Of Domestical Duties · Volume III

Then & Now · Volume III · 4 of 10

Children Giving Back to Parents

Children Giving Back to Parents

§. 39. Of childrens Recompence.

§. 39. Of children’s Recompense.

The generall head whereunto al the duties which children owe to their parents in regard of their Neceſſity, is in one word Recompence, which is a dutie whereby children indeauour as much as in them lieth, to repay what they can for their parents kindneſſe, care, and coſt towards them, and that in way286 of thankfulneſſe; which maketh a childe thinke he cannot doe too much for his parent, & well may he thinke ſo, for a parent doth much more for his childe before it is able to doe for it ſelfe, then the childe poſſibly can doe for the parent. So as if the parents authority were laid aſide, yet the law of equity requireth this dutie of Recompence: ſo alſo doth the law of piety and charity. Wherefore of all other Duties this is moſt due.287 It is in expreſſe termes giuen in charge to children by the Apoſtle, who willeth them to learne to requite their parents.

  1. 286. οὐθὲν ποιήσας ἄξιον τῶν ὑπηργμένων δέδρακεν. Ariſt. Ethic. l. 8. c. 14.
  2. 287. 1 Tim. 5. 4. ἀμοιβὰς ἀποδιδόναι.

The general head whereunto all the duties which children owe to their parents in regard of their Necessity, is in one word Recompense, which is a duty whereby children endeavour as much as in them lieth, to repay what they can for their parents kindness, care, and cost towards them, and that in way284 of thankfulness; which maketh a child think he cannot do too much for his parent, & well may he think so, for a parent doth much more for his child before it is able to do for it self, then the child possibly can do for the parent. So as if the parents authority were laid aside, yet the law of equity requireth this duty of Recompense: so also doth the law of piety and charity. Wherefore of all other duties this is most due.285 It is in express terms given in charge to children by the Apostle, who willeth them to learn to requite their parents.

  1. 284. οὐθὲν ποιήσας ἄξιον τῶν ὑπηργμένων δέδρακεν. Arist. Ethic. l. 8. c. 14.
  2. 285. 1 Tim‸ 5:‸4‸ ἀμοιβὰς ἀποδιδόναι.

Contrary is neglect of parents in their need, which is more288 then monſtrous ingratitude. As all ingratitude is odious to God and man, ſo this moſt of all, and yet very many are guilty thereof. In them the prouerbe is verified that loue is weighty. For it is the property of weighty things to fall downe apace, out to aſcend ſlowly, and that not without ſome violence. Thus loue from the parent to the childe falleth downe apace, but it hardly aſcendeth from children to parents. In which reſpect another prouerbe ſaith, One father will better nouriſh nine children, then nine children one father. Many children in his kinde doe no more for their parents, then for ſtrangers. They either conſider not how much their parents haue done p. 470 for them; or elſe they conceit that what their parents did, was of meere dutie, and needeth no recompence. Fie vpon ſuch barbarous and inhumane children!

  1. 288. It is monſtrous ingratitude for children to neglect their parents.

Contrary is neglect of parents in their need, which is more286 then monstrous ingratitude. As all ingratitude is odious to God and man, so this most of all, and yet very many are guilty thereof. In them the proverb is verified that love is weighty. For it is the property of weighty things to fall down apace, but to ascend slowly, and that not without some violence. Thus love from the parent to the child falleth down apace, but it hardly ascendeth from children to parents. In which respect another proverb saith, One father will better nourish nine children, then nine children one father. Many children in this kind do no more for their parents, then for strangers. They either consider not how much their parents have done for them; or else they conceit that what their parents did, was of mere duty, and needeth no recompense. Fie upon such barbarous and inhumane children!

  1. 286. It is monstrous ingratitude for children to neglect their parents.

§. 40. Of infirmities whereunto parents are ſubiect.

§. 40. Of infirmities whereunto parents are subject.

The rule of the forenamed recompence is on the one ſide289 the parents Neceſſity, and on the other, the childes Ability. So as in euery thing wherein a parent needeth his childes helpe, the childe to his power muſt afford his beſt helpe. Beyond ones power nothing can be expected.290

  1. 289. A rule of recompence.
  2. 290. Ultra poſſe non eſt eſſe.

The rule of the forenamed recompense is on the one side287 the parents Necessity, and on the other, the childes Ability. So as in every thing wherein a parent needeth his childes help, the child to his power must afford his best help. Beyond ones power nothing can be expected.288

  1. 287. A rule of recompense.
  2. 288. Ultra posse non est esse.

A parents Neceſſity may be through Naturall infirmities.

Caſuall extremities.

A parents Necessity may be through

  • Natural infirmities.
  • Casual extremities.

Naturall infirmities are Inward.

Outward.

Natural infirmities are

  • Inward.
  • Outward.

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

Inward Infirmities are weakness of judgment, slipperiness of memory, violence of passion with the like; whence proceed frowardness, testiness, suspiciousness, jealousy, fear, grief, etc‸.

Outward Infirmities are ſuch as ariſe from ſome inſtant temptation, as were291 Noahs and292 Lots drunkenneſſe;293 Lots and294 Dauids vncleaneſſe;295 Abrahams and296 Iſaakes diſſimulation;297 Iaakobs and298 Dauids exceſſiue lamentation, &c.

  1. 291. Gen. 9. 21. [moved in the edition]
  2. 292. & 19. 33. [moved in the edition]
  3. 293. & 19. 33. [moved in the edition]
  4. 294. 2 Sam. 11. 4. [moved in the edition]
  5. 295. Gen. 12. 13. [moved in the edition]
  6. 296. & 26. 7. [moved in the edition]
  7. 297. & 37. 34, 35. [moved in the edition]
  8. 298. 2 Sam. 18. 33. [moved in the edition]

Outward Infirmities are such as arise from some instant temptation, as were Noah’s289 and Lot’s290 drunkenness; Lot’s291 and David’s292 uncleanness; Abraham’s293 and Isaac’s294 dissimulation; Jacob’s295 and David’s296 excessive lamentation, etc‸.

  1. 289. Gen‸ 9:‸21. [moved here by the editor]
  2. 290. Gen 19:‸33. [moved here by the editor]
  3. 291. Gen 19:‸33. [moved here by the editor]
  4. 292. 2 Sam‸ 11:‸4. [moved here by the editor]
  5. 293. Gen‸ 12:‸13. [moved here by the editor]
  6. 294. Gen 26:‸7. [moved here by the editor]
  7. 295. Gen 37:‸34, 35. [moved here by the editor]
  8. 296. 2 Sam‸ 18:‸33. [moved here by the editor]

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

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

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

In regard of the natural infirmities of parents, the duty of children is both to bear with them, and also to cover them so far as they can.

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

§. 41. Of children’s bearing with their parents infirmities.

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

Children bear with their parents infirmities when they do not the less reverendly esteem their place, or person, nor perform the less duty to them because of their infirmities.

This is the firſt particular branch of recompence. For children in their yonger and weaker yeares are ſubiect to many p. 471 infirmities: if parents had the leſſe reſpected them for their infirmities, and from thence had taken occaſion to neglect them, and would not haue borne with them, ſurely they could not haue beene ſo well brought vp. That great patience, long-ſufferance, and much forbearance which parents haue ſhewed towards their children, requireth that children in way of recompence ſhew the like to their parents as occaſion is offered. It was a great infirmity in Iſaak to preferre Eſau a prophane childe, before Iaakob a religious childe, eſpecially againſt Gods expreſſe word concerning Iaakob; yet Iaakob reſpected not his father a whit the leſſe for it, as appeares by his299 feare to offend him, and by his300 readineſſe to obey him.301 Iaakobs vniuſt reproofe of Ioſeph was no ſmall infirmity, and yet how much Ioſeph reuerenced and euery way reſpected his father the hiſtory following ſheweth. Sauls infirmities were farre more and much greater then any of theirs, yet what dutie and faithfulneſſe did Ionathan his ſonne performe to him, euen to their deaths? for302 he died with him.

