth, and the generation of the upright shall be blessed: blessed indefinitely, and so every way blessed, blessed in their bodies, blessed in their spirits, blessed in their names, in their labours, in their estates, in their relations, in their undertake, in their choices and changes, blessed in their protections, provisions, plenty, and the like. And surely children are then bound in regard of so much good which cometh by their parents, to communicate to them in all the good blessings of God, which for their sakes they the rather received.  
Let us now make some use, and application of what hath been said; the use serveth  
Use 1. For reproof, and conviction to all 
Use of reproof. 1. To ingrateful Children.  children, who are ungrateful to your parents; to be unthankful to any man, is made one of the carachters of a man, who though he may have a form of godliness, yet he denieth the power of it, and from whom Churches should turn away, have nothing to do with them, if not reject them from them, if any such be membors of them, 2 Tim. 3. 2. 5. Unthankful, having a form of godliness, but denying the power of it, from such turn away; and if so with ungrateful persons to other men, it's much 
The great evil of it and in it.  more so with ungrateful children. It's noted as a vile part in that ungrateful Butler, one upon whom Joseph had such compassion, when he was sad, of whose dream Joseph had given so good, and effectual an interpretation, Gen. 40. 6, 7, 8, 9, 10, 11, 12, 13, 14, 21. that as v. 23. yet did not the chief Butler remember Joseph, but forgot him; how much viler a thing is this for children, not to remember their afflicted parents, when they themselves are enlarged? The Prophet by way of allusion, comparing the Church to a Mother, and her members to Children, bringeth it as a very monstrous thing, Esay 51. 18. There is none to guide her among all the Sons she hath brought forth, neither is there any that taketh her by the hand, of all that she hath brought up, so that it were a very monstrous thing, if a natural Mother having many children, should have none to become her guide, her staff, and stay, in her misery, and afflicted estate; what is a more cutting, & kill blow to your parents hearts, than to see you their children prove ingrateful to them? David made nothing of Shemies cursing him, in comparison of Absolom, a Son out of his own bowels to rise up against him, 2 Sam. 16. 11. your parents groundedly expect it from you their children, that surely you would be helpful to them in their age, sickness, weakness, wants, and the like, and if hope deferred maketh the heart sick, Prov. 13. 12. what doth hope disappointed? Oh it wounded Jobs heart, when in his affliction, it was, as Job 19 14. my kindred (saith he,) failed me, and my familiar friends forgot me, vers. 15. they that dwell in my house and my maidens count me for a stranger, I am an Alien in their sight. Vers. 16. I called my servant, and he gave me no answer: I entreated him with my mouth, vers. 17. my breath is strange to my wife, though I entreated for the children's sake of my own body, and what a gash would such like ingratitude in his children, if they had been living, have given unto his troubled spirit? it was sad enough to the man to meet with so much trouble, and affliction, both inwardly, and outwardly, Psal. 88 but that was as the very core in his wounds, vers. 16. that Lover and friend was put far from him; and much more is this ingratitude in children, an intolerable grievance to your afflicted parents, as it is an abominable wickedness also in the children; If he said of other ingratitude, Ingratum dixeris, omnia dixeris, call me unthankful, and call me any thing, surely it may be much more verified here: he that may justly be termed ungrateful to parents, may be termed any thing that hath wickedness in the notion of it; he is one ingrateful to God, ingrateful to man, he is one that is unnatural, inhuman, unfaithful, unmerciful, hardhearted, proud, covetous, destitute of grace, of a good conscience, of godly wisdom, and the knowledge of God, of faith, and hope in God, of love of God, and the fear of God, each of which might be fully made good against such a one, if I should enter that task; but it shall suffice to name the same.  
But to come to some particulars to be here reproved.  
Let this abase such of you, as have been, and 
1. It reproveth in special 1. Such as are a very grief to parents.  still are a very heart cut, and grief, to your parents, by your lewd courses, and carriages. Like Esau, and his wives, of whom it's said, Gen. 26. 35. they were a grief of mind unto Isaac, and Rebeckah, namely by their vile speeches, and carriages, and the like; hence also that speech of Rebeckah, Gen. 27. 46. I am weary of my life, because of the daughters of Heth. Hence, Prov. 10. 1. a foolish, or ungracious Son, (saith Solomon) is the heaviness of his Mother, and Prov. 17. 25. A foolish (or ungracious) Son is a grief to his Father, and bitterness to her 
The evil and vileness of this.  that bore him; but as Moses said to those ungrateful Children of God of old, Deut. 32. 6. So may I, by way of allusion, say to all such Children of men, do you thus requite your parents, O foolish Children, and unwise? you should be the joy of your parents, and such as make their hearts glad, Pro. 23. 25. And do you make them sad? you should be as Vine branches, Psal. 128. 3. yielding sweet cheering clusters of grapes, and are your grapes (as it is said of them, Deut. 32. 32.) grapes of gall, and are your clusters bitter? or as v. 33. Is your wine the poison of Dragons, and the cruel venom of Asps, manifestly endangering the very lives of your parents? have your parents wept so oft for you, when you were sick, or in pain, or any way ill at ease, or in any supposed danger of limb, or life, and is this your requital, to draw yet more tears from their eyes, and sighs from their grieved, oppressed hearts by your miscarriages? have they joyed so oft, so much, in your birth, in your growth, in your education, expecting that you would have been Abshaloms', your Father's peace, cain's, your parents portions, and are you rather Benonies, your Mother, and Father's sorrows? have not your parents enough otherwise to grieve them, in respect of their many inward ails, and wants, in respect of many temptations, heart burdens, in respect of outward cumbers, and crosses, persecutions, reproaches, & c? but must you be adding to their afflictions? if God took that so ill from the heathen, that when he was but a little displeased with his people, they helped forward the affliction? Zeph. 1. 15. will he not be sore displeased (as he saith here) with you who thus help forward your Parents afflictions? Have your parents given marrow to your bones, and will you thus dry up their bones? Prov. 17. 22. A broken Spirit drieth the bones; they gave you breath, and will you by such grief, break their wind (as I may say) bring them to that pass, as they cannot stir up stairs, or down, (as we say) but they have almost lost their breath; make them go up and down panting, and blowing for want of breath, scarce able to speak a few words to God or men, but they must make pawses ever and anon to recover breath they are so spent? Prov. 15. 13. by sorrow of heart the spirit is broken, that is, as Junius noteth upon that place, Veluti Anhelus, & suspiriosus efficitur homo, & respiratio ejus interscinditur, A man is made as one that is broken-winded; your parents many a time have carried you in their Arms, and born the burdens of your educations, and the like, and will you now break the very back of their hearts, and spirits, which should help sustain and bear up all other burdens, by your continual grieving of them? Prov. 12. 25. heaviness in the heart maketh it stoop, as an heavy load weigheth down the body; now the spirit of a man is that which sustaineth his infirmity, Prov. 18. 14. and how do you dis-inable poor parents to hold up head, and heart, under other burdens of theirs? your dear Mother underwent sorrows in her conceiving you, and bearing you in her womb, and in your birth, and both Father and Mother met with many sorrows in your bringing up, from the womb to your ripe age, and will you now make them go sorrowing to their graves, by your lewdness; or by your vile courses, carriages, and speeches, bring their grey hairs with sorrow to their graves? shall they pay so dearly for your pleasures, your gains, your merry bouts, your excess and riot, & c? doth it not suffice the drunkard, to drink so much of the blood of the grape, and the spirits of the vine, but he must also swallow down so many drams of the blood and spirits of his dear Father, and tender-hearted Mother? whilst you, as dissolute Children, are making your beds, (as you suppose) with Roses, in your voluptuous, and vile courses, you are filling your Father's beds with Briers, and stuffing their pillows with thorns; and what restless nights must your poor parents have that while? Children should be restorers of their parents lives, Ruth 4. 15. (he shall be to thee a restorer of thy life) and will any of you be so inhuman, and brutish, as by such grief, which you cause to your parents, to shorten their days, impair their lives, and hasten their going out of the world? well, let me tell such, that this is a degree of parricide. God who in the 6th Commandment saith, thou shalt not kill, requireth to save life, to preserve, and cherish life: and if not to save life be to kill, Mar. 3. 4. than not to cherish parents, so as to help to preserve their lives, is to kill them: he that forbiddeth also killing another, forbiddeth all means tending to shorten another's days, as its evident heart griefs do, Prov. 12. 25. and 5. 13. and 17. 22. Surely then, you that by your vile courses cause such grief to your parents, as drieth their bones, maketh their hearts stoop, breaketh their very spirits, you are so far forth guilty of parricide; and shall Murderers of Fathers, and Murderers 
2. Such as minister not suitably and seasonably to parents wants.  of Mother's escape? surely no, 1 Tim. 1. 9 the Law, and all the punishments, and curses thereof, are for such, in special sort.  
2. It serveth to abase such among you, as minister not suitably and seasonably to parents wants, or the like, when they need secure, and help, in age, in poverty, in sickness, in lameness, or the like; now not to guide them, not to help them, not to take them (as it were) by the hand, (as that phrase is in Esay 51. 18. It's most loathsome in you. If God would not have them, Esay 58. 7. to hid themselves from their own flesh, brethren of the same stock of Israel; surely much less, to hid themselves from them that gave them their flesh, and blood, and lives; if the Brother fallen into decay with an Israelite, he must relieve him, yea though he be a stranger, or a sojorner, that he may live with him, Levit. 25. 35. much more must be done to a parent by a child; and if who so hath this world's good, and seethe his brother hath need, and shutteth up this bowels of compassion from him, the love of God dwelleth not in him, 1 Joh. 3. 17. surely much less can there be any love of God in that Child, that so ingratefully shall neglect his needy parent; 1 Tim. 5. 8. who so provideth not for his own, etc. is worse than an Infidel: which as was said, is to be referred to children's neglect of providing answerable supplies unto parents needs, and so, such are worse than Infidels. Notable is that example which Valerius Maximus in his 5th Book and Chap. 4th mentioneth: A certain grave woman condemned to die by the Roman Praetor, and delivered to one of the Triumvirs that she might be strangled in the Prison, the Keeper of the Prison moved with pity to the woman, deferred her strangling, and thought to let her die of famine rather, & suffered her daughter to visit her sometimes, only searched her, that she brought no food with her for her Mother: but wondering at length, that the grave Matron lived so long, and watching more narrowly, at length espied the young woman suckling her Mother, with her breasts, and examining her about it, she confessed, she had so done all the while her Mother had been a Prisoner, whereupon the Keeper acquainting the Triumvir, and he the Praetor, and he the Consuls, the condemned Matron was pardoned, and so escaped death, whereupon saith Valerius Maximus, Quo non penetrate, aut quid non excogitat pietas? where will not piety towards parents make entrance, and what will not that invent, which can find out a new way to preserve the life of a Mother in Prison? and the like story he hath there of the like course that a young woman took, to preserve the life of her Father Cimon, condemned to a like end. Saith Tully, it is a most heinous thing not to nourish parents. Solon made a Law, that he that doth not nourish his parents, let him be infamous; yea such are worse than the brute creatures, the Storks, as Pliny, and other natural Historians report, they carry their old ones betwixt two of them, and feed them by turns, whence the Law amongst the very heathens for nourishing of parents, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of piety, after the manner of Storks; and in the Hebrew phrase, the Stork hath his name of piety, Jer. 8. 7. Psal. 104. 17. The Hebrew word for Stork is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious, gracious, kind, bountiful, etc. the very Dormice, (as Pliny telleth us, in his not Hist. lib. 9 Chap. 57) they also nourish up the old ones when spent with age, and shiftless; besides, in professed Christians, it's to deny the faith, which men hold forth, and profess, not thus to provide for their own; for the faith which they profess to believe, the doctrine of piety, teacheth them otherwise, though they hereby deny to practise it; and the faith whereby they believe (at least profess so) that assuredly would teach otherwise; hence that Emphasis in the Apostles exhortation to piety towards parents, 1 Tim. 5. 16. If a man, or woman [that believeth] hath widows, and Mothers by his own, or wife's side (or the like) Let him relieve (or Minister sufficiently to) them: besides this sin invalidateth, what in you lieth, the 5th Commandment, Mar. 7. 10, 11, 12, 13. Moses saith, Honour thy Father, and Mother, but you will not suffer a man to do aught for his Father, or Mother, and so make the word of God of none effect; nor will any pretences (as there are) for need of what parents should have, for religious uses, for the Corban, and that by bestowing the same upon such uses, parents will have benefit enough, and the like, not such, nor any other pretence whatsoever will pass with God, why children should neglect, or omit so weighty a duty of ministering to their parents. If Job say, if I have seen any poor without covering, if his loins have not blessed me, then let my arm fall from my shoulder blade, & c? Job 31. 19, 20, 21. Surely much less could he charge himself with any such sin as this is we are speaking of; and lest any pretend ignorance of parents' straits, and wants, verily you must look after that, and make sure of that, that they do not lack any suitable supply, as 1 Tim. 5. 8, 16. Evinceth; and let men take heed they delude not themselves this way. I may say as Solomon said in another cause, Prov. 24. 12. If thou sayest, behold, we knew it not; Doth not he that pondereth the heart consider it, and he that keepeth thy soul doth not he know it, and shall not he render to every man according to his works? if Christ be so severe against neglect, and omission of supply of ministering to his other needy, sick, or imprisoned ones, as Matth. 25. 41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels, vers. 42. For I (namely in my members, as vers. 46. expoundeth it) was hungry, and ye gave me no meat, I was thirsty, and ye gave no drink, vers. 43. I was a stranger, and ye took me not in, naked, and ye clothed me not, sick, and in prison, and ye visited me not: How dreadfully will he speak to all and every one of you who are unnatural, ingrateful Children, who have suffered your Christian Parents to want such supply, and help, as you might have ministered, but did it not?  
And here also as subordinate to this particular reproved in children, we might reprove deboist youngsters, who by their dissolute courses waste their estates, whereby they might have ministered to Parents wants afterwards, but by their own prodigality come to be disenabled: But we shall leave them to consider of 1 Cor. 6. 9, 10. and Prov. 23. 20, 21, 29. to the end, and Isa. 5. 22. and verse 11. unto verse 18. and such other Scriptures.  
3. It serveth to abase such of you, as any way 
3. Such as steal away or waste Parent's estates.  impair your Parents outward Estates, by stealing from them, as Prov. 28. 24. Who so robbeth his Father or his Motber, and saith it is no transgression, is the Companion of a destroyer, or a destroying man, Heb. a Highway-side robber or associate to them: inuring himself to pilfer smaller matters from Parents, Imagining or at least pretending to himself or others, that there is no hurt, no great fault in that; he learneth the trade of thieving, and at length is an open practitioner thereof, and is a destroying man to himself at last: cometh to the Gallows. This (as I may say) is the Genesis of such a youngsters course, and many a wretch at the Gallows, hath made an answerable Analysis of his lewd course, till he hath brought it up to this as the very head and beginning of it, they first began to pilfer this and that from their Father and Mother, else had never come to this sad end. Michas thieving and stealing from his Mother received indeed a stop, Judg. 17. 1, 2. But he occasioned his Mother's curse, ibid. and so many such like acts occasion the like from other Parents. But say, you wast not your Parents estates this way, if you do it by secret excess in Drinking and Feasting, or in gaming, or company-keeping, it is an evil requital to your Parents, for all their care and pains, to lay up somewhat to mantain their children comfortably and honourably, and you thus basely cast it away, Prov. 16. 26. He that wasteth his Father, and chaseth away his Mother, is a Son that causeth shame. Mothers, who, of the two, are the most tender-hearted towards their Children, yet even their hearts are alienated from children by such vile courses. Such profuse mispending of Father's Estates, even chaseth away a tender hearted Mother. But oh how far doth it estrange the heart of the Lord himself, from any such miscreants as you are?  
4. It serveth to abase such of you as are cruel, 
4. Such as are hardhearted to their Brethren.  or hardhearted to your fellow brethren or sisters, like Edomites to the Israelites their kindred, not only looking on upon them in their Affliction, without succouring of them, but spoiling of them themselves, Obad. 12. 13, 14, etc. For which, the vengeance of God was then threatened, and afterwards executed upon them. Now such ingrateful, unkind deal with your Brethren, it is unkind requital of your Parents, in God's account. As Abimelech and the men of Shechem, raging so against his seventy Brethren, Judg. 9 2, 3, 4, 5, 6. It's called wickedness done by Abimelech to his Father, and God accordingly avenged the same, by making Abimelech and the Shechemits, which were fellow-actours in that Inhumanity, to be mutual executioners of divine Justice, each upon other, Judg. 9 56. Thus God rendered the wickedness of Abimelech which he did unto his Father in slaying his seventy Brethren. Unkindness to Children being ever reckoned, as unkindness offered to Fathers. As the Edomites unkindness to the Israelites, is unkindness to Edom's Brother Jacob, Obad. 10. 11, etc. So when Joash dealt so unworthily with Zecheriah, good Jehoiadahs' son, It's said of it, 2 Chron. 24. 22. Thus Joash the King remembered not the kindness which Jehoiada his Father had done to him, but slew his Son, etc.  
5. Let it abase all such of you as in any unnatural 
5. Such as are treacherous, or inhuman to parents.  way either betray your good Parents to persecutors malice: of which, Matth. 13. 12. The Children shall cause the Parents to be put to death; which must needs be a double death to them (in a manner) as in a sort that was to Christ, to be betrayed by one of his own Children (as it were) One of you (saith he to his Disciples) shall betray one, Matth. 26. Or if you be any other ways inhuman towards your Parents, by striking them, though not mortally: which God maketh death to such monsters of mankind, Exod. 21. 15. He that striketh Father or Mother shall die. And what then will be the doom of parricides, who strike them mortally? Absalon would have done it, ● Sam. 16. 11. He sought his Father's life, and Senacheribs sons did it, as he was worshipping in the house of Nisroch his God, they smote him with the sword, 2 King. 19 37. Surely the Law, even all the Curses and Judgements of the Law must needs be the portion of such Parricides, 2 Tim. 1. 9 Who so ill requite their tender-hearted Parents and causes of their lives.  
