§. 50. Of the ſuperſtitious dutie enioyned by Papiſts to children after their parents deceaſe. to Queſt. Is the ſame dutie in euery reſpect due to thoſe who are in place of parents, as to naturall parents themſelues?

§. 50. Of the ſuperſtitious dutie enioyned 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.

That which Papiſts adde is, that children after their parents 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 haue elſewhere ſpoken.

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.

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

That which Heathen adde, is, that children after their parents 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,

Recompence to no man euill for euill.

Auenge not

our ſelues &c. Yet ſome in iuſtification thereof alledge Da [gap]ids charge to Salomon of taking vengeance on Ioab and She [gap]ei, after his death.

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 [gap]uſtice vpon the one & the other ſo long. Ioab was too mightie

to haue execution done on him in Dauids time: and Shemeis 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.

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

§. 52. Of the manner of performing childrens duties.

That clauſe which noted out the limitation of childrens duties, affoordeth alſo an excellent direction for the manner of performing them. It is this, in the Lord: that is, Children muſt ſo performe their duty to their parents as they would or ſhould performe it to the Lord.

More particularly it implieth theſe ſix points:

1. That their duties be performed in conſcience, or for conſcience ſake, which is all one as for the Lords ſake: for the Lord onely is Iudge of the conſcience and hath power ouer it. Thus muſt ſubiects performe duty to magiſtrates: much more children to parents. The reaſon which the Apoſtle rendereth in theſe words, This is wel-pleaſing to the Lord, ſheweth that children in obeying their parents muſt labour to approue themſelues to God.

2. Their duties muſt be in ſincerity, which is when children pretend in ſhew to doe no more, then in truth and heart they meane: Whatſoeuer ye doe, doe it heartily as to the Lord, ſaith the Apoſtle. Parents vſe to deale with none more heartily then with their children: accordingly muſt children deale with parents.

3. They muſt be performed cheerefully, with a willing and ready minde: for the Lord loueth cheerefulneſſe. Herein lyeth a maine difference betwixt a filiall and ſeruile, a childe like and ſlauelike obedience.

4. They muſt be performed reuerendly as to them which beare the Image of God. Hereof we ſpake before.

5. They muſt ſo be performed, as in performing them no

ſinne be committed againſt God. Hereof alſo we ſpake before.

6. Conſtancy muſt be added to all other vertues. For as the Lord himſelfe is conſtant in all his waies and workes, ſo he expecteth that children ſhould be in the duties which he requireth at their hands. He that beginneth well, and holdeth not on, loſeth all the glory of his good beginning.

If the examples of all good children commended in Scripture be well weighed, we ſhall finde their duties, ſo farre forth as they were acceptable to God, performed after the foreſaid manner, in all the branches thereof.

§. 53. Of the aberrations of children in the manner of their obedience.

Contrary are theſe aberrations.

1. When children performe their duties on by-reſpects: for feare of parents wrath, and the puniſhment following thereon: for hope and expectation of greater portion and allow [gap]nce: vpon inſtant perſwaſion of friends, with the like: theſe reſpects ſimply in themſelues are not for the Lord.

2. When they performe them only outwardly in ſhew, complementally while parents are in preſence, or may know thereof. This is not with reſpect to God who ſeareheth the [gap]eart.

3. When they performe them grudgingly, mutteringly, diſdainfully: as if their parents authority were an vſurped [gap]ower and not giuen them of God. Is this in the Lord?

4. When they performe them rudely and vnmannerly: his ſheweth they conſider not the glory of Gods Image ſhi [gap]ing in their parents.