  1. 299. Gen. 27. 12.
  2. 300. & 28. 5.
  3. 301. & 37. 10. [moved in the edition]
  4. 302. 1 Sam. 31. 2.

This is the first particular branch of recompense. For children in their younger and weaker years are subject to many infirmities: if parents had the less respected them for their infirmities, and from thence had taken occasion to neglect them, and would not have borne with them, surely they could not have been so well brought up. That great patience, long-sufferance, and much forbearance which parents have showed towards their children, requireth that children in way of recompense show the like to their parents as occasion is offered. It was a great infirmity in Isaac to prefer Esau a profane child, before Jacob a religious child, especially against God’s express word concerning Jacob; yet Jacob respected not his father a whit the less for it, as appears by his297 fear to offend him, and by his298 readiness to obey him. Jacob’s299 unjust reproof of Joseph was no small infirmity, and yet how much Joseph reverenced and every way respected his father the history following showeth. Saul’s infirmities were far more and much greater then any of theirs, yet what duty and faithfulness did Jonathan his son perform to him, even to their deaths? For300 he died with him.

  1. 297. Gen‸ 27:‸12.
  2. 298. Gen 28:‸5.
  3. 299. Gen 37:‸10. [moved here by the editor]
  4. 300. 1 Sam‸ 31:‸2.

We haue herein the patterne of Chriſt himſelfe: how great infirmity did his mother bewray, when ouer-raſhly ſhe rebuked him being about a good worke, a bounden duty, his Fathers buſineſſe? yet immediatly thereupon it is noted that he went downe with his parents, and was ſubiect to them: which303 manifeſteth the honour he gaue to his mother, notwithſtanding her infirmitie.

  1. 303. Luk. 2. 51. [moved in the edition]

We have herein the pattern of Christ himself: how great infirmity did his mother bewray, when over-rashly she rebuked him being about a good work, a bounden duty, his fathers business? Yet immediately thereupon it is noted that he went down with his parents, and was subject to them:301 which manifesteth the honour he gave to his mother, notwithstanding her infirmity.

  1. 301. Luke 2:‸51. [moved here by the editor]

Contrary to this duty doe they, who take occaſion from their parents infirmities to thinke baſely of their perſon and304 their place, and thereupon grow careleſſe in duty, either refuſing to doe any duty at all, or elſe doing it careleſly, grudgingly, diſdainefully, and ſcornefully. Abſolom made a ſuppoſed infirmity of his father the ground of his rebellion. Had305 his pretence beene true, yet had it not beene a ſufficient cauſe for him to diſgrace, and riſe againſt his father, as he did. The law that threatneth Gods vengeance againſt ſuch children as mocke at their father, or deſpiſe to obey their mother, maketh306 no exception of parents infirmities.

  1. 304. A childe may not diſpiſe a parent for any infirmity.
  2. 305. 2 Sam. 15. 3. [moved in the edition]
  3. 306. Pro. 30. 17. [moved in the edition]

Contrary to this duty do they, who take occasion from their parents infirmities to think basely of their person and302 their place, and thereupon grow careless in duty, either refusing to do any duty at all, or else doing it carelessly, grudgingly, disdainfully, and scornfully. Absalom303 made a supposed infirmity of his father the ground of his rebellion. Had his pretence been true, yet had it not been a sufficient cause for him to disgrace, and rise against his father, as he did. The law that threateneth God’s vengeance against such children as mock at their father, or despise to obey their mother,304 maketh no exception of parents infirmities.

  1. 302. A child may not despise a parent for any infirmity.
  2. 303. 2 Sam‸ 15:‸3. [moved here by the editor]
  3. 304. Prov 30:‸17. [moved here by the editor]

§. 42. Of childrens couering their parents infirmities.

§. 42. Of children’s covering their parents infirmities.

Children couer their parents infirmities both by paſſing by p. 472 them (as we ſpeake) and taking no notice of them, and alſo by concealing them from others as much as they can. The Scripture noteth it to be a property of loue to couer a multitude307 of ſinnes: now in whom ſhould loue abound, if not in children? And who ſhould more manifeſt this property of loue then children?

  1. 307. 1 Pet. 4. 8.

Children cover their parents infirmities both by passing by them (as we speak) and taking no notice of them, and also by concealing them from others as much as they can. The Scripture noteth it to be a property of love to cover a multitude305 of sins: now in whom should love abound, if not in children? And who should more manifest this property of love then children?

  1. 305. 1 Pet‸ 4:‸8.

Of paſſing by and concealing from others a parents infirmity, we haue a worthy patterne in Shem and Iaphet: when Noah their father being drunken lay vncouered in the midſt of his tent, they went backward (that they might not themſelues308 ſee their fathers infirmity) and couered his nakedneſſe (that others might not ſee it.) The bleſſing which vpon this occaſion was then promiſed to them and their poſterity, ſheweth how acceptable this dutie was to God.

  1. 308. Gen. 9. 23.

Of passing by and concealing from others a parents infirmity, we have a worthy pattern in Shem and Japhet: when Noah their father being drunken lay uncovered in the midst of his tent, they went backward (that they might not themselves306 see their fathers infirmity) and covered his nakedness (that others might not see it.) The blessing which upon this occasion was then promised to them and their posterity, showeth how acceptable this duty was to God.

  1. 306. Gen‸ 9:‸23.

Contrary was Chams practiſe, who diſcouered, and made309 knowne his fathers nakedneſſe. The curſe thereupon denounced againſt him, ſheweth how odious that ſinne was vnto God. Too many there be of Chams curſed brood, who blaze abroad their parents infirmities, and make ſuch things knowne of them,310 as otherwiſe would not be knowne: whereby they bring much diſhonour and ſhame vpon their parents (which can be no honour311 to the children,) and withall a curſe from their parents on themſelues, which the heathen accounted very dreadfull.

  1. 309. A Sinne for a childe to diſcouer a parents infirmity.
  2. 310. Gen. 9. 22. Verſ. 25. [moved in the edition]
  3. 311. Parent is imprecatione nihil pernicioſius excogitari poteſt. Plato de Leg. lib. 11.

Contrary was Cham’s practise, who discovered, and made307 known his fathers nakedness.308 The curse thereupon denounced against him, showeth how odious that sin was unto God. Too many there be of Cham’s cursed brood, who blaze abroad their parents infirmities, and make such things known of them, as otherwise would not be known: whereby they bring much dishonour and shame upon their parents (which can be no honour309 to the children,) and withal a curse from their parents on themselves, which the heathen accounted very dreadful.

  1. 307. A sin for a child to discover a parents infirmity.
  2. 308. Gen‸ 9:‸22. Vers. 25. [moved here by the editor]
  3. 309. Parentis imprecatione nihil perniciosius excogitari potest. Plato de Leg. lib. 11.

More contrary was Abſoloms practiſe, who raiſed a moſt malicious ſlander of his father, and thereby alienated his ſubiects hearts from him. Too many Abſolom-like ſeeke to raiſe a ſuppoſed312 reputation and honour to themſelues by vilifying and diſgracing their parents: but let them note Abſoloms end. Aſſuredly, if they hold on in that courſe, the like, or a worſe, ſhall be their end.

