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My wise is to dwell with me for ever, the half of my lasting joy, or my lasting sorrow, and if I do not love her, we cannot live comfortably together, &c. 2. If Parents should counsel you to join your self to an ungodly person, and enforce you to fix there; the best Casuists of our own† will easily resolve you, that in such a case you have a negative voice, and may humbly refuse to comply with such a motion: for though you have not a judgment of positive decision, to determine whom you would have; yet you have a judgment of discretion, and you may with all reverence to your Parents proposing refuse an unworthy person, who is like to make your life either sinful or miserable. This may be further cleared, in considering the extent of Children's obedience. There is another particular yet, which concerns Children in this duty of observance, and that is (4.) To follow their good examples; we should take notice of those fair copies they have set us, and imitate whatsoever is good, commendable and virtuous in our Parents. This the Wise man gave his Son in charge, that he should with all his heart set his eyes to observe his ways (i)i. e. take him for his pattern in all those practises which were consonant to the pleasure of his Heavenly Father: we should follow them as they do our Lord and Master(k). But not in their errors and miscarriages; for fear of Jeroboam's dreadful entail, which some choose rather than leave the crooked paths of their Progenitors(l), as the idolatrous Jews of old(m), and the Papists at this day. For Marc Antonine the Emperor (as the learned Gataker expounds him*) could teach us, that we should not be so childish as to do any thing without consideration, [Greek or Hebrew], upon the mere account of tradition, as we had it from our Parents. When Frederick IV. Elector Palatine of the Rhine was by a certain Prince advised to follow the example of his Father Lewis, he answered well;
In the business of Religion, we must not follow the examples of Parents and Ancestors; but only as they are agreeable to the will of God. God himself stated this case to the Jewish Children in the wilderness by the Prophet Ezekiel
My wise is to dwell with me for ever, the half of my lasting joy, or my lasting sorrow, and if I do not love her, we cannot live comfortably together, &c. 2. If Parents should counsel you to joyn your self to an ungodly person, and enforce you to fix there; the best Casuijis of our own† will easily resolve you, that in such a case you have a negative voice, and may humbly refuse to comply with such a motion: for though you have not a judgment of positive decision, to determine whom you would have; yet you have a judgment of discretion, and you may with all reverence to your Parents proposing refuse an unworthy person, who is like to make your life either sinful or miserable. This may be further cleared, in considering the extent of Childrens obedience. There is another particular yet, which concerns Children in this duty of observance, and that is (4.) To follow their good examples; we should take notice of those fair copies they have set us, and imitate whatsoever is good, commendable and vertuous in our Parents. This the Wise man gave his Son in charge, that he should with all his heart set his eyes to observe his wayes (i)i. e. take him for his pattern in all those practises which were consonant to the pleasure of his Heavenly Father: we should follow them as they do our Lord and Master(k). But not in their errors and miscarriages; for fear of Jeroboam's dreadful entail, which some choose rather than leave the crooked paths of their Progenitors(l), as the idolatrous Jews of old(m), and the Papists at this day. For Marc Antonine the Emperour (as the learned Gataker expounds him*) could teach us, that we should not be so childish as to do any thing without consideration, 〈non-Latin alphabet〉, upon the mere account of tradition, as we had it from our Parents. When Frederick IV. Elector Palatine of the Rhine was by a certain Prince advised to follow the example of his Father Lewis, he answered well;† In the business of Religion, we must not follow the examples of Parents and Ancestors; but only as they are agreeable to the will of God. God himself stated this case to the Jewish Children in the wilderness by the Prophet Ezekiel(n); and the Apostle Peter sheweth Christian Children should behave themselves as those who are redeemed from a vain conversation(o).
†Bishop Hall, Sanderson, Taylor, Mr. Baxter.Bishop Hall, Sanderson, Taylou•, Mr. Baxter.
*Mr Anton. l. 4. Sect. 46. id quod Origen adv. Cels. l. 1. [Greek or Hebrew].Mr Anton. l. 4. Sect. 46. id quod Origen adv. Cels. l. 1. 〈non-Latin alphabet〉.
†In Religione non paren•um, non majorum exempla sequendo, sed tantum voluntatem Dei.
