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Colos. III. 20, 21.
Children, obey your Parents in all things, for this is well pleasing unto the Lord.
Fathers, provoke not your Children to anger, lest they be discouraged.
MY business is not to discuss the Entity of Relations, in their foundation and terms; which the Philosopher is conversant about: but to discourse the Efficacy of the chiefest in Christian practice,1 i. e. to enquire into the nature and management of those reciprocal offices betwixt Parents and Children, which, if well discharged according to the sense of the Divine Oracles, do contribute most to the happiness of humane Society; and give reputation to the Communion of Saints. The Subject I know is common, and the Scriptures copious upon it, which some (who it may be are not the most accurate in their own relative station) think a very easy task to treat on; but to do it distinctly and fully, within the time allotted to this exercise, is a thing of greater difficulty to me, than such easy Undertakers are aware of: and really to perform all the Duties I am to enquire into, in a manner well-pleasing to our heavenly Father, will cost them and us all more pains than only to read or preach an hour or two upon them: which yet might lead into many important concerns of government and obedience. Believe it herein we have all need enough of serious and frequent teaching again and again (a)for our conduct in the Relations whereunto God hath cast us. In order then both to my preaching at present, and all our future practice, as a ground for the Resolution of this Question; Question. What are the Duties of Parents and Children; and how are they to be managed according to Scripture? I am directed to the words read.
MY business is not to discuss the Entity of Relations, in their foundation and terms; which the Philosopher is conversant about: but to discourse the Efficacy of the chiefest in Christian practice,
i. e. to enquire into the nature and management of those reciprocal offices betwixt Parents and Children, which, if well discharg'd according to the sense of the Divine Oracles, do contribute most to the happiness of humane Society; and give reputation to the Communion of Saints. The Subject I know is common, and the Scriptures copious upon it, which some (who it may be are not the most accurate in their own relative station) think a very easie task to treat on; but to do it distinctly and fully, within the time allotted to this exercise, is a thing of greater difficulty to me, than such easie Undertakers are aware of: and really to perform all the Duties I am to enquire into, in a manner well-pleasing to our heavenly Father, will cost them and us all more pains than only to read or preach an hour or two upon them: which yet might lead into many important concerns of government and obedience. Believe it herein we have all need enough of serious and frequent teacbing again and again
for our conduct in the Relations whereunto God hath cast us. In order then both to my preaching at present, and all our future practice, as a ground for the Resolution of this Question; Question. What are the Duties of Parents and Children; and how are they to be managed according to Scripture? I am directed to the words read.
1Relations etsi minimae e•titatis, sunt maximae efficaciae.Relationes etsi minimae e•titatis, sunt maximae efficaciae.
Wherein we have the mutual offices of Children and Parents required, and virtually at least prescribed, with annexed reasons to enforce them severally upon each Relatives: which afford this Proposition. That God's ⟨p. 391⟩pleasure and Children's encouragement should move Christian Children to obedience, and Parents to a moderate government, in all things.
Wherein we have the mutual offices of Children and Parents required, and virtually at least prescribed, with annexed reasons to enforce them severally upon each Relatives: which afford this Proposition. That God's ⟨p. 391⟩pleasure and Childrens encouragement should move Christian Children to obedience, and Parents to a moderate government, in all things.
Here is a large theme, but I shall endeavour as nigh as I can to speak much in a little, hoping I shall obtain your pardon, though I let slip some considerable Particulars; if by some general anticipations and cautions I do in a Sermon decline those numerous special Cases, which in a larger Treatise on this Subject might fairly step in, and lay claim to some special satisfaction. It were an excursion for me now to speak of Children and Parents in any other than the most famous signification *of the words, taken not figuratively, but properly; not for those in a political, but natural Relation: yet as under the Christian Institution, where we are ever to have regard to our blessed Lord and Master.