  1. 312. More then monſtrous for a childe to raiſe a ſlander of a parent.

More contrary was Absalom’s practise, who raised a most malicious slander of his father, and thereby alienated his subjects hearts from him. Too many Absalom-like seek to raise a supposed310 reputation and honour to themselves by vilifying and disgracing their parents: but let them note Absalom’s end. Assuredly, if they hold on in that course, the like, or a worse, shall be their end.

  1. 310. More then monstrous for a child to raise a slander of a parent.

§. 43. Of childrens bearing with their parents caſuall neceſſities.313

§. 43. Of children’s bearing with their parents casual necessities.311

Caſuall extremities, are all manner of croſſes which by the prouidence of God are laid vpon a man: whether vpon his bodie, as blindneſſe, lameneſſe, ſickneſſe, &c. or on his perſon, as captiuitie, baniſhment, impriſonment, &c. or on his eſtate, as pouerrie, penurie, &c. In all theſe, children muſt beare with their parents, as in the forenamed infirmities; neither leſſe reuerendly eſteeme of p. 473 them, nor performe the leſſe dutie becauſe of them. Theſe are ſuch neceſſities, as are not ſinfull in themſelues; and therefore in regard of theſe, parents are much more to be borne withall. Though Iſaak were blinde, yet did not Iaakob a whit the leſſe reſpect314 him. Though Naomi were poore, yet Ruth her daughter in law continued to doe a childs dutie and ſeruice vnto her.

  1. 313. 2 Sam. 15. 3.
  2. 314. Gen 27. 1. Ruth 1, 16, 21. [moved in the edition]

Casual extremities, are all manner of crosses which by the providence of God are laid upon a man: whether upon his body, as blindness, lameness, sickness, etc‸. Or on his person, as captivity, banishment, imprisonment, etc‸. Or on his estate, as poverty, penury, etc‸. In all these, children must bear with their parents, as in the forenamed infirmities; neither less reverendly esteem of them, nor perform the less duty because of them. These are such necessities, as are not sinful in themselves; and therefore in regard of these, parents are much more to be borne withal. Though Isaac were blind,312 yet did not Jacob a whit the less respect him. Though Naomi were poor, yet Ruth her daughter in law continued to do a childs duty and service unto her.

  1. 311. 2 Sam‸ 15:‸3.
  2. 312. Gen 27:‸1. Ruth 1:‸16, 21. [moved here by the editor]

Contrary is the vnnaturall diſpoſition of ſuch children, as315 take occaſion from theſe caſuall neceſſities of their parents to deſpiſe them. God hath made an expreſſe law againſt deſpiſing thoſe who are by any outward defects impotent, as deafe, blinde, &c. If no perſon may deſpiſe another, for theſe, much leſſe children316 their parents. They are worſe then Cham that doe ſo, and may looke for an heauier curſe.

  1. 315. Vnnaturall to deſpiſe a parent for any caſuall infirmitie.
  2. 316. Leu. 19. 14. [moved in the edition]

Contrary is the unnatural disposition of such children, as313 take occasion from these casual necessities of their parents to despise them. God hath made an express law against despising those who are by any outward defects impotent,314 as deaf, blind, etc‸. If no person may despise another, for these, much less children their parents. They are worse then Cham that do so, and may look for an heavier curse.

  1. 313. Unnatural to despise a parent for any casual infirmity.
  2. 314. Lev‸ 19:‸14. [moved here by the editor]

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

§. 44. Of children’s relieving their parents according to their need.

Beſides bearing with parents neceſſities, in ſuch caſes as parents ſtand in need of their childrens releefe and ſuccour, they muſt afford it them. In ſickneſſe they muſt viſit them, as317 Ioſeph viſited his father. In time of mourning, they muſt comfort them, as318 the children of Iaakob. In want, they muſt prouide things needfull for them, as319 the ſonnes of Iaakob, who went vp to buy food for their father; and as320 Ioſeph, who ſent for Iaakob into Egypt, and there nouriſhed him. It is noted of321 Ruth, that ſhee did not only gleane for her mother a poore woman, but alſo reſerued ſome of that food which was giuen to her ſelfe to eat, for her. In time of danger they muſt doe what they can for their protection and preſeruation, as322 Dauid had in this reſpect an eſpeciall care of his father and mother. Yea, if God be pleaſed to323 take children out of this world before their parents, and their parents be ſuccourleſſe, they muſt take what order they can for the well-being of their parents after their owne departure, as324 Chriſt, who commended his mother to his diſciple Iohn a little before his death. Theſe and ſuch like duties are particular branches of recompence, and are all compriſed vnder that325 requitall, which the Apoſtle requireth of children: And they are but a ſmall part of requitall of all the paines, care, and charges, that parents haue been at with their children. Yea, this only thing, that parents haue brought forth children into the world, can children neuer ſufficiently p. 474 requite. Nature hath taught thus much, not only vnto heathen men, but alſo vnto the vnreaſonable creatures. Among other vnreaſonable creatures, the example of the326 Storke is worthy to be noted: for it is recorded of that kinde, that when the dammes are old, the young ones feed them; and when through age, they are ready to faint in their flying, the young ones will helpe; and when they are paſt flying, the young ones carrie them on their backs. The327 Greeke name of a Storke is taken from that word, which ſignifieth, to requite a parents kindneſſe: or elſe this word is taken from that name: they are both of the ſame notation.

  1. 317. Gen. 48. 1. [moved in the edition]
  2. 318. & 37. 35.
  3. 319. & 42. 8.
  4. 320. & 47. 12. [moved in the edition]
  5. 321. Ruth 2. 18. [moved in the edition]
  6. 322. 1 Sam. 22. 3, 4. [moved in the edition]
  7. 323. Vetuſtiſſima lex erat inſcripta mentibus omnium, vt liberi ſi hoc officij grauentur impendere quod pulli ciconiarum reponunt ſuis parentibus, velut impij conijciantur in vincula. Eraſm. Inſtit. Matrim.
  8. 324. Iohn 19. 27.
  9. 325. 1 Tim. 5. 4. ἀμοιβὰς ἀποδιδόναι.
  10. 326. Ariſt. Plin. Suidas.
  11. 327. πελαργός. ἀντιπελαργεῖν. Sin of Phariſies in freeing children from relieuing their parents.

Besides bearing with parents necessities, in such cases as parents stand in need of their children’s relief and succour, they must afford it them. In sickness they must visit them, as Joseph315 visited his father. In time of mourning, they must comfort them, as316 the children of Jacob. In want, they must provide things needful for them, as317 the sons of Jacob, who went up to buy food for their father; and as Joseph,318 who sent for Jacob into Egypt, and there nourished him. It is noted of Ruth,319 that she did not only glean for her mother a poor woman, but also reserved some of that food which was given to her self to eat, for her. In time of danger they must do what they can for their protection and preservation, as David320 had in this respect an especial care of his father and mother. Yea, if God be pleased to321 take children out of this world before their parents, and their parents be succourless, they must take what order they can for the well-being of their parents after their own departure, as322 Christ, who commended his mother to his disciple John a little before his death. These and such like duties are particular branches of recompense, and are all comprised under that323 requital, which the Apostle requireth of children: And they are but a small part of requital of all the pains, care, and charges, that parents have been at with their children. Yea, this only thing, that parents have brought forth children into the world, can children never sufficiently requite. Nature hath taught thus much, not only unto heathen men, but also unto the unreasonable creatures. Among other unreasonable creatures, the example of the324 Stork is worthy to be noted: for it is recorded of that kind, that when the dams are old, the young ones feed them; and when through age, they are ready to faint in their flying, the young ones will help; and when they are past flying, the young ones carry them on their backs. The325 Greek name of a Stork is taken from that word, which signifieth, to requite a parents kindness: or else this word is taken from that name: they are both of the same notation.