But the good carriage of Parents in their piety towards God, righteousness and charity towards man, should have a ⟨p. 399⟩great influence upon those that descend from them. Solomon is commended for his dutifulness so far as he walked in the good ways of David his Father(p), expressing the like good qualities and actions in that which was right(q): and so Asa (r)raising up monuments of David's piety, honesty, and virtue. 'Tis reported Justin Martyr became Christian, by following the good examples of the primitive Fathers†. The famous Emperor but now praised, determined when in the Empire, not to follow the Caesarian mode which then obtained at the imperial Court, but to do all [Greek or Hebrew] as a disciple of pious Antonine*, to be dressed by his Fathers glass, as Julius Capitolinus notes, to act, and speak, and think, as his Father did: or as he tells us himself, to imitate his constant tenor in things well managed, his evenness of temper in all things, the cheerfulness of his countenance, his courteousness, contempt of vain-glory, and studiousness to find out things. He had set before himself the virtues of both his Parents and Pro-parents, yea, his adoptive Father, and copied out the most singular things in them all‖. Which may the more incite us Christians, as Paul did Timothy from the remembrance of the Faith in his Grand-mother Lois, and Mother Eunice(s), to learn that Parents good actions should make impressions on their Children; as the Seal upon the wax, that they may represent them both while living and dead. These cannot be a better resemblance of a Child to a good Father than in this observance (t)which I have touched on in these four Particulars, hastening to the next Duty; viz.
But the good carriage of Parents in their piety towards God, righteousness and charity towards man, should have a ⟨p. 399⟩great influence upon those that descend from them. Solomon is commended for his dutifulness so far as he walked in the good wayes of David his Father(p), expressing the like good qualities and actions in that which was right(q): and so Asa (r)raising up monuments of David's piety, honesty, and vertue. 'Tis reported Justin Martyr became Christian, by following the good examples of the primitive Fathers†. The famous Emperour but now praised, determined when in the Empire, not to follow the Caesarian mode which then obtain'd at the imperial Court, but to do all 〈non-Latin alphabet〉 as a disciple of pious Antonine*, to be dress'd by his Fathers glass, as Julius Capitolinus notes, to act, and speak, and think, as his Father did: or as he tells us himself, to imitate his constant tenour in things well managed, his evenness of temper in all things, the chearfulness of his countenance, his courteousness, contempt of vain-glory, and studiousness to find out things. He had set before himself the virtues of both his Parents and Pro-parents, yea, his adoptive Father, and copied out the most singular things in them all‖. Which may the more incite us Christians, as Paul did Timothy from the remembrance of the Faith in his Grand-mother Lois, and Mother Eunice(s), to learn that Parents good actions should make impressions on their Children; as the Seal upon the wax, that they may represent them both while living and dead. These cannot be a better resemblance of a Child to a good Father than in this observance (t)which I have touch'd on in these four Particulars, hastning to the next Duty; viz.
3 Pious regards, Christian Children owe their Parents both in respect of their benevolence and indigence; from a real desire of humble thankfulness (if it were possible) to make some kind of compensation unto them, by whom under God they subsist. (1.) With respect to their benevolence, a grateful resentment of their kindnesses; which ought to be manifested in an affectionate acknowledgement of their Parental love and care. This is so good and acceptable unto God, that to requite our Parents in Paul's language, is to show piety and kindness at home(u), when by way of commutation we are solicitous to take our turn as it were, in a sort of retaliation to make some kind of retribution to those who begat us, either immediately or mediately. This ingenuous skill the Apostle would have learned, as a commendable Christian Art, by an exercise in such grateful offices, as may prove Children do delight to be much in those services(w) which express the esteem they have of their Parents good will to them. Hence we should with great complacence entertain all our Parents favours, as ingenuous Servants, waiting to express the sense of our love readily and heartily(x): sith our most pathetic acknowledgements of Parental love and care are but easy returns for their unvaluable kindnesses: so that without this resentment, Children cannot indeed be pious: For as Cicero †in an Oration argues; When I shall desire that I may be affected with all the virtues, then there is nothing I more wish, than that I may be thankful, and seem to be so: for this one ⟨p. 400⟩virtue is not only the greatest, but the mother of all the rest. What is Piety, but a grateful will towards our Parents? &c. who of us (saith he) is liberally educated, but thinks of our Educators, &c. with a thankful remembrance? which may be, by treasuring up their good speeches and wise sayings of remark(y); rehearsing with delight their praise-worthy acts(z); expounding all they do candidly, as Ruth did Naomi's carriage, honouring all that was honourable in her, choosing her Religion, and admiring all her virtues, Thy God shall be my God, said she, and thy people my people(a); comforting them under every Providence(b), and providing as much as may be for them(c). Hence (2.) with respect to their indigence, be it what it will, either in regard to internal or external defects, natural, moral, or providential;
