§. 64. Of Gods promiſe mouing children to obey their parents. to §. 7. Of the prepoſterous courſe which couetous and vniuſt parents take for the good of their children.

§. 64. Of Gods promiſe mouing children to obey their parents.

The fourth reaſon taken from Gods promiſe, is both generally propounded and particularly exemplified. Propounded in this clauſe (firſt with promiſe.) Exemplified in the third verſe.

For the Generall. Gods promiſe made to the performance of any duty, cannot but be a ſtrong motiue to ſtirre vs vp to performe it. Men hereby doe ſtirre vp, and prouoke one another to performe any thing. Thus Kings when they would faine haue their ſubiects doe this or that, promiſe ſuch and ſuch rewards vnto them: Thus maſters incite their ſeruants, parents their children, and one man another. If the promiſes of men incourage vs to performe the things which they giue vs in charge, how much more ought the promiſe of God? Men [gap]re deceitfull, and may deale doubly, pretending one thing with their mouthes, and intending another with their heart, [gap]nd neuer meane to performe what they promiſe: But God is faithfull and true: his words are as deeds: his promiſes as performances; ſo as he neuer maketh ſhew of more then he means [gap]o performe. Againe, mans power is limited; though he truly [gap]tend what he promiſeth, yet in the performance he may faile [gap]ither in that he knew not his owne power, but thought when [gap]e made the promiſe he could haue done more then in the e [gap]ent he findeth he can doe; or in that he is after wards by ſome occaſion hindered, or diſabled. But Gods power cannot be ſo [gap]aitned, or hindered. Beſides, men may be taken away before [gap]etime of performing their promiſe is come: but God euer [gap]eth, and changeth not. If then mans promiſes be any moues to any thing, much more Gods who euer remaineth the [gap]me. Betwixt God and man there is no proportion, no com [gap]riſon.

This motiue doth exceedingly commend Gods fatherly

indulgencie towards vs, and the earneſt deſire he hath of our good. For he hath ſuch power and authoritie ouer all his creatures, that the very knowledge of his will ought to prouoke them to performe any dutie which he ſhall command: and if they obey not, he might preſently execute vengeance vpon them. But conſidering that we are his children, and need many allurements to draw vs on by little and little, he accordingly dealeth with vs. He ſtandeth not wholly and only vpon his authoritie, but addeth promiſes thereto: (for this is a commandement with promiſe.) If notwithſtanding all this, children refuſe to obey their parents, may not the Lord iuſtly expoſtulate the matter with them, as ſometimes in another caſe he did with the Iſraelites, and ſay, Iudge betweene me and theſe children:

what could I haue done more that I haue not done? I gaue them an expreſſe charge to honour their parents: I laid it downe in the firſt place as a maine and principall charge: to incourage them to keepe it, I added a promiſe of good to redound to themſelues: what could I doe more? Doe not they iustly deſerue vengeance that regard none of theſe? Thus, in that this is a commandement with promiſe, we ſee how children diſobedient to their parents are both rebellious againſt God in regard of the commandement which they tranſgreſſe, and iniurious to themſelues in regard of the promiſe which they make to be void and of no effect. Of this particular promiſe ſee more in the firſt treatiſe, §. 97, 98, &c.

§. 1. Of the heads of Parents duties.

EPHES. 6. 4. And ye Fathers prouoke not your children to wrath, but bring them vp in the nurture and admonition of the Lord.

NExt to childrens, follow Parents duties, which the Apoſtle layeth down in this fourth verſe: where he noteth,

• 1. The duties

• 2. The parties

• 1. That are to performe the duties, Fathers.

• 2. To whom they are to be performed, Children.

The duties are ſet downe, 1. By prohibition.

2. By precept.

The prohibition noteth out one extreme, which is ouermuch rigour, (Prouoke not to wrath)

The inference of the precept vpon the prohibition noteth out another extreme, which is ouer-much-remiſneſſe.

The precept it ſelfe enioyneth to parents three duties.

• 1. To nouriſh children, namely with food, apparrell, and other like neceſſaries (Nouriſh them.)

• 2. To nurture them, namely with good diſcipline (In nurture.)