Here is a large theme, but I shall endeavour as nigh as I can to speak much in a little, hoping I shall obtain your pardon, though I let slip some considerable Particulars; if by some general anticipations and cautions I do in a Sermon decline those numerous special Cases, which in a larger Treatise on this Subject might fairly step in, and lay claim to some special satisfaction. It were an excursion for me now to speak of Children and Parents in any other than the most famous signification *of the words, taken not figuratively, but properly; not for those in a political, but natural Relation: yet as under the Christian Institution, vvhere vve are ever to have regard to our blessed Lord and Master.
*Analogum per se positam stat pro famostore analogato.
Indeed Children comprehend both sons and daughters,1 the fruit of the body (not excluding grand-children) of what age or quality soever, as indissolubly bound in duty to those who begot and brought them forth of both sexes Father and Mother, the Parents of their flesh(b),3 from whom they were originally derived. And that the Apostle doth here direct the command to Inferiors before Superiors, as in the 18. verse and elsewhere(c) to Children before Parents, is not that Children and their duties are first in order of nature or time (for there are offices of inbred parental love and care before they can be known or observed by children);5 but writing chiefly to children come to the use of reason, he begins with them who are subject, and ought first to perform duty. The anticipation of time here connoting the honour due to Superiors, he doth in the first place put those in mind of their duty, who are to obey, as usually more defective, rather than those that have authority over them in this economical conjunction: Either in that this office of obedience is less easy and pleasing to our nature than that of parental love, which is allured to exert it self readily by the right discharge of the former: or in that the subjection of children is the foundation on which the good government of Parents doth depend, and a means to make themselves ready for that authority, which else they will be unfit for: as Antoninus lays down the axiom which many of the moralists used, viz. You cannot well govern others, unless first governed*.
Indeed Children comprehend both sons and daughters,1 the fruit of the body (not excluding grand-children) of what age or quality soever, as indissolubly bound in duty to those who begot and brought them forth of both sexes Father and Mother, the Parents of their flesh(b),3 from whom they were originally derived. And that the Apostle doth here direct the command to Inferiors before Superiors, as in the 18. verse and elsewhere(c) to Children before Parents, is not that Children and their duties are first in order of nature or time (for there are offices of inbred parental love and care before they can be known or observ'd by children);5 but writing chiefly to children come to the use of reason, he begins with them who are subject, and ought first to perform duty. The anticipation of time here connoting the honour due to Superiors, he doth in the first place put those in mind of their duty, who are to obey, as usually more defective, rather than those that have authority over them in this oeconomical conjunction: Either in that this office of obedience is less easie and pleasing to our nature than that of parental love, which is allur'd to exert it self readily by the right discharge of the former: or in that the subjection of children is the foundation on which the good government of Parents doth depend, and a means to make themselves ready for that authority, which else they will be unfit for: as Antoninus lays down the axiom which many of the moralists used, viz. You cannot well govern others, unless first governed*.
I. The Duty of Children, with the extent thereof, urged from that which is most cogent to persuade to it, and dissuade from the neglect of it.
II. The Office of Parents, enforced from the special consideration of that the Apostle suggests to move to it.
III. The manner and means of managing both offices, or discharging both duties more generally and particularly, according to the mind of God in his word.
I. The Duty of Children, with the extent thereof, urged from that which is most cogent to perswade to it, and disswade from the neglect of it.
II. The Office of Parents, enforc'd from the special consideration of that the Apostle suggests to move to it.
III. The manner and means of managing both offices, or discharging both duties more generally and particularly, according to the mind of God in his word.
The two former may be looked upon as the explication of my Text and Proposition, and an exhortation pressed with reasons or motives to the Duties: and the last as Directions to perform them.
The two former may be look'd upon as the explication of my Text and Proposition, and an exhortation press'd with reasons or motives to the Duties: and the last as Directions to perform them.
I. The Duty of Children with the extent thereof, urged from that which is most cogent to persuade to it, and dissuade from the neglect of it. This is expressed and implied in the former of the verses I have read to you: wherein we have three Particulars to be spoken to. 1. The Duty: 2. Extent or latitude of it: 3. Motive to it.