A second use serveth for exhortation, 1. To 
2. Use of exhortation.  Parents.  
Do you what lieth in you, to further, and look 
1. To parents to further this gratitude in their Children. 1. By leaving them the choicer blessings of God.  that you no way do any thing to hinder your children in this duty of grateful recompensing of Parents; for which end,  
1. Take special care to leave your children the good blessings of God, respecting their souls welfare; for this will lie as a strong engagement upon your children's hearts, the rather gratefully to recompense you, their Parents. Thus God required of them of old, that they should so carry it, that they might leave the Land of Canaan, (a Type of blessings of an higher nature) for an inheritance to their Children for ever. The like is charged; 2 Chron. 28. 8. This was the gracious care of the Fathers of the two tribes and half, to detain their children in the way of God's worship and fear, and to prevent whatsoever might hinder or discourage their posterity from the same, Josh. 22. 25, 26, 27, 28. And if we have not rather done it for fear of this thing, saying, in time to come your children might speak to our Children, saying, what have you to do with the Lord God of Israel? ye have no part in the Lord; So shall your Children make our Children cease from fearing the Lord. Therefore we said, let us now prepare to build us an altar, not for  offerings, nor for sacrifice: but that it may be a witness between us and you, and our generations after us, that we might do the service of the Lord before him, etc. This was Joshuah's care also for his, Josh. 24. 15. But as for me and my house, we will serve the Lord, And this was Abraham's care, Gen. 28. 29. I know him (saith the Lord) that he will command his Children, and household after him, and they shall walk in his ways, that God may bring upon Abraham, (namely in his posterity) what he hath promised him.  
2. Use all lawful means, industry, and providence to leave your Children in such places, and 
2. By leaving them enabling means and ways for it.  in such callings, and (if it may be) with such portions, that they may not alone be the more engaged, but enabled also (in an ordinary way of providence) to discharge such a duty of filial recompense to the utmost. Thus jacob's care was to provide for his house, Gen. 30. 30. and he had children solicitous and industrious to provide for him, in his straits, in that time of famine, witness, their journeys for that end into Egypt, Gen. 42. and 43, and 44. But in a most eminent way it was seen in his Son joseph: whose great care was that way, Gen. 45. 9 Thus saith thy Son Joseph, Come down to me and tarry not, and vers. 10. Thou shalt dwell in the land of Goshen, and thou shalt be near to me, thou and thy Children, and thy children's Children, and thy flocks and herds, and all that thou hast, vers. 22. and there will I nourish thee (for yet there are five years of Famine) lest thou and thy household, and all that thou hast, come to poverty. 
3. By distilling into Children principles of gratitude to others, and curbing the contrary in them.   
3. Distil into your children principles of gratitude to others, especially unto progenitors: So did Ruth into Obed her Son, whence that prophetical speech of good women present at Obeds birth, which they spoke to his Grandmother Naomi, Ruth 4. 15. He shall be to thee a restorer of thy life, and a nourisher of thy old age: for thy Daughter-in-law, which loveth thee, (and therefore will be instructing him that way) hath born him. And if Parents perceive any expressions of an ungrateful Spirit in their Children, though towards others, let them be sure to rebuke their children for it, and seasonably to root up such sprouts, of so bad a Spirit. So did good Jethro in his Daughters, when they told him what kindness Moses had done to them, Exod. 2. 19, 20. saith he to his Daughters, and where is he? why is it that ye left the man? call him, that he may eat bread.  
4. Be you exemplary to your Children, in this 
4. By being examples thereof to Children.  grateful recompense of your Parents. Hence also their Argument concerning Obed, that he would prove such a pious child to his Grandmother Naomi, Ruth 4. 15. He will be a nourisher of thy old age; For thy Daughter which loveth thee, which is better to thee then seven sons (and in her exemplary piety towards thee) hath born him. If children are continually taught by Parent's examples of piety to their parents, as well as by their Instructions, to be thus pious, they will assuredly learn (as Paul's phrase is,) 1 Tim. 5. 4. to show piety at home, and to requite their Parents.  
5. Be it far from you to be so ungracious towards 
5. By avoiding any thing favouring of unnaturalness to them.  your godly children, as not to shield off blows from them, what in you lieth: like the Father and Mother of the blind man, leave him to shift for himself, with He is of years, let him answer for himself, John 9 21, 22. So did not Joash; who in that honest cause of his son Gideon, stood in his defence, judg. 6. 31. Joash said to all that stood by him against his Son, will you plead for Baal? will you save him? he that will plead for him let him be put to death whilst it is yet morning, if he be a God, let him plead for himself, because one hath cast down his Altar. But much less, let any Parent requite good children so ill, as themselves to undermine their children's safety or liberty, Luke 21. 16. Ye shall be betrayed by Parents, etc.  
2. It is of exhottation to children. 
2. Exhortation to Children gratefully to recompense Parents. Motives to it.   
Be you stirred up to piety, and grateful recompense to your Parents. And that you may be stirred up hereunto, besides that it is honourable in the sight of God, Angels and Men so to do, whence such Records kept of grateful Children, in honorem, as of Joseph, and others, Consider,  
1. That by the very light of nature, it hath been 
1. Natural light.  strongly urged, and exemplarily practised, as we have hinted before.  
Plato in his 8. Book de Republica, showeth, that a Child oweth to the Father, all things respecting his outward maintenance and comfort, as a recompense for his Birth and Education: and Tully saith, We are not born for ourselves, but partly for our Country, partly for our Parents, and partly for our Children, etc.  
2. Consider, that those that are not grateful to 
2. Else not grateful to one's Country.  their Parents, will never be grateful to their country, or selfdenying for its good. Hence that also of Tully, It conduceth much to the welfare of our country, that Children be pious to their Parents.  
3. Consider, that therefore the Lord enableth 
3. children's abilities given for this end.  you the rather with bodily strength, with gifts and parts, with Estates, with advantageous places and callings, that you may be fit for such a service of grateful recompense of your Parents. That blessed man Joseph concludeth thus of all his great Preferments and Abilities, which God brought him to in Egypt, that it was all for this very end, Gen. 45. 7, 8, 9, 10, 11. God sent me before your face (saith he to his Brethren) to preserve you a posterity in the earth, etc. So than it was not you that sent me hither, but God; and he hath made me a Father to Pharaoh, and Lord of all his house, and a Ruler throughout all the Land of Egypt; Haste you, and go up to my Father, and say to him, thus saith thy Son Joseph, God hath made me Lord of all Egypt: Come down to me and tarry not, etc. And there will I nourish them, etc.  
4. Consider, that there is nothing lost by what 
4. Nothing is lost by it  you do deny yourselves in, out of gratitude to your Parents, but much gained every way thereby, 2 Tim. 5. 4. And to requite their Parents, for this is good and acceptable before God: It's good with the goodness of advantage, as well as honesty, or honour before God: It is acceptable before God, and therefore surely most beneficial from 
Helps. 1. Serious meditations of what Parents have done for them.  God to Children. And for your helps this way, It were good for you to think very much and often, and that with much seriousness of intention of mind, upon the many unexpressible, invaluable, irrecompensible benefits and kindnesses which you have from your Parents. O when the people thought of that service of love of Jonathan to them all, and should any discourtesy be offered to such a one, no by no means, 1 Sam. 14. 45. Shall Jonathan die, who hath wrought this great Salvation in Israel? God forbidden. So in like sort the thoughts of what good Parents have been instruments of to Children, they will crush temptations to ingratitude, and provoke to gratitude. Besides, be you conscious in giving your Parents 
2. Give their other honour of Respect, Reverence, & Obedience.  their due honour of Respect, Reverence, and Obedience, and then there is no doubt, but you will be put upon it, to give them this other part also of direct Honour, even the Honour of Recompense; 
Cautious. Let it be with greatest 1. Bowels.  only look to it, that what you do this way in grateful Rccompence to Parents,  
1. That it be with greatest bowels and tenderness: Parents did so in ministering to you what you wanted, do you repay them like for like.  
2. That it be with greatest meekness and patience, 
2. Meekness.  bearing with frailties, and waywardness of age; as Parents did with waywardness, in ministering to you in infancy and childhood, so repay them like for like.  
3. That it be with much humility, stooping to the meanest offices of love for them: as Parents did 
3. Humility.  for you, whilst little, do you herein repay them like for like.  
To conclude, Children may also discern their 
Marks of right doing it.  conscientious piety to Parents.  
1. If when you yourselves are in disconsolate, 
1. If when Children in saddest conditions are cordially solicitous of Parents help.  yea desolate conditions, yet you are then very cordially careful of your Parents outward welfare: as David of his Parent's safety with the King of Moab, 2 Sam. 22. when himself is as an outlaw, or as it was with the Son of David, when upon the Cross, in all that sorrow and pain, etc. yet how careful was he, that his poor Mother be provided well for? Joh. 19 26, 27. Man (saith he to John) behold thy Mother.  
2. If your effectual care of your parents 
2. When careful this way in married conditions.  comfortable beings, be not alone in your single conditions, whilst unmarried, but flourish when you are married. So it did in Joseph, in David, in Ruth and others.  
3. If when you are in a very high and more honourable 
3. When careful this way in highest conditions.  place than parents, than you be nourishers of them, yea if you are persuaded in your very hearts, that God the rather exalted you thus for your parents sakes, that in their straits, you might have abundantly and sufficiently to supply them withal, and the rather do it. Thus it was in joseph's case, he thought that God made him a Lord in all the Land of Egypt, to preserve his Father, and his household alive, in that time of famine, and upon that ground sends to him to come to him, promising to nourish him, Gen. 45. 7, 8, 9, 10, 11. and accordingly he did it, Gen. 47. 12. And Joseph nourished his Father, and his brethren, and all his Father's household, with bread, according to their Families. To conclude this with that memorable speech of Cyrus mentioned by Plutarch in his Apothegms; he used to say (and that which is the truth) he is not fit to rule over others, who is not profitable to his parents.   

CHAP. VII. Of Honour in a Reflect way due from Children unto Parents.  
HAving dispatched the direct Acts and ways of Honour of parents, we come now to that Honour of Parents, which is due to them in a Reflect way. For so honouring another is taken in Scripture, for being such, or carrying it so towards another, whom men are to Honour, as it may make for such an one's Honour: as we shown in the 1. Chapter. So here in the 5th Commandment this indefinite word, Honour thy Father, & thy Mother, taketh in Honouring of parents in a reflect way, and bindeth Children to be such to their parents, and to carry it so, as may redound to their Honour, especially being such parents as the covenant Jew's were, in Church State, and many of them godly, to whom this Law of the 5th Commandment, was first solemnly promulged, and to whom it was more solemnly established.— Whence note, That its the duty of children, 
Children of good Parents, especially bound to be such, and to carry it so, as maketh for their Parent's Honour, and that, 1. By minding, prising, and storing up parents instructions.  especially the children of godly parents, and such as are in covenant and Church-estate, to be such, and to carry it so, as may redound to their parent's honour. Now here also let us show,  
1. How this is to be done.  
2. Why it must be so.  
And 3. Apply and make use of this so weighty a point. Concerning the first, such children especially are bound,  
1. To be observing, minding, prising, and treasuring up such parents good speeches, as so many oracles of God: which will evidence to all, that their Children honour them; Job 15. 18. which wise men have told from their Fathers, and have not hid it; a sign then, that those wise Children, minded well, and stored up their godly Father's counsels; so Psal. 44. 1, 2. We have heard with our ears, Oh God, our Fathers have told us, what thou didst in their days, etc. So Psal. 78. 2, 3. I will utter mysterious say of old, which we have heard and known, and our Fathers have told us. Prov. 4. 3, 4. For I was my Father's Son— he taught me also and said to me, retain my words, keep my Commandments and live, Get wisdom, yet understanding, etc. To which purpose also, children must in case of any difficulty, or doubt arising to them, repair firstly to their godly parents for counsel and resolution. How oft is that mentioned, when thy Son asketh thee in time to come, saying, what mean the Testimonies, and the Statutes which the Lord our God hath Commanded you? then thou shalt say thus and thus to thy Son, etc. Deut. 6. 20, 21, 22, 23, 24, 25. So Exod. 13. 14. Josh. 4. 6, 21. This reflecteth much Honour upon parent's wisdom and ability, that they are able to give forth God's mind to their children; and upon their piety and fidelity, that they make conscience to do it; and upon their holy industry and vigilancy, that they are ready to take all occasions to help on their Children in the things of God.  
2. To acquaint parents, in the first place, with 
2. By acquainting them with their secrets.  all their Secrets, which are of weight. It's employed in Sampsons' speech, speaking of his Riddle, Judg. 14. 16. I have not told my Father, nor my Mother, and should I tell it thee? This evidenceth, that Children magnify their parent's wisdom and fidelity above others, that their breasts shall be the only prime Cabinet of the children's Secrets.  
3. To ask leave of their parents, at least whilst 
3 By ask their leave for what they do.  Children are under their tuition, for what they do. Ruth. 2. 2. Let me go I pray thee (saith Ruth to Naomi) to glean in his field, in whose eyes I shall find favour, and she said, go my Daughter. Exod. 4. 18. Let me go (saith Moses to Jethro) and return to my brethren which are in Egypt, and see whether they be yet alive: and Jethro said to Moses, go in peace. 2 Sam. 13. 26. Let my brother Ammon go with us (saith Absolom to David, though out of a bad end;) and Chap. 15. 17. Let me go I pray thee, and pay my vow unto the Lord in Hebron, saith Absolom to his Father, though out of a base end. If Dinah (as its probable) did without leave from her parents, go, to see the daughters of the Country, then was it no wonder that being out of her way, she so miscarried, as Genesis 34. 1, 2. Shechem saw her, took her, and lay with her, and defiled her. This also redounds to the Honour of the Parents Authority, that Children show thereby that they dare not attempt any thing, without their like; yea and their wisdome-fidelity is hereby honoured, that they know better what is meet for Children to do, than themselves, and will order their ways better than they can do themselves.  
4. To set forth to parents praise, what is good in 
4. By setting forth the praise worthiness in parents.  them, as occasion requireth: and to maintain their names, even when they are dead, all they can, Prov. 31. 28. Her Children rise up, and call her blessed.  
5. To vindicate any wrongs, injury, or dishonour 
5. By vindicating parents wrongs.  done to parents, so far as it lieth in the compass of children's calls, places: thus Amaziah, 2 Kings 14. 5. as soon as confirmed in his Kingdom he slew his servants, who had slain Jehoash his Father.  
6. To do parents all the honour they can at 
6. By honouring them at their death.  their death, Genes. 25. 9 Abraham's Sons, Isaac and Ishmael, buried him in the Cave of Machpelah; So Gen. 35. 29. Isaac's Sons Esau and Jacob buried him, Gen. 50. 8. And Joseph went up to bury his Father, and with him went up all the servants of Pharaoh, and all the Elders of his house, and all the Elders of Egypt, and all the house of Joseph, and his Brethren, and his Father's house, only they left their little ones, their flocks, and herds, in the land of Goshen, they and their wives also went so 
7. By thankful rendering notable mercies showed to parents.  great a journey, to solemnize the old Father's Funeral, and to do him Honour there.  
7. To maintain a thankful remembrance of remarkable mercies extended to parents, or Ancestors, Esay 38. 19 The living, the living, he shall praise thee, as I do this day, (saith Hezekiah, when he recovered from so great a death) the Father to the Children, shall make known thy truth: God would have them of old to perpetuate their Ancestors deliverance out of Egypt's bondage, Exod. 13. 8, 9, 10. From the slaughter of their first born there (which to the succeeding posterity were also Fathers,) Exod. 12. 25, 26, 27. So Est. 9 21, 22, 23, 24, 26, 27. Care was taken for the perpetuation of a thankful remembrance successfully for their Ancestors delivery from the mischiefs of Hamon's bloody plot. And if our Fathers had more Honour put upon them in our thankful solemnising the memorial of their deliverance from the horrid mischief of that devilish Powder-plot, in the year 1605. it might do well. Surely it redoundeth to parent's Honour, if they are of so high esteem and respect in their children's eyes, that any notable mercy extended to them, shall be for ever kept in thankful remembrance by their posterity.  
8. To improve godly persons interest in the 
8. To make best improvement of the holy interests.  Lord, and in his Covenant, by faith, and to plead them in their prayers; this act of Children redoundeth exceedingly to parents Honour, holding forth their parents to be persons so highly honoured of God, as to be deeply interested in him, & in his Covenant and Grace: and to be of such faith in God, and in his Covenant; thus did David twice, Psalm, 116. 16. Truly Lord I am thy servant, the Son of thy handmaid, Psal. 86. 16. give thy strength to thy servant, and save the Son of thy handmaid. In the former, he, in a holy wise, glorieth in his Mother's interest: in the latter he pleadeth her interest in the Lord, 1 Kings 8. 25, 26. Therefore now Oh Lord God of Israel, keep with thy servant David, my Father, that which thou promis'dst him. So Jacob pleaded his Grandfather's, and his Father's interest, Gen. 32. 5. And Jacob said, Oh God of my Father Abram — God of my Father Isaac, etc.  
9 To imitate all that good of grace, as of faith, 
9 By imitating all that was truly good in them.  love, and holiness, righteousness, patience, meekness, courage, constancy, humility, zeal of God's glory, holy fervency, diligence, fidelity and the like, which children have beheld and seen in their parents. Prov. 4. 12. Saith David to Solomon, I have led thee in the right paths: even by holy example also, Joh. 8. 39 If ye were Abraham's children, ye would do the works of Abraham; if they were genuine children of Abraham, they would show it, by the honour they really put upon him, by making him an holy exemplar, and pattern to themselves, how to walk before the Lord, and to be upright.  
It was a noble speech of a good daughter-in-Law, to her Mother Naomi, a godly Matron, Ruth. 2. 16. Thy God shall be my God, and thy people my people, she would honour all that was honourable in her, her Religion, her faith in God, and worship and service of him, and obedience to him, as also her union and communion with the Church, and love to them and the like.  