3 Pious regards, Christian Children owe their Parents both in respect of their benevolence and indigence; from a real desire of humble thankfulness (if it were possible) to make some kind of compensation unto them, by whom under God they subsist. (1.) With respect to their benevolence, a grateful resentment of their kindnesses; which ought to be manifested in an affectionate acknowledgment of their Parental love and care. This is so good and acceptable unto God, that to requite our Parents in Paul's language, is to shew piety and kindness at home(u), when by way of commutation we are solicitous to take our turn as it were, in a sort of retaliation to make some kind of retribution to those who begat us, either immediately or mediately. This ingenuous skill the Apostle would have learn'd, as a commendable Christian Art, by an exercise in such grateful offices, as may prove Children do delight to be much in those services(w) which express the esteem they have of their Parents good will to them. Hence we should with great complacence entertain all our Parens favours, as ingenuous Servants, waiting to express the sense of our love readily and heartily(x): sith our most pathetick acknowledgments of Parental love and care are but easie returns for their unvaluable kindnesses: so that without this resentment, Children cannot indeed be pious: For as Cicero †in an Oration argues; When I shall desire that I may be affected with all the vertues, then there is nothing I more wish, than that I may be thankful, and seem to be so: for this one ⟨p. 400⟩vertue is not only the greatest, but the mother of all the rest. What is Piety, but a grateful will towards our Parents? &c. who of us (saith he) is liberally educated, but thinks of our Educators, &c. with a thankful remembrance? which may be, by treasuring up their good speeches and wise sayings of remark(y); rehearsing with delight their praise-worthy acts(z); expounding all they do candidly, as Ruth did Naomi's carriage, honouring all that was honourable in her, choosing her Religion, and admiring all her vertues, Thy God shall be my God, said she, and thy people my people
†C m omnibus virtutibus me affectum esse cupiam, tum nihil est quod malim, &c. Quid est pietas nisi voluntas grata in parents, &c. pro Cn. Plancio.C m omnibus virtutibus me affectum esse cupiam, tum nihil est quod malim, &c. Quid est pietas nisi voluntas grata in parentes, &c. pro Cn. Plancio.
both living and dead, Children are to show themselves concerned: by covering, or bearing their infirmities, supplying their necessities, defending their persons and honour against the rude and injurious attacks of those who would disparage and defame them. Noah and Lot, Isaac and Jacob had their infirmities under temptations; and their Children covered them(d); so did Jonathan his Father Saul's(e); Mary was inconsiderate in speaking to our Lord, yet he went down with her and Joseph(f). Love will cover many faults(g): Isaac was blind, yet Jacob religiously paid respects to him(h): Naomi was poor, yet her daughter in law continued child-like obedience(i): when Jacob and his Family were poor, and in straits, Joseph did support and comfort them, ministering to their necessities(k): yea, and pious Children should have a special regard to supply their Parents spiritual necessities, for the good estate of their souls; in case they are unacquainted with the great business of Religion, or negligent about the concerns of another world, then with all humility and prudence to insinuate such things, as by the influence of Heaven may be effectual to work a real change in them, by whom they themselves came into this world, or to revive that which is ready to dye, will greatly adorn the part of Christian Children. Sith we are to pray for political, much more for natural Parents, because of the goodness and acceptableness of it in the sight of God and our Saviour(l). All that the best can do, in one respect and another, will be recompense little enough for Parents care, love, and kindness. Ruth took pains to supply her mother in law's necessities(m); David in perils was solicitous for his Parents safety(n): and if Children are taken away before their Parents, they are obliged after Christ's example in taking care of his mother, to endeavour provision may be made for them(o); when their Parents are dead, they should see to the honourable interment of their bodies, in a decent Christian manner, agreeable to the port and quality of both in the world, and the laudable custom of the place(p), as Isaac(q), Jacob(r), and Joseph did(s): So to the preservation of their good name and reputation, by paying of their debts in due circumstances (especially if justly contracted for the children's sake) according to abilities, for they are the wicked who borrow and pay not again(t):
