CHAP. I.

NAture, though she seem Rude, and to govern by none but confused Rules, guideth Children to a du­tiful respect of their Parents, as well [Page 2]as Parents in a tender care towards their children. This mutual bond is twisted by the hand of Providence, that Generations and Successions may be derived to Posterity. And if Pa­rents did not cherish and nourish their children, they were in a De­gree more irrational then Beasts. And if children should not reflect with duty and kindnesse on their Pa­rents, they were little better then unthankful Devils.

Chap. 2.

2 Reason, and all civil Relations enforce and perswade the Parents care, and the childrens duty and obe­dience, without which Humane So­ciety would be dissolved. For the unity of Government is first founded in the Family, and if the Relations of honour and obedience fail there, Homo homini Lupus. Man growes as savage as a Wolf.

2 And it is a certain Truth, that He who is undutiful to his natural Father: [Page 3]can neither be faithful to his Master the Aeconomical Father, nor loyal or obedient to the Supream Magistrate the King, who is the civil Father of the Countrey. Therefore it was the de­termination of Seneca: (a rational Heathen) lib. 3. de Benef. cap. 3. Pa­rentes non amare, Impietas est, non ag­noscere, Insania est: That not to love Parents, was Impiety, but not to ac­knowledge them, was bruitish Mad­nesse. Thus far Nature and Reason (though dim Lights) are able to Guide us.

Chap. 3.

But the Holy Scriptures send forth more bright Beams of Truth, and teach us that these holy Exercises of the Parents blessing their children, and the childrens begging a Blessing from their Parents, are warrantable, and consonant to the word of God; Evidencing plainly their care & ten­dernesse who Blesse, and their Honour, Reverence; and obedience who ask the [Page 4]Blessing. But that this Truth may be more clearly discerned, it is ve­ry pertinent that it be rightly un­derstood what it is (first) Benedicere to blesse, and (secondly) what it is Benedictionem petere to beg a Blessing.

To blesse is both attributed to God, and to his creatures:

1 First, to God: God created man in his own Image, and blessed them, Gen. 1.28. Thus Christ our Saviour blessed his Apostles, Luke 24.50, 51. In which place, both the Manner, and the mea­sure of the Benediction is most re­markable: For, he lifted up his hands & blessed them. And again, as he blessed them he was parted from them. This Bles­sing of Christs was attended with the Disciples Adoration, Luke 24.52. [...] they fell down, they bow­ed their heads or bended their Knees: saith the Text, They worshiped. And as Baptism is commanded [...] in the Name; so the blessing is pro­nounced [...]: In the grace, love & communion of the Father, the Son & the Holy Ghost, 2 Cor. 13.13. Thus God blessed the creatures.

Chap. 4.

The Creatures they Blesse like­wise: so did the Angels blesse Jacob. Gen. 32.26. And the Patriarch would not let him go, until he had blessed him. Man also blesseth man. Thus Solomon the King blessed his Subjects, 1 King. 8.55. Aaron the Priest lift up his hand and blessed the people, Levit▪ 9.22. Melchisedeck blessed Abraham; the King of peace blessed the Patriarch, that mighty Warriour, Gen. 15.19. And as to the Paternal Benediction, Isaac blesseth Jacob, Gen. 27.4, 25. and Esau, Gen. 27.39, 40. and Jacob blesseth Joseph and his two sonnes, Gen. 48.9, 15. and Laban (though an uncircumcised Canaanite, yet) had this spark of Grace in his heart, Gen. 31.55. Early in the morning he rose up, and kissed his Sonnes and his Daughters, and blessed them. Yet if it be objected this was a Legal rather [Page 6]then Evangelical practice; It is an­swered that S. Luke presents Elizabeth pronouncing the Blessing to the Vir­gin Mary, Luke 1.42. Blessed art thou amongst women. And Simeon, Luk. 2.3. Blessing both Joseph, and the Virgin Mary; and S. Paul seems to make Melchisedeck's blessing of Abraham, Gen. 14.19. not only to be Legal but Evangelical, Heb. 7.1, 6. and at the 7th. ver. plainly tels all Chri­stians, both the Father and the Son, their duty, where the Apostle puts it out of all doubt [...] without contradiction: The Fathers duty is to blesse, the Son's to beg the Blessing, for the less is blessed of the Greater.

Chap. 5.

Now as the Scripture warranteth the Father in blessing his children: so it directeth the child how to beg his Fathers blessing. And therefore as we have understood Who is to bless; so it is necessary to know what it is [Page 7] Benedicere to blesse. Benediction or Blessing hath a great Variety of ac­ceptions in the Holy Scripture. 1. To Bless signifies to Praise, Ps. 103.21, 22. 2. To give thanks, Gen. 14.20, 24, 27. 3. To consecrate or sanctifie, 1 Cor. 10.16. 4. To wish well to another, Gon. 47.7.10. 5. To of­fer a present or gift, Gen. 33.11. 1 Sam. 25.27. 6. To encrease or multiply, Gen. 1.28. 7. To san­ctifie and multiply, Matth. 14.19. 8. To adopt, and Agnize, Mark 10.16. Christ's proceeding there is an Example for the Parents tender­nesse to, and blessing of their obedi­ent children, for in that passage there are five remarkable Circumstances: 1. Christ's command; Suffer little children to come unto me, and forbid them not. 2. Christ's Declaration; of such is the Kingdom of God. 3. His embracing, or Acceptation; He took them into his Armes. 4. The impo­sition of his hands: he laid his hands upon them: 5. His Adoption of them; for he Blessed them: saying, of such [Page 8]is the Kingdom of God. Now the Pa­rents blessing hath an Influence, or an Effect on all, or most of these kinds:

First, the Parents blesse the chil­dren when they Nourish them. This was Jacob's care, Gen. 32.22,23.

Secondly, Education is the Parents Blessing, Gen. 18.19. Acts 7.21, 22. Moses was made happy this way; be­ing the Adopted Son of Pharaohs Daughter, and Learned in all the Wis­dom of the AEgyptians, and thereby made mighty in words and deeds. S. Paul hath made a Lasting Record of this kind of Blessing, 2 Tim. 1.5. of Lois and Eunice, who instructed Timothy in the Faith, though his father were a Greek, or Infidel, Acts 16.1. And it is from the Ground of his Education that S. Paul doth so strictly charge his Disciple Timothy, 2 Tim. 3.14, 15. Continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the holy Scriptures.

Thirdly, Tender love and dear af­fection [Page 9]towards the children is a bles­sing of the Parents; which appeares eminently in those holy Patriarchs, Jacob, and Joseph towards their chil­dren, Gen. 42.36. Gen. 48.9.

Fourthly, Protection Gen. 33.13. Provision Gen. 25.5, 6. Counsel Gen. 27.43. Moderate Correction 1 Sam. 2.23. Heb. 12.7. Care in their marriage Gen. 24.2. 4. Pardon for their faults [f] and prayer for their good [g] are all Blessings from the Fa­ther to their children. Job 1.5. Job is a rare Example in this kind; who san­ctified his Sons, Rose up early in the Morning, and offered up burnt Offer­ings, according to the Number of them all; For Job said, It may be that my Sons have sinned, and cursed God in their hearts. Thus did Job continually, his sanctifying was doubtlesse his Bles­sing of his Sons, wishing them well, and praying for them. By this it may more easily be concluded: first, who is, and secondly, what it is to Blesse. The Parents Relation thus explica­ted, the Childrens will more orderly follow: whose duty it is to Beg, or ask their Parents Blessing.

Chap. 6.

God having given Lawes for his own Worship in the four first Com­mandements: In the next words or­daineth Honour and Reverence to be exhibited to Parents, Exod, 20.12. Honour thy Father and thy Mother. From which words and Law (when we understand what is meant by Ho­nour) the Childrens duty will more clearly appear: Who, in order to the payment of that debt of Honour, they owe to their Parents: will be the better encouraged to practice that Humble and Religious duty, and not to think themselves dishonoured, or disobliged if they beg, or daily ask their Parents blessing on their Knees, when they first see, or salute them in the Morning, or take leave of them at Night.

Most Writers and Expositors on the Fifth Commandement rather tell men what Honour imports, then what it is: and describe the Concomitants [Page 11]or Consequences, and Effects of Ho­nour, but more sparingly, or lesse plainly set forth the Nature and Es­sence of it. Therefore in this nice Point, it is highly Necessary to know what Honour (due from the children to the Parents) is.

Some conclude that Honour im­ports three things in this Comman­dement.

1 First, Obedience to their lawfull Commands: Col. 3.20. Ephes. 6.1.2. And to confirm this, they instance in the Example of the Recabites, obeying the command of their father Jonadab, Jer. 35.8. Of Isaac, submitting to his fathers Knife to cut his innocent throat, Gen. 22.10. Of Christ, who went down with his Parents to Nazareth, and was [...], subject and obedi­ent to them, Luke 2.51.

2 Secondly, Honour imports Reve­rence; which is discerned either by Words or Deeds, Thus King Solo­mon seems to comment on the fifth Commandement, Prov. 23.22. Ho­nour thy Father that begat thee, and thy [Page 12]Mother that bare thee, and despise her not. And as he was a Teacher, so he was a Practiser and Example of this Duty, 1 King. 2.19. For, when his Mother approached near to speak unto him, the King humbly saluted so dear a Subject; he rose from his Throne to meet his Mother; he bowed himself unto her: First begging her Blessing, not adventuring to return to his Throne untill he had Reveren­ced her; and then as a dutiful Son, he caused a Seat to be set for the Kings Mother, and she sat at his right hand. Joseph is such another pattern of Pie­ty, and Reverence towards his Fa­ther Jacob. He was next to Pharaoh in AEgypt, and the King command­ed that the AEgyptians should call him Abrech, Gen. 41.43. Which word hath a double signification in the Original: either tender Father, or Bow the head, and kneel down. The Militia of the Land was intirely in his Power, Gen. 41.40. At thy word shall all the people be Armed: and at the 44. ver. No man was to [Page 13]dare to lift up his hand or foot without his Order. Yet this mighty Prince in his power and plenty, thinks him­self most happy when he hath but an Opportunity to Honour and Reve­rence his aged Father, though but a meer Sphepheard, Gen. 47.4. and rea­dy like a poor begger to starve for bread. It is most eminently and pas­sionately recorded, Gen. 46.29. how Joseph made ready his Charret and went to Gosben to meet Israel his Fa­ther, and presented himself unto him, (most probably first on his Knees) and fell on his Neck, and wept on his Neck a good while: and Joseph who was stiled and pro­claimed Abrech, and had so many Knees bended to him: certainly he bended to his aged Father to gain a Blessing from him.

Chap. 7.

A third importance of Honour, 3 is Judged Maintenance; implying, that if the Parent be blind, the Son (as [Page 14] Job, cap. 25.15.) is to be the Fathers Eye; if lame, the child is to be his Fathers foot or staffe: Christ himself is an Example of this Duty, who (at his death) took care for his Mother the blessed Virgin, John 19.27. The Philosopher thinks it reasonable ( A­rist [...]t. Ethic. lib. 9. cap. 2. that chil­dren who have received life from their Parents, should (to their utter­most) endeavour to preserve their Parents life. And some pious Hea­thens are very famous even to these dayes, for their tender thankfulnesse to their decrepid and aged Parents. By the help of these three Lights; Obedience, Reverence and Mainte­nance, we perceive somewhat more, but not all that this Command, Ho­nour thy Father and thy Mother, doth present.