10. Not to suffer themselves to be drawn aside, 
10. By cleaving to their good ways without degenerating and Apostatising.  or to Apostatise, or degenerate from that of God and Christ, and his grace, truth, worship and ways, which their Parents have held forth to them, in word and deed, precept and practice, and have frequenrly given in charge to their children. This is charged upon children, Prov. 6. 20. My Son, keep tby Father's Commandments, and forsake not the Law of thy Mother. And Prov. 4. 2. Forsake you not my Law, Prov. 1. 8. My Son, hear the instructions of thy Father, and forsake not the Law of thy Mother. This was commended in those of Judah, the posterity of godly Ancestors, Hos. 11. 12. Judah ruleth yet with God, and, (comparatively to Israel) is faithful to the Saints, viz. their godly Ancestors, who delivered their faith to their successors to be kept, and carried, and conveyed to posterity successively, according as they had taught them by precept and practice. It's faithfulness to Ancestors, and so honoureth Ancestors, when posterity continueth to hold out what was most honourable in them, and doth not degenerate them-from: Hence that also, Jer. 35. 13, 14. will you not hearken to my words? saith the Lord, The words of Jonadab, the Son of Rechab, that he commanded his Sons, are performed, for unto this day, they drink no wine, but obey their Father's Commandment. As if he had said, they put this Honour upon their Ancestors, from Jonadabs' time, who first practised it, and gave it in charge to his children, who also left it as their practice, and precept to their Children, and so successively from Parent to Child it hath been observed without alteration to this day, nor will they by any temptation, or trial, even of Jeremiah himself, be drawn aside, from that their mortified practice of weanedness from the world's delights, and contentments: but you will not Honour me so much, as to follow the Counsels and godly examples of my Prophets, by whom time after time, I have called upon you to ways of holy obedience.  
These two last ways of Reflect Honour of Parents, by their Children, being the main, we shall therefore, in the prosecution of the point, chief attend them.  
The Reason hereof may be taken, from the titles 
Reason's hereof from children's Titles calling for it.  given to Children in Scripture, which hold forth as much, that in God's appointment, Children as child. should be an honour to their parents.  
1. Hence they are called Parents and Ancestors Crowns, Prov. 17. 6. children's Children are the Crown of old men. A badge and pledge of their holy royalty, dignity, and excellency: as Crowns are to Prince's heads; and Hos. 9 11. They are called Parents glory: their glory shall flee away, (viz. their Children) from the birth, womb and conception, v. 12. I will bereave them of their Children, which they bring up.  
2. They are called Stars, Gen. 37. 9, 10. The glory of the firmament where they are, the Families where they are, albeit not of equal glory to the Father and Mother of the Family, which are theirs, as the Sun and Moon, as Jacob and his wife, and eleven Sons, are in joseph's dream, the Sun, Moon, and eleven Stars.  
3. They are Parents rewards from God, and so appointed to be as rewards are to others, for their Honour; so are they in God's intent, godly Parents heritage: and heritage's redound to the possessors Honour.  
4. They are in God's appointment, to be as Olive plants about their Table, a badge and pledge of Honour to their Parents, such as from whom cometh that which will make their parents faces to shine: as oil-olive will a man's face. They are as Arrows in the hand of a Giant, which become instrumental, to many an honourable Trophy and Laurel Crown of theirs, such as Parents need not beashamed of, but glory in, even in despite of envy, and malice itself, Psal. 127. 4. 5. As Arrows are in the hand of a Giant, so are Children of youth: happy is the man, that hath his quiver full of them, they shall not be ashamed, but they shall speak with the enemies in the Gate.  
5. Children are in Scripture account bvilders— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath built, Isay 49. 17. Genev. Transl. not only in respect of holding up the Family and the like: but in that their work is to contrive, compose, advance, adorn, replensh, or occasionally to repair that goodly piece, their Parent's Honour, as well as safety, comfort, peace, prosperity, or the like.  
6. Children are in Scripture account as polished stones of a Palace, Psal. 144. 22. redounding much to the Honour of Parents, who instrumentally form and framed them.  
Reason 2. May be taken from Parents, they are 
2. From Times of Parents in Scripture.  their children's glory, Prov. 17. 6. and the glory of Children are their Fathers: and if good Parents are such an Honour to their Children, Children should be a glory and Honour to their godly Parents; yea the Honour put upon Parents, redounds to their Children, the more glory is upon the Parent, the more is upon the Children, whose glory their Fathers are: so that the more Honour Children are to Parents, and the better they carry it in way of Honour to their Parents, the more Honour they put thereby upon themselves.  
The use of this point serveth, first for reproof: 
Use 1. For Reproof, and that,  and that first of Parents, who are many of you, too guilty of your children's dishonourable courses and carriages, namely.  
1. When you unadvisedly expose your Children 
1. Of Parents too much furthering children's dishonourable carriages and courses.  to dishonourable practices, or temptations thereunto; as Gen. 19 8. I have two daughters (saith Lot to those beastly Sodomites) which have not known man, let me I pray you bring them out to you, and do ye to them as is good in your own eyes, etc. and vers. 33. 34. they bring him into that snare 
In exposing them to temptations to them.  of Incest: and they made their Father drink wine, and the first night the Elder, & the next night the younger daughter went in and lay with her Father. The like was the failing of the good old man, Judg. 19 23, 24. behold here is my daughter (saith he to those Sodomitical Benjamites) I will bring her out to you, and humble her, etc. Levit. 19 29. Do not prostitute thy daughter to be a whore, lest the land fall to whoredom, and the land become full of wickedness: Such a blast of God followeth upon such sinful acts of Parents. And the like may be said of other evils, of oppression, pride, etc. when Parents professing Religion, will put on your Children upon taking of oppressing wages & prices, upon new-fangled fashions, such a generation commonly proveth degenerate, and the shame of their Father's houses.  
2. When you will be engaging of your Children, 
2. By rash engagements, laid upon them.  in ways, which tend to ensnaring of them, as too many amongst Papists do their Children, in vows of virginity, when not being able to contain, they are ensnared in ways of unnatural pollutions, and other filthy practices in secret: and too oft of horrid Murders of the fruit of their bodies: in this way Jephtah was to blame, who rashly vows, Judg: 11. 31. That whatsoever cometh out of his house to meet him, returning in peace from the Children of Ammon, shall surely be the Lords, even the Lords votaries (if they be persons) or that he would offer it up for a burnt-offering, namely, if it were a meet thing to be offered: for so the particle (vau) is to be read disjunctively for (or) and not conjunctively for (and) and so it is in the Margin of your larger Bibles of the New Edition; and a little to digress for the clearing of this place, Shindler, Junius, Mr. Perkins, and others, do so render and understand this vow of Jephtah's and the words of that Scripture. And its usual in Scripture, so to take the particle (vau) disjunctively, as Gen. 26. 11. He that toucheth this man (vau) or (not and) his wife, shall die; Ex. 20. 10. thou shalt not do any work, thou, () or thy Sons () or thy daughter, etc. Exod. 21. 15. he that smiteth his Father, () or his Mother, shall die; if he smite not his Father, yet if he smite his Mother, its death; Exod. 12. 5. ye shall take your Lamb out from the sheep () or from the goats: It is not (and conjunctively) as if there were to be taken a Lamb from the Sheep, & a Lamb from the Goats, and so two Lambs; Deut. 17. 1. ye shall not sacrifice to the Lord any Bullock () or Sheep, wherein is blemish; It is disjunctive, though they should not sacrifice a Bullock that is blemished, yet if a blemished Sheep be sacrificed, its culpable. God had indeed provided a remedy in the law, as for a Male Person, so for a Female Person, which any man had by vow devoted to God: he was to pay in lieu of her 30. Sheckels, Levit. 27. 2, 4. And so Jephtah might have redeemed his daughter from this vow of virginity: but he either was ignorant of it, or in his rashness attended it not, and therefore saith, as vers. 35. that he hath opened his mouth to the Lord, and cannot go back, which his daughter crediting, yields to his rash vow, v. 36. if so (saith she) do to me according to that which proceeded out of thy mouth, and v. 37. Let me go two months up and down the mountains, I and my fellows, and bewail my virginity: She saith not let me go and bewail my life; as indeed she had greatest cause, if her Father had been so bereft of all humanity, as to intent to offer her up for a burnt-offering, or so grossly haereticall, as to think that any such forbidden unnatural Murder might have been as a Sacrifice to God.  
But let me go and bewail my Virginity: to which she was now devoted, and wherein she was offered to the Lord, to be only sequestered to him, and never to marry and have Children, (which to them was a great reproach) and hence vers. 40. The Daughters of Israel went out yearly (namely to the house where she lived without the City, apart from all company) to talk with her, so it is in the margin of the greater Bibles (though rendered to Lament.) And so it is in Arias Montanus his interlineary Bible, ad confabulandum, to talk together. So Buxtorfius in his Hebrew Lexicon, renders, it and quoteth Kimchi, for it also, as rendering this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad confabulandum, and so Judg. 5. 11. the same word in the same conjugation, is rendered there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confabulabuntur, they shall rehearse together the righteous acts of the Lord; not they shall lament those acts.  
3. When you are too neglectful of your holy 
3. By neglecting their holy watch over them.  watch over your Children, to keep a wise and strait hand over them, and that in time, before your Children are grown too stiff and inflexible: or too much hardened in ways tending to their Parent's reproach: when you carelessly leave your Children too much to themselves: if they will pray, or read the Scriptures, or hear the word, or attend unto it, or give account of what they heard or read, well, but if they will not, you do not much regard it. If your Children are affected with their natural state, with things of Christ, with their need of Christ, so: if otherwise, you do not much inquire into it. If your Children be secretly naught, if they be company-keepers, scoffers at purity, and the like, you look not narrowly after those things; and so leave your Children in a manner to themselves, and what wonder then, if as, Prov. 25. 11. A Child left to himself, bringeth his Mother to shame.  
4. When you provide not seasonably and suitably 
4. By not providing seasonably for them in marriage.  for your Children in Marriage, or possibly having consented to the disposal of your children in marriage, will rashly assay to cross your Children, and break their conjugal Engagements, which, with your consent, they have made; How frequently do reproaches arise to Parents from dishonourable consequences thereof in their Children? Lot was too blame, that he looked not out seasonably for some fit matches for his two daughters, which had formerly minded marriage (witness the contract between them and two men in Sodom, called therefore for his Sons in Law, which had married his daughters, Gen. 19 14.) for they seeing no man like to come in to them in a conjugal way, as v. 30. there is no man to come in to us, after the manner of all the earth: then they plotted that incestuous course, whereby their Father was so highly dishonoured, v. 32. come therefore, let us make our Father drink wine, and we will come and lie with him, that we may preserve seed of our Father. So in Tamars' case, from Judah's neglect of bestowing his Son Shelah upon her, according to his own promise and consent, (pretended at least) Gen. 38. 11. and vers. 14. When Tamar saw that Shelah was grown, and she was not given to him to wife, than she went and sat in the way, where Judah should come, with her veil, as if she had been some strumpet: and vers. 26. Judah confesseth it as his fault, that such incest was committed to the shame indeed of his, and of his Father's house. She hath been (saith he) more righteous than I: because I gave her not to Shelah my Son. Hence the Apostles counsel to Parents, to dispose seasonably of their Virgins in marriage, 1 Cor. 7. 36. If any man thinketh that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so requires it, let them marry.  
5. When you lay up ill gotten goods, as gain 
5. By laying up ill gotten goods for man.  of oppression, deceit, violence, or any injustice, this layeth your Children open to reproachful courses to themselves and you, even by the just hand of God against such injust gain, Hab. 2. 9, 10. Woe to him that coveteth an evil covetousness to his house, vers. 10. Thou hast consulted shame to thine own house.  
6. When, Christian, you suffer others, yea it 
6. By suffering their judgements to be corrupted.  may be too forward yourselves to be distilling into them corrupt principles of Religion, or furthering them in the practice thereof: but Oh how dishonourable must this needs prove to yourselves, by the sad and sorrowful consequences thereof in your Children? like that sad effect of Idolatry in those Children, Jer. 17. 2. Whilst (vers. 2.) the Children remember their Father's groves and altars, or like Ahaziah, 2 Chro. 22. 3. He walked in all Ahabs ways: for his Mother was his counsellor to do wickedly: Thus Micahs Mother put him upon making that Idol, Judg. 17. 2, 3, 4, etc. and Oh that in these Apostatising days, the seed of the degenerating of the posterity of Godly Ancestors, and of all their lose and scandalous courses, to the shame of their Father's houses, had not been first laid in them, by their own Parents leavening them with corrupt opinions.  
2. It serveth for reproof unto Children, or 
2. It reproeth children, especially those of good parents.  persons in the relation of Children: especially the Children of godly parents, the Children of the Church, that even you are every way a dishonour to your parents, and reflect and put much dishonour upon them, and so sharply reproveth,  
1. Such of you as scoff at, and deride such of 
1. For deriding their good brethren or sisters.  your godly Brethren, or Sisters, whom your Parents most respect; or do any wrong to your Brethren, or Sisters, of one, or both Parents; of the former sort was Ishmael, Abraham's Son by Hagar the Egyptian, whom Sarah saw mocking of Isaac, that beloved Child of the promise, Gen. 21. 9 Of the Latter sort were joseph's brethren, who before their conversion, envied godly Joseph, (who brought their evil report unto Jacob, Gen. 37. 2.) because Jacob loved him above them, vers. 3, 4. and because God had showed him in two several dreams, that he would so highly exalt him above them, vers. 8. And out of Envy sold him afterwards into Egypt, Acts 7. 7. Such an one was Abimelech, gedeon's Son, who slew his 70. Brethren; and the Holy Ghost reckoneth it as a wicked and vile fact, done to his very Father, Judg. 9 56. Gen. 42. 36. Jacob telleth his Sons, that they had bereft him of his Children. Joseph is not, Simeon is not, and you will take away Benjamin, all these things are against me. Such who trample upon, and rend away good Children, they trample upon, and rend away their Father's Crown, and Glory, for such are Children unto Parents, Prov. 17. 6. Hos. 9 11, 12. Such reflect dishonour upon their godly parent's wisdom, and zeal, as if they did misplace their respects, upon those Children who deserved not the same; But God hath been wont to abase such proud, envious, malicious Spirits, and to put as much, or more dishonour upon them. Ishmael, and his whole posterity, was cast out of the Church for it, Gen. 21, 9, 10, 11, 12, 13. jacob's Sons were brought very low, inwardly, and outwardly, when so roughly handled in Egypt, and for a time imprisoned, Gen. 72. 17, 30, 33. Abimelech came to a vile, and dishonourable end, by a Stone hurled upon him from a Tower, by the hand of a woman, together with his Armour-bearers sword, Judg. 9 57 and 56. Thus God rendered the wickedness of Abimelech, which he did unto his Father, in slaying his 70. Brethren.  
2. Such Children of Christian Parents, who neglect the best time of your good, under the good 
2. For neglecting their opportunities of good whilst with their good parents.  education of your Parents, under a godly Ministry, of whom it may be said, as Jer. 8. 20. The Harvest is past, the Summer is ended, and they are not saved; now such a Son, that sleepeth in that blessed Harvest time of reaping so much soul-good, is a Son that causeth shame, even to his very Parents also, as well as to himself, Prov. 10. 5. Others who know you, will be ready to censure, or at least to suspect, that your Parents were not so conscionable, in this matter of their education did not pray enough, or not so seriously for you, and so your Parents names suffer by such unprofitable burdens of the Church as you are; but let me tell you, that it very frequently happeneth, that those who get no good, under the Tuition of their godly Parents, they are left to vilest courses, and that without recovery. It's more rare if they come to good, who had not some godly seeds thereof in their godly Parents Families, if bred up to adult age there; nor Cain, nor Cham, nor Esau, nor Nadab, nor Abihu, nor Abimelech, nor Hophni, nor Phineas, nor Ammon, nor Absolom, nor Adonijah, nor such like, which were not good, nor had seeds of good in them, whilst under their good Parents wing, were ever good after. And you must dearly answer one day, for those Talents of good education, and opportunities of good in your Parents Families. God will say as in another case, Prov. 17. 16. wherefore was there a price in the hand of a fool to get wisdom, since he had no heart to it? And all those helps and seasons of good which you had in such Families, will be as oil to make your tormenting flames burn the more fiercely, and as pricks to stir up that raging, vexing, gnawing worm within you, as in that poor forlorn young man, in awakenings of his conscience, listen what it is that he howleth and roareth over, 1 Prov. 5. 11, 12, 13. Oh it is the instruction which he hath had from Parents, and others, but hated; and thou mourn at last, saying, how have I hated instruction?  
It is the reproof he hath had but despised, how hath my heart despised reproof? it is the voice of his teachers, which he hath heard, but not obeyed, I have not obeyed the voice of my Teachers. If one might lay ones ear in the other world, at the mouth of the bottomless pit, one should hear many such desperate moans, and yell out such complaints; so that though poor Parents suffer by such wretches as you are, at the present, yet a time will come, when you yourselves shall thus clear them, and condemn yourselves.  
3. Such Children of Christian Parents, who take to deboist company, and take up any Ruffianly 
3. For deboist company and courses.  customs or courses, in your hair, in your garb, in your jovialling, and rioting, Prov. 17. 2. A wise servant shall have rule over a Son that causeth shame, a deboist Son, who is not fit to be trusted with any business of his Fathers, putteth shame even upon his Father and Family, as well as upon himself. Christians are spiritual Priests unto God, 1 Pet. 2. 5. & truly as it was of old, Num▪ 21. 9 the daughter of any Priest, if she profane herself, she profaneth her Father, so it is here, such profane Children as you are, you do even profane your very good Parents. Or as it is in the case of Elders of Churches, it's put upon their account of blame, if their Children be accused of Riot, or are unruly: and therefore it's said, Tit. 1. 6, 7. If he be blameless, having Children not accused of riot, or unruly: for a Bishop must he blameless, etc. So is it true of other godly Parents, some blemish and blame reflecteth upon them, when their Children are so culpable, such scandalous Children of the Church as you are. It is no wonder that you get no good by your Education, if given to such lose companions, and their Counsels: this is the cause of the other; as it was in Rehoboam; when those young blades gave him that boisterous counsel, 2 Chron. 11. 4. He slighted the grave counsel of those Ancient Fathers of the State: so it is here: hang it, will such companions say, what needst thou care what the old man saith? nor is it likely that ever such a Son should be better so long as knit to such comrades, Prov. 9 6. Forsake the foolish and live, and go in the way of understanding; yea but first those companions must be cashiered; yea this also is the cause of the first branch of dishonour cast upon your Parents, by deriding of their good Children. Psal. 1. 1. There is a gradation.  