I. The Duty of Children with the extent thereof, urged from that which is most cogent to perswade to it, and disswade from the neglect of it. This is express'd and imply'd in the former of the verses I have read to you: wherein we have three Particulars to be spoken to. 1. The Duty: 2. Extent or latitude of it: 3. Motive to it.
11. The Duty of Children from the precept. Children obey your Parents. The word imports an humble subjection to their authority and government, with a ready performance of what they require: it being an explanation of that which in the law is engraved with God's own hand; honour (d)importing how highly they are to be valued, and not lightly esteemed. In another place it is, ye shall fear every man his mother and his father(e), awful fear being no other than a deep veneration; both which are to be fairly read in the acts of genuine obedience: for that doth flow forth from a compound disposition of love and fear mixed in an ingenuous child, who is readily moved to obey, in contemplation of that authority and affection implanted in the Parent towards it
11. The Duty of Children from the precept. Children obey your Parents. The word imports an humble subjection to their authority and government, with a ready performance of what they require: it being an explanation of that which in the law is engrav'd with God's own hand; honour (d)importing how highly they are to be valued, and not lightly esteemed. In another place it is, ye shall fear every man his mother and his father(e), awful fear being no other than a deep veneration; both which are to be fairly read in the acts of genuine obedience: for that doth flow forth from a compound disposition of love and fear mixed in an ingenuous child, who is readily mov'd to obey, in contemplation of that authority and affection implanted in the Parent towards it
To speak more distinctly, this obedience to Parents may contain in it these four things, 1. Reverence, 2. Obedience, 3. Pious regards, 4. Submission. The three first of these may be reducible to active, and the last to passive obedience.
1. Reverence, which is a due and awful estimation of their persons, as to this relation, placed in eminency above their children, to acknowledge them from God himself (the Supreme Parent of us all)(f) the authors, preservers, and governors of their lives: and upon that account to honour them in their hearts, speeches, and behaviours, from an honest desire to please, and filial fear to offend them, whose children they are, of what rank soever they now appear in the world: and therefore to comport themselves so in all the actions of their lives before God and men, that they render themselves acceptable to their Parents: Yea, to both of them; the law requires reverence to the Mother as well as the Father(g): the word which is in one verse fear, is in another translated reverence; to the claim of which the Mother there seems to be favoured with some kind of priority: because Children, who have most needed their Mothers, in their tender years are apt many times to despise them, as more subject to infirmities, and as looking for less of respect from their hands. So that really to give them honour, is a fuller evidence of cordial performance. The Lord is pleased to begin there, where the duty is most tried, Reverence thy Mother and thy Father. 3Both are to be had in a just veneration. Plato and Aristotle could by Nature's light teach thus: [Greek or Hebrew]. This as the prime law of Nature, the Spartans, and generally all Nations of old did, and Chinoises at this day do maintain with admirable care. Now doing reverence to the Fathers of our flesh (h)in ⟨p. 393⟩Scripture may comprehend what Children owe to their Parents, both with reference to their speech and behaviour: (1) With respect to their speech, that it be seasonable, and agreeable to the relation, graced with humility (i)and modesty in all converse with them in presence, and discourse of them in absence. They should give them honourable titles, as that of Father and Mother do connote dignity(k): and so, Sir, or Lord(l); thus we have good Children in the Book of God saluting their Parents: as Isaac his Father Abraham(m); Jacob Isaac(n); David Saul his Father in law(o); Solomon Bathsheba, my Mother(p); Rachel Laban, making her Apology, My Lord(q); David again Saul(r);