Chap. 8.

The children are yet obliged to many other observant and dutiful Respects: For, as a Father hath [Page 15]the trust and charge of many excel­lent Relations and Priviledges, to be sometimes Actively, sometimes Passively manifested towards his children: so are children recipro­cally charged with many singular Duties, which by the Lawes of God they are bound to repay, and Retri­bute (on all Occasions) to their ten­der-hearted Parents: as,

1 First, to Love them with cordial affection; Thus Elisha beggeth of Elijah, 1 King. 19.20. when he had cast his Mantle upon him, Let me I pray thee go and kisse my Father and Mother; (what may that otherwise signifie then to beg their blessing?) and take my leave of them: and then (said Elisha) I will follow thee; and Elijah thought it fit and necessary: Go; Return.

2 Secondly, It is a Testimony of the childrens honouring the Parents, when they not only bear with, but cover their Infirmities. Thus did Sem and Japhet, Gen. 9.23. when their Father was overcome with wine, they [Page 16]took a Mantle and put it on their shoul­ders, and went backward, and covered the Nakednesse of their Father with their faces backward, so that they saw not their Fathers Nakednesse. This bearing with, or rather hiding of their fathers Infirmity, procured a blessing on Sem and Japhet, Gen. 9.26, 27. But as a Father and a Pro­phet, he denounceth a curse on Cham and his posterity, who had so undu­tifully derided, and dishonoured his aged Father.

Thirdly, Honour signifies an hum­ble submission to the fathers Will; and Jeptha's daughter is such an Ex­ample of Obedience in this kind, that she rather chooseth to yield up her life at her fathers direction, then that he should violate or once break his Vow, Judges 11.36, 37. Thus Samuel, though but an Infant, no soon­er was weaned and parted from his Mothers breast; but was instantly removed from her company, 1 Sam. 1.24. And when his Mother had wea­ned him, she brought him to the House of [Page 17]the Lord in Shiloh, the child was young, as the original signifies, a very child when he ministred before the Lord, girded in a linnen Ephod, 1 Sam. 2.18. And no reason can be given of the Mothers parting with Samuel, or of the tender Infant's parting from his dear Mother, but that the child had as well an humble submission, as the Mother a Resolution to make good her Vow, when she begged her Son from God, 1 Sam. 1.11.

4 Fourthly, the honouring of Pa­rents stayed not here. S. Paul char­geth children to Recompence their Pa­rents; Imposeth this as a duty, as a Debt, not as an Act of Charity to supply their Necessity, but as ob­liged to this kind of Gratitude. If any Widow hath children, let them first learn piety at home, [...], 1 Tim. 5.4. that is, to requite their Parents: Now that which is requited hath been former­ly merited; And Recompence is no­thing but the conscientious discharge of a spiritual or civil Debt, though [Page 18]it have no formal or legal Obligati­on in foro judicii; or in the Courts of earthly Judges: And it is Mr. Beza's Note on this place: 1 Tim. 5.4. Natura ipsa docet Majoribus vicem rependere, & Deo gratum est hoc officium. The re­quiting of Parents is a Lesson taught by Nature; A rational service, and as a sweet smelling sacrifice, is gratefull and acceptable to God.

Chap. 9.

These Beams will yet shine more brightly, and shew the Nature of Honour to Parents more perspicu­ously if they be distinguished from all other Qualities, which seem to be of like Relation or similitude. For the word [ [...]] whether derived of the word [...], or [...], admits of great variety of significations.

1 As first, Acceptation or Entertain­ment, John 4.44. A Prophet [...] is not without honour: that is, as S. Luke explains it, Luke 4.24. [...]: a Prophet [Page 19]is not accepted in his own Coun­trey.

2 Secondly, Civil Subordination, Rom. 13.7. [...]. Render to all their dues, Honour; to whom Ho­nour: So Tit. 3.1. 1 Pet. 2.13. In both places is pressed the duty of obeying Magistrates, and honouring the King.

3 Thirdly, Honour signfies the Va­lue, rate or price of a thing. Thus the High Priest did use it, Mat. 27.6. crying out in their Hypocrisie a­gainst Judas, and the Traytors mo­ney; It is not lawful to put it into the Treasury, because it is [...] the price of blood.

4 Fourthly, Dignity is comprehen­ded under the word Honour, Heb. 13.4. [...]: Marriage is Honourable, or a Worthy Noble Relation.

5 Fifthly, It signifies what is ex­ceedingly dear and precious, 1 Cor. 3.12. [...], a precious Stone, Revel. 21.11. That Honour which children owe their Parents compre­hendeth [Page 20]hendeth all these Parents may require and expect, and the children are obliged (sine murmure) to pay all or any of their duties, when Occasionally they shall require them from them.

Chap. 10.

The Schooles endeavour yet more Exactly to instruct children in the Lesson of their duty towards their Parents: Acquainting us that Ho­nour is Testimonium Excellentiae quae est in homine: A Testimony of that sin­gular Excellency that is in a Man. Tho. Aqu. 1 ^•. 2 ^d•ae. Qu. 2. Art. 1. And where can a child (though never so great, rich or wise) reflect with more admiration, then on the Excellency of his own Parents, from whom he hath received Life and Being?

1 First, They tell us that there is much difference between Laus, Gloria, Reverentia, & Honor. That Laus tan­tum est in Verbis, & est respectu eorum quae sunt ad finem. That praise chiefly [Page 21]consists in verbal commendations, and is but conversant about those things, that are only conducing to a further end: Tho. Aqu. 2 ^a 2 ^{d ae} Qu. 103. Art. 1.

2 Secondly, That Glory is not so much Honour, as an Effect of it; So the Philosopher 1 Ethic. cap. 12. By this the goodness, worth and dignity of another is more clearly manifest­ed, Clarescit Bonitas in notitia pluri­morum. And thence some will have Gloria, quasi Claria, or Clara cum Laude Notitia; A more bright and splendent Knowledge. so S. Ambr. and S. August. gloss on the Word.

3 Thirdly, That Reverence is ra­ther a part of Honour, then Honour it self. For whether it be perform­ed in word or deed, by a venerable Estimation arising from the mind, or an humble comportment from the Body: yet it is but as the branch to the Root, as a way leading to some further End; Principium motivum, a principle Motive, or preparation of him who Reverenceth, and not the [Page 22]compleat Honour that is due to him who is Reverenced, Tho. Aqu. 2 ^a 2 ^dae Qu. 103. ad Arg. 1.

4 Fourthly, The Schooles affirm that Honor amongst all External good things is the chiefest: because it is Praemium virtutis & Testimonium Ex­cellentiae. Tho. Aq. 1 ^a 2 ^{d ae} quest. 2 ^{d o} Art. 2 ^{d o}. the reward of Vertue, and su­pream Testimony of Worth and Ex­cellency. Now as the Objects do di­versificate, and vary in their worth & praeeminency; so do the Agents in their. Influences and dispositions. And therefore because none do come in the Scales of comparison with Parents in their relation to their children; therefore the Honour due unto them ought to be the sincerest, the exactest, the Highest, and next to that which is due to God, the Al­mighty Father of all. And hence it is that there followeth another Va­luation, which the Learned put upon honour, before Love. For the child who truly honours his Father, aymeth particularly at his Fathers good; but [Page 23]Love and Charity hath a more Ge­neral Object, spreading its Grace U­niversally on all: Honor respicit pro­prium Bonum honorati; sed Amor re­spicit Bonum in Communi. Tho. Aqu. 2 a 2 ^{d ae}. qu. 25. Art. 1. Arg. 3. Christi­ans love their Brethren as Christi­ans; but children honour their Pa­rents not only as Christians, but as Christian children; obliged to that singular Duty by God himself, Exod. 20.12. Now a the beams of the Sun when they concenter in one point are more Energetical and operative, then when the Rayes of that glorious Body are in their diffusion: so is it with children, who truly honour their Parents: Their dutifull affections being terminated and fixed in a par­ticular Object of honouring their Parents, the Effect is of greater force; the duty better performed; the parents more highly honoured: and God who commands the duty, better served and obeyed.

Chap. 11.

Neither is it sufficient that chil­dren hounour their Parents in their heart only, but likewise they are to perform it by their outward Signes, testimonies and Gestures: The reason is, Quia honor, quoad Deum, potest esse in solo Corde; sed quoad hominem, est in signis exterioribus. Tho. Aq. Quaest. 103. Art. 1. God who is a Spirit, is the Searcher of the heart, and can fashion, and find out all the thoughts and secret motions of the mind and soul; but Man is a limited creature, and can only Judge by the visible or external Actions. So then it is not enough for children only cordially, but corporally, and with Reverential exteriour Gestures to honour and re­spect their Parents. The Propositions made so evident and plain, the Con­clusion may the better follow; That it is Warrantable by Gods Word, Expedient and Lawfull, that chil­dren crave & ask their Parents bles­sing. [Page 25]In which Religious Exercises these three Advantages must needs follow: First, that God hereby is obeyed, and better served. Secondly, the Parents more highly honoured and Esteemed. Thirdly, the children are more certainly Blessed and comfor­ted.

Chap. 12.

First, The child asking his Fa­thers Blessing; by this pious duty God is Glorified. In the primitive age of the World the holy Patri­archs and fathers of Families, were constituted Kings, Priests and Pro­phets in their patenal Jurisdiction: Kings, to rule and Govern; Priests, to pray and sanctifie; Prophets, to teach and Instruct their Families. These Offices were very eminently performed by Abraham, who was King and Soveraign Commander, when his kinsman Lot was taken pri­soner and made a captive? armed his trained servants born in his own house? [Page 26]three hundred and eighteen, and pursued them to Dan, and he divided himself against them, he and his servants, by might, and smote them, and pursued them to Hoba, which is on the left hand of Damascus, and he brought back all the goods, and his Brother Lot and his goods, and all the Women also, and all the peo­ple, Gen. 14.14, 15, 16. As a Priest, he refused not to sacrifice his only Son; Senile pignus, & semen promis­sum; but (commanded by God) laid his child on the Altar and stretched out his hand to have slain him, had not the Angel of God restrained him, Gen. 22.9, 10, 11. verses. God is pleased to acknowledge him a Pro­phet also, and to blesse him; and tel­leth man why he blesseth him: For I know that Abraham will command his children and his houshold after him, and they shall keep the Way of the Lord to do justice and Judgement, Gen. 18.18, 19. Now we are the children of the prophets, Acts 3.25. the sons of Abraham, if we do the works of A­braham, John 8.39. Gal. 3.8. And in [Page 27]this respect, when the child asketh his Fathers blessing, and thereby ac­knowledgeth a Royal, parental, and Soveraign power in the Father, who by Gods Law is to rule and govern his children: he honoureth God, whose Image and Authority (as a Vicegerent on Earth) the Father re­presenteth, by regulating his children and servants. But the Father is not only to be honoured, as having a Na­tural Soveraign Trust from God, but as a Priest, who (after Jobs example) Job 1.5. riseth up early every morning and offereth burnt offerings, and every night burneth Incense; that is, prayeth with, or for his Family both Morning and Evening. And therefore the chil­dren daily craving a Blessing from their Parents, who pray for them, God is hereby glorified, and (this Law being more exactly observed every morning and evening) He is better served. Again, Parents are not only as our oeconomical Kings to govern us, & our Priests to pray with and for us; but they are as our Pro­phets [Page 28]to instruct us. In this Relation we owe them continual honour, and constant Reverence. The Argument is a minore ad majus, from S. Pauls Do­ctrine of the Heir, who, as long as he is a child, differeth nothing from a ser­vant, though he be lord of all jure haere­ditario: but is under Tutors and Go­vernours, untill the time appointed by the Father, Gal. 4.1, 2. Now if a fatherlesse heir owe such Exact duty to Tutors and Governours; and a living child to the Commands, or Testament of a dead Father, what Honour and Obedience doth a child owe to a living Father or Mother, who as Prophets teach and instruct them daily? So then to ask their Blessing, who have such care of their souls & bodies, is a testimony of their care to keep Gods Law; and hereby also God is more glorified. For if Heires owe so much Reverence and respect to civil Tutors and Gover­nours, how humble and obedient ought children to be to their Natural and tender Parents?