1. A man walketh in the counsel of the ungodly.  
2. Then he standeth in the way of sinners, & then,  
3. He taketh up his chair, he sitteth in the seat of the scorners; such snares are there in the way of the froward, to others, as well as to themselves, Prov. 22. 5. And so true is it, that evil communication corrupteth good manners.  
4. Such Children as match dishonourably to 
4. For matching dishonourably.  your Parents, even to your Christian Parents profession, and gracious interests; so did that posterity of Seth, the Children of the Church, in matching with the posterity of outcast Cain, Gen. 6. 2. The Sons of God saw the daughters of men, that they were fair, and took them wives of all which they chose; thus did Esau dishonour that blessed stock of which he came, to match into the cursed brood and Family of Cham, Gen. 26. 34, 35. And Judah did too much this way, Gen. 38. 2. and God put dishonour upon him, in that vile brood, which came of his Canaanitish wife Shuah, even Er and Onan, whose vile wickedness, God immediately revenged. Vers. 7, 9, 10. And no wonder, since he so much dishonoured his Father, and Father's house by that match, and so mingled the holy seed, with the people of the lands (as it's called Ezra 9 2.) And they said truly, though they spoke it guilefully, Gen. 34. 14. We cannot give our Sister to one that is uncircumcised, for that were a reproach; when such matches are made by yourselves, yet your Parents are supposed, if not censured by others, either to abuse their parental Authority, in way of Commission, contrary to God's Rules, forbidding such unequal matchings, or to neglect their Authority, in way of sin of omission of duty, for prevention of such an evil, and so your Parents come hereby to suffet reproach; besides, by such unworthy matches, vile practices come to arise, which yet were more reflect upon your godly Parents Honour▪ As was too evident, in that posterity of the Sons of God, and Daughters of men, Gen. 6. 2, 3, 4, 5. and in Judah's brood by Shuah, now mentioned; and in that mongrel generation, which spoke half the Jews Language, and half the Language of Ashdod. This also tendeth to undermine those direct Acts of Honour due to your Parents; such bad Husbands will be hindering the wives due respect to her good Parents, or any due reverence to them, or filial obedience to them, or any filial recompense of them: and the like mischief will a bad wife do in that way, to her husband, to withdraw him from giving due Honour to his good Father or Mother; as too common experience maketh it good; but God will pay such of you home, either by laying you as low as hell, in troubling, and terrifying your consciences for such courses, of which there are sometimes examples: or if not that way, yet by some notable judgements of his, exposing you to contempt, as he did those of the old world.  
5. Such persons are especially to be reproved, 
5. For degerating from the good precepts and practices of their godly parents and Ancestors.  who being Children of the Church, Children of godly Parents, and Ancestors, yet walk not after the precepts, which they often gave you, nor in the blessed paths▪ wherein they exemplary led you, yea you steer a contrary course unto that of your gracious Fathers or Mothers, Grandfathers, or Grandmothers: yea some of you, who possibly have been convinced of the evil of your State by nature, and have been so far wrought upon, as to give good hops of the best things to bebegun in you, yet you also come afterwards to degenerate; like those Sons of God, Sons of the Church, Gen. 6. 2. who receive not so much as the Footsteps of any of the gracious ways of their good Ancestors; such a generation are spoken of, Judg. 2. 7, 10, 12, 17. And the people served God all the days of Joshuah, and all the days of the Elders that outlived Joshuah — And all that generation died, and there arose another generation after them, which knew not the lord— And they forsook the Lord God of their Fathers— they turned quickly out of the way, which their Fathers walked in, obeying the Commandments of the Lord; but they did not so. Your Parents and Ancestors made conscience of reading and hearing the word of God, and due meditation upon it, but you their Children, at least some of you, hardly ever look into the Bible; the great things of God's Law, there written, are as a strange thing to you, Hos. 8. 12. If with much ado you drop in into an Assembly where the word is taught, there you fit as careless highway-side hearers, mind not what is said, lay not up what you hear, mind most such young men and women's garbs and gestures, etc. And as for any serious meditation upon the word, you are strangers wholly to it: your godly Parents were exercised in godly conference, but you in frothy discourses, as soon as ever you are out of the Assembly, and when ever you meet with other companions, like yourselves; God is never in your mouths, unless in way of profaning, some way, of his blessed name. Your Parents were wont to be much in Prayer, not alone in public in the Assembly, or in private, in the Family, but in secret, by themselves alone in their closerts, but you their Children make no conscience of Prayer, God seldom or never heareth of you by yourselves alone in a corner, bemoaning yourselves, or earnestly desiring that he would turn your hearts unto him and to his ways: how conscionable were your Parents, of Sanctifying the Sabbath, of which you make none? you care not, if you may do it unseen of others, how vainly, or profanely you misspend that sacred time; how conscionable were your Parents, of what they spoke at any time, and of their thoughts, if possible, not to yield to a vain and carnal thought, but to suppress it? but you regard neither what you think, nor speak: you let your minds drive, and rove after all manner of vanity and folly, and your lips even power out foolishness; how observant were your good Parents, what company they came into, or were familiar with, that they were godly, or hopeful persons? but no company cometh amiss to you, unless they be now and then a godly person, who rather putteth you into your dumps; How tender were your good Parents of their deal with men, to discharge a good conscience therein? of their very outward garb, what they beware, and in what fashion, and the like? but you their Children regard not what you do, nor how you deal with others, nor what you wear, nor of what Fashion, so the newest. As it was said of those degenerate ones, Deut. 32. 17. They sacrificed to devils, not to God— to new Gods, whom their Fathers feared not; so it may be said of you; you give up yourselves to walk after the sight of your own eyes, and after the desire of your own hearts, Eccles. 11. 9 You give up yourselves to serve your own vain imaginations, and lusts of the flesh, of the eye, and of the pride of life, which your Fathers subjected not themselves unto; if one should ask many such Children of godly Ancestors, did ever your good Father or Grandfather wear such ruffianly hair upon their heads, did they ever transform themselves, like Nabuchadnezzar, 
Dan. 4. 3●.  into the manner of beasts, to be so careless of their seasonable and suitable cutting their hair, as you do? that as it's said of him, your hairs are grown like Fagles' Feathers (which yet are not so long as women's hair, nor indeed according to the ordinary causes in nature, can man's hair ever be so long as women's, who are naturally of a moister temper, and if that were all, in 1 Cor. 11. It's a shame to a man, even by nature's law and light, to have long hair: that is, say our Ruffianly haired men, to have it as long as women; but that need not to be forbidden by Paul, or any other, for nature forbiddeth that among the number of things, not in ordinary causes, usual, or possible, but this by way of digression;) or did your godly Parents frisk from one new fangled fashion to another, as you do? surely no; or did they ever give you examples of such looseness, prodigality, scurrility, and the like lewdness, which you practise; assuredly no; nay if your godly Ancestors and Parents were now existing upon the earth, would they now know you their posterity, theirs Sons, their Daughters? surely no, You are so strangely Metamorphozed from any likeness to your good Parents, or Ancestors. It may be confessed as it was of their Ancestors, Esai 63. 16. Abraham is ignorant of us, and Israel acknowledgeth us not, as some would have it expounded, we are so degenerate, that if Abraham, or Israel were now alive again, they would not know, or own us to be their posterity, John 8. 39, 40. Yea, do not too many of you now a days degenerate, whilst your good Parents are with you Praying, and weeping many a time over you, and for you before God, and giving many a pull at you before God's throne, if it might be to rescue you from the bottomless pit, into which they fear you are hasting, and many a time with tears, sometimes the Father, sometimes the Mother, in holywise adjuring, and sometimes meekly, and lovingly entreating, and beseeching, such or such a Son or Daughter; Ah dear Son, dear Daughter, that you would once at length look out seriously, after the salvation of your souls, after God, after Christ, that you would but once set upon the blessed work of Faith, Repentance, and Gospel-obedience: will you not leave these, and these vain courses, and customs, fashions, and companions, will you not be more conformable to God's holy Rules, when shall it once be? and truly if the arising generation now a days, too many of them begin to grow so rude and graceless, and so far to degenerate, whilst godly Parents, Masters, Tutors, Kind red, Magistrates, and Ministers are with them, Alas! what will they do when they are gone? as Moses once said to that degeneration race of Abraham, Isaac, and Jacob, Deut. 31. 27. Behold, while I am yet alive with you this day, you have been Rebellious against the Lord, and how much more after my Death? so we may too justly fear, concerning too many of this arising Generating of Christians, that if whilst we are with them, they so fast decline and degenerate, they will much more do it after we are gone. Alas! what wrack did those seven famous Asian Churches soon suffer in their degenerate posterity? and Ah! that we had not too much cause to fear as much of ours. If it were the case only of a few of the younger generation of the very Churches, that they only were degenerated, it were the less to be feared; But when degenerating from godly Parents, and Ancestors Paths and Principles waxeth so common, and even Epidemical, in Protestant Churches here and elsewhere, under so much light, and help to the Contrary, who can but fear the worst? yea when Children grow so bold, if not impudent, in their impieties, and iniquities, as not secretly but openly, not in any way of blushing, but even in a shameless way, to be casting off the yoke of Jesus Christ, who would not tremble to think of the issue of such speaking Symptoms of degeneration, and Apostasy? what for you now to be, as he that confessed, Prov. 5. 14. I was utmost in all wickedness in the midst of the Congregation, or like those in Isaiah, 26. 10. Let favour be showed to the wicked, yet will he not learn Righteousness, in the Land of uprightness, shall he deal unjustly, and will not behold the majesty of God; and will not this be bitterness to you in the latter end; but that I may quit my hands and heart of the blood of the souls of any such, and if blood must needs lie, that it may lie upon the heads of yourselves who are degenerate Children, give me leave to do two things. To represent somewhat, first of the evil of sin in such degeneration of yours; Secondly, of the mischiefs attending the same. And because we 
Evils of sin in the degenerating of the Children of the godly in general.  propounded the use of Reproof, as respecting first all degenerate Children in general, Secondly such degenerate ones in special, who have had their inward workings upon their Spirits, seen much, felt much, promised much, and given great hopes of coming to good, we shall therefore begin with the former sort, and then fall upon the latter sort. Concerning degeneration 
1. It is unsuitable to what God and his people may challenge from them.  of the posterity of the godly in general I say.  
That it is most cross, and unsuitable to what God and his people also may challenge from you, and therefore very evil and sinful, it may be said to you, as it was to that degenerate generation, Mica. 2. 7. O thou that art named the house of Israel, is the Spirit of the Lord straightened, are these his do? do not my words do good too them that walk uprightly? or as he said in another case, Nehe. 6. 11. Should such a man as I fly? so, should such men and women as you, of such and such Parents and interests, be so and so degenerate? or as he said to him in that case, 2 Sam. 13. 4. Why art thou, being the King's Son, so 
As by external calling and covenant interest.  lean from day to day? so here, why are such and such of you, being Sons and Daughters of spiritual Princes, and Priests before God, so declining, so degenerating, from day to day? And that this your sin may even in this first respect further appear, seriously consider,  
1. That such as you are, you are in and through 
Holy and devoted to God.  your Parents, an holy, devoted, and special people to God above others, and should such be as bad, or worse than others? thus when God would dissuade that generation of Abraham, Isaac, and Jacob, from fellowship with the Canaanites persons, or practices, Deut. 7. 1, 2, 3, 4, 5. This is the Argument, v. 6. For thou art an holy people to the Lord thy God, thy God hath chosen thee to be a special people unto himself, above all other people. So Deut. 14. 1. Ye are the Children of the Lord your God, ye shall not cut yourselves, nor make any baldness between your eyes for the dead, (heathenish and Idolatrous customs) For (vers. 2.) Thou art an holy people unto the Lord thy God. So vers. 21. Ye shall not eat any thing that dieth of itself, etc. For thou art an holy people unto the Lord thy God, etc.  
2. Such as you are, are near unto God, in Covenant 
Near unto God.  and Church respects, how ever formerly, in pagan Ancestors, far off: hence that speech to that degenerate posterity of Abraham, Esay 57 19 I create the fruit of the lips to be peace, peace to him that is far off, (namely to the gentile) & to him that is near, (namely to the Jews, which though in their sinful and natural estates as far off as the Gentile, yet in Covenant and Church respects near to the lord) Now should such, as in some respects are so near God, by their degenerate principles and practices, remove yourselves so far from God? what a vile evil must this needs be? hence that way of God's Aggravation of the sin of that degenerate posterity of Jacob, Esay 43. 21, 22, 23, 24. This people have I form for myself, they shall show forth my praise. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel — thou hast caused me to serve with thy sins, and wearied me with thine iniquities; and Oh that God had not too just a cause to take up this heavy complaint against many of you that are the posterity of the godly, in these days; that though made for himself, and form for his praise, yet you have not worshipped him, or called upon him, but have been weary of him, fling off his yoke, cast his words behind your back, tired out his patience in awaiting your return from your vain and sinful principles, and practices, whilst you have made God to wait the leisures and pleasures of your lusts, if he look for any service at length from you.  
3. Such as you are, by external calling, God's 
His servants.  household servants, as it's said of the like, Levit. 25. 42, 55. They and their Children are my servants, saith the Lord. Now as Mal. 1. 6. a Servant honoureth his Master, if I then am a Master (saith God to that degenerate generation, so to you) where is my fear? If job accounted that so grievous in his servants, in way of commission and of omission, job 19 15, 16. They that dwell in my house, my Maids count me for a stranger, I am an Alien in their sight; I called to my servant, but he gave me no answer, I entreated him with my mouth; O how ill doth God take this at your hands, and how grievous and loathsome is it, that such as dwell in his house, in his Church, count him for a stranger? he is in your sight an Alien; you will not come at this your blessed Master, you will not come nigh him, you will not understand what he saith to you; though he call you being his servants, by external calling, as he did that degenerate Apostatising generation, Hos. 11. 7. My people are bend to backsliding from me, though they (his Prophets) called them to the most high, none at all would exalt him, namely by Repentance, Faith, and Obedience; no more will any of you being servants of God by calling, make God any such obediential Answer: yea though the Lord instruct you with his mouth, as it's said, 2 Cor. 5. 20. — As though God did beseech you, we pray you in Christ's stead, to be reconciled to God, yet how few of you regard these blessed beseechings and entreaties of the glorious and high God?  
Besides, you also are by external calling Gods Children, to whom God saith, as to those degenerate ones, in Malac. 1. 6. If I am a Father 
His Children.  where is my Honour? And if the fifth Commandment require such Honour of Respect, Reverence, Obedience, and Recompense to Fathers of our flesh, and such carrying of it so by Children, as it redoundeth to parent's honour (as we have largely declared) O what Honour of Respect, Reverence, Obedience, and holy Recompense to him; and what manner of carrying of it so as may redound to his Honour, doth God expect from you his Chldrens, to whom he is not only a Father of your Spirit or Soul, as he is to all others, but a Covenant-Father? If God require that to Parents from their Children upon pain of life and death, he much more requireth this from you his Covenant and Church-childrens, upon pain of loss of eternal life, and undergoing eternal death. But is that the Honour of Respect which you who are degenerate Children, give to this your Father, to have no desire of the knowledge of his ways? As it is said of that degenerate generation, in Job 21. 14, 15. (whether those in Jobs own time, or those before the flood, of whom, Job 22. 15, 16, 17, 18.) but to wish rather what those wretches, there mentioned, that God might departed from you, in respect of any such motions which he maketh, and convictions and restraints upon your Spirits, which sometimes you meet with, and to take no delight at all in God, in his word, worship, ways, days, government, Saints and Servants? Or is this the honour of Reverence which you give him, to be awless & fearless of his presence, when you are in his house, when at Prayer with your Parents, or the like, and to be constantly fearless of his displeasure, or of sinning against him? Or is this the Honour of Obedience which you give him, to obey the motions of your own hearts lusts, of your Companions, of Seducers, and of the very Devil himself? but as for God's charge, or Commands, you make light of them: So that God may say of you, as he did of that degenerate generation of old, and speak of it as inter horrenda, Hear O Heavens, and give ear O earth, for the Lord hath spoken, I have nourished Children, and they have rebelled against me: the Ox knoweth his owner, & the Ass his Master's Crib, but Israel doth not know, my people doth not consider. Ah sinful Nation— Children that are corruptors— they have forsaken the holy one, they are gone away backward, Isa. 1. 2, 3, 4. And as Isa. 30. 9 This is a rebellious people, lying Children, Children that will not hear the law of the Lord. Or is this the honour of holy Recompense, which you should have rendered to him, for all his benefits towards you? to departed from him, to vex and provoke his holy Spirit, which is striving with you (as he was with that degenerate generation, in Gen. 6. 2, 3.) to corrupt yourselves, as did that other generation mentioned, Deut. 32. 5. whose spot was not the spot of Children (or of right-bred children of God) who were a crooked and perverse generation. Surely God may, and doth say to you, as he did by Moses to them, vers. 6. Do you thus requite the Lord, O foolish people and unwise? is not he thy Father that hath bought thee? hath not he made and established thee? finally, is this your being an honour to God your heavenly father, to cause the name of God to be blasphemed, and the way of truth to be evil spoken of, for your sakes? as it may be said of you, which was said of those degenerate Jews, Rom. 2. 23. Thou that makest thy boast of the law, through breaking of the law dishonourest thou God? vers. 24. For the name of God is blasphemed among the Gentiles, through you, when such as you are by your vile speeches, carriages, opinions, or courses of life, shall occasion the prophaner sort, or enemies to God and his Church, Ironically to say, as they of old did of those degenerate Jews, Ezech. 36. 20. These are the people of the Lord: So by your means others now a days to say of you; Yea, these are your younger generation of the Church, these are those that are in the Covenant of grace, these are your Church-members, these are they which in their Infant-Baptism were devoted to the faith and worship of Father, Son, and Holy Ghost; these are the brood of such Puritan Ministers, and other precise followers, and the like blasphemous sarcasmes, wherein the Lords precious name, together with his Truth, Covenant, Saints, and Servants, are also vilely reproached. Again, as such Children are Gods Servants and Children, so they are by external calling, Covenant and Church Interest, his subjects also. Of them is God's kingdom, Luk. 18. 16, 17. Now for 
His Subjects.  such as you are, who are the subjects of the Lord, thus to break your Oath or Covenant of Allegiance, and to reject his government over you by his Word, Spirit, or Discipline, like those degenerate Jews, who said of the promised Messiah, Jesus Christ, We will not have this man to rule over us, Luke 19 27. Hereby you do but rebel against your Lord and Sovereign, and what is rebellion, but as the sin of witchcraft? 1 Sam. 15. 23. even a hellish, execrable, and damnable crime. But to proceed to the other branches of the evil of sin, in this degeneration of such Children; In which we shall be more brief.  