3. To inſtruct them, namely in the waies of God (And admonition of the Lord.)

Nature teacheth Vnreaſonable Creatures to doe the Firſt

Ciuility Reaſonable Men

Second

Piety Chriſtians

Third.

To theſe heads may all the ſeuerall points which I ſhall deliuer concerning parents duties, be referred.

That Parents may the better diſcerne how one dutie followeth another, I will proceed in this order.

1. The fountaine of all duties, ſhall be declared.

2. The ſtreames that iſſue thence,

The ſtreames ſhall be diuided into two riuers.

In the firſt are thoſe generall duties that are continually to be done.

In the ſecond, ſuch particular duties as are to be applied to the ſeuerall ages of children.

There are two principall generall duties.

• 1. Faithfull prayer to God.

• 2. Vpright walking with God.

All the particulars may be compriſed vnder this one head, A prouident care. And this hath reſpect,

• 1. To the Infancy of children,

• 2. To their Youth,

• 3. To the time of their placing forth,

• 4. To the time of parents departing out of this world.

§. 2. Of that Loue which parents owe to their children.

The Fountaine of parents duties is Loue. This is expreſly enioyned to them. Many approued examples are recorded hereof: as Abrahams,

Iſaacks,

Rebekahs, and others.

Great reaſon there is why this affection ſhould be faſt fixed in the heart of parents towards their children. For great is that paine, paines, coſt, and care, which parents muſt vndergoe

for their children. But if loue be in them, no paine, paines, coſt, or care, will ſeeme too much. Herein appeareth the wiſe prouidence of God, who by nature hath ſo faſt fixed loue in the hearts of parents, as if there be any in whom it aboundeth not, he is counted vnnaturall. If loue did not abound in parents, many children would be neglected and loſt. For if parents look not to their children, who will? If none looke to them, they muſt needs periſh: for they are not able to helpe themſelues. As God by nature hath planted loue in all parents, ſo Chriſtians ought euen for conſcience ſake, to nouriſh, increaſe, and blow vp this fire of loue, that they may thereby be made more forward to doe euery duty with cheerefulneſſe. The more feruent loue is, the more readily will euery duty be performed.

Obiect. As too much fire is dangerous, ſo too much loue.

Anſw. True. Wherefore as in other things, ſo in this, the golden meane muſt be kept. No dutie ſo holy and neceſſarie, [gap]ut may be peruerted. Let the extremes be auoided, and the meane will better be kept.

§. 3. Of the contraries to loue.

The extreme contrary to loue in the defect is want of naturall

affection, which is reckoned in the catalogue of notorious [gap]nnes. Though loue of children be by nature engrauen in mans heart, yet many cleane put it out through couetouſneſſe, [gap]ſt, vaine-glory, ſuperſtition, idolatry, and other vices: whereby it commeth to paſſe that in ſtead of the good which they [gap]ould doe for their children, they bring much miſchiefe vpon [gap]hem. Some ſpare not the pretious life of their children.

Among theſe, barbarous idolaters doe moſt exceed in this kinde of vnnaturall cruelty, ſacrificing their children, and offering them vp to deuils. To this the great bloud-sucker Satan of old brought not only the heathen, who being ignorant of God did ſeruice to the diuell, but alſo the Iſraelites to whom Iehouah the true God made himſelfe knowne, and expreſly forbid this cruelty, and that vnder paine of death. Behold how ſuperſtition and idolatry blinde the eies of men. They who haue beene among the Sauadges in Virginea, Florida, India, and other like places teſtifie that ſuch cruelty is vſed to this day. And it is rendred as a maine reaſon why, notwithſtanding ſuch ſpacious places as they haue, they increaſe no more in multitude, becauſe many of their children from time to time are offered vp in ſacrifice.

Reaſonable men herein ſhew themſelues more vnreaſonable then vnreaſonable beaſts, which doe what poſſibly they can to preſerue their young ones.

Though not ſo high, yet too high on this ladder of vnnaturalneſſe doe they climbe, who hate their children, and that (which maketh the ſin to be out of meaſure ſinful) for piety and integrity; as many Popiſh and profane parents, who haue children truly religious: and in that reſpect ought ſo much the more to be loued.