1. Reverence, which is a due and awful estimation of their persons, as to this relation, placed in eminencie above their children, to acknowledg them from God himself (the Supreme Parent of us all)(f) the authors, preservers, and governors of their lives: and upon that account to honour them in their hearts, speeches, and behaviours, from an honest desire to please, and filial fear to offend them, whose children they are, of what rank soever they now appear in the world: and therefore to comport themselves so in all the actions of their lives before God and men, that they render themselves acceptable to their Parents: Yea, to both of them; the law requires reverence to the Mother as well as the Father(g): the word which is in one verse fear, is in another translated reverence; to the claim of which the Mother there seems to be favour'd with some kind of priority: because Children, who have most needed their Mothers, in their tender years are apt many times to despise them, as more subject to infirmities, and as looking for less of respect from their hands. So that really to give them honour, is a fuller evidence of cordial performance. The Lord is pleas'd to begin there, where the duty is most tried, Reverence thy Mother and thy Father. 3Both are to be had in a just veneration. Plato and Aristotle could by Nature's light teach thus: 〈non-Latin alphabet〉. This as the prime law of Nature, the Spartans, and generally all Nations of old did, and Chinoises at this day do maintain with admirable care. Now doing reverence to the Fathers of our flesh (h)in ⟨p. 393⟩Scripture may comprehend what Children owe to their Parents, both with reference to their speech and behaviour: (1) With respect to their speech, that it be seasonable, and agreeable to the relation, grac'd with humility (i)and modesty in all converse with them in presence, and discourse of them in absence. They should give them honourable titles, as that of Father and Mother do connote dignity(k): and so, Sir, or Lord(l)
and that with all meekness, at a sit season, in a few words, with freedom and readiness(s), giving pleasing answers when spoken to, in a becoming civility(t), waiting with contentment to hear them speak first(u), laying their hands on their mouths, and refraining to talk in their presence without just occasion(w). And in their absence by speaking so of them amongst those they do converse, that by the commendable reports they make of them, or prudent apologies for them, it may be understood what venerable respects they have for their Parents. Thus 'tis said of the Children of the prudent Mother; they rise up (as those who speak pathetically) and call her blessed (x)in that laudable discourse they have of her. Hereby Children will prove themselves to be of a virtuous temper, and not like that elder brother of the penitent Prodigal, who spake undecently in a surly manner to his Father(y); and sometime some of Jacob's sons to theirs(z), and such like: who by their rude and malapert prating disparage and aggrieve their parents(a). Yet of a more untoward generation are they, whom the Wise man took notice of, that curse their Father, and do not bless their Mother: but saith he, their lamp shall go out in obscurity(b). Neither can there be a better end of those who are under the Almighty's curse devoted to death(c): neither can they, who do any way set light by their Father or Mother, avoid a much easier censure(d), sith by interpretation it is a dishonour to God himself. Plato in his Commonwealth orders that Children should in their words through their whole life revere their Parents, there being a great punishment imminent for light and idle discourse. Further; (2) The hehaviour and carriage of Children should ever be significative and expressive of reverence to their Parents in all their addresses: the countenance so composed in their presence, as may argue awfulness and respect; the deportment lowly, rising up before those they honour for relation, as well as those venerable for age(e): and at meeting; thus Solomon, though a King, did to his Mother Bathsheba(f); hasting to attend them in a lowly posture; thus Joseph, who lived as a Prince, made ready to meet, and presented himself to his Father, whom he had maintained.(g); so Achsah, Caleb's daughter (who was married to her Cousin German) when she addressed her self to her Father, she alighted from her beast before she spoke to him(h):
and that with all meekness, at a sit season, in a few words, with freedom and readiness(s), giving pleasing answers when spoken to, in a becoming civility(t), waiting with contentment to hear them speak first(u), laying their hands on their mouths, and refraining to talk in their presence without just occasion(w). And in their absence by speaking so of them amongst those they do converse, that by the commendable reports they make of them, or prudent apologies for them, it may be understood what venerable respects they have for their Parents. Thus 'tis said of the Children of the prudent Mother; they rise up (as those who speak pathetically) and call her blessed (x)in that laudable discourse they have of her. Hereby Children will prove themselves to be of a vertuous temper, and not like that elder brother of the penitent Prodigal, who spake undecently in a surly manner