2. Hereby you become breakers of Covenant 
2. It is a breach of Covenant with God.  with God, with whom you are confederate. Yea, you hereby tear off the very seal of the Covenant, even your Baptism. Thus God, when telling Moses how that people would degenerate, he saith, Deut. 31. 20. They would break his Covenant, so Isaiah, charging the degenerate generation in his days also with their sin, he saith, Isa. 24. 5. They have transgressed the Laws— they have broken the everlasting Covenant. And as for invalidating (after a sort) of the Covenant-seal thereby, you may see it in those degenerate ones, mentioned even now, Rom. 2. 25. If thou be a breaker of the law, thy Circumcision (which to them was the seal of the Covenant, and of the righteousness of faith, as Baptism is to us, Gen. 10. 11, 13. Rom. 4. 11.) is made uncicumcision, and so ineffectual: It is as it were torn off and trampled under foot through that sin of theirs. Now if this be so heinous a thing with men, to break Covenant with Princes, to tear off & tread under foot their broad seals, how evil is this in God's sight? and if that breach of a Covenant made before God, even with a tyrant, by Zedechiah, were so grievous to God, that as Ezech. 17. 15, 16, 17. he saith, Shall he escape that doth such things? or shall he break Covenant and be delivered? So I may say here to these degenerate Children of the godly; shall such as you are escape the fiery displeasure of God, that do such things? or shall you that break God's Covenant be delivered from wrath to come? no assuredly, unless the Lord give you repentance unto life. And consider of it in the fear of God, that Isaiah made account, that for the sins whereby those degenerate ones broke Gods everlasting Covenant, Isa. 24. 3. The earth should reel to and fro like a Drunkard, and that the trangression thereof shall be heavy upon it, vers. 20. Now if such Covenant-breaking sins of degenerate ones, be such, as they are a burden too heavy for the very earth to bear, and such as maketh the very earth to stagger under it, like a Drunkard, me thinks the burden of such a sin should make your backs and hearts ache and crack, and even reel under it, if it do not so now, yet let all degenerate ones know, that God will one day awaken your consciences, when you shall say with that terrified Apostate, degenerate Cain, My punishment, or my sin, is greater than I can bear.  
3. Hereby you become grossly unfaithful, yea 
3. It is unfaithfulness and treachery to God, Ancestors, posterity, and the whole Church  treacherous to your God, to your Ancestors, to your Parents, to posterity, to the whole Church. God made you his trusties, and so did Ancestors and Parents make you their spiritual trusties, under God, to hold up Religion, Truth, the Worship, Ways, and Government of Christ, when they should be gathered to their Fathers; they look at and leave you their Children to be a seed of the Church, to be as plants, to hold up God's Orchards, (as Churches are called, Cant. 4. 12, 13.) and as lesser sets and slips to maintain the Lords Gardens, (of which Cant. 8. 12) to be the Lords hand, and theirs also, to receive his Truth, Worship, and Government from them under God, and faithfully and entirely to deliver the same to your posterity, and so to help to propagate the same to such as come after you. Psal. 78. 5. The Lord established a testimony in Jacob, and appointed a law in Israel, which he commanded our Fathers, that they should make them known to their Children; vers. 6. That the generation to come might know them, even the Children which should be born, who should arise and declare them to their Children; vers. 7. That they might set their hope in God. The like course of continuation and propagation of his ways and truth among the Gentiles doth the Lord pitch upon, Psal. 22. 30, 31. A seed shall serve him— It shall be accounted to the Lord for a generation: they shall come and shall declare his righteousness unto a people that shall be born, that he hath done this; hence that twofold censure of God upon the two houses of Israel and Judah, Hos. 11. 12. Ephraim compasseth me about with lies, and the house of Israel with deceit, but Judah yet ruleth with God, and is faithful to the Saints, (namely past, present, and to come) that Tribe was more faithful in the matter of Gods charge left with them, and they were faithful to their godly Ancestors, or Parents, who left also the things of God to them, and they were therein also more faithful to posterity, who would come to be spiritual gainers thereby; hitherto Abijahs speech is appliable also, 2 Chro. 13. 11. We (of Judah) keep the charge of the Lord our Ged, but ye (Israelites) have forsaken him; hence that degenerate generation, in Deut. 32. 20. are said to be Children in whom is no faith, or fidelity, or trustiness, and truth in the matter of their holy charge delivered to them; and truly, if it were no more for a sprinkling of a better generation, here and there, of the godly, than for such as you are, what, in an ordinary way, would become of the way of God, of religion, of Church, within a few years? And such as you are do what in you lieth, to break and ruin posterity, and the succession of Churches. It's true indeed, if all such fail, as Matth. 3. 9 God is able out of stones to raise up Children unto Abraham; by unlikely ways and means, to raise up another seed of the Church: but yet in regard of second causes, and Gods ordinary way of dispensation, if all such plants, and nurseries fail, God's Orchard and Garden-Churches must fail. 
4. It is going a whoring from God.   
4. Hereby you go a whoring from God. Rejoice not, O Israel, for joy as other people; for thou hast gone a whoring from thy God; saith God to those degenerate ones, Hos. 9 1. You are by Covenant as married to God, as God spoke of that Apostate, degenerate posterity, when he would quicken them up to return to him, Jer. 3. 14. Turn, O back-sliding Children, saith the Lord, for I am married to you: yea, but in respect of you, that marriage Covenant is broken, as by spiritual whoredom; of which, Jam. 4. 4. Speaking of professors, and members of Churches, that yet were turned aside from God; Ye Adulterers and Adulteresses, saith the Lord. Now how odious a sin is Adultery, with men? and surely this spiritual whoredom is very heinous, in God's sight, and deeply provoking: hence that Psal. 73. 27. Thou hast destroyed all them that go a whoring from thee.  
5. Hereby you become stumbling blocks to others, 
5. It occasioneth much sin in others.  and occasion in them, both evils of commission and omission. Oh it's an Attractive, a loadstone to draw company of other youngsters; why, there will be such and such a members, a Ministers, an Elders Son, or Daughter there: It hardens others in their evil; why I drank not, I played not, such a Lords day or the like, alone; such and such members, Elders Sons or Daughters did so, as well as I. I wear not such long hair alone, I go not in such and such fashions alone, I hold not such and such opinions (which you Judge corrupt) alone, but such and such Church Members, and their Children do as much, 1 Sam. 2. 17. The sin of Elies' Sons (it's said,) was very great before the Lord; for men abhorred the offering of the Lord.  
6. Hereby you not alone cross, what in you 
6. It is a crossing even of God's expectation.  lieth, the Churches, the Church's Officers, your Parents, your godly instructors and friends, expectations, but you do, in a sense also, cross the Lords expectations touching you, like that degenerate posterity, Esay 63. 8. God said of them, surely they are my people, Children that will not lie; so he was their Saviour, ves. 10. but they rebelled, and vexed his holy Spirit. So Esay 5. 3, 4. Wherefore when I looked for grapes, did it bring forth wild grapes? God maketh account (speaking after the manner of men, and according to the way of his general will, and to second causes and the like) that surely they would be trusty to him, and his truth and way, and they would be fruitful, but they proved otherwise; so may God say of such as we are now speaking of; but as that was most grievous in them before God, & severely punished in them, so is this in these degenerate ones, your crime is heinous, your punishment will be most dreadful, if you speedily repent not.  
Now as for those degenerate ones in special, which notwithstanding the hopeful working they 
Evils of sin in the degeneration of the more hopeful Children of the Godly.  have had formerly in their souls, yet have degenerated, to the dishonour, as of God and themselves, so of their godly Parents, let such seriously weigh the evil thereof: for besides those six particular aggravations, which your sin, in degenerating, admitteth of, in common with others, and of which we even now spoke, there are some peculiar aggravations to be superadded to your sin in special; for as it's said of Solomon, the Son of David, a man after Gods own heart, when he was in that degenerating way, 1 Kings 11. 9 The Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, who had appeared to him twice: so I may say, in some respect, to you, God must needs be the more angry with you, because he hath showed so much of your hearts, and of himself to you, and so oft been dealing with your hearts; so in the case of Rehoboam, Solomon's Son, who as 2 Chron. 11. 17. for three years' space was very hopeful, and with the rest of those of Israel, who repaired to him, and those of Judah, walked in the way of David his Father, and in the first way of Solomon his Father: but as 2 Chron. 12. 1. afterwards forsook the Lord, and all Israel with him; Joash, how hopeful a young man was he? when as it is said, 2 Chron. 24. 2. He did that which was right in the sight of the Lord, (for the matter of it) all the days of Jehoiadah the Priest; but vers. 17, 18. upon occasion of the flattering Courtiers counsel, the King harkened to them, and they left the house of the Lord God of their Fathers; and the like is said of Vzziah, a very hopeful young man, 2 Chro. 26. 5. He sought God in the days of Zechariah, who had understanding in the visions of God, but v. 16. When he was strong, his heart was lifted up to his destruction, etc. And how many such Children of good Parents are there now a days, who divers years ago, gave great hopes of their saving good to their Parents and Friends? now how evil a thing is this in such as you are? and how bitter will it prove to you in the end, that thus leave off to be wise, and to do good? as it is said, Psal. 36. 2. And as he said in another case, you begin in the Spirit, and end in the Flesh, Gal. 3. As if it were not as good, always to be zealously affected in a good thing, as for a little spurt of time; but that we may set this part of the admonition the closer upon the hearts of such Children, who were sometimes so hopeful, and now so much degenerated, let me show them the heinous nature of such a manner of degenerating, or rather Apostatising from such hopeful beginnings, workings, and practices.  
1. Your sin is against the Holy-Ghost; albeit 
1. It is a sin in special against God's spirit.  not the sin, the very unpardonable sin, against the Holy-Ghost: for you sin against him, as enlightening your minds to see so much of yourselves, and ways of God, and Christ and his ways, as you did; and in a sort drawing you from your youthful lusts, and delights, and sinful practices, and bringing you on, in the best things, and ways so far; but now you have made head against him, as did those degenerate ones of old, of whom it is said, Nehem. 9 30. that they would not give ear to the Spirit, speaking against their degenerate courses, by his Prophets, or as it is said of that degenerate brood, Acts 7. 51. You have always resisted the Holy-Ghost, as your (degenerate) Fathers did, so do ye; this sin, as it is a resisting, so it is a rebelling against the Spirit, as it is said there, of whom then God said, they are Children that will not lie, Es. 63. 5. But they degenerating, it is said, vers. 10. But they rebelled, and vexed his Holy Spirit; they therefore hereby rebelled against the Spirit, and that did not barely grieve him, but which is a high degree of distasting, they vexed Gods Holy Spirit. Now how vile is your sin, thus to resist, and rebel against, and thereby so deeply to vex him? and why should any of you vex your blessed inlightner, and one that might and was willing to be your quickener, converter, sanctifier, strengthner, supporter, and comforter, had not you yourselves been wanting to his motions, and means which he used? God may say to you, as he said to those degenerate ones, with whom his Spirit had been tampering, Mic. 2. 7. Oh thou that art named the house of Israel, is the Spirit of the Lord straightened? Can not he breath and shine more abundantly into your minds, and hearts, in the Ministry of the word, but that you will be thus grieving and vexing of him? but why do you sin against your own souls in sinning against him, who alone must make them capable of all blessing, grace, and glory? And is this your observance, and owning of that Holy-Ghost, unto whom in your Baptism you are devoted?  
2. This is a special sin against the grace of Jesus 
2. It is a special sin against the grace of Jesus Christ.  Christ, who in those workings, and move of yours, was also sweetly calling and gathering you to himself, for your souls welfare: as he was dealing in like sort, with that degenerate generation, Matth. 23. 7. How often would I have gathered you, as a Hen gathereth her Chickens under her wings? but ye would not. But where could you, or can you find better soul-food, than with that blessed Hen? to which he likeneth himself there? where can you meet with more soul-warmth, than with Jesus Christ, and under his blessed wings? or where can you expect to partake of more sweetness, and kindness of bowels and love, than with the Motherly Hen? yea do not you, as much as in you lieth, at once contradict Christ's word, and the end of his coming, of which Mal. 9 13. I came to call sinners (convinced sinners) to Repentance? You were indeed convinced sinners, but have worn out your convictions and troubles; and never went any further, to a through work of Repentance, but rather gone away further from God and good, and would give, in a manner, the lie to Christ in that gracious speech of his.  
3. Is not this a breaking of that bond of God's 
3. It is a breaking the bond of God's fear.  fear, which should have kept you close to God, and from starting aside from his truth, word, or way? So he supposing that Job was degenerate, said, thou castest off fear, thou restrainest Prayer, Job 15. 4. And must not this needs be very grievous to the Lord?  
4. Is not this to cast off the Authority of an awakened Conscience, as a vicegerent of God 
4. It is a casting off the Authority of conscience.  to keep his due order in your hearts, words, and ways? and what remedy of any soul-mischiefs, where conscience is put out of its place? surely if ever God mean your souls good, he will put conscience again into is place.  
5. Is not this to disgrace the ways, and word 
5. It is the casting of dirt upon God's ways.  of God, and to cast dirt upon them, and to make the world believe, that upon trial you find them not worth the looking after, or cleaving too? hence that query made to those degenerate ones, Mic. 2. 7. Do not my words do good to them that walk uprightly? You by your course would make men believe otherwise, but is not the affirmative the very truth: that they do good indeed to them that keep close to them? God therefore chargeth those Apostate and degenerate Jews, Psal. 50. 16, 17. With contemptuous casting his words behind their back, as refuse things, as words that have no Authority over them, to curb and control them in their ways; and just so do you deal with God's words; but will God, think you, take this well at your hands, and not make you as well, as those Psal. 50. 21. to know it to your cost?  
6. Is not this to deal worse with God, his truth, 
6. It is worse dealing with God, than Idolaters deal with their Idols.  and ways, than ever Idolaters dealt with their Idols, and Idol worship? as God reasoneth with those degenerate ones, in Jer. 2. 9, 10, 11. hath a Nation changed their Gods, which yet are no Gods? It is also to deal worse with God's word & truth, than Heretics, and Opinionists do with their Heresies and Errors, who are wont to hold them steadfastly, and constantly? as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in Revel. 2. 14. signifieth; which hold Balaams' doctrine, that is, hold it fast, hold it strongly and unmovably; and must not this be very evil in God's sight?  
7. Is not this to put your godly instructors, 
7. It is to make all godly instruments to be losers.  Parents, Ministers, etc. to saddest loss: even to lose the spiritual things, which (instrumentally) they have wrought in you, as it is said, 2 Joh. 8. Look to yourselves, that we lose not the things which we have wrought; and must not this also be very evil in God's sight?  
8. In a word, is not this to play the beasts, and 
6. It is to play the very Beasts.  to fulfil that proverb, the dog is turned to his vomit, and the washed sow to her wallowing in the mire? 2 Pet. 2. 21, 22. When as in former times you were so far enlightened and wrought upon, that out of trouble for your sins, you cased yourselves of them, and cast them off, and washed, and purified your outward course and conversation, but now have defiled yourselves again with them, and can this be other than loathsome to the pure eyes of the Lord?  
And now having represented to degenerate 
Mischiefs attending the degeneration of the children of the godly in general.  ones in general, and special, the evil of sin, which is in their degeneration, let me also show them the mischiefs attending the same. And first those which attend degeneration in general. Now all degeneration of such Children of the Church, and of the godly, being a sin against more light, means and offers of grace, yea more grace itself, it is therefore the greater sin, and must assuredly provoke the Lord to more fierce displeasure against degenerate ones, than against others; the servant which knew his Masters will and did it not, is beaten with more stripes, Luke 12. 47. Hence when God speaketh of that degenerate brood of Children, in whom was no trustiness, no faith, Deut. 32. 20. vers. 19 He saith, and when the Lord saw it he abhorred them, because of the provocation of his Sons and Daughters. And it is given by God as a general threat, Heb. 10. 38. If any man draw back, my soul shall have no pleasure in him; but that we may press on a little here, let all or any such degenerate offspring of the godly know,  
1. That God taketh exact notice of all your 
1. God layeth up this their sin against an evil day.  degenerate Acts, he narrowly and throughly eyeth them, and layeth them up against a season of Justice; thus God concludeth concerning their degenerating, De. 32. 34. Is not this laid up in store with me among my treasures? and vers. 35. their foot shall slide in due time, the day of their calamity is at hand.  
2. That you cannot have any just excuse for any 
2. They can have no excuse for this their sin.  such degenerating of yours; yea such like words and warnings which you have had to the contrary, now, or at any other time, will one day come in as evidences against you, Deut. 31. 19 21. That warning Song and Sermon of Moses at the plains of Moab, it's said, should testify against them as a witness, in case of their degeneration, and Apostasy from the good ways of God.  