  1. 315. Gen‸ 48:‸1. [moved here by the editor]
  2. 316. Gen 37:‸35.
  3. 317. Gen 42:‸8.
  4. 318. Gen 47:‸12. [moved here by the editor]
  5. 319. Ruth 2:‸18. [moved here by the editor]
  6. 320. 1 Sam‸ 22:‸3, 4. [moved here by the editor]
  7. 321. Vetustissima lex erat inscripta mentibus omnium, vt liberi si hoc officij grauentur impendere quod pulli ciconiarum reponunt suis parentibus, velut impij conijciantur in vincula. Erasm. Instit. Matrim.
  8. 322. John 19:‸27.
  9. 323. 1 Tim‸ 5:‸4‸ ἀμοιβὰς ἀποδιδόναι.
  10. 324. Arist. Plin. Suidas.
  11. 325. πελαργός. ἀντιπελαργεῖν. Sin of Pharisees in freeing children from relieving their parents.

Contrary is the opinion of Phariſies, who thought that children by conſecrating their ſubſtance to the Temple, might be freed from this dutie of recompence to parents, which is the myſterie of that Hebrew word328 Corban. They made a meere pretext of piety to God, a cauſe of manifeſt impietie againſt parents. Chriſt giueth this verdict of them, that329 they make the word of God of none effect.330 Papiſts are of the ſame opinion, and ſo vnder the ſame cenſure.

  1. 328. Mar. 7. 11. [moved in the edition]
  2. 329. verſ. 13. [moved in the edition]
  3. 330. See §. 14. 1. Sin of children in denying releefe to parents.

Contrary is the opinion of Pharisees, who thought that children by consecrating their substance to the Temple, might be freed from this duty of recompense to parents, which is the mystery of that Hebrew word Corban.326 They made a mere pretext of piety to God, a cause of manifest impiety against parents. Christ giveth this verdict of them, that they make the word of God of none effect.327328 Papists are of the same opinion, and so under the same censure.

  1. 326. Mark 7:‸11. [moved here by the editor]
  2. 327. vers. 13. [moved here by the editor]
  3. 328. See §. 14. 1. Sin of children in denying relief to parents.

Contrary alſo is their practiſe, who hauing the goods of this world, ſuffer their parents to want.331 S. Iohn ſaith, that the loue of God dwelleth not in him, who ſhutteth vp his compaſſion from his brother in that caſe; how then can it dwell in ſuch a childe? Not they only who ſuffer their parents to ſtarue, offend in this extreme, but they alſo who ſuffer them to liue poorely, and baſely, when themſelues332 Diues-like fare delicately, and goe gorgeouſly attired euery day.

  1. 331. 1 Ioh. 3. 17. Iniquiſſimum eſt patrē egere, cùm filius ſit in facultatibus. Digeſt. lib. 25. tit. 3. §. 5. [moved in the edition]
  2. 332. Luk. 16. 19. 2. In bringing parents into extremities.

Contrary also is their practise, who having the goods of this world, suffer their parents to want. S. John329 saith, that the love of God dwelleth not in him, who shutteth up his compassion from his brother in that case; how then can it dwell in such a child? Not they only who suffer their parents to starve, offend in this extreme, but they also who suffer them to live poorly, and basely, when themselves330 Dives-like fare delicately, and go gorgeously attired every day.

  1. 329. 1 John 3:‸17. Iniquissimum est patrem egere, cùm filius sit in facultatibus. Digest. lib. 25. tit. 3. §. 5. [moved here by the editor]
  2. 330. Luke 16:‸19. 2. In bringing parents into extremities.

In an higher degree doe they offend, who bring their parents to ſuch extremities, as to pouertie by their lauiſh ſpending; to priſon by importuning them to be their ſureties; to exceſſiue griefe by their miſchieuous practiſes, as333 the ſonnes of Iaakob.

  1. 333. Gen. 37. 34. 3. In ſtriking parents.

In an higher degree do they offend, who bring their parents to such extremities, as to poverty by their lavish spending; to prison by importuning them to be their sureties; to excessive grief by their mischievous practises, as331 the sons of Jacob.

  1. 331. Gen‸ 37:‸34. 3. In striking parents.

But what ſhall we ſay of ſuch graceleſſe children, as dare ſtrike their parents?334 Gods law accounteth ſuch a childe vnworthy of life, and adiudgeth him to death.

  1. 334. Exod. 21. 15. 4. In murthering parents.

But what shall we say of such graceless children, as dare strike their parents?332 God’s law accounteth such a child unworthy of life, and adjudgeth him to death.

  1. 332. Exod‸ 21:‸15. 4. In murdering parents.

Nay, what may be ſaid of father-quellers, and mother-quellers? There was of old no particular law made againſt them, becauſe it is, ſuppoſed, that no childe can be ſo vnnaturall and inhumane. In imitation whereof335 Solon, that wiſe law-maker among the heathen, made no law againſt them: and his reaſon being aſked, p. 475 he anſwered, that he thought no childe would commit ſuch a fact.

  1. 335. Solon cùm interrogaretur, cur nullum ſupplicium conſtituiſſet. in eum qui parentem necaſſet, reſpondit, ſe id neminem facturum putaſſe. Cic. pro Roſ. Amer. [moved in the edition]

Nay, what may be said of father-quellers, and mother-quellers? There was of old no particular law made against them, because it is‸ supposed, that no child can be so unnatural and inhumane. In imitation whereof Solon,333 that wise law-maker among the heathen, made no law against them: and his reason being asked, he answered, that he thought no child would commit such a fact.

  1. 333. Solon cùm interrogaretur, cur nullum supplicium constituisset. in eum qui parentem necasset, respondit, se id neminem facturum putasse. Cic. pro Ros. Amer. [moved here by the editor]

When afterwards ſuch inhumane impietie was manifeſted in the world, the Ciuill Law ordained this puniſhment;336 If any ſhall kill his parent, let him not be put to the ſword, nor fire, nor any other vſuall puniſhment: but let him be ſowed in a ſacke with a dog, and a cocke, and a viper, and an ape, and caſt into the next ſea, or riuer; that while life is in him, he may begin to want all vſe of the elements, and be depriued, while he liueth, of the aire, and when he is dead, of the earth.