Chap. 13.

There is yet another Argument which seemeth very stoutly to press children to the the Religious practice of asking blessing, because the holy Commandements of God were pri­marily and chiefly recommended to the Fathers and the heads or Masters of Families. This is evident in the Scripture; for Moses descending from the Mount, he called for the Elders of the people, that is, the fa­thers or chiefest of the Tribes and Fa­milies, Exod. 19.7. and laid before their faces all the Words which the Lord commanded him: and at the 14, 15. verses Moses prepared the people to receive the Law with a Blessing of Sanctification. See and observe Gods own Order and Me­thod. God blesseth Moses, and Moses blesseth the Elders of the people, the Fathers; and the Fathers they are to bless their children. This Argument is yet corroborated, and strengthen­ed [Page 30]from the Moral Law it self; where for Method, God having command­ed our duties to him in the first Table, immediately requireth chil­dren in the first Commandement of the second Table to honour their Pa­rents: as next to God, or in Gods place on earth, or because the neg­lect of this one Commandement might cause (infallibly) Disorder, and Violation of all the rest. And as the fifth Commandement is pri­mary in the second Table for Order; so for matter. In all the Comman­dements their observation seems chiefly recommended to the Exact care of the Fathers or Masters of the Families, who are obliged to teach their children, and their Childrens children from generation to genera­tion. And the fourth Commande­ment to this purpose is not only Im­perative, but Authoritative in Parents and Masters; where it is evident and plain, though the duties of the ten Commandements are of Univer­sal concernment to all Ages and peo­ple; [Page 31]Yet Parents and Masters have a more particular charge flowing from the Words of that Comman­dement. Remember that thou keep holy the Sabbath day. Thou shalt do no manner of work, Thou nor thy Son, nor thy Daughter, nor thy man-servant, nor thy maid-servant, nor thy Cattel, nor the stranger that is within thy Gates. So that, in some de­gree of Gods Trust: the Fathers and Masters of Families are Custodes utrius (que) Tabulae, Deut. 6. v. 7, 8. the Conservators of Gods Lawes; which though commanding all, yet particularly are recommended to their charge, as to those who are not only bound to give an account for themselves, but for their children, their servants, their cattel, and the stranger that is within their Gates. The Case thus stated, the Parents being in so high and Immediate Trust from God; what duty can be too humble, or too often from the children to their Parents? Who cannot but put a high Reputation in [Page 32]the presence of God, Angels and men, on their Humility, when they Bow their bodies, and Bend their Knees, and crave, as their daily bread from God, so a daily Blessing from their Parents.

Chap. 14.

The Truth thus opened, it may without scruple or danger be apply­ed to the most tender conscience; and without any snares to sin, or jug­ling subtile sophistry, that the Cu­stom of the Church of England, where the Parents use to blesse their chil­dren, humbly, daily begging their Blessing; is a most Religious practice, consonant, and not repugnant, expe­dient, & not forbidden by the Word of God.

Yet two sorts of Objections may seem to arise, and so first startle, and amaze, then deter and diswade from this pious Exercise. To some this may appear somewhat superstitious, or to lean and encline too much to [Page 33]Popery and Idolatry: But to free all from such erroneous deluding opini­on, doubts, fear or danger; there is no spice of Idolatry, nor any such unclean drug, or ill ingredient in this innocent composition of begging the Parents blessing. As to the Ro­manist: First, It is a practise rarely used or known in some Roman-Ca­tholike Countreys; Or rather cun­ningly not taught in the Church of Rome: so that the Italians, Spanish, Germanes and French (for the most part) use it not: And it may be very probable for this Reason, that the Parents having less Reverence from their children, and the Children less honour for their Parents; the Popish Priests might more securely and craftily ensnare, and subjugate the mutual Relations of both parents and children entirely to themselves: e­specially then, when they are chain­ed to them on their bended knees in their Auricular duties; and answer­ing to such Questions, as are propo­sed to them, when they are opening [Page 34]their hearts in an humble and peni­tent Confession. The Doctrine of which Confession (if rightly used, and as Christ hath recommended to his Church) is of as much comfort, as truth; founded on Christ's own Command, Matth. 11.28. which words Venite ad Me are explained, Matth. 10.40, to Me: that is, in my Absence to my Apostles, and their lawful and right Successors, the vigi­lant Bishops, and faithful Pastors of Gods Church: whose Commission is large, and will continue in force to the end of the World in haec verba; Verily I say unto you, whatsoever ye bind on earth, shall be bound in heaven, and what soever ye loose on earth, shall be loosed in heaven, Matth. 18.18. And it is an Infallible truth, that the lawfull Pastors only are Ministerial­ly, and most properly trusted with hearing penitent Confessions, and then giving and pronouncing Abso­lution in the Name of the Father, the Son, and the Holy Ghost, to the quieting of the troubled spirit and [Page 35]wounded Conscience of the humble & repenting Sinner. Yet there are E­vangelical Steps which lead children to a dutifull confession of their faults and offences to their compassionate Parents. This is most eminent in the poor broken hearted relenting Prodigal, who first Resolveth on his Confession: saying, I will go to my Father, and then perfecteth his Resolution, by acknowledging his er­rour, first accusing, then proclaim­ing against himself, Father, I have sinned against heaven and before thee, I am no more worthy to be called thy Son. Luke 15.18, 19, 20, 21. On which words Mr. Beza (though no Patron of the Doctrine or practise of Con­fession in the people, or absolution from the Venerable Pastor of Gods Church) hath this Note (of which some present advantage may be made) In vera Resipiscentia inest sensus peccati cum tristitia & pudore conjunctus, unde nascitur Confessio, quam sequitur Absolutio: that is, There is a sense of sin in Repentance con­joyned [Page 36]and mixed with shame and sorrow for it; hence springs an In­genious and free Confession, which is recompenced with the Act of gra­cious Remission, or Absolution by compassionate parents. And as Confession of sinnes to the Parents, craving their pardon, or begging their Blessing is not sinfull, whether the P [...]pists use it or use it not: So Quoad Rem, it is not superstitious, and so praeter, or contra verbum Dei, that is, without Warrant from, or against the Word of God. To make this more clear, it is necessary that it be rightly understood, that Superstition is vitium Religioni oppositum secundum excessum, quo quis divinum exhibet Cul­tum vel cui non debet, vel non eo modo quo debet, Tho. Aq. 2 ^a 2 ^dae. qu. 92. Art. 1. that is, Superstition is an er­rour opposing true Religion in ex­cesse, giving or Attributing divine Worship where it is not due or law­full, or a worshipping the true God after a superstitious and false man­manner. But the honour that Pa­rents [Page 37]may justly expect, and children are obliged dutifully to pay, is so far from being an Errour, that it is a Truth, so far from being superflu­ous, that it is necessary; and chil­dren seldom or never are found guil­ty of an excess of their obedience to their Parents; and therefore the duty being commanded and requi­red by God, the children are obliged to honour their Parents; in which holy Exercise there cannot be the least fear, or danger, or tincture of superfluity or Superstition.

Chap. 15.

And whereas some may object, that the begging of the Parents bles­sing on their Knees may Rob God of his Worship, or relish of Idolatry: (which is a most heinous sin, as di­rectly thwarting and opposing the very Letter of the first and second Commandements of the Moral law:) Let such Inventors of dangerous O­pinions know, that he who comman­deth [Page 38]the keeping of One, expecteth the keeping and observation of all the Law; and he that is guilty of the breach of one, is guilty of all. This is the Method of S. Paul himself; arguing with the Rabbies and Do­ctors of his Age: Thou therefore that teachest another, teachest thou not thy self? Thou that teachest a man should not steal, doest thou steal? Thou that sayest a man should not commit Adul­tery, dost thou commit Adultery? thou that abhorrest Idols, dost thou commit sacriledge? Rom. 2.21, 22. From all these concluding Questions it may be Logically, and rationally re­solved, that he that lesseneth or In­hibiteth the childrens duty in the most Reverend and humble manner towards the Parents: doth either weakly erre in Judgement, or cun­ningly dawb with untempered mor­tar; hypocritically pretending zeal to God, but not sincerely intending his Divine Worship; when, for Gods Commandements, men dare to shuffle in their own Doctrines and [Page 39]Traditions, and (on pretence of I­dolatry) exempt, or discourage the children from their duties towards their Parents. This was the Pharisees own Way long since, condemned by Christ, Matth. 15.56. who taught the World a better Lesson, and con­cluded himself, that honouring of parents is not Idolatry: which sin (if rightly understood) is an exhi­biting or devoting and giving that worship to the creature, which is only and divinely due to God. So Tho. Aq. 2 ^a 2 ^dx. qu. 94. art. 1. Ido­latria est exhibere Latriam (id est) cul­tum Dei Creaturae. This is certainly an high and most horrid sinne: But children are not to honour their Pa­rents as God, but as Men, and not only as Men, but as Parents; and not so much because their Parents ex­pect, or require their Duty, as be­cause God directs, and commands the performance of it. God is to be loved and served with all our hearts, with all our minds, with all our soules, and our Neighbours are [Page 40]to be loved as our selves. And as to our Parents they are to be honour­ed, as God hath commanded; which duty cannot be performed without the treble Observation of Natural, Civil and Moral respects. Nature teacheth to be affectionate, because the are our Generators: Civility ob­ligeth us to them, because they are or have been Conservators: And there is a Moral respect due to them, which strictly binds the conscience because of Gods Commandements; All these ought and may be done, without suspition of the gross and horrid sin of Idolatry.

Chap. 16.