The extreme in the exceſſe is too much doting vpon children: as they doe who ſo vnmeaſurably loue them, as they make reckoning of nothing in compariſon of children. Euen God himſelfe is lightly eſteemed, his worſhip neglected, his word tranſgreſſed, all dutie to others omitted, their owne ſoules forgotten thorow care of children. Is not this mee[gap] apiſh kindneſſe? for Apes kill their young ones with hugging. This is no loue, but plaine dotage. But what may be ſaid of thoſe that are ſo helliſhly enamoured with their children as to commit inceſt or buggery with them?

§. 4. Of Parents praying for their children.

The firſt and beſt ſtreame which iſſueth out of the forenamed fountaine of loue is faithfull and feruent prayer. This extendeth it ſelfe to all things, at all times, thorowout the whole courſe of the childes life. It is the firſt and it is the laſt

dutie which parents ought to performe to their children: euen that which they muſt doe without intermiſſion; Pray without ceaſing.

Though praier be a generall dutie which all Chriſtians owe one to another, yet after a peculiar manner doth it appertaine to parents: and of all others they are moſt bound to it. For the promiſe which God maketh to a parent is extended to his ſeed and children, as theſe and ſuch like Scriptures ſhew, I will be thy God, and the God of thy ſeed:

That it may be well with them and with their children:

The promiſe is vnto you, and vnto your children. Parents therefore with moſt aſſurance of faith may call vpon God for their children. For Gods promiſe is the ground of faith: ſo farre as Gods promiſe is extended, ſo farre our faith may and ought to extend it ſelfe. Hence hath ariſen the commendable cuſtome of childrens asking their parents bleſſing: which intimateth a deſire that parents would pray for Gods bleſſing on them.

This dutie of praier muſt be performed before parents haue children (that they may haue ſome, as Iſaak,

Annah and others did ) and ſo ſoone as children are conceiued, eſpecially if they obſerue them to be quicke in the wombe (as Rebekah did) and againe when they are borne (as Zachariah did) and thorowout the whole courſe of their life (as Iob did) and when they are going out of this world, and leauing their children (as Iſaak did.)

There is no one thing wherein and whereby parents may doe more good for their children, then in and by true praier. God hath ſanctified praier as a meanes to receiue all needfull bleſſing from himſelfe the fountaine of all bleſſing. If therefore Gods bleſſing be of vſe to children (what Atheiſts are they that beleeue it not?) then alſo is praier by which it is obtained.

§. 5. Of vices contrary to parents praying for their children.

The very neglect of this dutie is a ſinne contrary to the dutie it ſelfe: and many parents there be that ſtand guilty of this ſinne. Some thinke it needleſſe to pray for a childe before it be borne, not conſidering that in ſinne it is conceiued. When it is borne they referre this dutie to the midwife, whereas it

properly appertaineth to the father. After it is growne to any ripeneſſe, they put it off to the childe to pray for it ſelfe. And when they are on their death-bed, they thinke it enough if they can pray for their owne ſoules. Such parents ſhew little true loue to their children: but leſſe faith in God.

But what may we ſay or thinke of ſuch impious parents as feare not to make fearefull imprecations againſt their children? God oft in wrath and vengeance heareth ſuch imprecations to the woe of parent and childe: whereby he ſheweth his great indignation againſt them for the ſame.

§. 6. Of parents endeauouring to be righteous that they may leaue Gods bleſſing to their children.

Another generall branch proceeding from parents loue to their children, is, that for their childrens ſake they endeauour to walke vprightly before God, and to pleaſe him. This I doe the rather note, becauſe I finde the reward promiſed to righteous parents to be extended vnto their children The generation of the righteous ſhall be bleſſed, ſaith Dauid. And Salomon,

Bleſſed ſhall his children be after him: and againe, The good man ſhall giue inheritance vnto his childrens children. This motiue is therefore vrged by the holy Ghoſt to prouoke parents vnto all righteouſneſſe.

Thus doth the Lord extend the reward of righteous parents vnto their children to ſhew his great good liking, and high approbation of righteouſneſſe. Reade for this purpoſe, 1 King. 11. 34. & 2 King. 10. 30.

1. Obiect.

The righteouſneſſe of the righteous ſhall be vpon himſelfe.