  1. 336. Si quis parentus fata propera uerit, neque gladio, neque ignibus, neque vlli alij ſolenni poenae ſubiugetur, ſed inſutus culeo cum cane, & gallo gallinaceo, & vipera, & ſimia, vel in vicinū mare, vel in amnem proijciatur, &c. Juſtin. Cod. l. 9. tit. 17. Cur voluerint parricidas inſui in culeum viuos, atque ita in flumen deijci, docet Cicero pro Roſ. Amer. Ad famam filij attinet, vt videatur honorem debitum patri defuncto praeſtitiſſe. Cic. Philip. 9. [moved in the edition]

When afterwards such inhumane impiety was manifested in the world, the Civil Law ordained this punishment; If any shall kill his parent, let him not be put to the sword, nor fire, nor any other usual punishment: but let him be sowed in a sack with a dog, and a cock, and a viper, and an ape, and cast into the next sea, or river; that while life is in him, he may begin to want all use of the elements, and be deprived, while he liveth, of the air, and when he is dead, of the earth.334

  1. 334. Si quis parentis fata properauerit, neque gladio, neque ignibus, neque vlli alij solenni poenae subiugetur, sed insutus culeo cum cane, & gallo gallinaceo, & vipera, & simia, vel in vicinum mare, vel in amnem proijciatur, etc‸. Justin. Cod. l. 9. tit. 17. Cur voluerint parricidas insui in culeum viuos, atque ita in flumen deijci, docet Cicero pro Ros. Amer. Ad famam filij attinet, vt videatur honorem debitum patri defuncto praestitisse. Cic. Philip. 9. [moved here by the editor]

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

This sin having been committed among the heathen, the Apostle reckoneth it up among other most notorious and barbarous sins, 1‸ Tim‸ 1:‸9. As murder is one of those sins, which the earth can least bear, and which crieth loudest to heaven for vengeance; so among the several kinds of murder, this is the most unsupportable, and crying.

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

Thus much of the duties of children, which they are to perform while their parents live. It remaineth to speak of those which they are to perform when their parents are dead.

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

§. 45. Of children’s care to bury their parents being dead.

The duties which children owe to their parents after they are dead, concerne the Bodie of their deceaſed parēt.

Credit

The duties which children owe to their parents after they are dead, concern the body and credit of their deceased parent.

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

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

So as both the thing it ſelfe, and the manner of doing it, is to be obſerued.337

  1. 337. Buriall a meanes to maintaine hope of reſurrection.

So as both the thing it self, and the manner of doing it, is to be observed.335

  1. 335. Burial a means to maintain hope of resurrection.

The thing it ſelfe, namely Buriall of the corps of ſuch as are deceaſed, hath euer beene in vſe in Gods Church: and it hath beene vſed as a meanes to maintaine our hope of the reſurrection of our bodies. Many of the heathen, who neuer dreamt of the reſurrection,338 were wont to burne the dead bodies of their friends: other heathen learned this manner of buriall from the Church, though they knew not the myſterie thereof. It is more cleare then needs be proued, that Gods people, from the beginning of the world, haue performed this dutie of buriall to their friends; but p. 476 it is not pertinent to the point in hand, to inſiſt vpon the generall: that it belongs eſpecially to children to procure this dutie to be performed, is now the point to be proued, which is readily done by the approued examples of339 Iſaak,340 Iaakob,341 Ioſeph, and others expreſly recorded in Scripture.

  1. 338. Conſtituere pyras: huc corpora quiſque ſuorum More tulere patrum, ſubiect ſiue ignibus, &c. Virg. Aeneid. 11.
  2. 339. Gen. 25. 9. [moved in the edition]
  3. 340. & 35. 29. [moved in the edition]
  4. 341. & 50. 7. [moved in the edition]

The thing it self, namely Burial of the corps of such as are deceased, hath ever been in use in God’s Church: and it hath been used as a means to maintain our hope of the resurrection of our bodies. Many of the heathen, who never dreamt of the resurrection,336 were wont to burn the dead bodies of their friends: other heathen learned this manner of burial from the Church, though they knew not the mystery thereof. It is more clear then needs be proved, that God’s people, from the beginning of the world, have performed this duty of burial to their friends; but it is not pertinent to the point in hand, to insist upon the general: that it belongs especially to children to procure this duty to be performed, is now the point to be proved, which is readily done by the approved examples of Isaac,337 Jacob,338 Joseph,339 and others expressly recorded in Scripture.

  1. 336. Constituere pyras: huc corpora quisque suorum More tulere patrum, subiectisque ignibus, etc‸. Virg. Aeneid. 11.
  2. 337. Gen‸ 25:‸9. [moved here by the editor]
  3. 338. Gen 35:‸29. [moved here by the editor]
  4. 339. Gen 50:‸7. [moved here by the editor]

And great reaſon there is for it: for

And great reason there is for it: for

1. It is a teſtimonie of great loue and good reſpect to the partie342 deceaſed. Now who ſhould manifeſt more loue, and greater reſpect then a childe?

  1. 342. 1. Reaſon.

1. It is a testimony of great love and good respect to the party340 deceased. Now who should manifest more love, and greater respect then a child?

  1. 340. 1. Reason.

2. It is a kinde of343 bleſſing, promiſed by God to his Saints, to344 be buried: as on the other ſide, it is a345 curſe threatned againſt obſtinate ſinners, not to be buried. In this reſpect,346 Dauid bleſſeth the men of Iabeſh Gilead for burying Saul, and acknowledgeth it a kindneſſe done to Saul. Now who ought rather to procure a bleſſing, and doe a kindneſſe to parents, then children, who are oft bleſſed through their parents meanes?

  1. 343. 1 King. 14. 13. 2 King. 22. 20. [moved in the edition]
  2. 344. 2. Reaſon.
  3. 345. Ier. 22. 19. 1 King. 21. 23, 24. Pſal 79. 3. [moved in the edition]
  4. 346. 2 Sam. 2. 5. [moved in the edition]

2. It is a kind of blessing,341 promised by God to his Saints, to342 be buried: as on the other side, it is a curse343 threatened against obstinate sinners, not to be buried. In this respect, David344 blesseth the men of Jabesh Gilead for burying Saul, and acknowledgeth it a kindness done to Saul. Now who ought rather to procure a blessing, and do a kindness to parents, then children, who are oft blessed through their parents means?

  1. 341. 1 Kgs 14:‸13. 2 Kgs 22:‸20. [moved here by the editor]
  2. 342. 2. Reason.
  3. 343. Jer‸ 22:‸19. 1 Kgs 21:‸23, 24. Ps 79:‸3. [moved here by the editor]
  4. 344. 2 Sam‸ 2:‸5. [moved here by the editor]

3. It being a great deformity to haue a mans corps lie aboue347 ground (for no carkaſe will be more loathſome then a mans if it lie vnburied) children, who are moſt bound to couer their parents deformity, are in this reſpect bound to burie their corps.348

  1. 347. 3. Reaſon.
  2. 348. Sinne of children to neglect their parents dead corps.

3. It being a great deformity to have a man’s corps lie above345 ground (for no carcass will be more loathsome then a man’s if it lie unburied) children, who are most bound to cover their parents deformity, are in this respect bound to bury their corps.346

  1. 345. 3. Reason.
  2. 346. Sin of children to neglect their parents dead corps.

Contrary is their practiſe whoſe mindes are ſo ſet on their parents goods, as they cleane neglect their bodies. So ſoone as their parents breath is out of their body, they ſo buſie themſelues about the things which they haue left behinde them, as their corps is ready to ſtinke before care be taken for the buriall of it. Yea, ſome will purpoſely keepe their parents corps aboue ground till they be exceeding noiſome, for receiuing ſome reuenues, or debts, or other accounts, which muſt be paid before the corps be buried. If their corps muſt needes for ſometime be kept aboue ground, let them be imbalmed, or ſo vſed as they may not ſauour. They who are careleſſe hereof, ſhew that they reſpect their parents wealth349 more then his perſon and honour.

  1. 349. Sinne of children entring vpon their parents eſtate before they are dead. 1 King. 1. 5.