To others the practise of asking the Parents Blessing seems of Novel­ty, or Work derogatory from the Worship and honour of God: And thus are some seperated, and have started aside from this holy pra­ctise, fearing or at least resusing to give their Parents that honour, [Page 41]which God commands, out of a singular, or self-opinion, that giving so much as is due to their Parents, they may not Reserve, or so suffici­ently Worship God as he requires. Our Saviour Christ seems to take notice of such humorous and Pha­risaical and phanatick conceipts, ari­sing from the heads of some schis­matical Innovators, when he lived on earth. The place is very worthy of singular observation, recorded by Saint Matthew, from the first to the tenth verse Mat. 15.1. [...] of the fifteenth Chapter, where the Scribes and Pharisees bold­ly make the assault, or on-set on Christ, demanding a reason, ver. 2. why do thy Disciples transgress the Tra­ditions of the Elders? for they wash not their hands, when they eat bread. Christ suddenly makes a Reply by another Question, ver. 4. Why do ye also trans­gresse the Commandements of God by your Traditions? implying, that as the God of Israel was above the El­ders of Israel; so the Commande­ments of God above the Lawes of [Page 42]Men, and Traditions of the Elders. And then Christ tells them of their sin, and Transgression, ver. 4. God commanded, saying, Honour thy Fa­ther and Mother, Exod. 20.12. Deut. 5.16, and he that curseth Father or Mother let him die the death, Levit. 20.9. Prov. 20.20. Having set down the Law, and detected their Hypocrisie and sinne, he further ar­gueth, ver. 5. But ye say, whosoe­ver shall say to his father or mother it is [...], or as it is Originally in St. Mark, chap. 7.11. Corban, that is to say, a Gift by whatsoever thou might­est be profited by me, &c. (as it followeth Matth. 15.16.) and ho­nour not his father or his mother, shall be free. From these observations and Objections Christ inferreth and presseth this Conclusion; Thus, or therefore have ye made the Commande­ments of God of none Effect by your Traditions: and then accuseth them, as dissembling Hypocrites, of whom Isaiah prophesied, This people draw­eth nigh unto me with their mouth, but [Page 43]their heart is far from me, Esay 29.18. But in vain do they worship me, teaching for doctrines the Commande­ments of Men, or Directories of meer hu­mane Invention. This Argument of Christs, which so plainly accuseth the Jewes of their Impi [...]y towards their Parents, may Invite Christians to more exact performance of their Reverence and Duty towards their Parents; Inasmuch as this Law is not only proclaimed by Moses, and the Ministration of the Angels, nor only written by the finger of God; but also often preached and publish­ed to the World by Christ, the Eter­nal Word of God; greater then Mo­ses, or Solomon, or all the sonnes of Men.

Chap. 17.

It is remarkable in this Argu­ment against the Pharisees, that Christs method and Moses's differ in the distribution of this Law (viz.) Honour thy Father and Mother. For, [Page 44]when Moses delivered it to the peo­ple: it was accompanied with a Promise, That thy dayes may be long in the Land, which the Lord thy God giveth thee: But the two Evangelists, both St. Matthew and St. Mark (in the places cited before) present our Saviour teaching the Commandement either strictly in the Duty, ( viz.) Honour thy Fa­ther and thy Mother; or else (with­out mentioning of the Blessing or Promise) threatning the disobedi­ence thereof, positively with a curse, Dominus hic Praemium praetermittit, ponit, quod terribilius est, scilicet, Poe­nam; ut & ipsos stupefaceret, & alios attraheret. Chrysost, Hom, 12. Levit. 20.9. He that curseth Father or Mother let him die the death: as if Christ had said, He that neglecteth his duty, or despiseth or dishonour­eth his Parents, is so far from pity or pardon, that he deserves to die the death. Thus Christ seems to pro­secute with Indignation those who should prove Violaters of this Law. [Page 45]And if there be any Branches of di­sobedience (as it is probable too many) in this Pharisaical hypocri­tical Age; Christ hath discovered the bitter Root from whence they spring: that is, from the vain Tra­ditions of some Schismatical and pharisaical Directors seditiously af­fected: or from Disobedient children, who (as the Scribes and Pharisees of old) prefer the New and singular Opinions and Traditions of some Giddy-brain'd Teachers, before the Commandements of God. Nei­ther ought any to fear that God is lessened in his honour, if the Pa­rents are Revereneed by their chil­dren, but on the contrary God is more abundantly, and highly Ho­noured in the performance of this Duty: because, first, his Comman­dement is observed: secondly, by this meanes children are (as on a lad­der or scale) to climb up the higher towards God, the Almighty Father of Heaven and Earth: thirdly, by this humble deportment, taught by [Page 46]Christ in his Gospel, they more In­nocently avoid the censure and sus­pition of Hypocrisie: fourthly, they more securely keep and preserve themselves from Gods curse and in­dignation: and lastly, they more happily obtain the Blessing promi­sed, both in this life, and that which is to come.

Chap. 18.

To all this it may be further ad­ded, and justly pleaded, that Ho­nour and Reverence is to be given from children to their Parents, not only because they are Generators, but Parents, Patres & Matres: not only their begetters, but their Fa­thers and Mothers, which are terms of kindnesse, and rather proper then common Names in their Re­lations, sounding out nothing but sweetnesse, tendernesse, care, com­fort and compassion. Thus the Learned comment upon the words: Pater & Mater Nomina Pietatis; of­ficiorum [Page 47]Vocabula, naturae Vincula. St. Hierom de vita Eremit. ad Helio­dorum. They are pious Relations, and Bonds of Natural affection. A. mor & honor, love and honour chief­ly differing modo operandi, in the manner of Operation; Love natu­rally descends from the Parents to­wards the children Descendit amor, ascendat honor, Love runnes as the stream from the Fountain, Honor, as an high and fruitfull Tide, re­turns fully and freely towards the Fountain. And therefore Honour should plentifully, and supernatu­rally and spiritually commanded by God own Word and Lawes. If yet any enquire how, that is, in what manner, or how often, that is, at what times, the Parents should bless their children, or the children beg their Parents blessing? it may be easi­ly answered, The Parents are first directed to have a Preparation, and Inclination to blesse their Obedient [Page 48]children at all times: but (if there be conveniency or occasion) to bless them particularly every Mor­ning and Evening, that the Sun of the Firmament may not set, or rise again on the wrath, neglect, or Discontent of such near, and dear Relations. And this blessing is not to pass slightly, or cursorily; but with great regard to what is done. For the Fathers blessing is not only a Te­stimony of Love to his child, but a prayer to God for him, a part of the Fathers daily Devotion for his child to God; and a kind of Recommen­dation or Dedication of his child for Gods further blessing. There­fore this picus Practice is to be per­formed with greater care, that God may be more sincerely glorified, the Parents blessing may be more truly honoured, and the children receiving this grace and favour, may be more certainly blessed. This Rule well observed, the Parents will not take the Name of God in vain. For the Blessing thus imparted with Reve­rence [Page 49]and godly fear; God is daily honoured hereby, and whether the Blessing from the Parents be a Pray­er to God, or a Testimony of paternal affection; or an earnest and pledg of future Kindnesse and Benevolence from the Indulgent Parents to the Obedient children; God cannot but be well pleased, where parents are so tender and carefull first of Gods Honour, and then of their own.

Chap. 19.

Another, or second Question is, How, that is, in what manner, or how often that is, at what times it may be expedient for children to make their Addresses to their Pa­rents. It may be answered to the first Quaere; (How?) that they are to address to their Parents in the most Reverend gesture, and most humble posture, and behaviour. No Law or Reason Will, or Can assert the contrary, and if uncovering of the Head, bowing of the Body, bend­ing [Page 50]of the Knee; all of these, or some of these be civilly allowed from Subjects to their Soveraigns, from the people to their Magistrates (so that they are commanded to kneel at their Barres) or from servants to­wards their Masters; Parents may expect as much if not more, from their children addressing to them not only in a civil, but a Conscientious and venerable Comportment, to beg their Blessing. And it is very ob­servable to this purpose, that as God restrained in the second ommande­ment: saying, Thou shalt not make to thy self any graven Image, Thou shalt not Bow down and Worship: So affirmatively, or positively in the fifth Precept of the second Table, he commandeth, Honour thy Father and Mother; and this Honour is not to be performed but verbis, & Signis, in words, signes, or exterior deeds: and therefore uncovering of the Head, bowing of the Body or bend­ing of the Knee, are commendable and expedient gestures in craving [Page 51]or begging the Parents Blessing? And St. Paul setting forth to the whole world his Ecclesiastical Ca­nons, by his Apostolical Jurisdiction, amongst other things, charged this upon the Church of Corinth; that they should be Reverend Hearers of Gods Word, and Reverend Recei­vers of Gods holy Sacraments; plainly declaring that every man ( [...]) whether Father, or child pray­ing or prophesying, his Head being co­vered, dishonoureth his Head, 1 Cor. 11.4. On which Words Mr. Beza hath put forth this Note: Hinc Col­ligit viros, si operto Capite (quod tum habebatur subjectionis signum) publicis caetibus ad audiendum verbum, & con­cipiendas preces coactis intersint, sua veluti dignitate seipsos privare, contra Dei Ordinationem. That is, * If men being present in the publike Con­gregation to hear the Word of God, or joyn in prayers, had their heads covered: they did deprive them­selves (ipso facto) of that Dignity God had given them, against Gods [Page 52]Ordinance. As for the Parenthesis, though it be Translated among the Authors Notes, yet it hath not a Warrantable Testimony of Antiqui­ty to defend that Assertion. And Mr- Beza is very bold with St. Paul, to conclude his Rule and Canon to be only Temporal and Politick, as it is his Note on the same Words: but it is probable, that which S. Paul preached at Corinth for Reverence, decency and Order in Gods Church, was not so well taught, or so well Learn't at Geneva. However, from this Doctrine and Order of St. Pauls Constitution, children may learn to be uncovered, to bend their Knees, and to be Reverent in their behavi­our; when they come to crave their Parents Blessing, as being the Pro­phets and Priests of the Families, who Instruct them, ond daily pray with and for them. And if the sons of Noah were so exceedingly modest, that they durst not so much as peep or look at their Fathers Infirmity, but went backward with their * Quo ad unc habe­batur sub­jectionis Signum. [Page 53]Mantles upon their shoulders, Gen. 9.23. to hide his Nakednesse, with what great Reverence and humility, bending, bowing, or kneeling, may it be concluded that Shem and Japhet came unto their Father, when they received his Blessing? Gen 9.26, 27. From all these Arguments, it cannot but be allowable, expedient and Warrantable, for children craving their Parents Blessing, to kneel and beg it in the most dutifull and hum­blest gesture; The Parents being as Josephs Sheafe; their children round about their Table are to Bow and make obeysance to them, Gen. 37.7. And though the children be as glo­rious as the Sun, the Moon, or the Starres for Honour, Riches, Power, or any other Excellency: yet still they are obliged to honour their Pa­rents, and to Bow down themselves unto them even to the Earth, Gen. 37. ver. 10. A Sir Tho. Moore, L. Chancel­lor of Eng­land in K. Henry the eighths time. Countryman of our own (as the History Relates) had this humility and honour for his Pa­rents, as he approached near to [Page 54]them, when he was in a far higher Degree of civil Honour, then his Fa­ther, to fall down on his Knees and ask his Blessing: And it was a very high Example; pious and commen­dable in those two Princes, the one a Son, the other a Mother; the Son a King, the Mother a Queen, yet a Subject: to see them strive which should be first on their Knees; the Son (a King) to ask his Mothers Blessing; or the Mother (a Subject) to kiss her Sons, a Kings hands; And it was no lesse admirable to ob­serve which should be longest and Last upon their Knees: the Mother stooping to performe her civil Re­spect, or the Son to perform his natural and Moral Duty to his Mother. But Gods Commande­ment is above Mans, and civil Re­lations bind not so fast, as Moral and Eternal Statutes, Imposed by God himself.