both living and dead, Children are to shew themselves concern'd: by covering, or bearing their infirmities, supplying their necessities, defending their persons and honour against the rude and injurious attaques of those who vvould disparage and defame them. Noah and Lot, Isaac and Jacob had their infirmities under temptations; and their Children covered them(d); so did Jonathan his Father Saul's(e); Mary was inconsiderate in speaking to our Lord, yet he vvent down vvith her and Joseph(f). Love will cover many faults(g): Isaac was blind, yet Jacob religiously paid respects to him(h): Naomi was poor, yet her daughter in law continued child-like obedience(i): when Jacob and his Family were poor, and in straits, Joseph did support and comfort them, ministring to their necessities(k): yea, and pious Children should have a special regard to supply their Parents spiritual necessities, for the good estate of their souls; in case they are unacquainted with the great business of Religion, or negligent about the concerns of another world, then with all humility and prudence to insinuate such things, as by the influence of Heaven may be effectual to work a real change in them, by whom they themselves came into this world, or to revive that which is ready to dye, will greatly adorn the part of Christian Children. Sith we are to pray for political, much more for natural Parents, because of the goodness and acceptableness of it in the sight of God and our Saviour(l). All that the best can do, in one respect and another, will be recompence little enough for Parents care, love, and kindness. Ruth took pains to supply her mother in law's necessities(m); David in perils was solicitous for his Parents safety(n): and if Children are taken away before their Parents, they are obliged after Christ's example in taking care of his mother, to endeavour provision may be made for them
good Christians ⟨p. 401⟩are charged to owe no man any thing but love(u); and to the vindicating of them from unjust aspersions, yet without malice or revenge (w)but with justice, so far as lies within the compass of the Children's calls and places: so did Amaziah(x): what Solomon did in this regard was only the public execution of Justice, not act of private revenge(y). But still in paying honour to our deceased Parents, we must ever avoid the superstition of the Heathens and Papists, and take care we go on in all our Parents good ways, as did Solomon, Asa, Jehoshaphat, Hezekiah, and Josiah(z). Quite contrary hereunto was the impious practise of Ham, odious to God and man(a): So of Absalom(b), Jeroboam's race(c), and the greedy Pharisees(d), with others, who had no compassion, or none in proportion to their indigent Parents necessity and superiority; when yet they are amply provided for(e); whereas this grateful recompense of Parents is required and celebrated amongst the Heathens of old, as appears by their proverbial expression [Greek or Hebrew], Whence their Lex Pelargica: Because saith Philo*, The old Storks disabled to fly abroad, stay in their nest, till those of their brood do fly over sea and land, and bring food to their dams, (though possibly some may have been observed to degenerate†). And so we Birds (saith Aristophanes pleasantly) should return our Parents thanks in all offices of endearing kindness, &c. Aeneas was denominated pious, from that Heroic act of saving his decrepit Father out of flaming Troy, and the hands of raging enemies, by carrying him out on his shoulders. And the Children of Catania of old, in a sudden eruption of Aetna, for the exportation of their aged Parents were celebrated with much honour‖, (what they of the same place did in the late one, I have not heard). They who would see among the Heathens greater variety of Instances for pious regards and impious ingratitude, may consult Valerius Maximus*. I'll only mind you of two of the former sort; one (which Pliny †counts most remarkable) of a woman giving suck, who, when her mother was condemned by the Praetor, had got from the Keeper liberty to visit her in Prison, upon daily search made to see she brought no victuals to her, whom the Keeper thought to have famished, but found alive after many days, sustained by her affectionate daughter's milk;