Contrary is their practise whose minds are so set on their parents goods, as they clean neglect their bodies. So soon as their parents breath is out of their body, they so busy themselves about the things which they have left behind them, as their corps is ready to stink before care be taken for the burial of it. Yea, some will purposely keep their parents corps above ground till they be exceeding noisome, for receiving some revenues, or debts, or other accounts, which must be paid before the corps be buried. If their corps must needs for sometime be kept above ground, let them be embalmed, or so used as they may not savour. They who are careless hereof, show that they respect their parents wealth347 more then his person and honour.

  1. 347. Sin of children entering upon their parents estate before they are dead. 1 Kgs 1:‸5.

In which reſpect they alſo heinouſly tranſgreſſe, who are ſo greedy of their parents eſtate, as they muſt needs preuent his departure, and like Adoniah enter vpon their fathers eſtate, and take poſſeſſion of his goods before breath is out of his p. 477 body: whereby they doe oft cauſe great diſquietneſſe to him that would depart in peace.

In which respect they also heinously transgress, who are so greedy of their parents estate, as they must needs prevent his departure, and like Adonijah enter upon their fathers estate, and take possession of his goods before breath is out of his body: whereby they do oft cause great disquietness to him that would depart in peace.

Againe, others bearing an inward grudge and ſecret hatred350 againſt a brother, or other kinſman, whom their parent intirely loued, and in that reſpect durſt not meddle with him in their parents life-time, ſo ſoone, as their parent is dead, picke a quarrell with the party hated, and ſo diſturbe and hinder their parents funerall. Such a plot Eſau intended: but God defeated351 it, whereby it appeareth that God is diſpleaſed therewith.

  1. 350. Sinne of children diſturbing their parents funerall.
  2. 351. Gen. 27. 41. [moved in the edition]

Again, others bearing an inward grudge and secret hatred348 against a brother, or other kinsman, whom their parent entirely loved, and in that respect durst not meddle with him in their parents life-time, so soon, as their parent is dead, pick a quarrel with the party hated, and so disturb and hinder their parents funeral. Such a plot Esau intended:349 but God defeated it, whereby it appeareth that God is displeased therewith.

  1. 348. Sin of children disturbing their parents funeral.
  2. 349. Gen‸ 27:‸41. [moved here by the editor]

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

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

The manner after which children ought to ſee their parents buried, muſt be with ſuch decency as is agreeable to the commendable cuſtome of the countrie and Church where their parents die, and with ſuch honour as is in ſome meaſure anſwerable to the eſtate, and place of their parents while they liued (at leaſt if it be not aboue the meanes that the parent hath left, or aboue the abilitie of the childe that maketh the ſolemnitie.) Ioſeph was a great Gouernour in Egypt, by reaſon whereof his father when he came thither was highly accounted of: accordingly352 with great honour did he carry him to his graue.

  1. 352. Gen. 50. 7.

The manner after which children ought to see their parents buried, must be with such decency as is agreeable to the commendable custom of the country and Church where their parents die, and with such honour as is in some measure answerable to the estate, and place of their parents while they lived (at least if it be not above the means that the parent hath left, or above the ability of the child that maketh the solemnity.) Joseph was a great Governor in Egypt, by reason whereof his father when he came thither was highly accounted of: accordingly350 with great honour did he carry him to his grave.

  1. 350. Gen‸ 50:‸7.

There are two extremes contrary to the forenamed decency353 and honour. One is an ouerlauiſh and prodigall ſumptuouſneſſe and ſolemnitie at their parents funerall, farre aboue the eſtate, and farre beyond the meanes which the parent hath left, and farre alſo aboue the eſtate and ability of the childe himſelfe. Some by the needleſſe ſolemnitie of their parents funerall are so farre caſt into debt, as they are neuer able to recouer themſelues againe, and ſo bring more diſhonour to their parents by the weakneſſe of their childes eſtate, then honour by the ſolemnitie of the funerall: there may be great honour, and much decency in a funerall, where is not extraordinary charges: inſtance Steuens funerall.354

  1. 353. Contrary, 1. Too ſumptuous funerals.
  2. 354. Act. 8. 2.

There are two extremes contrary to the forenamed decency351 and honour. One is an overlavish and prodigal sumptuousness and solemnity at their parents funeral, far above the estate, and far beyond the means which the parent hath left, and far also above the estate and ability of the child himself. Some by the needless solemnity of their parents funeral are so far cast into debt, as they are never able to recover themselves again, and so bring more dishonour to their parents by the weakness of their childes estate, then honour by the solemnity of the funeral: there may be great honour, and much decency in a funeral, where is not extraordinary charges: instance Stephens funeral.352

  1. 351. Contrary, 1. Too sumptuous funerals.
  2. 352. Acts 8:‸2.

The other extreme is too baſe and priuate a manner of355 burying their parents, much vnbeſeeming both their parents and their owne eſtate, and means; which ariſeth from a mixture of pride, and couetouſneſſe poſſeſſing their hearts. Pride maketh them haue no ſolemnity at all, becauſe couerouſneſſe will p. 478 not ſuffer them to exceed in their ſolemnitie. Hence it commeth to paſſe that they chuſe out ſtrange places where neither their parents or ſelues are knowne, and the dead of the night that none may eſpie them; and appoint an vncertaine time, that no friend may accompany them. God oft meeteth with ſuch proud, couetous children in their kinde, and cauſeth them with like diſhonour to be brought to their graues.

  1. 355. 2. Too baſe funeralls.

The other extreme is too base and private a manner of353 burying their parents, much unbeseeming both their parents and their own estate, and means; which ariseth from a mixture of pride, and covetousness possessing their hearts. Pride maketh them have no solemnity at all, because covetousness will not suffer them to exceed in their solemnity. Hence it cometh to pass that they choose out strange places where neither their parents or selves are known, and the dead of the night that none may espy them; and appoint an uncertain time, that no friend may accompany them. God oft meeteth with such proud, covetous children in their kind, and causeth them with like dishonour to be brought to their graves.

  1. 353. 2. Too base funerals.

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

§. 47. Of children’s paying their parents debts after their death.

As children muſt haue reſpect to the body of their parents356 deceaſed, ſo alſo to their credit and name, which is a thing of greater account, and honour: a thing wherein they may bring a kinde of bleſſing to their parents and make them liue after their death.

  1. 356. Childrens reſpect to the credit of their deceaſed parents.

As children must have respect to the body of their parents354 deceased, so also to their credit and name, which is a thing of greater account, and honour: a thing wherein they may bring a kind of blessing to their parents and make them live after their death.

  1. 354. Children’s respect to the credit of their deceased parents.

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

Parents themselves cannot do any thing when they are dead to preserve the same: children therefore being the living Image of their parents must endeavour to do it.

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

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

I. If the eſtate of parents, their goods or lands come to their children, their dutie is to pay their debts, ſo farre as they can: eſpecially if by law thoſe debts may be recouered at their hands. For what law may force others to doe in equitie and Iuſtice, conſcience muſt moue good children to doe in charitie, and recompence to their parents. The holy Ghoſt makes it a357 note of a wicked man to borrow and not to pay. Wherfore to wipe away that blot from the name of a parent deceaſed, children muſt be ready in this kinde to doe what the parent himſelfe, if he were liuing, would, or ſhould doe. Yea if children of themſelues be well able, though their parents left not ſufficient to pay all their debts, they ought to pay them. Herein eſpecially a childlike affection is manifeſted to the parent.

  1. 357. Pſal. 37. 21.

