§. 40. Of infirmities whereunto parents are ſubiect. to §. 49. Of childrens imitating their parents good example.

§. 40. Of infirmities whereunto parents are ſubiect.

The rule of the forenamed recompence is on the one ſide 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.

A parents Neceſſity may be through

Naturall infirmities.

Caſuall extremities.

Naturall 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.

Outward Infirmities are ſuch as ariſe from ſome inſtant temptation, as were Noahs and Lots drunkenneſſe; Lots and Dauids vncleaneſſe; Abrahams and Iſaakes diſſimulation; Iaakobs and Dauids exceſſiue lamentation, &c.

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.

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.

§. 41. Of childrens 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.

This is the firſt particular branch of recompence. For children in their yonger and weaker yeares are ſubiect to many

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 his feare to offend him, and by his readineſſe to obey him. 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? for he died with him.

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: which manifeſteth the honour he gaue to his mother, notwithſtanding her infirmitie.

Contrary to this duty doe they, who take occaſion from their parents infirmities to thinke baſely of their perſon and 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. Had 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, maketh no exception of parents infirmities.

§. 42. Of childrens couering their parents infirmities.

Children couer their parents infirmities both by paſſing by

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 multitude

of ſinnes: now in whom ſhould loue abound, if not in children? And who ſhould more manifeſt this property of loue then children?

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 themſelues 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.

Contrary was Chams practiſe, who diſcouered, and made 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, as otherwiſe would not be knowne: whereby they bring much diſhonour and ſhame vpon their parents (which can be no honour to the children,) and withall a curſe from their parents on themſelues, which the heathen accounted very dreadfull.

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 ſuppoſed 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.

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

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

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 reſpect him. Though Naomi were poore, yet Ruth her daughter in law continued to doe a childs dutie and ſeruice vnto her.

Contrary is the vnnaturall diſpoſition of ſuch children, as 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 children their parents. They are worſe then Cham that doe ſo, and may looke for an heauier curſe.

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

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, as Ioſeph viſited his father. In time of mourning, they muſt comfort them, as the children of Iaakob. In want, they muſt prouide things needfull for them, as the ſonnes of Iaakob, who went vp to buy food for their father; and as Ioſeph, who ſent for Iaakob into Egypt, and there nouriſhed him. It is noted of 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, as Dauid had in this reſpect an eſpeciall care of his father and mother. Yea, if God be pleaſed to 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, as 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 that 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

requite. Nature hath taught thus much, not only vnto heathen men, but alſo vnto the vnreaſonable creatures. Among other vnreaſonable creatures, the example of the 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. The 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.

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 word Corban. They made a meere pretext of piety to God, a cauſe of manifeſt impietie againſt parents. Chriſt giueth this verdict of them, that they make the word of God of none effect. Papiſts are of the ſame opinion, and ſo vnder the ſame cenſure.

Contrary alſo is their practiſe, who hauing the goods of this world, ſuffer their parents to want. 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 themſelues Diues-like fare delicately, and goe gorgeouſly attired euery day.

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, as the ſonnes of Iaakob.

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

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 whereof Solon, that wiſe law-maker among the heathen, made no law againſt them: and his reaſon being aſked,

he anſwered, that he thought no childe would commit ſuch a fact.

When afterwards ſuch inhumane impietie was manifeſted in the world, the Ciuill Law ordained this puniſhment; 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.

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.

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.

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

The duties which children owe to their parents after they are dead, concerne the

Bodie

of their deceaſed parēt.

Credit

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.

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

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, 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

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 of Iſaak,

Iaakob,

Ioſeph, and others expreſly recorded in Scripture.

And great reaſon there is for it: for

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

2. It is a kinde of bleſſing, promiſed by God to his Saints, to

be buried: as on the other ſide, it is a curſe threatned againſt obſtinate ſinners, not to be buried. In this reſpect, 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?

3. It being a great deformity to haue a mans corps lie aboue 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.

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 wealth more then his perſon and honour.

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

body: whereby they doe oft cauſe great diſquietneſſe to him that would depart in peace.

Againe, others bearing an inward grudge and ſecret hatred 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 defeated it, whereby it appeareth that God is diſpleaſed therewith.

§. 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: accordingly with great honour did he carry him to his graue.

There are two extremes contrary to the forenamed decency

[gap]nd honour. One is an ouerlauiſh and prodigall ſumptuouſneſſe [gap]nd ſolemnitie at their parents funerall, farre aboue the eſtate, [gap]nd farre beyond the meanes which the parent hath left, and [gap]arre alſo aboue the eſtate and ability of the childe himſelfe. [gap]ome by the needleſſe ſolemnitie of their parents funerall are [gap] farre caſt into debt, as they are neuer able to recouer themſelues againe, and ſo bring more diſhonour to their parents by [gap]he weakneſſe of their childes eſtate, then honour by the ſo [gap]mnitie of the funerall: there may be great honour, and much decency in a funerall, where is not extraordinary char [gap]es: inſtance Steuens funerall.

The other extreme is too baſe and priuate a manner of [gap]urying their parents, much vnbeſeeming both their parents [gap]nd their owne eſtate, and means; which ariſeth from a mixture [gap]f pride, and couetouſneſſe poſſeſſing their hearts. Pride ma [gap]eth them haue no ſolemnity at all, becauſe couerouſneſſe will

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.

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

As children muſt haue reſpect to the body of their parents 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.

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.

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.

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 a 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.

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

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.

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

* The direction giuen before concerning childrens ſpeech 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.

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 [gap]engeance will cauſe ſuch meaſure to be meated out to them, [gap]s they mete to their parents. There is no one thing wherein this prouerb, (With what meaſure you mete it ſhall be meaſured

[gap]o you againe) is more often verified then in childrens ingra [gap]itude to their parents. All ages haue giuen many inſtances thereof. (The very heathen obſerued it.) Which ſheweth Gods great indignation againſt it.

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

If parents haue beene perſons of good carriage in their life

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.

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 his

father: he walked in all the waies of Dauid his father: he did

that which was right as Dauid his father, &c. There can be no better monument of a parents pietie, honeſtie, and vertue, then a childes liuely repreſentation of the ſame. Wherefore 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.

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.

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.

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 vnrighteous parents.