to his Father(y); and sometime some of Jacob's sons to theirs(z), and such like: who by their rude and malapert prating disparage and aggrieve their parents(a). Yet of a more untoward generation are they, whom the Wiseman took notice of, that curse their Father, and do not bless their Mother: but saith he, their lamp shall go out in obscurity(b). Neither can there be a better end of those who are under the Almighty's curse devoted to death(c): neither can they, who do any way set light by their Father or Mother, avoid a much easier censure(d), sith by interpretation it is a dishonour to God himself. Plato in his Commonwealth orders that Children should in their words through their whole life revere their Parents, there being a great punishment imminent for light and idle discourse. Further; (2) The hehaviour and carriage of Children should ever be significative and expressive of reverence to their Parents in all their addresses: the countenance so composed in their presence, as may argue awfulness and respect; the deportment lowly, rising up before those they honour for relation, as well as those venerable for age
and again Joseph thought it no disparagement to prostrate himself to his aged father ⟨p. 394⟩Jacob, whose eyes were then dim, that he could not see his behaviour; when he also gave his own Children an example in praying for his Father's blessing(i), which Esau, though he came tardè, did passionately beg for(k). And though Parents now have not a Prophetic spirit as the Patriarch's had, yet it seems still very equitable, that Christian Children considering their Parents Superiority in the Lord, should frequently upon occasion in an(l) humble manner crave their Parents prayers for God's blessing. The rude and haughty looks, which are in many Children before their Parents, cannot comport with this duty, which discards a dogged and supercilious countenance, that betokens scorn and derision, opposite to this filial reverence. The Wise man makes a smart remark upon such odious insolent behaviour, which might deter any of understanding from it, when he saith(m), The eye that mocketh his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out; and the young Eagles shall eat it. Here is a signal retaliation to those who in speech or behaviour deride the persons, or despise the counsels of their Parents, whether yet alive or deceased. 'Twere to be wished it had been better studied by some Children in this Generation: I mean some late and present Preachers of our Age; who do not parentare manibus, but indeed upbraid the Ghosts of their reverend and pious Parents (who warmly argued the necessity of regeneration) either by reckoning them amongst the herd of Divines or with an harangue of lame sequels perch up to vent their callow notions, and bespatter their own nest in complacence with the lax humour of the times: when many for the bags cry, Hail Master, but betray the Son of Man with a kiss(n): yet I would hope there are but a few of this feather. I proceed to mind Children of another duty, and that is
and again Joseph thought it no disparagement to prostrate himself to his aged father ⟨p. 394⟩Jacob, whose eyes were then dim, that he could not see his behaviour; when he also gave his own Children an example in praying for his Father's blessing(i), which Esau, though he came tardè, did passionately beg for(k). And though Parents now have not a Prophetick spirit as the Patriarch's had, yet it seems still very equitable, that Christian Children considering their Parents Superiority in the Lord, should frequently upon occasion in an(l) humble manner crave their Parents prayers for God's blessing. The rude and haughty looks, which are in many Children before their Parents, cannot comport with this duty, which discards a dogged and supercilious countenance, that betokens scorn and derision, opposite to this filial reverence. The Wise man makes a smart remark upon such odious insolent behaviour, which might deter any of understanding from it, when he saith(m), The eye that mocketh his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out; and the young Eagles shall eat it. Here is a signal retaliation to those who in speech or behaviour deride the persons, or despise the counsels of their Parents, whether yet alive or deceased. 'Twere to be wish'd it had been better studied by some Children in this Generation: I mean some late and present Preachers of our Age; who do not parentare manibus, but indeed upbraid the Ghosts of their reverend and pious Parents (who warmly argued the necessity of regeneration) either by reckoning them amongst the herd of Divines or with an harangue of lame sequels perch up to vent their callow notions, and bespatter their own nest in complacence with the lax humour of the times: when many for the bags cry, Hail Master, but betray the Son of Man with a kiss(n): yet I would hope there are but a few of this feather. I proceed to mind Children of another duty, and that is