I. If the estate of parents, their goods or lands come to their children, their duty is to pay their debts, so far as they can: especially if by law those debts may be recovered at their hands. For what law may force others to do in equity and Justice, conscience must move good children to do in charity, and recompense to their parents. The Holy Ghost makes it a355 note of a wicked man to borrow and not to pay. Wherefore to wipe away that blot from the name of a parent deceased, children must be ready in this kind to do what the parent himself, if he were living, would, or should do. Yea if children of themselves be well able, though their parents left not sufficient to pay all their debts, they ought to pay them. Herein especially a childlike affection is manifested to the parent.

  1. 355. Ps 37:‸21.

Contrary is their practiſe who ſtriue to get all they can of their parents, and yet make no conſcience of paying any debts at all, vnleſſe law force them thereto. What they doe in this caſe cannot be thought to be done for their parents ſake, but rather p. 479 for their owne ſake. Many ſo little reſpect their parents credit in this kinde, as they priuily conueigh away and vtterly conceale much of their parents eſtate, of purpoſe to defeate Creditors: which as it is a part of apparent iniuſtice, ſo it is a cauſe of opening the mouthes of men againſt their parents, to their diſcredit and ſhame.

Contrary is their practise who strive to get all they can of their parents, and yet make no conscience of paying any debts at all, unless law force them thereto. What they do in this case cannot be thought to be done for their parents sake, but rather for their own sake. Many so little respect their parents credit in this kind, as they privily convey away and utterly conceal much of their parents estate, of purpose to defeat Creditors: which as it is a part of apparent injustice, so it is a cause of opening the mouths of men against their parents, to their discredit and shame.

§. 48. Of childrens ſuppreſſing euill reports againſt their parents deceaſed.

§. 48. Of children’s suppressing evil reports against their parents deceased.

* The direction giuen before concerning childrens ſpeech358 of their parents behinde their backs, may fitly be applied alſo to the care which children ought to haue of the ſpeeches and reports which are made of their parents after their departure. It followeth as from the leſſe to the greater, that what children doe for their parents credit in abſence behinde their backes, they muſt much more doe when they are dead: for then there is no hope, no poſſibilitie that parents ſhould doe any thing to right their owne wrong in that kinde: it lyeth therefore vpon children to doe it.

  1. 358. §. 7.

‸ The direction given before concerning children’s speech356 of their parents behind their backs, may fitly be applied also to the care which children ought to have of the speeches and reports which are made of their parents after their departure. It followeth as from the less to the greater, that what children do for their parents credit in absence behind their backs, they must much more do when they are dead: for then there is no hope, no possibility that parents should do any thing to right their own wrong in that kind: it lieth therefore upon children to do it.

  1. 356. §. 7.

Doe not they cleane contrary, who take occaſion from the departure of their parents, both to open their eares to receiue any ill reports of them, and alſo to open their mouthes to ſpeake ill of them: then blazing abroad all their infirmities, and ſtretching their ill reports of their parents beyond the liſts of truth. Ill birds they are that ſo bewray their owne neaſt. They know that their parents being dead can haue no notice thereof: whereby they ſhew what little piety to God or parent is in their heart. But there is an euer-liuing, all-ſeeing, and all-knowing Father that taketh notice of all: who beſide other vengeance will cauſe ſuch meaſure to be meated out to them, as they mete to their parents. There is no one thing wherein this prouerb, (With what meaſure you mete it ſhall be meaſured359 to you againe) is more often verified then in childrens ingratitude360 to their parents. All ages haue giuen many inſtances thereof. (The very heathen obſerued it.) Which ſheweth Gods great indignation againſt it.

  1. 359. Mat. 7. 2.
  2. 360. Quaecunꝗ parentibus ſtipendia intuleris, eadem ipſe a filiis expecta. Thal. Mileſ. apud Diog. Laert. l. 1.

Do not they clean contrary, who take occasion from the departure of their parents, both to open their ears to receive any ill reports of them, and also to open their mouths to speak ill of them: then blazing abroad all their infirmities, and stretching their ill reports of their parents beyond the lists of truth. Ill birds they are that so bewray their own nest. They know that their parents being dead can have no notice thereof: whereby they show what little piety to God or parent is in their heart. But there is an ever-living, all-seeing, and all-knowing father that taketh notice of all: who beside other vengeance will cause such measure to be meted out to them, as they mete to their parents. There is no one thing wherein this proverb, (With what measure you mete it shall be measured357 to you again) is more often verified then in children’s ingratitude358 to their parents. All ages have given many instances thereof. (The very heathen observed it.) Which showeth God’s great indignation against it.

  1. 357. Matt 7:‸2.
  2. 358. Quaecunque parentibus stipendia intuleris, eadem ipse a filiis expecta. Thal. Miles. apud Diog. Laert. l. 1.

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

§. 49. Of children’s imitating their parents good example.

If parents haue beene perſons of good carriage in their life p. 480 time, as religious towards God, iuſt in their dealings with men, mercifull to ſuch as ſtood in need of their helpe, doing much good in their place, and ſo ended their daies with much credit; it is an eſpeciall meanes to maintaine and continue this their credit, for children to walke in their ſteps, and to indeuour to be like them.

If parents have been persons of good carriage in their life time, as religious towards God, just in their dealings with men, merciful to such as stood in need of their help, doing much good in their place, and so ended their days with much credit; it is an especial means to maintain and continue this their credit, for children to walk in their steps, and to endeavour to be like them.

Thus is a bleſſed memorie of their parents kept freſh and greene (as we ſpeake) though their bodies be rotten. For when they who knew the parents behold the like good qualities and actions in their children, they will thereby be put in minde of the parties deceaſed, and ſay, Oh how ſuch parents yet liue! behold a liuely, and liuing Image of them. Thus did Salomon, Aſa, Iehoſaphat, Hezekiah, Ioſiah and ſuch like good Kings which came of the ſtocke and linage of Dauid, keepe the memory of their father Dauid, freſh, faire, and flouriſhing (long after his body was rotten) as is euident by theſe and ſuch like phraſes, He walked in the ordinances of Dauid his361 father: he walked in all the waies of Dauid his father: he did362 that which was right as Dauid his father, &c. There can be no363 better monument of a parents pietie, honeſtie, and vertue, then a childes liuely repreſentation of the ſame. Wherefore364 as a motiue to ſtirre vp children to walke in the good waies of their parents, God hath promiſed to ſhew mercy to thouſands of them that loue him and keepe his commandements, that is, ſuch as hauing religious and righteous parents walke in their ſteps.

  1. 361. 1 King. 3. 3.
  2. 362. 2 King. 22. 2. [moved in the edition]
  3. 363. 1 King. 15. 11. [moved in the edition]
  4. 364. Nullum monumentum clarius relinquere potuit, quàm effigiem morum ſuorum, virtutis, conſtantiae, pietatis filium. Cic. Philip. 9.

Thus is a blessed memory of their parents kept fresh and green (as we speak) though their bodies be rotten. For when they who knew the parents behold the like good qualities and actions in their children, they will thereby be put in mind of the parties deceased, and say, Oh how such parents yet live! Behold a lively, and living Image of them. Thus did Solomon, Asa, Jehoshaphat, Hezekiah, Josiah and such like good Kings which came of the stock and lineage of David, keep the memory of their father David, fresh, fair, and flourishing (long after his body was rotten) as is evident by these and such like phrases, He walked in the ordinances of David his359 father: he walked in all the ways of David his father:360 he did that which was right as David his father,361 etc‸. There can be no better monument of a parents piety, honesty, and virtue, then a childes lively representation of the same. Wherefore362 as a motive to stir up children to walk in the good ways of their parents, God hath promised to show mercy to thousands of them that love him and keep his commandments, that is, such as having religious and righteous parents walk in their steps.