3. That the evils of sins of omission, or commission 
3. The sins of succeeding posterity will be charged upon them.  in the posterity which doth succeed you, will be charged also upon your accounts, as occasioned by your unfaithfulness, and degeneration. God, in making search into men's sins, doth it, that he might give to every man according to the fruit of his do, as well as according to his ways; so that if that be the fruit of your degenerate do, that being unfaithful in the charge of God, and godly Ancestors and Parents, under God, which they committed to your trust also; your posterity, and the succeeding generations become profane, irreligious, superstitious, erroneous, or heretical; God will render to you also, according to these fruits of your do; you shall be accounted and proceeded against, as children that are gone backward, and corrupters thereby also, (as well as otherwise) of others, Isay 1. 4, 5. As it was sometimes charged upon Lachish (possibly in respect of the Apostasy of the Danites, the Ancient Inhabitants thereof, Judg. 18.) That it was the beginning of sin to the daughter of Zion, for the transgression of Israel was found in her, Mic. 1. 13. So in like sort will you be charged as the beginners of the sins of your posterity. And alas have you not sins enough of your own to Answer for, but must you answer for others sins also?  
4. That God's judgements will be more bitter 
4. God's punishments both of loss and sense will be most sad and bitter to such.  and sad to you than to others. In that punishment of loss, when the degenerate children of the Lords Kingdom shall be cast out of it, Mat. 8. 11. There, amongst them, shall be sorest weeping & gnashing of teeth; the sorest, & sharpest and vexingst griefs are with them; you will be ready to curse the day that ever you came of such good Ancestors and Parents, that ever you had so many good instructions, and other good means used with you, but to no purpose; that ever you were in so fair, so near and ready a way to your eternal welfare, had you not turned so far from it, and now you must suffer the more anguish and torment by it. The punishments of sense also will be heavier upon such degenerate ones as you are, than upon others; upon Children in whom is no faith, Deut. 32. 20. God saith, vers. 23. He will heap mischiefs upon them, and will spend all his Arrows upon them; As that of Famine, so called, Ezek. 5. 16. That of the sword, Jer. 50. That of pestilence, Psal. 91. 5. that of Sickness, Psal. 38. 2, 3. That of thunder and lightning, 2 Sam. 22. 14, 15. That of inward horror of his wrath, Job 6. 4. Whence the sad conditions and ends of the degenerate Children of the Church, of the Children of the godly, they are so carefully recorded in Scripture, in terrorem, that others might hear and fear; what a dreadful condition befell wretched Cain, that he was a Magor-missabib, one that had terror round about, he thought every one that met him in his vagrand course, would kill him? Gen. 4. How fatal a deluge befell those degenerate Sons of God, Sons of the Church? Gen. 6. 2. with Chap. 7. and 8. What a woeful state was that of degenerate Cham, that he and his posterity are condemned to vilest slavery, to be servants of servants? Gen. 9 What mischief befell many others of Noah's degenerate posterity, at the building of the Tower of Babel? how sad was God's judgement upon degenerate Ishmael and Esau, when they and theirs came to be excluded from the Church of Abraham, Isaac and Jacob? how deplorable were the ends of the degenerate Sons of Aaron, Nadab, and Abihu, who were consumed by fire from heaven? to what sad ends came that degenerate generation (for the body of them) in the wilderness, some by fire from heaven, Numb. 11. 1, 2, 3. Some at Kibroth Hataavah, where so many were struck dead whilst eating their quails, Numb. 11. 33. Some swallowed up alive into the bowels of the earth, opening itself for that end, Numb. 16. 31, 32, 33. Some by the plague and pestilence, Vers. 46, 47, 48, 49. Numb. 25. 9 Some by fiery serpents, Numb. 21. How sad were the strokes of God upon the degenerate posterity in the times of the Judges, as that whole Book showeth? not to mention the dreadful ends of Hophni, and Phineas, 1 Sam. 4. and that of Absolom, 2 Sam. 18. I might add that remarkable hand of God upon degenerate jehoram, the Son of good Jehoshaphat, who died of sore diseases, his very bowels falling out, 2 Chron. 21. 1. 19 compared. You may see more of the sad ends of the degenerate Children of godly Josiah, Jer. 22. Latter times, even those in our days, afford many terrible and notable examples, of like nature: but I forbear instances. And if such severe judgements befall such in special here, O how inexpressible are those hereafter, which are your peculiar portion? then to the Jew first, even to the degenerate Jew, above other sinners, is Indignation and Wrath, Tribulation, and Anguish, Rom. 2. 8, 9  
5. That God will be farthest off from you, in your saddest hours, when you would have God 
5. God will be farthest off from such in sad hours.  nearest to you, when in sorest affliction, as in the case of degenerate Saul, 1 Sam. 28. 15. God no way answereth him then, God departeth from him then; so Deut. 31. 17, 18. He threatens those degenerate ones, that in the many troubles befalling them, they shall from a Conscience awakened, say, Are not all these evils come upon us because God is not amongst us? (& saith God) I will surely hid my face in that day, for all the evils which they have done in turning away to other Gods.  
6. That notwithstanding all your privileges, 
6. They shall be looked at, & dealt with, as if very Pagans.  yet by such degenerating, you will come to be looked at, and proceeded against by God, as if but Pagans or worse, as if a very Viper's brood, as if Children of Ammonites, or Hittites, rather than of godly Ancestors, as if Children of the Sorceress, & Harlot Church, than of the true Church; Amos 9 7. Are ye not Children of Aethiopians unto me, O Children of Israel? saith the Lord, to degenerate Israelites; Isa. 57 3. Draw near hither ye sons of the Sorceress, and of the Whore, saith God to such like; Matth. 3. 7. Ye generation of Vipers, saith John to such like.  
7. In a word, Consider, how in such an estate you will ever dare to look even your good Ancestors 
7. Even their godly Parents & Ancestors will one day gladly join with Jesus Christ in sentencing them to eternal damnation.  in the face at the day of Judgement (as sometimes dying worthy Bolton spoke to like purpose to his Children) or how can such degenerate Children of godly Parents as you are, ever look for favour or pity from your own Parents another day, and not rather upbraiding with what you have already enjoyed, and not rightly improved? as Abraham is brought in, in the Parable, Luke 16. upbraiding his son Dives, with his former good things, verse 26. Son (said Abraham) Remember that thou in thy life time receivedst thy good things. Dives can have no pity, nor favour from him, in his torment, no, (as it is said Psal. 58. 10.) The Righteous shall rejoice, (especially at the day of Judgement) when he seethe the vengeance, (be it upon Son or Daughter) he shall wash his feet in the blood of the wicked; as that good Woman (as I have heard) who had a very degenerate Son, for whom she had oft prayed, and wept before God for many years together, and he rather grew worse than better, and God at one time in prayer having quieted her heart in himself if it should be his pleasure even to damn him, she one day called in her Son, and with sighs and tears told him, how dear a Son he had been to her, how many means she had used, time after time, both with him, and with God, to bring him home to the Lord; but now (saith she) I am content to leave thee to the Lords pleasure, although he should damn thee, wherefore, take thy course now, I have done, if thou wilt needs go on in thy sin, upon thy peril be it; a day will come, when I that have wept so oft to thee and over thee, shall yet rejoice in the sentence of thy just damnation; which very speech of hers (as I was credibly informed) wrought much upon the young man's heart, and from that day forward, he proved really hopeful in the best things. O that the very forementioning of this might have some such blessed effect, upon some degenerate Child or other; but verily the Saints being to be assessors with Christ at the last day, in which respect it's said, 1 Cor 6. 2, 3. that the Saints shall judge the world, namely of the ungodly, and so their ungracious Children also among the rest, neither Son or Daughter will then be respected by them; and if zealous Levi in that way of divine Justice here, Know not his own Children, Deut. 33. 9 much more hereafter, where Godly zeal shall be in its perfection, and without any dross of sinful nature cleaving to it; Godly Parents in attesting, and gladly owning the righteous sentence of Jesus Christ against all and every sinner, saying, Depart from me ye cursed into everstasting fire, prepared for the Devil and his Angels, Matth. 25. 41. They shall know neither Son nor Daughter.  
Now in all these mischiefs attending degenerating 
Mischiefs attending the degeneration of the hopeful Children of the godly.  from the ways of God, and precepts and examples of godly Parents, those degenerate ones, who have given good hopes of better thnigs, you also have you share with others, but I would add and present a few things more unto your sad and serious consideration.  
1. That it is very questionable whether ever 
1. God may never come so near to them again.  God will come so near you again, yea or no; he may wholly with draw, and return no more, as in the case of degenerate Saul, Rehoboam, jehoash, and others.  
2. That if he should return again, the work 
2. The work will be the more painful▪  will be more difficultly, & painfully brought on; You have broken God's Prison, and if brought in again, you must expect more of God's Irons to be clapped upon you. God was in setting your bones, and you foolishly breaking them again, it will be more painful to have them set again; you have falsifyed your trust with God, and he will more hardly be drawn to trust you again, with such mercies.  
3. You will be more apt to be hardened in the 
3. They are rather most apt to be hardened in their way.  way of degenerating and apostasy; when you once begin to turn away, you will be apt to superadd other sins, and likewise many excuses for that which draws you away from God and good, which will but fasten and further you more in your way of degenerating.  
4. That you will be more afraid of God, or to 
4. They will be the more afraid and discouraged to come nigh to God.  come nigh to him, being privy to yourselves, how far, how long, and against how much light, you have gone from him; yea, you will grow discouraged, and at length at a point with God, even desperate in your course; As those degenerate ones, who jer. 2. 25. say, There is no hope, but we will walk after our own devices, or like those of a like stamp, in Ezech. 33. 10. Who when called to come to God, they say, if we pine away in 
5. Commonly the latter end of such, is worse than their beginning.  our iniquities, and our sins be upon us, how shall we then live?  
5. It is well if God leaving you, & such as you are upon your leaving of him, it befall not you which is parabolically represented to befall that degenerate generation, that the unclean spirit, being to man's view gone out of them, being restless he resolveth to return as to his own house, and finding them empty of the Spirit indwelling in them, though swept from many pollutions of the world, and garnished with goodly common gifts of the Spirit, and the like, he returneth with seven worse spirits, and so their latter end becometh worse than their beginning, Matth. 12. 43, 44, 45.  
We have done with the use of reproof.  
We come now to the second use, which serveth for exhortation.  
1. To Parents. 2. To Children. 
Use of exhortation to Parents to use all good means to farther this reflect Honour from their Children.   
First then let godly and Christian Parents be exhorted, So to be, and so to carry it in your place of Parents, as may further that reflect Honour due to you from Children: especially in this respect, that your Children may rise up after you, to hold up purity & power of Religion, as yourselves do desire & endeavour to do, and that your children may not degenerate there from, neither whilst you are with them, nor after yourselves shall be moved from out of this world. And for this end,  
First and chief, let good Parents take special care & use the utmost diligence you can, about the 
1. By their good & godly education.  matter of the good and godly education of your Children. I have lightly touched this formerly, I shall now more fully prosecute the same; this is expressly charged, and that as the especial duty respecting Parents in their place, in regard of the honour due to them from their children, in their place, Ep. 6. 2, 3, 4. Honour thy father & thy Mother, saith God to Children, & hereupon annexeth, And you Fathers provoke not your Children to wrath (& so to hinder your Children from honouring of you) but bring them up in the nurture and admonition of the Lord, and so further your due honour from them; Prov. 22. 6. Train up a Child in the way that he should go; and when he is old he will not departed from it. Would you have your Children to understand the Scriptures, and to make profitable use thereof, to their own and others best good? train them up thereunto betime. So was Timothy by his good Mother Eunice, witness that, 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures, which are able to make thee wise to Salvation, through faith in Christ. Or would you have your Children afterwards to pray or to praise God and Christ aright? then inure them to that also betime; As those godly Parents did theirs, whence that in Matth. 24. 15, 16. There were Children crying in the Temple saying, Hosanna to the Son of David, and you may see there how Christ took it, and that he justified it, and grounded it upon the Scripture, Psal. 8. 2. Out of the mouths of Babes and sucklings hast thou ordained strength, because of thine enemies, that thou mayst still the Enemy and Avenger. Christ made account that his praise was much perfected by the hosannah's of Children, which they have been taught to utter by their good Parents. God had much glory by the prudent answer of that Child, who spoke (as we formerly mentioned) at the martyrdom of Romanus, the enemy had much confusion; as Mr. Fox. says well in his first Book of Martyrs. If you would have them believe in their old age, further them in it in their childhood and Youth. So did the Parents of David, a type of Christ, further him this way. Whence that speech, Psalm. 2 2. 10. I was cast upon thee from the Womb, thou art my God from my Mother's belly, and vers. 4. thou madest me hope, when I was upon my Mother's breasts, that is, very early, very betimes, in my very Childhood. Hence the blessed succession of the indwelling of faith, first in the grandmother Lois, and then in her Daughter Eunice, and then in her young Son Timothy, 2 Tim. 1. 5. This holy parental industry in such instructions and education of their Children, it is Gods own ordinance, Eph. 6. 4. and Prov. 22. 6. and therefore one of God's ordinary ways and means, to effect saving good in Children; therefore in an ordinary way his Blessing is upon it, as upon any other Ordinance of his. Hence that engagement of God; Train up a Child in the way he shall go; Parents do you instruct and educate your Children well, and through my Blessing it shall come about, that they shall not alone be towardly for a time, but in their old age it will stick by them, they will not apostatise nor degenerate therefrom. Hence that engagement of the Lord touching Abraham's faithful care, and endeavour with his Children, Gen. 18. 19 I know Abraham, that he will command his Children, and his household after him, and they shall keep the way of the Lord, that God might bring upon Abraham that which he hath promised. And here give me leave a little to clear up that place in Gen. 14. 14. He armed his trained servants born in his house: trained servants; namely to his religion, & not to warlike affairs, only or chief, & so in the Margin of your greater Bibles, it is well rendered instructed, it is the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there, as is used in Prov. 22. 6. Train up a Child, etc. Or as the Geneva notes have it there, Train up a Child virtuously when he is young. Nor is that Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (his trained one's) Gen. 14. 14. is taken, ever used so far as I can find in Scripture, but in a religious sense; it is used for dedicating a thing to holy use, Numb. 7. 10, 11, 84, 88 1 King. 8. 63. 2 Chron. 7. 5, 9 Ezra 6. 16, 17. Nehem. 12. 27. Deut. 20. 5. Psalm. 30. Title. It is used in Dan. 3. 23. for the consecrating of that Idol, which though an abuse, yet still the word noteth a religious sense of it, and possibly godly Jared the Father of Enoch did therefore call his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a dedicated, a devoted one, one to be trained up, and initiated from a very Child to the Lord, and to his use, as it seemed he was, & proved a very worthy man, one that walked long with God himself, Gen. 5. and was of public good use to others, as Judg. 11. showeth. I have the more largely insisted upon these passages, respecting Abraham and his Family,  
1. Because Abraham hath his name to be a Father of all believers, Gen. 17. 5. Who amongst them have that blessing amongst others to be accomplished, which is mentioned, Gen. 12. 3. In thee shall all families of the earth be blessed; which as in the first place it looketh to Christ coming out of Abraham's Loins, in whom they should all be blessed; so in a second place, in and through Christ, it is fulfilled in all and each of Abraham's believing seed, who becoming Fathers & Mothers of Families, shall also become by the blessing of grace upon their Covenant-interests, Prayers, and holy diligence in matters of education, Blessings to their respected Families throughout all the earth. So that hence also godly Parents may be encouraged to take pains in Virtuous and Religious education of their Children, in that it is a Covenant-blessing to them, in their Father Abraham's Charter for them, that they shall become Blessings to their Families. Hence also in one tespect among others, Christ said, This day is salvation come to this house, for as much as he also (Zacheus) is become a Child of Abraham, Lu. 19 9 Hence also that Act. 16. 31. Believe in the Lord Jesus, & thou shalt be saved, & thy house.  
2. That it might appear what a Family-church Abraham had in his house; the adult circumcised ones, were all proselited, and such as from very Childhood gave pledges of fearing God, through their good education, for they were Sons of his house, or born there, most of them (Gen. 14. 14. with 17. Gen. 23. He circumcised all that were born in his house) Such as] Eliezer is said to be, Gen. 15. 3. A Son of his house, or born there; and how godly a man he was let his works declare, Gen. 24. 2, 9, 12, 15, 21, 26, 27, 33, 42, 43, 44, 45, 48, 49, 52, 56. and how godly the rest were, may be gathered by their conscionable obedience to Abraham, who therefore could undertake that on all their behalf, mentioned Gen. 14. 23. The Angel spoke also of Abraham, by experience of what was already, when he said, Gen. 18. 19 I have found him such an one by experience, That he will command his Children, and household after him, & they shall keep his way, he that had so done will do so: and indeed being most of them Sons of his house, or born there, therefore faithful Abraham must needs see them so educated from their very Childhood, that they might walk in God's ways.  
3. That it may be seen in our Father Abraham's Church, how exactly careful God was that the Children of godly proselytes and members of the Church, might be admitted to the seal of the covenant, & of the righteousness of faith, as it is called, Gen. 17. 11, 13. My Covenant in their flesh, (i) seal of it, Ro. 4. circumcision, the seal of righteousness of faith. Y●● was Abraham's Church no Jewish Church; all but Abraham and Sarah, being not of Eber, but of other Ancestors: Nor was it a national Church; for they were all one entire congregation, in covenant with God and each other, implicitly at least, and meeting constantly in one place to wor-God together, as 600 might very well do, if that 300. Genesis 14. were doubled, that the weight of such pious educating of Children may appear, namely to be Gods appointed means of good, of grace in Children, as the means, for the full effecting of the promises of grace, as the end, which promises are made to godly Parents with respect to their children, namely that God will be a God to them, etc. Gen. 17. 7. and 18. 19 For so God saith to this Father, and pattern believer, He will command his Children, and they shall walk in his ways, that God may bring upon Abraham (in his Children also) what he hath spoken of him, (with respect also to his Children) Hence David in his instructing of Solomon, taketh up the like speech, 1 King. 23. 4. and keep the Charge of the Lord, that God may confirm his word, and that promise in the general, Gen. 17. 7. being not of an absolute but of a conditional nature. So that the greatest love and faithfulness which Parents as Covenanters can show to God, and to their Children, who in and with themselves, are joint Covenanters with God▪ is so to educate them, that what in them lieth, the conditions of the Covenant may be attended by their Children, and so the whole Covenant fully effected, in the promised mercies of it also to them, and to their Children.  