Chap. 20.

The Direction now given, how children ought to addresse to their Parents in asking blessing, it yet re­mains to discover when, or at what times, it is proper: To this Quaere it is answered, that Honour and Re­verence is always due from the children to Parents; and this they owe them, as Requisites belonging to their Persons, their Names, their Memories, but properly and chiefly to their Persons. Yet this Right is most rationally performed, when 'tis done (if possible) twice a day. As God commanded a Morning and Evening Sacrifice: so the Parents (who bear Gods Image and Trust) may expect the first fruits of their childrens duty in the Morning, and their Acknowledgement as thank­full Incense in the Evening. The Blessing in the Morning may cause a happier success to their strength, their healths, their labours, their [Page 56]studies, their Lawfull desires, and Endeavours: The Blessings at the Evening may be as a Seal of the Pa­rents good Will, and cordial affe­ction, liking or approving of what hath passed in the day. And by this means Parents and children may more securely and quietly lye down, and take their Natural Repose; Both being first recommended to God in their prayers, without whose Blessing neither Relation can Rest or sleep in safety, Psalm 127. ver. 3.

Chap. 21.

The Action and practise of giving and asking Blessing being thus War­ranted, yet the Ignorant Parents or unskilfull Children may demand, Quo stilo, in what phrase, termes or words the Blessing may be craved, or Granted? (for the Relations conti­nue all along to both parties.) To this it may be answered, that the children are not strictly obliged to any single form, or Mode of Words; [Page 57]provided the Request made by the children to their Parents in this kind be Regulated, and consonant to the Rules and Examples of Piety, and the practise of Gods servants, whose lights have so shined on Earth that We beholding their good Works, may glorifie our Father which is in Heaven, Matth. 5.16. To this Purpose, the sons of Noah are Pat­terns of Modesty, lowliness and hu­mility, Gen. 9.23, 26. when they obtained the Blessing from their Fa­ther; Isaac of Innocency receiving the Blessing of his Father Abraham, Gen. 22.17. In blessing I will blesse thee, and in multiplying I will multiply thee, thy Seed shall be as the Stars of Heaven, and as the Sand on the Sea­shore: Plenty and Victory, shall be Isaac's blessing; His seed shall possesse the Gate of his Enemies. Jacob was a great Example of Humility and O­bedience * in hearkning to his Mo­thers counsel for the obtaining his Father Isaac's Blessing. He ap­proacheth with goodly Rayment on [Page 58]his shoulders; (formerly his Bro­ther Esau's, as Primogenitus) but he having sold his birthright, justly lost his Fathers Blessing: The Scripture thereupon brandeth him to posterity as one unthankful to God and Na­ture; ( A prophane person, who for one Morsel of meat sold his Birthright, Heb. 12.16.) It was an Ancient custom in the Primitive Ages of the World, Primogenitos habuisse vestem quandam Specialem, aut Spiritualem, quam in Sacrificiis tantum induebant, e [...]usque in Solemnitatibus, & Conviviis benedicere solitos fratribus natu mino­ribus, recepturos tandem Parentum be­nedictionem. D. Hiero. de Authorit. Hebraeor. Scriptor. Super Genes. 27. & Isidor. in Genes. 26. super illum Locum, Vende mihi Primogenita: That is, The First-born did wear more costly Garments, a more special or Spiritual Rayment, which they did put on when they were to offer Sa­crifice; And thus accountred and attired, they used to blesse their younger Brethren, met together at [Page 59]their Solemnities and Festivals; And thus arrayed they prepared them­selves, approaching to receive their Parents Blessing. Jacob had likewise pleasant Perfumes about his Neck, and Came with a sweet, soft and humble voyce when he begged his Fathers Blessing. Elisha followed Elijah with zeal, affection and Resolution, and would not leave him untill he had blessed him: He craveth and cal­leth for a double portion of Elijah's Spirit, 2 King. 2.9. And when the two Prophets were parted by the Charriot and Horses of fire, then Elisha cryes out more passionately, My father; my father, the Charriot of Israel and the horsmen thereof: At those words the Mantle of Elijah fell, wherewith he divided the streames of Jordan, and passed over, 2 King. 2.14. The Shunamite (her son being dead) came with as much hast as humility, with as much Im­portunity, as affliction, hoping to get a Blessing from the Prophet. She bended her knees, and bowed to his [Page 60]feet, 2 King. 4.27. She commanded her servant to saddle the Asse, and to drive on, ver. 24. and in the anguish of her soul; she took an Oath and sware, As the Lord liveth I will not leave thee until I have gained a Blessing for my son, ver. 30. The Convert Mary Magdalen begging a Blessing from Christ, came with Courtesie, pre­senting her Box of Oyntment; with modesty, she stood behind; with sorrow, weeping for her sins; with humility washing Christs feet with her Teares; with Repentance, wi­ping his feet with those Locks that had vainly enticed others: with af­fection, kissing Christs feet with those tender Scarlet lips, that had been formerly the deceitfull Baits of sin, Luke 7.37, 38. Here was cer­tainly a Broken heart, and Bended knees, and all the Testimonies, and Circumstances of Humility, and Re­verence of a penitent sinner craving pardon and a blessing from her Sa­viour: Her Brackish Teares were her passionate Orators, her actions, [Page 61]and affections were perswasive Elo­quence to plead for her. The Cana­nitish-woman came to Christ with out-cryes and Lamentation, and said, Have mercy upon me, &c. Luke 15.22. At the 25. ver. she fell down and wor­shiped him, saying, Lord help me; at the 27. verse Christ discerneth her con­stancy, her patience, her perseve­rance, and then the blessing came, ver. 28. Be it unto thee as thou wilt. There is yet one Example of hu­mility which exceedeth all others, set us by our Saviour, and recorded by S. Matthew 26.39. who begging a Blessing from his Father; humbly fell on his face and prayed, saying, Oh my father if it be possible let this Cup passe from me, neverthelesse not as I will, but as thou wilt; All these Ex­amples in the Patriarchs and Pro­phets, the Disciples and Christ himself, invite us to an humble and Dutifull Style, when we make our Requests either for a blessing from God, or our Parents. And that which God requires from us in a divine [Page 62]and spiritual manner when we make our prayers to the Father of Lights, may be performed in a civil and mo­ral Rite, to our Parents when we crave their blessing. And it is St. Pauls Argument for Parents: Heb. 12.9. If Children owe their Parents such Reverence and subjection under their Correction; with what submisse Lan­guage, begging and entreating, With what humble Gestures kneeling or prostrating themselves down to the Earth, ought they to addresse to their Parents, expecting their Bles­sing, their favour, their Benevolence, their Prayers to God for them, and their reconcilement to them? If these Examples seem too General, and therefore of weaker force, or lesse obliging, as not strictly direct­ing which best to follow: Chil­dren are to be instructed, that they are concerned as to them all, on several occasions or respects, when they are to present their duties to their Parents. So that the modesty of Shem and Japhet, the Innocency [Page 63]of Isaac, the Obedience and Ac­tivenesse of Jacob, the zeal and affection of Elisha, the Importunity of the Shunamite, the passionate teares of Mary Magdalen, the out­cryes and Lamentations of the Ca­nanitish woman, and the humility of Christ; falling on his face, and praying to his Father: These are all Warrantable Examples, both works, and Words teaching the phrase, or Manner how to beg the Parents Blessing; This difference only first reserved, God is to be Worshiped as the Father of Spirits, Eternal and Immortal, and the Parents to be Honoured as the Fathers and Mo­thers of their childrens Flesh. God is to be called on with Faith, with a divine and spiritual Invocation, and the Parents are to be entreated by their children with civil and Mo­ral supplications, when they sue to them for their blessings. And hereby they honour God himself in honour­ing those whom he commands shall be honoured, by the express Order and words of his Law.

Chap. 22.

Yet if all these Instances seem but as Lines that rest in the Circum­ference, and stretch not so far as the Center of the Point, and Argument in hand; More particularly, chil­dren may beg their Parents Blessing either per Lachrimas, by their Tears, or per Verba, by humble Words, or else per Signa, some Actions imply­ing and representing the desires and Affections of their hearts. And in this regard (as S. Hierom on ano­ther occasion speaking of the Priests) Omnia in Liberis debent esse Vocalia. All circumstances in children should be Vocal, in some degree or other speaking forth their Duty to their parents. Those who cannot speak may Weep, as Mary Mag­dalen, Luke 7.38. of whom we read not, that she spake a Word. Little Infants (whilst they cannot speak) let them learn to lift up their hands, or testifie their Obedienee by some [Page 65]other Circumstances, as of humbling the head, or using the Flexure of the Knees. This weeping is a silent king of Begging, this bending an an obedient sign or Mode of entreat­ing the Parents favour. Now, that teares have Tongues appears in King Davids phrase; The Lord (saith that Royal Prophet) hath heard the voyce of my Weeping: [...]: thus the Sep­tuagint; It may seem more pas­sionate from the Original: [...] that is, he hearkned or listened at­tentively, or, he put his Ear into my Weeping. Parents thus touch­ed, thus Accosted, cannot but have compassion and tendernesse for their weeping children, though they crave not their Blessing by any composure of Words at all. There is another way of obtaining the Parents bles­sing, and that is per Signa, when the obedient children coming to their Parents on this Religious Errand or Businesse, manifest the desires of their hearts by some signal exteri­our [Page 66]gestures; declaring their affe­ctions by their Actions, and speak the sense of their Minds by by the humble deportment of their Bo­dies: as it is commonly and civilly performed sometimes by the unco­vering to the head, kissing of the hand, moving of the Leg; so ma­king their honour by Courchee, and so bowing the Bodies, or bending the Knees: which Ceremonies if per­formed by Equals, whether ac­quaintances, kindred, strangers, or friends: they pass only, and are so judged as meer civil Respects; as Familiar amongst Heathens as Chri­stians: But when they are ballanced and guided by the Conscience: as actions due to the several Relations of Magistrates, Masters and Parents, [...]at is, Fathers and Mothers, they [...] not meerly from Custom or hu­mane Civility, but from a better Foundation, that which God hath laid, on which a higher building is to be raised, Honour thy Father and Mother, which is the first Commande­ment [Page 67]with promise; and such a one, as if not rightly observed will cause a Breach or neglect of all that fol­low: And it is to be feared, that he that takes the Liberty to disho­nour his Parents, will make little or no Conscience whom he doth murder, from whom he Robs, whom he defileth with his Lust, how false he is to his Neighbour, or how co­vetous of his Neighbours goods. If then Kings and Princes or Supreme Magistrates may expect duty and honour from their Subjects and peo­ple, not only for fear, but as charged by a conscientious Obligation, Rom. 13.3, 4, 5. not only for wrath, but for conscience sake, If Masters are not only to be serve with eye-service, but fidelity of the heart, and that their Eyes are to watch and wait on their Ma­sters and Mistresses business: What degrees of Duty are children to pre­sent to their Parents? in whom these branches of honour and Obedience to Magistrates and Masters are pri­marily and Originally founded.