5. When they care not how they ſinne againſt God, ſo [gap]ey may pleaſe their parents.

6. When, as if they repented of what they haue well done, [gap]ey refuſe to doe any more duty to their parents. They waxe [gap]eary, thinking that God hath laid too heauy a burden vpon [gap]em. Many ſhew themſelues more dutifull in their young [gap] then in their riper yeares. That which maketh children [gap]eary in doing duty, is commonly the great and long neede of [gap]eir parents, as long ſickneſſe, long impotency, long pouerty,

with the like. It appeares that ſuch children looke only on their parents as men, which, as they imagine, can neuer recompence their paines and coſt: they looke not to God who is able abundantly to recompence all. Theſe therefore performe not their duty in the Lord.

§. 54. Of the equall reſpect that children are to beare to both parents.

As the diſtinct duties of children haue beene ſet forth, ſo I thinke it requiſite to declare diſtinctly who the parties be to whom thoſe duties are to be performed. Theſe principally are the naturall parents, both Father and Mother. Secondarily ſuch as are in the place of parents.

The firſt point then to be noted is, that children beare an equall reſpect to both their naturall parents, and performe duty to both alike. The law expreſly mentioneth both, Honour thy Father and thy Mother. Well may we thinke that there was ſome iuſt and vrgent cauſe, that the law which ſo briefly vnder as few words as well could be, compriſeth exceeding much matter, ſhould expreſly mention father and mother, when as there is one word, parent, which includeth both. Now what other reaſon can be rendred then the point in hand?

It is worthy to be noted, how the Apoſtle contenteth not himſelfe to haue named parents, which implieth both, but alſo annexeth the expreſſe words of the law, which in particular ſetteth downe, father and mother. It is expreſly ſet downe of Iaakob that he obeyed his father and his mother. Among other pen-men of Scripture Salomon expreſly mentioneth both father and mother, euen almoſt twenty ſeuerall times in Prou.

Many reaſons there be to inforce this point.

1. Both parents are vnder God a like meanes of their childrens being. Children come out of the ſubſtance of both alike.

2. The care and pains of both for the good of the children is very great: I know not of whether the greater. The mothers paines and care in bringing forth the childe is indeed the greater, and it may be alſo the greater in bringing vp the childe, eſpecially while it is young, at leaſt if ſhe giue it ſucke her ſelfe: yet afterwards the fathers exceedeth in prouiding fit calling,

ſufficient meanes of maintenance, yea and portion or inheritance for it, and that after he himſelfe is dead. Thus one way or other the childe is equally bound to both: and accordingly Gods law maketh no difference betwixt them.

Obiect. The wife is ſubiect to her husband: therefore a childe ought to preferre his father before his mother.

Anſw. Though there be a difference betwixt father and mother in relation of one to another, yet in relation to their children they are both as one, and haue a like authority ouer them. Now children are not to looke to that difference that is betwixt their parents in that mutuall relation that is betwixt husband and wife, but to that authority which both parents haue ouer their children: and ſo to carry an equall reſpect to both.

2. Obiect. What if the fathers and mothers diſpoſition be contrary: and the one command what the other forbids.

Anſw. The thing commanded or forbidden muſt be obſerued: if it be about a thing ſimply good or euill, lawfull, or vnlawfull, then the parent which would haue the thing lawfull to be done, or vnlawfull to be for borne (though it be the mother) muſt be obeyed: for in this caſe ſhe is backt with Gods authority. But if the matter be meerely indifferent, then I doubt not but the father muſt be obeyed: yet ſo as the childe no way ſhew any contempt to his mother, but with all reuerence and humility make it knowne to her that it is beſt both for her-ſelfe and himſelfe, that his father be obeyed. But if the fathers contrary authority be not interpoſed, or if the father be dead, then is a mother as ſimply and abſolutely to be obeyed in all things, as a father.

§. 55. Of pretences alledged to obey father rather then mother.

Contrary on the one ſide is their childiſh fondneſſe who ſo wholly reſpect their mother, and ſeeke to pleaſe her, as they little regard their father, vnleſſe through feare they be forced thereto: and on the other ſide, their ſcornefull ſpirit who only beare reſpect to their father, and altogether neglect their mother, if not deſpiſe her. For the moſt part, of the two, the mother is leſſe regarded. The reaſons whereof I take to be theſe

following, whereunto I will annex particular meanes to remoue the ſeeming force of thoſe reaſons, as antidotes or remedies vnto them.