good Christians ⟨p. 401⟩are charged to owe no man any thing but love(u); and to the vindicating of them from unjust aspersions, yet without malice or revenge (w)but with justice, so far as lies within the compass of the Childrens calls and places: so did Amaziah(x): what Solomon did in this regard was only the publick execution of Justice, not act of private revenge(y). But still in paying honour to our deceased Parents, we must ever avoid the superstition of the Heathens and Papists, and take care we go on in all our Parents good wayes, as did Solomon, Asa, Jehosaphat, Hezekiah, and Josiah(z). Quite contrary hereunto was the impious practise of Cham, odious to God and man(a): So of Absolom(b), Jeroboam's race(c), and the greedy Pharisees(d), with others, who had no compassion, or none in proportion to their indigent Parents necessity and superiority; when yet they are amply provided for(e); whereas this grateful recompence of Parents is required and celebrated amongst the Heathens of old, as appears by their proverbial expression 〈non-Latin alphabet〉, Whence their Lex Pelargica: Because saith Philo*, The old Storks disabled to fly abroad, stay in their nest, till those of their brood do fly over sea and land, and bring food to their dams, (though possibly some may have been observ'd to degenerate†
which so affected the Governors, that they spared the Mother's life, and raised a monument of the daughter's ingenuous piety. The other of one Perns (for that seems to be her name) who in the same manner relieved her Father Cymon, and renewed his age the same way, in the same case, which it seems was so taking, that it was represented in a Picture when the Historian wrote, and that in Tiberius his time; so ancient was that Table which our modern Painters copy. And this was the more notable, because this now old Cymon did by his own bonds purchase his Father's freedom. The Chinoises in their natural Religion do to this day pay their gratitude to their Parents with the greatest strictness, as I learn from Spizelius in a late learned Tract*, wherein he shows, they persuade themselves the perfection of man doth consist in this, both with respect to the surviving ⟨p. 402⟩Parents and the deceased, for whom they are longer in solemn mourning than any other people. Before I leave this head, I cannot pass over a prodigious Instance† of the contrary vice, I mean monstrous ingratitude to Parents. 'Tis the unthankful Son of a more kind Father, who had made over his estate to all his Sons, with a reserve of a right by turns to come and take his diet at their Tables. This unnatural wretch being at dinner, and having a Goose before him, espied his Father coming, and set the Goose underneath the Table till his Father, was gone again: then (as is related) going to take up the hidden Goose, found it wonderfully turned into a great Toad, which leaped upon his face, and notwithstanding all his striving could not be removed, till it had stifled him. Let Children learn hence, to take heed of being ungrateful to their Patents for fear of the dreadful consequence thereof. Thus we have seen three particulars of Children's active obedience, there is yet another which is more passive, and that is,
which so affected the Governours, that they spared the Mother's life, and raised a monument of the daughter's ingenuous piety. The other of one Perns (for that seems to be her name) who in the same manner relieved her Father Cymon, and renewed his age the same way, in the same case, which it seems was so taking, that it was represented in a Picture when the Historian wrote, and that in Tiberius his time; so antient was that Table which our modern Painters copy. And this was the more notable, because this now old Cymon did by his own bonds purchase his Father's freedom. The Chinoises in their natural Religion do to this day pay their gratitude to their Parents with the greatest strictness, as I learn from Spizelius in a late learned Tract*, wherein he shews, they perswade themselves the perfection of man doth consist in this, both with respect to the surviving ⟨p. 402⟩Parents and the deceased, for whom they are longer in solemn mourning than any other people. Before I leave this head, I cannot pass over a prodigious Instance† of the contrary vice, I mean monstrous ingratitude to Parents. 'Tis the unthankful Son of a more kind Father, who had made over his estate to all his Sons, with a reserve of a right by turns to come and take his diet ac their Tables. This unnatural wretch being at dinner, and having a Goose before him, espied his Father coming, and set the Goose underneath the Table till his Father, was gone again: then (as is related) going to take up the hidden Goose, found it wonderfully turn'd into a great Toad, which leap'd upon his face, and notwithstanding all his striving could not be removed, till it had stifled him. Let Children learn hence, to take heed of being ungrateful to their Patents for fear of the dreadful consequence thereof. Thus we have seen three particulars of Childrens actiue obedience, there is yet another which is more passive, and that is,