2. Observance, whereby their Parents pleasure with fit subjection is performed, out of a real desire to promote their honour; which is more than in countenance and ceremonies to express obedience(o). It is very requisite Christian Children should with an heedful circumspection observe the holy and wise prescripts and practices of their Parents by acknowledging subjection to their government. Our blessed Lord himself set a pattern herein; for he went down with his Mother and her Husband, and came to Nazareth, and was subject to them(p), Quis quibus? Deus hominibus, &c. saith Bernard*. He to whom Angels are subject, whom Principalities and Powers do obey, was observant of his Mother Mary and her espoused Husband Joseph, yea most likely in the business of Joseph's calling. More particularly, this filial observance shows it self in 1. Attending to their instructions: 2. Executing their commands: 3. Depending on their counsels: And 4. Following their examples. (1.) We ought to attend seriously to our Parents instructions, and learn what they teach us for good, receiving their dictates with humility, and laying them up in our hearts; those especially of spiritual advantage, out of a love to wisdom, and our Parents joys(q). Solomon bids from his own experience, ⟨p. 395⟩My Son, hear the instruction of thy father, and forsake not the law of thy mother (r)Again, Hearken unto thy father which begat thee, and despise not thy mother when she is old. And then that Daughters might not think themselves exempted, Hearken ye Children to the instruction of a father, and attend to know understanding and good doctrine(s), which if heedfully observed, makes a wise child, when the contrary bewrays folly(t), which is a grief and discouragement to the father: as was that of Eli's Sons(u), and Lot's Sons in law(w), who slighted their fathers documents: as the Prodigal also did his, before he felt the smart of it, and came to his wits again(x). Yet this is dissonant to the voice of Nature, which hath taught the very Chickens to hearken unto the clocking of the Hen; hath been ever distasteful to the wiser Heathens, and would bring a disparagement upon the Christian institution. So that Christian Children should be very heedful of their Parents teachings, especially in the concerns of their souls. Hence (2.)
2. Observance, whereby their Parents pleasure with fit subjection is perform'd, out of a real desire to promote their honour; vvhich is more than in countenance and ceremonies to express obedience(o). It is very requisite Christian Children should with an heedful circumspection observe the holy and wise prescripts and practices of their Parents by acknowledging subjection to their government. Our blessed Lord himself set a pattern herein; for he went down with his Mother and her Husband, and came to Nazareth, and was subject to them(p), Quis quibus? Deus hominibus, &c. saith Bernard*. He to whom Angels are subject, whom Principalities and Powers do obey, was observant of his Mother Mary and her espoused Husband Joseph, yea most likely in the business of Joseph's calling. More particularly, this filial observance shews it self in 1. Attending to their instructions: 2. Executing their commands: 3. Depending on their counsels: And 4. Following their examples. (1.) We ought to attend seriously to our Parents instructions, and learn what they teach us for good, receiving their djctates with humility, and laying them up in our hearts; those especially of spiritual advantage, out of a love to wisdom, and our Parents joys(q). Solomon bids from his own experience, ⟨p. 395⟩My Son, hear the instruction of thy father, and forsake not the law of thy mother (r)Again, Hearken unto thy father which begat thee, and despise not thy mother when she is old. And then that Daughters might not think themselves exempted, Hearken ye Children to the instruction of a father, and attend to know understanding and good doctrine(s), which if heedfully observ'd, makes a wise child, when the contrary bewrays folly(t), which is a grief and discouragement to the father: as was that of Eli's Sons(u), and Lot's Sons in law(w)