1. The mother by reaſon of her ſex is commonly the weaker, and ſubiect to more infirmities.

Anſw. Children ought rather to looke vpon their mothers place and authority, then their perſon and infirmitie: ſo theſe would no whit impaire their reſpect of the other.

2. The mother is more indulgent and tender to her children: and vſeth more familiarity towards them: now familiarity

breedeth contempt.

Anſw. This is the abuſe of familiarity: loue ſhould breed loue: and loue muſt be ordered according to the condition of the parties louing, and loued. As children with one eie behold the affection of the mother, ſo with another they ſhould behold Gods image in the mother; and then (that which is noted as the ground of all childrens dutie) a louing-feare would be wrought in their heart, which would caſt out all contempt.

3. The mother hath not that power to reward or reuenge that a father hath.

Anſw. 1. This is not to obey in the Lord. No outward reſpect ſhould moue the childe to obey his parents ſo much as conſcience to God-wards. If children duly conſidered God, how he hath made no difference, but commanded them to obey both alike, and how he is able abundantly to reward, and ſeuerely to reuenge, that reaſon would be no reaſon.

4. The mother is ſubiect to the father.

Anſw. This was remoued before.

As a generall anſwer to theſe and all other ſuch pretences as can be alledged, let it be noted that the Lord doth not only in expreſſe termes charge children to feare their mother, but alſo (the more to preſſe this point) ſometime ſetteth the mother in the firſt place, thus; Yee ſhall feare euery man his mother,

and his father: which is not ſo to be taken as if the mother of the two were the more excellent (in this reſpect the father for the moſt part is firſt named) but becauſe it is the trueſt triall of a childes ſubiection to be ſubiect to his mother. He that

willingly and conſcionably ſubiecteth himſelfe to her, who is in relation to her husband the inferiour, in ſex the weaker, in condition ſubiect to more infirmities, in her affections leſſe moderate, in power leſſe able to reward, or to puniſh, will much rather (no doubt) ſubiect himſelfe to his father.

§. 56. Of the difference of childrens ſubiection to naturall parents, and to ſuch as only are in the place of parents.

Beſide naturall parents, there are others by God ſo ſet ouer children, as they owe in conſcience child-like dutie vnto them. Theſe in generall are ſuch as are in the place of parents, and ſo performe, or at leaſt ought to performe, the dutie of parents to children.

They are of two ſorts.

1. Such as are ioyned to a naturall parent in mariage, commonly called Step-fathers, and ſtep-mothers, or fathers in law, and mothers in law.

2. Such as haue the gouernment and tuition of children committed to them, commonly called Guardians, Tutors, Gouernours: yea alſo foſter-fathers, and foſter-mothers.

Queſt. Is the ſame dutie in euery reſpect due to thoſe who are in place of parents, as to naturall parents themſelues?

Anſw. Not ſo. There is ſuch a prerogatiue appertaining to naturall parents from whom children haue receiued their being, that many things wherein children by an abſolute neceſſity are bound to them, are bound vnto the other who are but in place of parents, only by the law of honeſty, of meetneſſe & conueniency. Whence it commeth to paſſe that ſuch things as being done by children rebelliouſly without, or againſt the conſent of naturall parents proue meere nullities, will ſtand in force though they be done without or againſt the conſent of ſuch as are only in the place of parents: inſtance contracts made about goods, lands and ſuch other things as parents retaine a right in: whereunto many good Diuines adde contracts of mariage, of calling and the like.

Yet notwithſtanding ſeeing in conſcience we are bound to thoſe things which the law of honeſty, and conueniency requirety (for whatſoeuer things are honeſt, iuſt, and of good report,

are to be done) great is that dutie which children owe to thoſe who are in place of parents.