Now this duty of good education of Children, being so weighty, and being a furtherance to the other duty in hand, even children's being an honour 
Rules concerning good education of Children.  to their Parents every way, besides former things occasionally hinted, Let us here propound.  

1. Some few rules about it.  
2. Some motives to it. As for Rules about education.   
1. Let Parents wisely observe and pry into the 
1. Observe the genius bend and capacity of Children.  genius (as I may call it) and bend and capacity of their Children, which way they are most biased in their spirits, and of what they are most capable, Prov. 20. 11. Even that Child is known by his do, whether his work be pure, or whether it be right, that is, as is well noted in the Synod Bible, Children show betimes whether they be inclined to good ways or bad, and must be dealt withal accordingly. When Themistocles was a very boy, Plutarch tells us that he would not play with the boys, but compose their differences. So Alexander the great when he was a boy, at play with other boys, and was asked whether he would wrestle after the manner of the Olympic games, yes, gladly saith he, If I might wrestle with a King. Such speaking signs gave they of an Heroic and Princely Spirit, when they were little: and so many others do, no doubt in other things.  
2. When Parents by wise observations do perceive 
2. Carry it wisely and suitably towards them as that their disposition requireth  the bent, and bias of their Children, now let them carry it towards them accordingly. If they be strongly bend to some vice more than others, as Lying (as it is said of some, Psalm. 58. 3. They go astray from their birth speaking lies) admonish them betimes in the evil of it, represent to them what God speaketh, in especial wise against it, what sad examples and sequels, in Scripture and otherwise, both in point of sin, and in point of judgements, are found, thereof: after which course taken, then watch them the more narrowly, and spare them not for it, if they fall into lying again, and do the like in case of a slandering disposition, or of a venereous or lustful disposition, or a proud spirit, showing its lofty bent after gay apparel, great and high things in the world, or a covetous spirit, showing itself in expressions of a greedy having, and craving spirit, in them, when Children, in a gripple and niggardly temper, and the like, or a scoffing spirit, or a profane spirit, or an intemperate spirit, in matter of meat and drink, or a whimficall, brainsick disposition, even in their Childhood and youth: spare no seasonable rebukes or correction, whereby to curb such vile dispositions in them seasonably and thoroughly. Prov. 23. 13, 14. Withhold not correction from the child, thou shalt beat him, and save his soul from hell; and 22. 15. folly is bound up in the heart of a child, but the rod of correction shall drive it far from him. It's God's ordinance for the seasonable, and true redress of such evil dispositions, and the cure of such distempers of nature. If Cham had curbed that slandering disposition earlier in his Son Canaan, it had been better for them both; if Isaac had seasonably curbed Esau's voluptuous disposition, Gen. 25. 25. And David, Amnons' lustful disposition, that mischief had not fallen out in both their Families, mentioned, Gen. 26. 35. and 2 Sam. 13. 1, 2, 4, 15, 17. If the Jews had curbed those buddings out of their sons and daughter's pride, or Josiah had done so with that of his Children, the whole Land had not so sinned and smarted by it, as it did, Esay 3. 5, 16, 17. and Zeph. 1. 8. If Absoloms' aspiring spirit had been seasonably observed, and crushed by David in his childhood and youth, It had never grown so impetuous, and mischievous as is spoken, 2 Sam. 15. 1, 2, 3, 4, 5, 6, 11, 12, 13, etc. It was those Jew parents horrid sin, that they were covetous themselves, and so rather cherished, than kerbed a covetous spirit in their Children, until the Lord seeing them all, from the greatest to the least, eldest to the youngest, given to covetousness, he undertaketh the punishing thereof, to their cost, Jer. 6. 13, etc. If those parents, who might well enough have discerned a jeering spirit in those boys, before it broke out so far, as afterwards, had seasonably curbed it in them, the wild bears of the wood had never been such executioners of the Prophet's just curse against them, for that flout of theirs, come up thou bald-head, come up thou bald-head, 2 Kings 2. 23, 24. And doubtless that was not the first time that the blasphemous Son of the Israelitish woman, mentioned, Levit. 24. 10, 11. had declared the profaneness of his Spirit, which if timely corrected and kerbed, It had not broken out in so capital a way as then it did. And I might say the like of all other folly, or foolish dispositions, which are in children's hearts naturally, which as they outwardly appear, if duly corrected and kerbed, they would be removed, or driven far away, Prov. 22. 15. If Children, either by common, or saving influences of the Spirit, are more ingenuous spirits, and of better and more hopeful dispositions, Oh let parents, as they discern the same, encourage the same, all the prudent and pious ways that may be: thus wise and gracious Rebeccah, perceiving in her Son Jacob, the specimen, and signal tokens of a plain, honest, single, openhearted spirit, she expresseth and enlargeth her love far more to him, than to her Eldest Son Esau, whom she perceived to be of a more haughty and voluptuous spirit, Gen. 25. 27, 28. and amongst other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tokens, by which to Judge, and accordingly to encourage such laudable ingenuity, and hopeful disposition of Children, or youth, mind and observe the nature and scope of their questions, and how ready they show themselves thereby, to search and seek after, and to understand the best things, and of weightier concernment to their souls; as a worldly covetous frame of heart is discovered by answerable questions; whence that character given of worldlings, there be many that say, who will show us any good? (even any worldly good) Psal. 4. 6. and as their graceless spirit is described by their omission of inquiries, and ask after God. Esay 65. 1. So an inquisitive disposition after soul-matters in Children, as a better and more hopeful Omen in them, is to be encouraged by parents; Exod. 12. 26. and 13. 24. Josh 4. 21. when thy Son shall ask thee in time to come, what meaneth this, or that? then you shall say, the Lord did thus and thus; so let parents mind and encourage some better speeches, which sometimes, beyond expectation, will fall from very Children; those rarer speeches and answers of Jesus Christ, when a lad of 12. years old, Luke 2. 42, 49. though Mary his Mother did not so understand at first the full scope of them, v. 50. yet she kept them all in her heart, she had many a pondering and thought about the same.  
3. Let parents carry it with a very jealous eye, 
3. Carry a jealous eye over them in point of sin.  and hand over their Children, in the matter of known sin against God's rules; as Job did over his, Job 1. 5. he sanctified them daily, in that feasting time of theirs, saying, It may be my Sons have sinned, and cursed God in their hearts; and let parents by no means be drawn in, to consent to their Children, in any evil way of theirs, as Jacob said of his cruel Sons, Gen. 49. 6. O my soul come not thou into their secret, unto their Assembly, my honour, be not thou united: nor by any means let them own their Children in any way of an evil spirit, as Levi, who (Deut. 33. 9) said of his children, I have not known them, Zech. 13. 3. Deut. 13. 6.  
4. Let Christian parents be often Catechising 
4. Be often Catechising them and as they can best conceive and remember teaching them in the best things of their souls.  their children in the principles of Religion, and instructing them in the best things of their souls; under that head of bringing up Children in the nurture, and admonition of the Lord, Eph. 6. 4. some take in this of Catechising. It was the practice of Jewish parents of old, hence that Rom. 2. 18. being instructed out of the Law, or as in the Greek, being Catechised. Aegysippus saith, That by virtue of Catechising, there was never a Kingdom but received alteration, in the heathenish religion, within forty years after Christ's passion; Julian when he would have suppressed Religion, suppressed partly Catechising of Children, partly Schools of Learning; the Papists (as it appeareth in the Pope's Bull, before the Trent Catechise) acknowledge, that by Catechising, the Protestants got the start of them; this milk is appointed of God, for the benefit of such Christians, which have not their senses so raryfied, as to discern so well of good or evil, Heb. 5. 12. compared with 6. verse, where the heads of Catechising publicly, and privately, in the Apostles days, are mentioned; and let parents be often talking of good things, and choice passages of the word diligently to their Children, Deut. 6. 6, 7. thou shalt teach these words diligently to thy Children, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up, especially be pressing them to look after the weightier matters of their souls, as David did his son Solomon, to get wisdom, that principal thing, even the saving knowledge of God in the Messiah, Prov. 4. 4, 5, 7. So David, Psal. 34. 11, 12, 13, 14. Come ye Children unto me and I will teach you the fear of the Lord, etc. only in teaching thus, let parents take the best and easiest way that may be for their capacity and memory; that they may best conceive, receive, and retain their holy instructions; it must be dropped in by little, and little; teaching proper and fittest for Children, is by precept upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little, Es. 28. 9, 10, 11. Aelian telleth, Lib. 2. cap. 29. that the Cretenses as they taught their more weighty matters— as their Laws, their Praises of their heathenish Gods, and famous acts of their worthies, so for the manner of it, that they might more cheerfully Learn, and better remember the same, they taught them in way of Musical, and Melodious Song; even Moses also, when to commend the weighty counsels of God, to be commended by them to their Children, it is in a way of a Song, Deut. 31. 19, 22. now therefore write you this Song for you, and teach it to your Children.  
5. Let Parents be sure that Children whilst 
5. Let them be taught to read the Scriptures duly.  Children, be taught to read well the Scriptures, 2 Tim. 3. 13. From a child Timothy was taught to understand (and as a means of it) to read the Sriptures through, and through, over, and over, often, diligently and heedfully. Oh the unexpressible wrong done to many Children by their parents neglect to have them taught to read the Scriptures, when they were young! here the English proverb may take place, Better unborn (almost) than untaught; only let parents help children's understandings, all they can, in what they have read or heard, further the due application of it to themselves, their soul estate & condition, and be often calling them to an account of what they have read or heard, to see what they remember, understand, or improve thereof, like Christ as a Father to his Children, the Disciples, enquiring of them, Matth. 13. 51. Have ye understood all these things?  
6. Let parents be putting their Children betimes, 
6. Put them betimes upon holy exercises.  upon actual exercise, and practice of religious principles, and rules, which have been taught, by their parents; what religious practices and precepts you would have them to attend, and not departed from them, when they are old, train them up practically, to those very godly exercises when they are young, Prov. 22. 6. Heathen Agesilaus, when asked by one, What youth should learn in their youth? answered, such things as when they are men, they have most use of▪ Deut. 32. 46. You shall command your Children (even whilst Children) to observe to do all these words: and therefore to practise piety, to call upon God in Prayer, to praise him, and give thanks to him, to sanctify the Sabbath, in all the holy exercises thereof in public, in the assembly; in private, with the rest of the Family; and in secret, in their own closerts, apart by themselves. Adam and Eve had trained up Cain and Abel, their sons, to the practicals of Religion betimes; witness that their sacrificing, Gen. 4. 3, 4. as its likely before either of them were married men. Vers. 16, 17. compared. Those godly Jewish parents had taught their Children to pray; witness that short Prayer of theirs, Mat. 21. 15. taken from Psal. 118. 25. which in the Hebrew is Hoshia-na, rendered by the Greek, Hosanna, save (O Lord) I beseech thee— namely the blessed Messiah, rescue him from all his enemies, from all mischiefs whatsoever, carry him through his work, so as that he may save others, and the like. This practice of Children, Christ there justified and defended. Not alone old men, and young men, and maidens, but children also are charged to praise God, Psal. 148. 12, 13. and if to praise God, then also to pray to him: praising being but a part of prayer. In the 4th Commandment, God expressly chargeth the heads of Families to look to it, that not themselves alone, but their sons and daughters keep holy his day of rest; and if to keep it holy, then to be acting in all the holy exercises of the day, according to their understandings; as in reading, discourse about good things, prayer, singing of Psalms, blessing their meat, and such like; Leviticus 19 3. every one without limitation is charged, you shall every man fear his Father, and every man his Mother, (and as a fruit and pledge of it,) keep my Sabbaths. See more Deut. 31. 11, 12. Joshua 8. 35. Deut. 16. 10, 11, 16. It was the devil in Pharaoh, who would not have had the Israelites Children to have gone with them to sacrifice in the wilderness, but to have stayed in Egypt the while their parents went about it, Exod. 5. 3. with 10. 11. and no doubt he was too busy with Christ's own Disciples, when they would have hindered the good people's Children from their near approaches to Christ, Mark. 10. 13, 14. and it's from Satan, that some now adays, would not have Children, whilst Children, taught the ways or things of God, (Catechistically, or practically,) as to pray, or the like: contrary to the very grain of that Scripture, Prov. 22. 6. 
7. Let them be trained up to some honest callings, especially to the Ministry, if of parts that way.   
7. let parents look well to it, that none of their Children whilst young live idly, but that they be trained up to some honest, and laudable callings and employments. Adam trained up his sons to husbandry, Gen. 4. 1, 2, 3, 4. and such of your Children as may be men capable of learning, let parents set them apart for learning; David had his Tutors for his sons, 1 Chro. 27. 32. Such capacity, and dispositions in youth for Scholastic indouments, and employments, they also are Talents of God bestowed upon children, & would not be buried in the earth; and oftentimes as it fareth with lustier soil, being not answerably husbandred, it brings forth more weeds than other ground: So in Children of good natural parts, and not well ordered and employed in learning and arts, they often prove the worse; yea albeit such natural parts should not be abused thus, but better employed, yet as Prov. 16. 21. the sweetness of the lips, ability of sweetness, aptness, and elegancy of expression, it addeth an ornament, and grace, and force to what is spoken, it increaseth learning; and indeed in an ordinary way of common prudence and providence, although parents in some conditions may strain hard, to bring up their sons to be Scholars, it is in itself a far better portion, than barely to leave them such a portion of money, or goods, or Lands. God himself accounts such liberal sciences among the number of his chiefer gifts, Dan. 1. 17. speaking of Daniel, and his three companions, as for these four Children, God gave them knowledge, and skill in all learning, and wisdom. It's spoken in the commendation of Moses, by Stephen, Acts 1. 7. 22. that he had skill in all learning of the Egyptians; verily it was well for the Church in Moses his time, and for the Church in daniel's time, that Daniel and Moses, when they were young, were so well educated and gifted with skill in all learning and wisdom. God will reward good parents also as well as bad, according to the fruit of their do, John 17. 10. if by the fruit of your education, & blessing of God upon the education of your Children to learning, they come to do much more good, either in Church or commonwealth, all that good will be partly put upon the good parents account also, as well as added to the good Child's score; and in particular, the more to encourage Christian parents to educate, and sequester their Children, which have good natural parts, unto learning, in reference to the ministry in special sort, let me add a word or two; let such remember hannah's example, who in setting apart her son Samuel, presently upon his coming to be trained up under Elies' tuition, for the Ministry, she is said herein, to lend him to the Lord, 1 Sam. 1. 24, 28. compared, and cap. 2. 20, 21. it appeareth that she lost nothing by this loan. Remember also what a favour and wonder of bounty, and faithfulness of God is extended to you, that God will take any of your children, for such an employment of his, and of his Church, namely for the Ministry; amongst three of the most notable acts that God did for Israel, next to that of bringing them up out of Egypt, & to that of destroying the Canaanites for them, Amos 2. 9, 10. this is reckoned one, I raised up of your sons, for Prophets; to conclude, remember also what an honour God putteth upon your Children, and what favour he showeth them therein, 1 Tim. 1. 12. I thank Christ Jesus our Lord (saith Paul) who enabled me, for that he counted me faithful, putting me into the Ministry; when God would honour Phinehas, he putteth this upon him, as by a perpetual Covenant, that he and his children shall be the Lords Priests, Numb. 25. it was the honour also that God put upon the tribe of Levi, that for Levies zeal in that business, at Massah and Meribah, his Vrim and Thummim, his Priestly endowments and ornaments, of Priestly employments should be upon him, Deut. 33. 8, 9 it was the honour at first put upon Israel's firstborn, only to be the Lords, and for the Lords Ministerial service; whence, Exod. 24. 5. and he sent the young men of the Children of Israel, their first born, who offered burnt offerings and sacrificed peace offerings of Oxen unto the Lord; afterwards indeed in honour of the Levits, the Levits were taken to be the Lords, or for the Lords Ministerial service, and bestowed upon Aaron, and his sons, who successively were to be Gods high Priests, 3 Numb. 12. 41. and cap. 8. 16, 19 compared; it must needs be an honour to the ministers calling, and such as are therein conscionably employed, that the blessed God in his counsels, respecting the souls welfare of his people, which in themselves, and by nature were rebellious, to the intent that by his blessing upon the Ministry in their hearts, God might come to dwell amongst them; he ordered it thus, that Christ dying, and rising again, should ascend into heaven, and there receive from his father as an honourable boon of favour, gifts for men, even for his people in themselves Rebellious, that God might by his blessing thereupon dwell amongst them, Psalm. 68 18. upon his actual ascension, as Paul expresseth it, Eph. 4. 8, 11, 12, 13. He gave those gifts, so received, to men, to his people, and Church; That is, as the Apostle expoundeth those gifts to be, vers. 11. He gave some Apostles, and some Prophets, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith and a perfect man, etc. No greater honour surely than this, to be given, as a Coronation-mercy, to Christ ascending, and from Christ given back again, as his Coronation Favour, and Bounty to his Church, for such high, holy, and honourable ends; nor need I say more in honour of your children, If becoming faithful Ministers; their Scripture titles do Emblazon that sufficiently; Ministers being called, Angels, Rev. 2. 1. Ambassadors, 2 Cor. 5. 20. Stewards, 1 Cor. 4. 1. Watchmen, Ezek. 3. 17. Co-workers with God, 1 Cor. 3. And many other titles of honour which he is pleased to crown Ministers withal.  
As for motives I will but name two or three. 