Chap. 23.

There is yet another Way or Mode of Addresse to Parents per Verba, by Words; which are to be accompanyed and cloathed with hu­mility, Reverence and Honour. And if a pious Christian Custom not of­fending Any, (if rightly under­stood) nor opposing the Word of God, may Warrant Obedient chil­dren: They asking their Parents blessing may lawfully say (as com­monly taught by their Parents in haec Verba) I pray you Father or Mo­ther, pray to God to blesse me: Or as some others use it, I pray you Fa­ther or Mother Give me your Bles­sing. Thus God himself directeth King Abimelech to pray to Abraham, that Abraham a Prophet might Pray for him, Gen. 20.7, 17. So Abra­ham pray'd to God for him, and God heard his servant Abraham, and God healed Abimelech. Pharaoh entreat­ed Moses and Aaron to pray for him, [Page 69]and his plagued Countrey, Exodus 9.28. The people cryed out to Samuel, pray for thy servants to the Lord thy God, 1 Sam. 12.19. St. Paul puts life into this Religious Ex­ercise by his own practise: Precor autem Vos fratres. I beseech you Bre­thren for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in your prayers to God for me, Rom. 15.36. Precum officium ab eis Postulat, ostendit quare in quibusvis difficultatibus niti nos ma­xime oporteat: Mr. Beza Commenteth thus on the Words: On some Oc­casions a conjunction and Commu­nity of prayers is very Necessary. St. Paul was as earnest with the E­phesians as the Romanes; pray for me, Ephes. 6.19. and with the Philippi­ans as the Ephesians: I know that this shall turn to my salvation through your prayer, Phil. 1.19. Thus the Apostle entreateth the Colossians, Chap. 4. verse 3. and the Thessalonians, 2 Thes. 3.1. and the Jewes his own Nation, Heb. 13.19. After this manner God [Page 70]counselled Jobs three friends, Eli­phas the Temanite, and Bildad the Shuite, and Zophar the Naamathite, and commanded them, Go unto my servant Job and offer up for your selves a burnt Offering, and my servant Job shall pray for you, for him will I ac­cept. And they did as the Lord com­manded them, and the Lord also accept­ed Job, and they god a Blessing, Job 42.8, 9, 10. Now if Kings and peo­ple beg a blessing from their Pro­phets and Priests: Nay, if the A­postles entreat their Disciples to pray for them: How earnest ought children to be with their parents for their Zealous and assiduous prayers? to beg their Blessing, and to pray their parents to pray to God for his Blessing on them? And if the fer­vent prayer of a Righteous man availeth much, Certainly the affectionate de­sires and prayers of tender-hearted compassionate parents, (whose bow­els yearn in them for their children; either having erred ignorantly, or offended wilfully, and afterward [Page 71]repenting heartily) cannot but re­ceive good successe, and Grace from the Mercy-seat of Almighty God.

Chap. 24.

Some use a shorter style, and fold up their Duty in fewer Words, (viz.) I pray you Father or Mother give me your Blessing: Which Kind is as pathetical, and may prove as Effectual as the Other, there being no contradiction at all betwixt them, but only a difference, or, modus Lo­quendi; Importing the same thing: The children using this phrase, im­ply equally as much; and when they say, Give your Blessing, it is the same, received by the parents, and intend­ed by the children, as, Give the Blessing of your prayers; give your affectionate Testimony towards us, or assure us of the Continuance of your tender care and goodnesse to­wards us, and of our hope and Ex­pectation in You.

Chap. 25.

There are yet some who use a shorter and more Concise phrase then this Last: when they appear in the Dutiful address of asking Blessing; Making the Text of Scri­pture the Warrant, the Method and matter of their pious request, say­ing no more then what Esau did to his Father, Bless me, O my Father or Mother, Genes. 27.38. where the vulgar Latine hath it Pater mihi obse­cro ut Benedicas which importeth as much, as, I pray or beseech you Fa­ther bless me: the Septuagint coming nearer to the Original, translate the Words [...] pro­perly rendred in the English Trans­lation, Blesse me, even me, O my Father, Gen. 27.38. The Patriarch Jacob useth the like Words craving a bles­sing from Isaac, and saying, Let my Father arise, and eat of his Sons Veni­son, ut Benedicat mihi anima sua: Ge­nes. 27.31. that his soul might bless [Page 73]me. In all these varieties there are differences, but not contradiction; & the children being thus taught & in­structed by their Religious parents how, and when to ask their Blessing, or guided by these Examples of ho­ly Scripture, are more exactly di­rected how to honour, and after what manner to crave their parents Blessing.

Chap. 26.

The Children being thus Inform­ed, it will be as pertinent that the parents be advised how, or after what manner they are to bestow their Blessing on their Obedient children. And to this Case it may be answer­ed, that as the children diversificate in the manner of their Requests, craving the Blessing: to their pa­rents may safely vary in the Distri­bution of their Benedictions, as to their phrase, or Method of their Dispensations; and yet the Bles­sing be no whit lesse in effect or O­peration. [Page 74] Isaac in blessing his Son Jacob, prayeth to God, Deus Omni­potens tibi Benedicat, God Almighty Blesse thee and make thee fruitfull, Genes. 28.3. Joseph changeth his style of Blessing into other Words, composed of the rare Ingredients of pity and piety, and blessed his Bro­ther Benjamin, and said, God be gra­cious to thee my Son, Genes. 43.29. Frater natu major minori Benedixit: Here the Elder Brother (being a Fa­ther to Pharaoh and the Aegyptians) blesseth the younger, according to St. Pauls speech (mentioned before) the Lesse is Blessed of the better or greater, Heb. 7.7. There is a va­riety of Blessings recorded in the Book of Deuteronomy: when Moses Moses. v [...]r Dei b [...] ­ [...]dixit s [...] ­ [...]is Israel a [...]te [...]or­t [...]m [...]. Deut. 31. received Jacobs blessings on his po­sterity, blessed his children; Let Reuben live, Deuter. 33.6. Lord hear the voyce of Judah, ver. 7. Let thy Thummim and thy Urim be with Levi, thy holy One, ver. 8. The Lord shall cover Benjamin all the Day long, ver. 12. As he blesseth Joseph, he pray­eth [Page 75]for the good Will of him that dwelt in the Bush, Let the Blessing come on the head of Joseph, and up­on the top of the head of him that was separated from his Brethren, ver. 16. Let Zebulon rejoyce in his going out, and Issachar in his Tents, ver. 18. Blessed be he that enlargeth Gad; Dan is as a Lion; Nephali possess thou the West and the South; let Asher be blessed with children, and Dip his feet in Oyl, Deuter. 33.22, 23, 24. Here were multitudes of Blessings variously expressed from the Tender goodness of a loving and Kind Father of his people. There is yet another more exact from of Blessing which God taught Moses, and Moses taught Aaron and his sonnes; And that continues as a Moral or Eternal Direction; teach­ing both Jewes and Christians how the Priests should bless the people, or the Parents their children; On this wise shall ye bless the children of Israel, saying unto them, The Lord blesse thee, and keep thee, The [Page 76]Lord make his face to shine upon thee and be gracious unto thee; The Lord lift up his Countenance upon thee and give thee peace: and they shall put my Name upon the children of Israel, and I will bless them, Numbers 6.22, 23, 24, 25, 26, 27. verses. Such Lan­guage as this King David taught; The Blessing of the Lord be upon you, Psalm 129.8. There are some other Circumstances and Concomitants, which Parents use in the Blessing of their children, and their Childrens children, Besides their Votal and Vocal Benedictions and prayers. Is­rael calleth for his Grandchildren, and saith to Joseph, Bring them unto me and I will blesse them, Genes. 48.10. and he kissed them and embraced them: And Joseph brought them out from between his Knees, and he Bowed with his face to the Earth; And Joseph took them Both, Ephraim in his right hand, toward Israels left hand, and Manasseh in his left hand towards Israels right hand, and brought them near unto him; And Is­rael [Page 77] stretched out his right hand, and laid it upon Ephraims head, who was the younger, and his left hand upon Manasse's head, guiding his hand, wit­tingly; and thus he blessed Joseph and his Grandchilden, Gen. 48.15, 20. Heb. 11.21. Christ himself seem­eth to Crown this Way of Bene­diction, and recommendeth it by his Example to all Ages; who at his Ascention led his Disciples out as far as Bethany, and he lift up his hands and blessed them; And it came to passe while he blessed them, he was parted from them and carried up into Heaven, Luke 24.50, 51. In this Farewell of our Saviours; three pas­sages are more highly remarkable: First, that Christ led his Apostles to Bethany, Quae domus obedientiae dici­tur; that is, as it signifies, to the house or Village of Obedience: Ʋt qui propter Inobedientiam perversorum descenderat, propter Obedientiam Con­versorum ascenderet: That as he de­scended in compassion for those who had been Disobedient, he might [Page 78]gloriously ascend for the Consola­tion of those who were convered and become Obedient; so Venerable Bede. Secondly, when he had led his Disciples to Bethany, he lifted up his hands; forsan vim Conservativam influens eis usque ad adventum Spiri­tus, & fortassis instruens nos, ut quo­ties recedimus; Benedictionibus Subdi­tos Deo recommendemus; Theophil. Either to influence them with a Conservative power, and to streng­then his Apostles untill a plenary mission of the holy Ghost: Or to instruct them, and others, to Recom­mend those who were Obedient Souls, to Gods Favour and further Blessings. Thirdly, Having led his Apostles to Bethany, and having lift­ed up his hands, he Blessed them: Quod autem elevatis manibus Benedixit eis, significat quod deceat Benedicentem cuiquam ornatum esse variis Operibus, & arduis, respectu aliorum: The Ele­vation of his hands may rightly sig­nifie the Transcendent Excellency of Christ's person, in whom Super­lative [Page 79]fulness dwelt, that he might be more able and compleat to dis­pence and diffuse his Heavenly Be­nedictions; whose Salutations were in peace after his Resurrection; Peace be unto you, St. John 20.19, 21. But his Valediction were in his Bles­sing of his Disciples at his Ascenti­on, St. Luke 24.51. These Examples of the Patriarch Jacob: and of Christ our Lord, may teach all Parents the right Rules and Method how to bless their children: and (if there be cause) to manifest their good Will and affections towards them, not on­ly with the Word of their Mouthes, but with the imposition of their hands upon their childrens heads, as Jacobs were on Ephraims and Manasses: or with an Elevation or Expansion of them towards heaven to beg a bles­sing from God: and by this Circum­stance to teach their children to be Supernal and Spiritual in their Thoughts, and more Coelestial in their Conversations; By admitting them to come unto them, as the Pa­triarch [Page 80]triarch Jacob called for for his Grandchildren, and then passionate­ly Kissed and Embraced them, and so blessed them. Yet the nhildren may not expect a Blessing nor the Pa­rents freely part with it, untill the children are brought to the house, and habit of Obedience: as Christ led his Disciples first to Bethany, and then blessed them.

Chap. 27.