Anſw. That is meant rather of a mans perſonall righteouſneſſe, and grace it ſelfe which is not communicated to children, then of the fruit thereof: That faith in Chriſt, feare of God, obedience to Gods word, or any other perſonall grace which is in righteous parents, ſhall not iuſtifie or ſaue their children. For the iuſt ſhall liue by his owne faith. Yet this hindereth not but that the benefit and bleſſing of righteous parents may fall vpon their children according to the extent of Gods promiſe.

2. Obiect. By experience we finde it verified, that the children

of ſome righteous parents are curſed: and the Scripture giueth vs many examples thereof: as Cain,

Cham,

Abſolom, and others like them.

1. Anſw. Such children by their vnworthy, and degenerat cariage make forfeiture of Gods couenant and ſo depriue themſelues of the benefit thereof.

2. Anſw. Many good reaſons may be giuen why God ſhould ſometimes alter his courſe, and with-hold his bleſſings from the children of his ſeruants. As

1. Leſt Gods gifts and bleſſings ſhould otherwiſe ſeeme to come rather by naturall propagation from the parent, then by free donation from God.

2. Leſt parents ſhould thereby be drawne to neglect the meanes of good education.

3. Leſt children alſo themſelues, truſting too much to their parents righteouſneſſe, ſhould take too much liberty, and waxe licentious.

4. Leſt Gods free election ſhould ſeeme hereby to be reſtrained.

3. Obiect.

If this be ſo, what motiue can it be vnto parents to labour after righteouſneſſe for their childrens ſake?

Anſw. Though God doe reſerue in himſelfe a freedome to order his bleſſings as it pleaſeth him, and to beſtow them vpon whom he will: and thereupon ſometimes bleſſeth the childe of a wicked parent (inſtance Hezekiah) & denieth his bleſſing to the childe of a righteous parent (inſtance Ammon) yet in that it is a very vſuall courſe with him to extend his bleſſing (according to his promiſe) to the children of the righteous, it is a ſtrong motiue to ſuch as deſire the good of their children, the rather for their childrens ſake to endeauour after righteouſneſſe: for thus doe they vſe the meanes which by Gods word is warranted and ſanctified for procuring Gods bleſſing to their children. Leaue therefore a good memory to thy children rather then much wealth.

§. 7. Of the prepoſterous courſe which couetous and vniuſt parents take for the good of their children.

Contrary is the courſe of ſuch parents as by vnrighteous meanes thinke to prouide well for their children. For many

doe not only too carkingly, and diſtruſtfully moile and toile to ſcrape together great maſſes of money, or great ſtore of land, or other ſtockes for their children, neglecting duties of piety and mercy, but alſo by vniuſt and wrongfull courſes defraud others to make their children rich. So common is this vndue courſe of prouiding for children, as thence hath ariſen this prouerbe, Happy are thoſe children whoſe parents goe to the deuill. A curſed prouerbe. For what other thing can it intend, but this, that they who feare not God, nor take care for their owne ſaulation, will haue moſt reſpect to the outward eſtate of their children, and be moſt carefull to make them great, and rich in this world? Wherein note how many waies they bewray their notorious folly.

1. They preferre the outward eſtate of their children before the eternall ſaluation of their owne ſoules. Yea and before God himſelfe.

2. They place the happineſſe of their children in the goods of this world; then which nothing more vaine.

3. They make themſelues drudges to their children, and ſo debaſe themſelues below that dignity which by reaſon of Gods image on them, appertaineth to them.

4. They with much paines, care, griefe, and feare are long gathering that which their children in ſhort time moſt riotouſly and prodigally will lauiſh out.

5. They make themſelues vaſſals to Satan and ſeeke by him to be made rich: whereas indeed it is the bleſſing of God that maketh rich. Thus they take a wrong courſe to get wealth. If it be ſaid that many are thus made rich, I anſwer, that as God gaue a King to Iſraell, ſo he giueth wealth to them, in wrath: and in wrath will he take it away.

6. They bring Gods curſe into their houſe, and leaue it vnto their children: So as theſe are the riches that are reſerued to the owners thereof for their euill. Let not therefore care for children draw thee to any coueteous or vniuſt courſes: but know that he who made thy ſonne made thee alſo, and he who affoorded thee meanes of nouriſhment, will alſo affoord thy children ſufficient ſuccour.