Motives to good education of Children. 1. They are the Lords, more than ours.   
1. Our Children are more the Lords than ours, by Covenant-right, by our own act of devoting them to him in Baptism, Matth. 28. 19 and many other ways, Ezek. 16. 20. Let Parents therefore bring up their Children for God, in the best way they can.  
2. Education will greatly difference our Children 
2. That will honourably distinguish them from others.  from others not so well educated, as Lycurgus, when he would convince the Lacedæmonians of the benefit of education, he taketh two whelps of one litter, the one he traineth up to Hunting, the other not, the one proved of use to the field, the other was good for nothing, but for a cur in the Kitchen; and experience witnesseth, that ordinarily persons well educated, become of very public and good use, more ways than one, where ever God casteth their habitation, others, not so educated are little serviceable, in any matters of public concernment. Socrates' used to say, that many men's Sons who were without education, were like courageous Horses without well ordering and government, becoming very Asses, or as it might be added, resty jades. I need not apply it, it's easily understood.  
3. The honour of good education will be 
3. Children also will have the honour of it: the sin of the contrary will lie upon the Parents.  partly the Child's, and will partly reflect honour upon the Parents, As that of Augustus, who so well educated his Sons, that what they spoke, he would have them speak it openly, and then have the Speech (as matter of worth and note) publicly recorded: But in neglect of good education children's sins will be charged upon Parents, As in Elies' case of neglect of well educating, and Fatherly watching over his Sons, Hophni, & Phineas, 1 Sam. 2. 29, 30. he is charged with kicking at his sacrifices, why have ye kicked at my sacrifices? etc. The very Heathens, by nature's light so took this; hence the Lacedaemonian Ephori, they punished a certain Father, for suffering two of his Sons to fall out, and to fight one with another.  
4. It may somewhat awaken, and move Christian 
4. Even Heathens have been much for good education. Justin l. 3.  Parents to a more conscionable care in this matter of well educating your Children, to consider some of the Laws, Acts, and speeches, of the very Heathen, about this very particular. Lycur-the Spartan Lawgiver, commanded that Youth should be brought into the field, not into the Markets that they should spend their first year not in Lxury, but in work and Labours; And the Spartans' had another Law, that if any of their Freemen neglected the discipline of youth, he should be disenffranched; Aelian also speaketh of another sore punishment which the conquering Mytilenesians imposed upon their revolting associates, that their Children should not be trained up to the liberal Sciences; Plato was wont to reprove this as a gross evil in those of his times, that men would bestow all their care and pains in getting Riches, but took little, or no care about their Children, unto whom they were to leave their Riches. When one answered Aristippus, that for a thousand drachmas which he demandded to bring up his Son to Learning, that he could buy a servant; nay, saith the Philosopher, you shall have two servants, to wit, him that you buy, and your own Son too. Diogenes sometime said, he had rather be a Ram or sheep of a Megarensian, than his Son, whereby he declared, that the Megarenses took more diligent care of their , than of their Children. To conclude with one admonitory Item to some in these days, who are secret enemies to catechising Children, and bringing them up in Learning, Let them tremble to think with how like a spirit they are acted to that of that notorious Apostate Julian, who designing the extirpation of the Christian Religion, thought no way better, than to put down catechising and Schools of Learning: as for other Parents who would full gladly bring up some of their Sons, who have natural parts for Learning, but through Idleness or Voluptuousness, or the like, they will not be drawn to attend it, or to be trained up to it, let then some other way punish them, with suitable epressions of parental distaste and displeasure. Solon's law this way, was somewhat too harsh, that if Sons would not be drawn by their Parents to Learning, their Parents should deny them necessaries; but yet Christian Parents would do somewhat this way, that such Children should know themselves, and sufficiently see cause to bewail their folly and error. I have been long in this first way of Parent's furthering Children in being an honour to them, because it is of great moment; we shall be briefer in the rest.  
2. Then let Christian Parents, as a help to the said end, be sure to leave your Children under 
2. By leaving Children under God's ordinances and good government.  God's ordinances purely & powerfully dispensed, in the Church, and under good government in the civil state. The Children of Israel would not leave one of their Children in Egypt, Exod. 10. 9, 10. Where God pure Religion was not, nay, where sacrifices to the Lord was an abomination, Exod. 8. 27. and where the government of the state was tyrannical; these better-minded people of Israel, when the godly Priests were put down by Jeroboam, and removed to Judah, under Rehoboham, and when Jeroboam set up corrupt unworthy fellows to be priests, they also removed themselves and families to Jerusalem, 2 Chron. 11. 13, 14, 15, 16. Hence that enquiry of the company of the godly, Canticles 1. 7. Tell me, O thou whom my Soul loveth, where thou dwellest, and where thou causest thy flock to rest at noon? that parching time of enemies raging against the truth, ways, and people of Christ, to which Christ's answers, vers. 8. Go thy way forth by the footsteps of the flock, (the rest of my people) and feed thy kids itttle ones by the shepherds (godly Magistrates & Ministers) tents. Alas, for us, and ours to go where Gods pure ordinances or government is not, it is to expose ourselves, and them to, to soul-ruines, as David said in that case, 1 Sam. 6. Cap. 16. They have cast me out this day from the Lords inheritance, (where his ordinances and Ministers and people are) saying, Go and serve other Gods— their actions, in driving me out amongst strangers to Gods pure Religion and Laws, do even as it were say, Go, and serve other gods, putting me upon that temptation to it. But by leaving our Children under good ordinances and government, we do hereby greatly further them in the best things, and thereby also in becoming an honour to us.  
For 1. They are furthered that way by your godly Ministers there; and the pure dispensation of the word and ordinances by them; when such Fishers are upon the Church's banks, your fish of all hand great and small are wont to be caught and drawn to the Land, Ezek. 47. 8, 9, 10. by John Baptists Ministry (as we before shown) all is brought to rights 'twixt Children and Parents, Mal. 4. 6. He shall turn the hearts of the fathers to the Children, and the hearts of the Children to the father.  
2. They are much helped that way by the Churches and Saints Christian watch over them, Counsels, instructions, and seasonable admonitions of them, and prayers for them. Peter, as an Apostle, having all virtual, Apostollical, and Church power in him, is charged with the feeding, teaching, and ruling, of Christ's Lambs, as well as elder sheep, Joh. 21. 15, 16. The Children of the Church have a beneficial privilege, that they must be watched over, kept from wander, searched out if started aside, and brought in if gone astray, healed if diseased, cherished and nourished up by all holy means, of which they are capable, kept to their pasturage, watering, folding, and the like.  
3. They will be much helped by the good civil governor's means also, who is a nursing Father unto the Church and to her little Children, Jsa. 49. 23. and who is to take magistratical care in special sort, of the education of Children. As even the heathen Aristotle says it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Arist. polit. l. 8. c. 1.  That it is an unquestionable thing to all men, that it especially concerneth the civil Lawgiver, to look to and make laws about the education or disciplining of youth, which being not attended (saith he) in States, it overthroweth them. It was one of Lycurgus his Laws, to restrain the carelessness of Parents in educating their children, that after Children were seven years old, their Parents should not breed them up as they list, but they should be disposed to certain companies of Children, to be exercised to good instructions, and discipline, and when grown up to be Youths, they should misspend no time without instructions and regulations; and no doubt that Spartan state flourished the better, for that and other like Laws of Lycurgus, as stories tell us, God himself maketh account that a godly ruling Eliakim, is of great use to his people, in respect of their offspring or Children, whence that in Esai 22. 20, 24. in a word, the Lord doth promise it as a most advantageous privilege in the days of the Gospel, both to the godly returning Jews, and to their Children, that they shall be in his Church and under his blessed ordinances in his Church, in which he will be present: his sanctuary shall be amongst them, Ezek. 37. 25, 26. and that they shall be under the government of Christ (under the name of David) Ibid. and that not alone ecclesiastical in the Church, but civil also, in their Christian-state and Commonwealth; all goverments civil and sacred, being in a divers respect Christ's: delivered to him of the Father, Matth. 28. 18. and by him to Christian rulers, Prov. 8. 15. as King of Kings, and Lord of Lords.  
3. Let Christian Parents for the furtherance of their Children, being an Honour to them, take special care to maintain peace among their Children, and to take away all occasion of breaches among them in after times; this was Abraham's care in his life time, to give Returahs' Children their portions; and so to send them away, farther off from Isaac who was to hold on Abrabrahams' Honour, as a Covenant and Church-Father, etc. Gen. 25. 5, 6. In defect of such parental care, worse matters have fallen out in Christian Families, to their Parents great dishonour.  
4. Let Christian Parents also for the end mentioned, take special care of the well disposing of their Sons and Daughters, in Matiage: So did Abraham for his only Son (as God in a sense called him) Isaac, Gen. 24. 1, 2, 3, etc. So did Isaac, and Rebeckah for Jacob, Gen. 28. 2, 3, etc. Having smarted for the contrary neglect in Esau, Gen. 27. 46. and both Isaac and Jacob proved an Honour to their Parents, but Ishmael and Esau not looked after that way, by their Parents, were rather a reproach to them who begat them. Hence that charge of God to Jewish Parents, to look much to the disposing of their Children in Marriage, Deu. 7. 3.  
Lastly, let Christian Parents who would have their Children be an honour to them, lay up many prayers for them, for that end, and accordingly exercise faith also in God's promises, for bringing the same to pass, Psal. ●0. 16. Let thy glory appear to our Children, and then vers. 17. Let thy beauty be upon us, so Psalm. 144. 12. It is one great part of the matter and scope of their prayer, that they may have an hopeful, honourable, and useful posterity, even as growing plants, and as choice polished corner pieces of a Palace; and when Hannah was now about disposing of young Samuel under Elies' Tuition, 1 Sam. 1. 23. all hannah's prayer is this, only the Lord establish his word: even that which he hath promised, respecting this our Son. And the godly, Psalm. 102. 28. are brought as acting of faith for this end, the Children of thy servants shall continue, and their seed shall be established before thee; and if thus to continue before God, than such as should honour Parents also, both in a direct and reflect way, as a means under God, of their living long, and continuing of them, in the Land which God giveth them.  
Thus much for the Exhortation respecting Parents.  
2. It is of Exhortation also to Children, or unto persons, as in the relation of Children, (whether Children in years, or grown persons) to be an honour to your godly Parents, especially, by imitation of what is good in them, and following their gracious counsels, and by holding on in the truths and ways of God, wherein they have taught and led you, without ever turning aside therefrom. For which end, let me briefly propound, 1. Some motives.  
2. Some helps.  
The Motives to it may be such as these.  
1. In that such good interest of Children, and such godly precepts and examples of Parents, which are laid before them, they are a special talon of mercy, and therefore God expects that you should make an honourable inprovement of them; Solomon speaketh of the same thus, as his merciful advantage, Prov. 4. 3. For I was my Father's Son, vers. 4. He taught me also, and verse 10. Hear O my Son, and receive my instruction, and the years of thy life shall be many, and so be an honour every way of Parents, as a means to that end, and then addeth, vers. 11. I have taught thee in the way of wisdom, (namely, instructively) I have led thee in the right paths, (namely, exemplarily;) the like holy advantage did they make of that counsel and doctrine of their Fathers, Psalm. 144. 1. and David likewise maketh advantage of his Mother's interest in God, Psalm. 86. 16. and Psalm. 116. 18. Now if this be a talon, it must be accounted for one day, and Children had need look that they make answerable returns. parental nurture and admonition, and Christian education is an holy advantage to such Children, above others that want the same, As being God's ordinance for children's best welfare, as was showed before. When Solomon had charged his Son to keep his Father's command, and not to forsake the Law of his Mother, Prov. 6. 20. verse 23. he addeth this reason, for the commandment (even of a godly Father) is a lamp, and the Law (even of a godly Mother) is light, and reproofs of instruction (given by Parents also to Children) are the way of life, Prov. 29. 11. The rod and reproof give wisdom: namely, as Gods appointed means, in the use whereof he will give it to Children. Godly examples are also very forcible and helpful, hence the godly are said to be blessings in all places where they are cast, Isa. 19 2. As Husbands may be won to God & good, while they behold the Godly and wise conversation of their wives, 1 Pet. 3. 1. So may a child by the gracious example of godly Parents; yea, such children have the superadded advantage of their good Parents, and Ancestors Covenant interest, Prayers and blessing, Gen. 49. 26. The blessings of thy Father, (saith, Jacob to his Son Joseph) have prevailed above the blessings of my Progenitors, every godly Ancestor and Parent, contributeth something to the Child's blessed stock, besides the blessed advantage which such Children have to be an Honour to God, and to their Parents, by the very Entail of grace by Promise and Covenant of God, from their Parents unto them, Deut. 30. The Lord will circumcise thine heart, and the heart of thy seed— to love him, etc. and Isa. 59 21. The word and spirit in the mouth of the Ancestors, is promised to the succeeding Children, let Children then of the Church of the godly, look you husband this holy advantage the rather to Gods and godly Parents Honour.  
2. In that the posterity of Papists, and Mahumetans, will follow the tract of their parents instructions, and examples, and will by no means departed therefrom; and shall not such children as you are, much rather follow your godly teaching and leading Parents, without departing from their blessed counsels and examples? God forbidden any should do otherwise.  
3. In that otherwise if you will not do thus to the honour of your godly parents, verily then, all the blessed words which your good parents have urged, and charged, and that as from God, by their parental authority, upon you their children, they will come in, another day, as evidences against you, according to that phrase concerning God's word delivered by Moses to the Israelites, and by them to be commanded to their Children successively, in case of their Apostasy, it's said, this Song shall be God's witness to testify against them, Deut. 31. 19, 21, 26.  
Touching the helps to further you, in being such an honour to godly parents, they may be such as these.  
1. Take heed of what tendeth to dishonourable degenerating, and Apostasy from the gracious counsels, and examples of your godly Parents and Ancestors: and for this end, take heed of 1. corrupt principles, or practices in Religion, for they tend to Apostasy; hence the Apostasy of those hopeful beginners in 2 Pet. 2, 19 20. whilst corrupt libertine, principles are distilled into them, and embraced by them, they are entangled again and fall off, 2 Tim. 21. 16, 17. Timothy must avoid such profane and vain babble (such the Apostle termeth their false doctrines) because they tend to ungodliness, and their word and doctrine, like a Canker eateth out the heart and life of Religion where it taketh.  
2. A worldly spirit; that causeth degenerating in hopeful persons; that hopeful young man in Mark. 10. 20, 2●. was spoiled by it; so was Saul, Judas, Ananias, and Saphira, Demas, and all those professors, which so far outgo those of the high way, and stony hearers, even, those of the thorny soil, they come to be choked by the thorny cares, desires, occasions, and contentments of the world, so that no fruit of theirs ever cometh to perfection.  
3. Pride; this ushereth in even this fall also: instead of him whose bear't is lifted up, in Hab. 2. 4. it is in Heb. 10. 35. if any man draw back: the one ushereth in the other; let Children, hopeful ones specially, beware of this.  
4. Wantonness under outward prosperity, plenty, peace, liberty, civil and sacred; Deut. 32. 11. Jesurun waxed fat, and kicked, turned against God. So those Nehem. 9 22, 26. Hence God warneth them then to take heed, that when in Canaan they have all they can desire, in a manner, that then they forget not, and forsake not the Lord, Deut. 8. 10, 11, 12, 13, 14. let the posterity of the godly here and elsewhere take heed of this spiritual wantonness, which ushereth in Apostasy.  
5. Bad matching; this caused Jehoram, good Jehoshaphats Son, so vilely to degenerate, namely his matching into wicked Ahabs' stock, 2 Chro. 21. 1, 2. bad wives outlandish women, caused even wise Solomon to sin, and for a time to degenerate, Nehem. 13. 26. let young persons especially take heed of this.  
2. Let such Children of the Church, of the godly, engage themselves personally, in solemn wise before the Lord, and his people also, as well as privately, to walk according to God, and those godly counsels and examples of their good Parents and Ancestors, and by his strength and help, never to turn away there from; good Ruth did so privately, when she so solemnly vowed before God, and her Mother-in-Law, that she would go with her, be with her, partake in weal and woe with her, own her God and people, and only them, for hers, and nothing but death should hinder the same, Ruth 1. 15, 16. whither thou goest, thither I will go, thy God shall be my God, and thy people my people; God do so to me, and more also, if ought but death part me and thee; she engages implicitly to all honour of her, both direct, to honour her with all honour of respects, reverence, obedience and recompense, and reflectly, to be an honour to her also, all which may be very well gathered out of that speech of hers: as I might particularly evince, but I forbear: Nehem. 10. 28, 29. the Children of the Church there, their sons and daughters that could understand, (as well as their Parents) came publicly to enter into an oath, and curse, to walk in God's Laws, to observe and do all his Commandments; and if Churches would call upon their Church Children, who are of understanding, personally to renew the Covenant of God, made by their Parents on their behalf, such a bond would the more engage and unite their hearts, by the Lord's blessing, to the good ways, and things of God, to his and their Parent's Honour.  
3. Let such Children, according as the Lord helpeth them, eye, and plead with God, his own words, undertaking this in effect, that they shall walk after the blessed precepts, and practices of their godly Parents and Ancestors, and so be an honour to them; this is held forth in that promise of God made with reference to his Kingdom and Church in all Nations amongst the Gentiles, Psal. 22. 27. with vers. 30, 31. their seed (as the Geneva reads it) shall serve him, it shall be counted to the Lord for a generation, they shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this; if God undertake that this seed of Gentile-believers, shall hold up Religion after their Parents, and convey it to their next generation, what can godly Parents desire more for their Children, or, their children desire for themselves? they shall hereby greatly honour God, his truth, ways, and government, and greatly honour their godly Parents, their instructions, examples and prayers, beside that good that will thereby come to themselves, and their own souls and posterity also: O let such children then entrench themselves within this and such like blessed strong holds and places of spiritual refuge. And so at length we have dispatched our discourse about this so necessary a subject, and the blessing of our gracious God be upon it.   
FINIS.   

Imprimatur,  
Edm. Calamy. 30. March, 1655.