§. 23. Of childrens forbearing to diſpoſe any of their parents goods without conſent. to Queſt. If a parent be miſtaken in a matter, and vniuſtly reproue his childe, may the childe make no anſwer?

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

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

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

In that Iſaak was pleaſed to ſend Iaakob to Padan Aram without any great prouiſion, it ſeemeth that Iaakob made conſcience of taking any thing priuily, but went as his father ſent him with his ſtaffe. And the apology which he made to Laban his father in law concerning things taken away, ſheweth that he held it vnlawfull for children priuily to conuey [gap]way their parents goods. What is my treſpaſſe? what is my ſinne? (ſaith he) what haſt thou found of all my houſhold-ſtuffe?

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

The Apoſtle ſaith of the heire (who of all the children may ſeeme to haue the greateſt right) that as long as he is a childe (that is, vnder the gouernment of his parents) he differeth nothing from a ſeruant, though he be Lord of all. If he differ not from a ſeruant, what right can he haue at his pleaſure to diſpoſe his parents goods? Hath a ſeruant any ſuch right?

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

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

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

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

Contrary is both the opinion and practiſe of many children.

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

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

For practiſe,

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

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

away their mothers, to take away linnen, and other-like houſhold-ſtuffe from their father, pretending that their father may marie another wife, who will carrie all away: And vpon like pretence alſo perſwade ſons when their fathers die, to conuey away what they can from their mother. But ſuch pretences are no ſufficient warrant vnto children to deceiue their parents. It were better for children to be depriued of their parents goods, then to enioy them with ſuch deceit: for they will be like that bread which is ſweet to a man, and afterward his

mouth is filled with grauell.

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

3. Some alſo be ſo vngracious and vngratefull, that being come to yeeres, and their parents growne old, ſeeke to defeat their parents of all they haue, and to bring their parents vnder them, to be ordered by them: labouring to get poſſeſſion of all before their parents be dead, or before they be willing to reſigne any ſuch right vnto their children. Such were Abſolom, and Adoniah. How highly diſpleaſing ſuch practiſes are to God, the vengeance which fell vpon the pates of thoſe two Brethren in euill, traiterous, and diſloyall children, doth ſhew.

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

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

IIII. A fourth branch of the foreſaid ſubiection of children is about their apparell, that it be no other, then may ſtand with their parents good liking. It is noted that Iſrael

made Ioſeph a coat, doth not the particular mentioning of that circumſtance ſhew, that parents muſt haue the ordering of their childrens apparell? Which is alſo intimated in the reaſon giuen of Tamars garment of diuers colours, namely becauſe with ſuch garments were the kings daughters, that were virgins, apparelled. And whereas Rebekah had the keeping of her ſonne Eſaus clothes, it appeareth that his clothes were to the minde of his parents: elſe he would haue hid them from them: for further confirmation whereof it is noted that his apparell was pleaſing to his father.

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

with ſtrange apparell.

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

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

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

Contrary are ſuch vowes as Papiſts allure children to make, namely, vowes of continencie, perpetuall virginitie, regular obedience, voluntarie pouertie, with the like.

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

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

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

§. 27. Of childrens actiue obedience.

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

This generall point we will exemplifie in foure particular inſtances, namely, in a childs obedience to his parents commandements, inſtructions, reproofes, corrections.

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

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

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

To demonſtrate this by ſome particulars:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Great wiſdome may be attained thereby: for the deſire that parents haue of their childrens good, maketh them giue the beſt directions they can vnto them, euen what themſelues haue learned of others, or obſerued by their owne experience: in this reſpect, Solomon ſtileth him a wiſe ſonne that obeyeth the inſtruction of his father: and reſembleth the fruit and benefit thereof, to acomely ornament, to chaines, and bracelets, and to a crowne of glory.

3. Much ioy and comfort is brought to parents by ſeeing their children obſerue their inſtruction: for a wiſe ſonne maketh a[gap]glad father. Now this is a thing which children ought to aime at, to reioyce their parents heart. Eſau is taxed for grieuing his parents.

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

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

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

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

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

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

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

Anſw. Yes, he may, ſo he doe it mildly, reuerendly, and ſeaſonably: not too peremptorily croſſing or thwarting his parent.