Children should execute their Parents commands and dispatch readily what they order them to do without whartling disputes: this is the most special duty required in my Text, (the extent of it will come under consideration anon.) They should be as those under the Centurions authority, go and come and do at his command(y). Samuel came at the supposed call of his pro-Parent once and again(z). David when his Father Jesse had sent for him out of the field, ere he knew what it was for(a), and so went as he commanded, him(b). So Jacob, when Isaac sent him(c), and Joseph, when Jacob sent him(d), yea the other ten Sons also upon their Fathers order(e). Isaac attended in carrying the wood, when the servants were free from the burden, at his Father's pleasure(f). Joseph and the Rechabites are famous instances of observing faithfully the charge of their Parents, even when they were dead and gone(g), out of conscience, in a respectful manner, with reference to the divine authority. Abraham's Children walked in the way of the Lord, as their Father commanded them(h). Solomon did not only command his own Son(i), (though he proved disobedient) but he observed his Father David's charge to walk in the Lord's statutes(k) (though drawn aside after with temptations) and to build the Temple(l). God takes it for granted, a good Child will serve his Father(m), yea and when put to pain, in things not only necessary, but of no reputation, supposing, in things purely indifferent both in their nature and use, their Parents to be more judicious to determine what is expedient and decent; yet not without the use of their own discerning faculty, nor without any examination in a blind irrational obsequy ousness(n), like the brutish obedience of the Jesuits Novices. For though I should grant that Parents have in some sort a power over the consciences of their Children, whiles they are as in God's stead(o), swaying their apprehensions in their tenderest years, before they come to the use of their ripened reason: yet when there is a judgment of discerning betwixt good and evil, their obedience ought to be reas ••bl•, such as God requires to his own service, [Greek or Hebrew], such as is according ⟨p. 396⟩to his Word, not merely childish, (though the obedience of Children) but acceptable* and well-pleasing unto him, as in my Text, and in the fear of God, vers. 22. Again, (3.)
Children should execute their Parents commands and dispatch readily what they order them to do without whartling disputes: this is the most special duty required in my Text, (the extent of it will come under consideration anon.) They should be as those under the Centurions authority, go and come and do at his command(y). Samuel came at the supposed call of his pro-Parent once and again(z). David when his Father Jesse had sent for him out of the field, e're he knew what it was for(a), and so went as he commanded, him(b). So Jacob, when Isaac sent him(c), and Joseph, when Jacob sent him(d), yea the other ten Sons also upon their Fathers order(e). Isaac attended in carrying the wood, when the servants were free from the burden, at his Father's pleasure(f). Joseph and the Rechabites are famous instances of observing faithfully the charge of their Parents, even when they were dead and gone(g), out of conscience, in a respectful manner, with reference to the divine authority. Abraham's Children walked in the way of the Lord, as their Father commanded them(h). Solomon did not only command his own Son(i), (though he prov'd disobedient) but he observ'd his Father David's charge to walk in the Lord's statutes(k) (though drawn aside after with temptations) and to build the Temple(l). God takes it for granted, a good Child will serve his Father
; hasting to attend them in a lowly posture; thus Joseph, who liv'd as a Prince, made ready to meet, and presented himself to his Father, whom he had maintained.
; so Achsah, Caleb's daughter (who was married to her Cousin German) when she addressed her self to her Father, she alighted from her beast before she spoke to him
. Yet this is dissonant to the voice of Nature, which hath taught the very Chickens to hearken unto the clocking of the Hen; hath been ever distastful to the wiser Heathens, and would bring a disparagement upon the Christian institution. So that Christian Children should be very heedful of their Parents teachings, especially in the concerns of their souls. Hence (2.)
, yea and when put to pain, in things not only necessary, but of no reputation, supposing, in things purely indifferent both in their nature and use, their Parents to be more judicious to determine what is expedient and decent; yet not without the use of their own discerning faculty, nor without any examination in a blind irrational obsequ• ousness
, like the brutish obedience of the Jesuits Novic•s. For though I should grant that Parents have in some sort a power over the consciences of their Children, whiles they are as in God's stead
, swaying their apprehentions in their tenderest years, before they come to the use of their ripened reason: yet when there is a judgment of discerning betwixt good and evil, their obedience ought to be reas ••bl•, such as God requires to his own service, 〈non-Latin alphabet〉, such as is according
⟨p. 396⟩
to his Word, not merely childish, (though the obedience of Children) but acceptable