  1. 359. 1 Kgs 3:‸3. ‸
  2. 360. 2 Kgs 22:‸2. [moved here by the editor]
  3. 361. 1 Kgs 15:‸11. [moved here by the editor]
  4. 362. Nullum monumentum clarius relinquere potuit, quàm effigiem morum suorum, virtutis, constantiae, pietatis filium. Cic. Philip. 9.

Contrary are both thoſe that are vnlike good parents, and thoſe that are like euill parents. The former ſort doe much impeach and diſhonour the reputation of their parents, as Rehoboam, who by his fooliſh rigorous and vniuſt carriage, made the people ſpeake contemptuouſly of Dauid.365

  1. 365. 1 King. 12. 16.

Contrary are both those that are unlike good parents, and those that are like evil parents. The former sort do much impeach and dishonour the reputation of their parents, as Rehoboam, who by his foolish rigorous and unjust carriage, made the people speak contemptuously of David.363

  1. 363. 1 Kgs 12:‸16.

The latter ſort continue in memorie the euill name, and the ſhame of their parents, and cauſe them to ſtinke more and more: as the ſonnes and ſucceſſors of Ieroboam, who following his idolatrous courſe, made it the more remembred, and cauſed this blur to remaine in his ſtile from age to age, Ieroboam which made Iſrael to ſinne.366

  1. 366. 1 King. 15. 26.

The latter sort continue in memory the evil name, and the shame of their parents, and cause them to stink more and more: as the sons and successors of Jeroboam, who following his idolatrous course, made it the more remembered, and caused this blur to remain in his style from age to age, Jeroboam which made Israel to sin.364

  1. 364. 1 Kgs 15:‸26.

As they ſtop the current, and hinder the paſſage of the bleſſing p. 481 of righteous parents: ſo theſe propagate, and open a way for the curſe of vnrighteous parents.

As they stop the current, and hinder the passage of the blessing of righteous parents: so these propagate, and open a way for the curse of unrighteous parents.

§. 50. Of the ſuperſtitious dutie enioyned by Papiſts to children after their parents deceaſe.

§. 50. Of the superstitious duty enjoined by Papists to children after their parents decease.

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

To the two forenamed duties of burying the corps, and preserving the credit of parents, Papists add a third, and Heathen a fourth, whereof neither are warrantable by God’s word, but directly contrary thereto.

That which Papiſts adde is, that children after their parents367 death ought to procure Diriges, Maſſes, Pardons, Releaſes, and ſuch like toies for them, and make continuall prayers to free them out of Purgatory, and bring them to reſt in heauen: of the vanity of theſe prayers, and folly of the other toies I haue368 elſewhere ſpoken.

  1. 367. Bellar. Tom. 2. Contr. 3. De Purgator. l. 2. c. 16. &c.
  2. 368. In whole armour of God Treat. 3. §. 39. 40. in Epheſ. 6. 18.

That which Papists add is, that children after their parents365 death ought to procure Diriges, Masses, Pardons, Releases, and such like toys for them, and make continual prayers to free them out of Purgatory, and bring them to rest in heaven: of the vanity of these prayers, and folly of the other toys I have366 elsewhere spoken.

  1. 365. Bellar. Tom. 2. Contr. 3. De Purgator. l. 2. c. 16. etc‸.
  2. 366. In whole armour of God Treat. 3. §. 39. 40. in Eph 6:‸18.

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

The Scripture expressly teacheth that after death the soul goeth to the place appointed for it, of endless bliss or woe: so as there is no means of altering the one, or helping forward the other.

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

§. 51. Of the unlawfulness of children’s seeking to revenge their parents wrongs.

That which Heathen adde, is, that children after their parents369 death reuenge ſuch wrongs as haue beene done to them in their life time. And they preſſe this ſo farre vpon children, as they affright them with their parents Ghoſt, ſaying, that if they neglect to reuenge their parents wrongs, their Ghoſt will follow them, and not ſuffer them to liue in quiet, but moleſt them continually. This conceipt ariſeth from the corruption of nature, which is exceeding prone to reuenge: but it is expreſly forbidden in Scripture, in theſe and ſuch prohibitions, Reſiſt not euill,370 Recompence to no man euill for euill.371 Auenge not372 our ſelues &c. Yet ſome in iuſtification thereof alledge373 Dauids charge to Salomon of taking vengeance on Ioab and Shemei, after his death.

  1. 369. Seneca in Agamē. Poetae tradiderunt filios patris vlciſcendi cauſa ſupplicium de matre ſumpſiſſe, idꝗ deorum iuſſis, atꝗ oraculis feciſſe. Cic. pro. Sex. Roſ.
  2. 370. Rom. 12. 17, [moved in the edition]
  3. 371. 19. [moved in the edition]
  4. 372. Mat. 5. 39. [moved in the edition]
  5. 373. 1 King. 2. 5. 8. [moved in the edition]

That which Heathen add, is, that children after their parents367 death revenge such wrongs as have been done to them in their life time. And they press this so far upon children, as they affright them with their parents Ghost, saying, that if they neglect to revenge their parents wrongs, their Ghost will follow them, and not suffer them to live in quiet, but molest them continually. This conceit ariseth from the corruption of nature, which is exceeding prone to revenge: but it is expressly forbidden in Scripture, in these and such prohibitions, Resist not evil,368 Recompense to no man evil for evil.369 Avenge not our selves370 etc‸. Yet some in justification thereof allege David’s371 charge to Solomon of taking vengeance on Joab and Shimei, after his death.

  1. 367. Seneca in Agamen. Poetae tradiderunt filios patris vlciscendi causa supplicium de matre sumpsisse, idque deorum iussis, atque oraculis fecisse. Cic. pro. Sex. Ros.
  2. 368. Matt 5:‸39. [moved here by the editor]
  3. 369. Rom 12:17. ‸ [moved here by the editor]
  4. 370. Rom 12:19. [moved here by the editor]
  5. 371. 1 Kgs 2:‸5, 8. [moved here by the editor]

Anſw. The charge which Dauid gaue, & Salomons execution thereof, was no matter of priuate reuenge, but only a lawfull execution of iuſtice which children may and ought to doe. Iuſt reaſons there were to moue Dauid to put off the execution of iuſtice vpon the one & the other ſo long.374 Ioab was too mightie p. 482 to haue execution done on him in Dauids time: and Shemeis375 offence was committed in the time of Dauids humiliation, which made him ſweare that he would not himſelfe take Vengeance of him. Beſides, Salomon executed iuſtice on the one and the other, not for the wrongs they did to his father, but for other crimes which they committed in his time: onely their former offences were remembred to aggrauate the matter.

  1. 374. 2 Sam. 3. 39. [moved in the edition]
  2. 375. & 19. 23.

Answ. The charge which David gave, & Solomon’s execution thereof, was no matter of private revenge, but only a lawful execution of justice which children may and ought to do. Just reasons there were to move David to put off the execution of justice upon the one & the other so long. Joab372 was too mighty to have execution done on him in David’s time: and Shemeis373 offence was committed in the time of David’s humiliation, which made him swear that he would not himself take Vengeance of him. Besides, Solomon executed justice on the one and the other, not for the wrongs they did to his father, but for other crimes which they committed in his time: only their former offences were remembered to aggravate the matter.

  1. 372. 2 Sam‸ 3:‸39. [moved here by the editor]
  2. 373. 2 Sam 19:‸23.

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

Thus far of children’s duties. The manner of performing them followeth to be declared.