There is yet an Objection to be removed out of the Way, which may seem in some degree to inter­rupt the practice of this Affectionate and Religious Duty; raised from the Conceipt, that the Patriarchs ra­ther gave their Blessings as Prophets, then as Parents: and that the Bles­sings were pronounced rather out of prophetical praevision, then out of parental and fatherly Affection. To this it is easily Answered, The Pa­triarchs are to be considered as to both Relations: first as Prophets, [Page 81]who spake of old as they were inspi­red by the Holy Ghost, 2 Pet. 1.21: and in this Respect, by Inspirations, Visions, & Revelations they did fore­tell, instruct, & acquaint their posteri­ties what Blessings were likely to fol­low them or fall upon them. Secondly, The Patriarchs are to be looked up­on as Parents, Fathers, Mothers, Grandfathers or Grandmothers, or other Superiour degrees in Consan­guinity and Blood; and in this Re­lation the Parents Blessing rather riseth from Affection, then Revela­tion; and rather from the force of tender and natural Love, then the Spirit of prophesie: which although they differ in their Subjects, (pro­phesie looking only after that which is Verum, Truth, and the affections of the Parents only looking and long­ing after that which is Bonum good for his Child,) yet it is not incon­sistent but that a divine Prophet may be a tender Parent, and as well impart his Blessings to Obedient children, as to Reveal, and Foretell [Page 82]to them Gods good pleasure con­cerning them and their posterities, and their future Condition. And it is as true, that Parents (though no Prophets) may (as warranted by the Rules and Examples of ho­ly Scriptures) Blesse their dutifull children. To this purpose it is ob­served of Jacob Blessing the twelve Tribes, Genesis 48.15. Jacob bene­dicit filiis Joseph, hoc est, oratione Precatur eis benedictionem divinam, & Conferri eis Corporalia simul & Spiritualia Bona; as Marlorat hath it on that action of Jacobs: that is, The Patriarch Blessing his Sonnes and Grandsons, did not only pro­phesie and foretell, but passionately did pray for a divine Benediction on his children, and begged of God temporal and Spiritual Bene­dictions for them. So then not on­ly prophetical, but all Natural Christian parents may, and ought (on just occasions) to pray for Gods Blessing on their posterities, and their Childrens children; The one being [Page 83]only the impulse and Motion of Gods holy Spirit, and extraordinary, the o­ther being the fruits of Natural and tender affection guided by the Word of God, and so directed to a more holy End: and which freely and na­turally streaming from the head or Fountain cannot stop nor stay, but if interrupted, speedily swelleth; or like an Inundation spreadeth and overfloweth; & the natural Channel being stopped or dammed up casual­ly falleth into some other obvious Course.

Chap. 28.

These things considered, Pa­rents ought to be exceeding Cau­tious how, or what they teach their children, and what they practise on this Account; (viz.) that the Pa­triarchs gave their Blessings not meerly, and only as Parents, but as Prophets: For, mis-guided by such mistakes, God may be dishonoured, the children unblessed, and the Pa­rents (guilty both of the Breach of [Page 84]Gods Law, and the childrens misery and unhappiness) lyable to a more sad and heavy account: and the Links and Bands of these near Re­lations once Crack't or Broken, great mischiefs may ensue, which no Art can cure, nor Reason or Counsel ce­ment and repair. St. Paul there­fore to bind this Cord the faster, and that the natural Affections and inclinations of Parents might meet with no Obstruction, teacheth the parents their Duty, as well as their children, theirs. It is true, the A­postle first beginneth with the chil­dren, commanding them, Children obey your Parents in the Lord, Ephes. 6.1. This precept is corrobora­ted with a three-fold Argument: First, quia Deus sic sancivit, be­cause God hath so Ordained. Se­condly, Justissima est haec Obedientia, & rationi consentanea, this Obedi­ence is just and most agreeable to Nature and Reason. Thirdly, ab utili, this Duty is the better to be observed because of the blessing [Page 85]and advantage Got by it, Domi­nus hoc Praeceptum inter caetera pe­culiari benedictione dignatus est, saith Mr. Beza, ut bene tibi si t, that it may be Well with thee, and that thou mayst live long upon the Earth, E­phes. 6.3.

Chap. 29.

The Apostle having first taught the Children, undertaketh the pa­rents, and as strictly chargeth them: [...], that is, And ye Fa­thers provoke not your children: as if the Apostle should have said, Be not over severe, harsh, Tyrannical and Cruel: for they are your chil­dren, not your slaves; your Sonnes and Daughters, and not your Sub­jects: made yours and to be kept yours, not only by a civil Com­pact, but a Moral and Natural Ob­ligation. And there might be some danger, least, if the Children ob­serve their parents not enclined to give them their Blessing, they may [Page 86]unreverently neglect to give that Honour that is due to their Pa­rents, and so (easily tempted with stubborn pride) refuse to Bow or Beg their Parents Blessing. The Apostle considered this Duty of the Parents to be so necessary, that he gives the like Canon to the Colossi­ans, as he did to the Ephesians; only changeth [...], Ephes. 6.4. into [...], the first trans­lated ne Provocate, provoke not, the latter ne irritate, do not stir up or Irritate, or provoke not to Anger or Vexation. On both which pla­ces it is observed, Patrum officium est; moderate, & ad Dei gloriam jure patriae potestatis Ʋti, that is, It is the Fathers Duty to exercise his paternal power with Moderation, Prudence and Discretion, that God may be the more Glorified. Re­quiritur ut parentes in liberos sint be­nigni: It is required that Parents be Courteous, and tender towards their Obedient children. And it is [...] I [...]fallible truth, where the [Page 87]Golden Reciprocal Union of parents blessing their children, and the children Honouring their Parents is constantly kept and observed; there cannot but be length of Happy dayes, or such as Lead to Immu­table and Eternal Happinesse in Heaven. On the contrary, where the Parents forgetting all Natural Affection, are over bitter, harsh, and Tyrannical to their Children; they convert Honour to Neglect, Obedience to sturdinesse, and Re­bellion, and Love into hatred, con­tempt and scorn. And though the Parents on no occasion or provoca­tion whatsoever are to be requited with such unnatural Taunts and returnes: Yet these are the Fami­liar and common Effects of incom­passionate neglect, or injust, impi­ous, and Imprudent provocations; And from hence it proves often­times, that where the Parents ought to place and expect their greatest Joy and Solace; even from thence, even from their own Bowels, they [Page 88]reap and gather the sad Harvests of their owne occasioned Sor­rowes.

Chap. 30.

But the Sin of provocation in Parents is more Rare and lesse fre­quent, by Reason that God and Nature incline the parents hearts to Kindnesse and Compassion towards their children; And Love Natu­rally descends and looks down­ward. The more dangerous and spreading sin is Disobedience in children, who (though never provok­ed at all) know too well, and learn too sodenly, by naturall depravati­on, to offend, dishonour and Diso­bey their Loving and compassio­nate parents: And from this Root spring up many Shoots and bran­ches of Impiety, which, in conclu­sion, occasion much mischief, and much misery, often attended with Temporal, Spiritual & Aeternal ma­ledictions [Page 89]ledictions and Curses. Cham and his posterity are miserable & sad Exam­ples of Gods Judgements in this Kind. The Scripture only tells, that Ham the Father of Canaan saw the Nakednesse of his Father, and told his two Brethren without, Ge­nesis 9.22. The Sin of his disobe­dience is not more largely descri­bed, but rather gently remembred, then freely opened. Moses record­eth, that Cham saw his fathers Na­kednesse, and did not cover it, or, he did not only see with his Eyes, but talk with his Tongue, he told his two Brethren without. At the first sight: this sin of Chams seems to be but of a lesser size; yet it appears that God was so highly offended at it, that it forced a curse to fall on Cham and Canaan and their suc­ceeding generations. For, whether it be construed a prophesie, or a Fathers Wish and Imprecation; in both kinds it is very terrible. And Noah awoke from his wine, and knew what his younger sonne had done unto [Page 90]him, and he said, cursed be Cana­an, a servant of servants shall he be to his Brethren. In which Words, undoubtedly the Mouth of Noah, and the pen of Moses (who wrote the History) were guided directly by the Spirit of God. Who, to declare his Odium to the sinne of Disobedience in children, maketh Cham and his posterity sad and mi­serable Spectacles to all future A­ges of the World. The Curse was not only denounced and inflicted on Cham, but the Lord doth long before point out as it were with his Finger where, and how this plague should burn in the House of Cham; whose children and Generations being both Aegyptians, Genes. 12.15. and Aethiopians, Genes. 10.8, 9, 10. and Canaanites, Numbers 13.28. Genes. 15.16. They and their Childrens children felt the bitter smart of this plague and Curse for dishonour and Disobedience to pa­rents. And, what condition can be more miserable for children, [Page 91]then to be in the Scorn and Curse of their Parents who begat them, who bred them, and would care­fully and tenderly provide for them, if they had but the Grace and Goodnessed to Honour and obey them as God commands. And it is for the sin of Disobedience and Undu­tifulnesse, that children prove their Parents greatest Crosses and Cala­mities, and most Insupportable Grief. Thus David was afflicted and forced to complain of Absa­lom, 2 Sam. 16.11. Lamenting his condition to Abishai, and to all his Servants: Behold my Son which came forth of my Bowels seeketh my life. This Dart pierced more sharply, wounded more deeply then all the poysoned arrowes of his Enemies; in so much that the King extenu­ates Shimei his cursings and Rail­ings, as more tolerable; because such high Rebellion and Disobedience rose from Absalom Davids darling, and the fruit of his own Bowels. It was from hence that this great [Page 92]worthy, Renowned Champion, (though in other Rencounters of In­vincible Courage) yet, Alarm'd by his Sons disloyal Apostacy, and Disobedient Conspiracy, a pannick fear possesseth his Royal Soul, and the Messenger had no sooner told the Newes, that the hearts of the men of Israel were after Absa­lom, but incontinently without fur­ther debate or Counsel, 2 Sam. 15.13. the King quitted his Hold of Zion, and his Royal City, saying to his servants that were with him at Je­rusalem, Arise, let us flee, for we shall not else Escape from Absalom: make speed to depart, least he over­take us sodainly, and being evil upon us, smite the City with the Edge of the Sword. It was the Disobedi­ence of this Undutifull Sonne that forced more teares from his Fathers Eyes, more sighs and Sobs from his Fathers heart, then all his E­nemies: In all his Enterprises, the King with his Attendants and Guards were never in such a po­sture [Page 93]as was occasioned by this un­naturall provocation. The Story is most pathetical in the second of Sa­muel, 15.30. And David went up by the ascent of Mount Olivet, and wept as he went up barefoot, and all the people that were with him covered every man his head, and they went up, weeping as they went up: Every Word doth Emphasis Grief, and Eccho Re­grett: represent rather a Tragedy already acted, then an Enemy to be Attacqued; rather a Funeral solemnized then a Battel to be fought: Covering of the head, Weeping, and Walking barefoot, being rather Emblems of grief, then preparations to fight, kill, or conquer. But, see what strange Convulsions a Disobedient son for­ceth into the heart of a tender and compassionate Father! What a Tempest was suddenly raised in Davids Soul by the Breath of an undutifull child! and how Rest­lesse the Fathers Spirit was, tossed with the Billowes of fear, care, [Page 94]Love and grief: considering that his own safety and his sonnes were not consistent: that the Killing of his Enemy must be the slaying of his Sonne; that the subduing of the Rebels must be the Destruction of his Subjects; That his Victories must be raised by the fall of him, for whom his Bowels did Yearn, and had most affection; or by the Death of some seduced and stray­ing sheep, deluded by fair words, & sweet Baits; for whom their true Pastour and Prince had the Designes of clemency, pardon and gracious compassion: This was very Visi­ble in the Kings pleasure or com­mand, who charged his three Ge­nerals, Joab, Abishai and Ittai, 2 Sam. 18.2, 5. Deal gently for my sake with the young man, even Absalom my Son; Of whose death when the King received Newes from Cushi; 2 Sam. 18.33. he was much mo­ved, and as overflowed with an Inundation of Grief; he went up to the Chamber over the Gate, and [Page 95]Wept, & as he went thus he said, O my son Absalom, my son, my son Absalom, would God I had died for thee, Oh Absalom my Son, my Son. By these Examples and sad Effects, it is very easie to dis­cern the unpleasant Fruits that stubborn and Disobedient children occasion and produce to their grie­ved and Afflicted Parents. But as to themselves their sinnes may prove much more dangerous and dam­nable; for, whilst by their wilfull Disobedience, their scorn and con­tempt, they cause their Parents faces to Wither, their Cheeks to furrow, their Hearts to ake, and their Eyes to weep, and (in conclu­sion) sooner hasten their Gray Head to lie on a cold clod in their Graves; they may in the mean time hasten heavy Judgements to fall on them­selves; and after a short life of Dis­obedience and unrepented Sinnes; hurry, and hasten themselves to Hell. As then the love of Gods favour and Blessing, and the Hopes of a Gracious promise, should in­vite [Page 96]children to be Gracious, Du­tifull and Obedient; so should the Terrours of Gods Threats, and the Vengeance of his Justice; with the fearfull Execution of many heavy plagues and punishments, teach and perswade children to take heed of the horrid sinne of unworthy and unnatural Disobedience.

Chap. 31.

It was pride and Disobedience that was the Cause, Epist. St. Jude ver. 6. of Lucifers fall; and this sinne suffered not Elyes undutifull Sonnes, Hophni and Phineas to live out half their dayes, but they were slain with the sword, 1 Sam. 4.11. According to Gods Law, Deuter. 21.18, 19, 20, 21. If a man have a Rebellious son, Judicial Law. which will not obey the voyce of his Father, or the voyce of his Mother, and when they have chastened him he will not hearken to them: Then shall his Fa­ther and his Mother lay hold of him, [Page 97]and bring him out to the Elders of the City, and to the Gate of his Place: And they shall say to the Elders of the City: This our Sonne is stubborn and rebellious: he will not obey our voyce, he is a Glutton and a drun­kard: and all the men of the City shall stone him with stones untill he Die: so shalt thou put the Evil from among you; and all Israel shall hear and fear. The Judgements of God thus threatned against undutifull and Rebellious children, cannot but ter­rifie the hearts of all who have Natural good dispositions, or any spark of Grace: to be of more meek, sweet and pious Tempers and humble Behaviours towards their Parents: of which heavenly Com­portment Christ our Saviour was pleased to be a Blessed Copy and Example to his Church. Thus St. Luke writeth, Luke 2.57. He went down to Nazareth with his Pa­rents, and was subject to them: and 'tis true, Omnis Actio Christi est in­structio [Page 98]Christiani. Christs Actions are our best Instructions: and St. Hierom speaks aptly to this pur­pose, Christus venerabatur matrem, colebat nutricium. Hieron. Epist. de vit and. Susp. Connub. He Reve­verenced his Mother as her Son, and Honoured Joseph his supposed Father, using (as many Learned Authors affirm) and exercising Fi­lial and oeconomicall Duties in their House untill the Thirtieth Year of his Age. Where Christ is the Example: Let no Christi­an child refuse to follow the Pat­tern of his Obedience, nor vain­ly think his Subjection to his Pa­rents (as too many do) infirmita­tis sed pietatis officium, to be a Duty of Infirmity, but of Pietie. Amb. in Luc. lib. 2. cap. 2. It is the Judgement of a Lord Bishop, and late more eminent Light of the Church of England, that the Tenth or last Commandement is the Fountain from whence all the [Page 99]rest of the second Table do pro­ceed, as the streams from the Con­duit Head; and the streames ad­mit a second division: for, they either equally and generally reflect on all, as being our Neighbours; as the five last; or else are re­strained to a more particular and restrict Relation as the fifth, Ho­nour thy Father and Mother, as from whom thou hast (by Gods order and permission) thy very Essence and Being. Bishop An­drews Exposition on the fifth Com­mandement, where the same Au­thor Collecteth from Philo, that Honour due to Parents is prefer­red before all other Duties due to Men; and it is placed as it were [...] in Confinio, in the Confines of a Mortal, and an Ae­ternal Nature; in the Middle of the first and second Table; for, take away this one Duty of the childrens Honouring and Obeying their Parents, and then all Duties [Page 100]to God, and man will speedily Cease and fall to the Ground. This is due to them not only as a Reward of Excellency, the proper Object of Honour, (as the Schooles speak) but it is to be tendred and given to Parents though they be Aged, Ignorant, infirm or Impo­tent; The duty of this Comman­dement being not directed in the Word Dilige love, but Honora, ho­nour thou.

Chap. 32.

If there be any nice Stomach that will not digest this Meat, or will cavil at this Duty, pretend­ing Scripture for their Warrant; Objecting, that None is to be cal­led Father on Earth, much lesse Honoured as Father, from those Words, Matthew 23.9. It is an­swered, that properly, and accor­ding to the Rules of Divinity it is [Page 101]true, There is no other Father but God; for other Parents are, as the Heathen say, [...]: the Instruments of Generation un­der God; and therefore Paterni­ty being ascribed both to God and Man: It is in God Originally, and properly, and in man deri­vatively and instrumentally: as it may be seen in the Words of the Apostle Saint Paul, who makes God the first Father, of whom the whole Family in Heaven and Earth is Named, Ephes. 3.17. as he is the first, so he is the last: So David, When my Father and Mother forsake me, the Lord taketh me up, Psalm 27.16. Now, if all paternity or Fatherhood be derived from God to men, who be Fathers by parti­cipation: Their Merit, or what is due to them, signified in the Name [Father] must be drawn from God who is the Fountain of that Honour, that falleth and flow­eth from Fathers. There is yet [Page 102]something in the very Word in the Original, [...], Father, which is derived, as Bishop Andrews con­ceives, from [...] to will and de­sire, because of that tender and af­fectionate desire that Parents have of their childrens good. Thus Job was Pater Pauperum, Job 29.16. And was the Father hath a significant Name from the Hebrew; so hath the Mother from the Greek Language, [...] quaero vehe­menter, quia victum partui quaerit, because she seeks to be a preserver of her Children. And this was one end of her Creation, to be a Helper, not only to her Husband, but to her children. So then, the very Terms of Father and Mother may most justly force and require a Duty of Honour from their chil­dren. As the Termes and Names of Father and Mother present the Excellency of those near Relati­ons: so the Duty commanded is pressed in a word of equal ac­ceptation. [Page 103]The Hebrew [...] which is translated to Honour, doth first signifie to be heavy, or make hea­vy: Grave esse, aut aggravare; and by a Metaphor it is used for Honour: Because as Gold and Sil­ver the more weighty they are, the more they are of price and Va­lue; Thus our Parents as the most precious Relations, merit the chiefest Honour and highest Va­luation from their children. As the Hebrew, so the Greek Word hath as Emphatical a significati­on to oblige the children to their Duty, [...], Honour seems to have a derivation from [...], pendo, to weigh, prize, and esteem; And these two words are commonly used by Solon, Plato, and the Ro­mane Legislators, requiring Obedi­ence to the Lawes; Thus Ari­stotle [...] are the same with [...] Arist. Pol. lib. 3. cap. 17. Et lib. 5. cap. 6. Whether then the Termes of Fa­ther [Page 104]and Mother, or the Duty of Honour be considered, it is very important, and most significant; that as Care, Tendernesse, Love, Provision, Education, and Mainte­nance is due from Parents: so on the other part Honour, Obedi­ence, a Submissive Gratitude, and humble deportment in Word and Deed is due to the tender­hearted Parents: And what Ge­sture more presenteth Honour in Approaches; then Uncovering the head, bowing of the Body, or bending of the Knees? And what Words can so suddenly Conquer compassionate Parents, as when they hear their children praying; and see them humbly begging their Blessing on their Knees? This Way is so facile ad easie, that it often Molifies the Rockie disposition of hard-hearted Pa­rents, who, provoked to Wrath and Unkindnesse by stubborn Dis­obedience, are converted, and [Page 105]in a Moment changed to sweet­nesse, tendernesse and Love, by the Earnest Prayers and humble Gestures of Relenting and Obedi­ent children. It were pity then, nay, a great and Imprudent Absur­dity (if not an Impiety) that this Duty should not be used amongst Christians, which is in it self so Innocent, to the Relations so Com­mendable, and by the Word of God, and holy Examples, so Lawfull and Warrantable. The Sonne of Sirach, *: doth both Counsell and Countenance the whole Discourse with many Evin­cing Arguments, and powerfull perswasions, directing his Sonne, and telling him: Ecesiasti. 2.3. The Lord hath given the Father Honour over the children, 3 and hath canfirmed the Authority of the Mother over the sonne [...]; 4 5 whoso honoureth his Father ma­keth an Attonement for his sins; 6 And he that honoureth his Mother, 7 8 is [Page 106]as one that layeth up Treasure; Whoso honoureth his Father, shall have joy of his own children; and when he maketh his prayer he shall be heard: he that Honoureth his Fa­ther shall have long life, and he that is Obedient to the Lord, will be a comfort to his Mother: He that feareth the Lord will Honour his father, 9 and will do service un­to his Parents as to his Masters: Honour thy Father and Mother both in word and deed, 10 that a Bless­ing may come upon thee from them; for the blessing of the Father E­stablisheth the Houses of Children, 11 12 but the Curse of the Mother root­eth out Foundations: Glory not in the dishonour of thy Father: 13 for thy Fathers dishonour is no glory un­to thee, for the glory of a man is from the honour of his Father and a Mother in dishonour is a re­proach unto the children. 14 15 My son, help thy Father in his Age, and [Page 107]grieve him not as long as he li­veth. And if his understanding fail, have patience with him and de­spise him not when thou art in thy full strength, for the Relieving of thy Father shall not be forgotten, and in stead of sinnes it shall be added to build thee up. In the day of thine affliction it shall be re­membred; thy sinnes shall melt away as the Ice in the fair warm Wea­ther. He that forsaketh his Father is as a blesphemer, and he that angreth his Mother is Cursed of God. It is facile and easie to Collect and Conclude from this divine Coun­sellour, that an Attonement for sinnes is made; that a Treasure is laid up; That Joy is added: Prayers are heard; Long life is procured; Houses are Establish­ed, and built up: Afflictions re­membred, and sinnes are made to melt away as the Ice in the fair warm weather; When Children [Page 108]rightly pay and render that Ho­nour, Duty, Reverence, and Obe­dience to their Parents, which God commandeth.