4. Submission or subjection to Parental discipline, with all lowliness of mind(f), acknowledging their coercive authority: and therefore are Children obliged with patience to bear their Parents rebukes; whether verbal or real; considering in charity they design good. The ignorance, imperfection, and corrupt inclinations of Children born in sin require Parents animadversion, and the Children's submission both to their Admonitions and Corrections. (1.) Their Admonitions; when in their watchful inspection they give check unto exorbitant behaviour, and lay restraints upon their Children, who should indeed stand in great awe of those reproofs and threats, which do arise from Parents displeasure. When Jonadah's posterity were tempted to act in complaisance with others, their Fathers forewarning kept them in awe, that they did not violate his appointment(g); and so upon doing amiss, an ingenuous Child will amend. There should be shame upon a Father's frown and discountenance(h): yea, though Parents should be out in the matter, as well as manner, and be too quick in their rebukes, as it should seem Jacob was with Joseph for his dreams, not considering what signal motion of God was in them; yet the Children should bear it as Joseph did(i), and as Jonathan did his Father's unkind exprobation(k). It is true; Jesus took up his Mother in one instance, but it was in his Heavenly Father's cause, which he was concerned in as God-man(l): Yet in other cases, they should not only bear, but amend upon admonition: as Moses did upon his Father in law's dislike of that task he took upon himself alone(m); whereas on the other hand Ely's Sons slighted their Father's reproof(n); and such others there are who scorn to be told of their faults(o), though they loose God's favour by it, and are accounted fools by him, who is never out in his censure: when the submiss are prudent, going on in the way of life(p). Many Children are impatient of just restraints in their meats, drinks, apparel, and recreations; not considering the advantage of self-denial, and patience learned betimes; when as others can say experimentally, ⟨p. 403⟩they had been undone if they had not been early curbed. Monica, Austin's Mother‖, having in her minority been educated to temperance, when growing up, and getting from under that severer tuition, by the insinuation of a jocund companion was drawn to drink her whole draughts;
4. Submission or subjection to Parental discipline, with all lowliness of mind(f), acknowledging their coercive authority: and therefore are Children oblig'd with patience to bear their Parents rebukes; whether verbal or real; considering in charity they design good. The ignorance, imperfection, and corrupt inclinations of Children born in sin require Parents animadversion, and the Childrens submission both to their Admonitions and Corrections. (1.) Their Admonitions; when in their watchful inspection they give check unto exorbitant behaviour, and lay restraints upon their Children, who should indeed stand in great awe of those reproofs and threats, which do arise from Parents displeasure. When Jonadah's posterity were tempted to act in complaisance with others, their Fathers forewarning kept them in awe, that they did not violate his appointment(g); and so upon doing amiss, an ingenuous Child will amend. There should be shame upon a Father's frown and discountenance(h): yea, though Parents should be out in the matter, as well as manner, and be too quick in their rebukes, as it should seem Jacob was with Joseph for his dreams, not considering what signal motion of God was in them; yet the Children should bear it as Joseph did(i), and as Jonathan did his Father's unkind exprobation(k). It is true; Jesus took up his Mother in one instance, but it was in his Heavenly Father's cause, which he was concern'd in as God-man(l): Yet in other cases, they should not only bear, but amend upon admonition: as Moses did upon his Father in law's dislike of that task he took upon himself alone(m); whereas on the other hand Ely's Sons slighted their Father's reproof(n); and such others there are who scorn to be told of their faults(o), though they loose God's favour by it, and are accounted fools by him, who is never out in his censure: when the submiss are prudent, going on in the way of life
till upon the upbraiding of her associate, she reformed her self, and observed her former rules of temperance. Reverend Mr. Greenham used to say, Be most moderate in those things which thine appetite liketh best, and check thy too much greediness of them. And another said well†, That he had rather be infirm, than delicate; sith weakness only can hurt the body alone: but delicacies may at once corrupt both body and mind: and more than that, may also render any one unjust; by reason they make him covetous to get that which may maintain them, and also dull and regardless of the Word of God, and the service of his friends and country. I have in my own observation seen Children prove well, who have submitted to the prudent restraints and admonitions of their watchful Parents and Guides as to these things; and others ruined, who, when they have been told of their faults, have swelled and raged against those that have loved them best, yea in a most unchristian manner: So necessary it is to submit to Parents admonitions. So also to (2.) Their corrections or real chastisements, whether by stripes, or other punishments inflicted: sith we should imagine Parents come to this sharp and unpleasant work, out of a principle of love(q), with an aim at their Children's good(r); and it is looked upon in Scripture a Ruled Case, that reverence with submission is paid to the Parents of our flesh(s), when under their rod, which we are to bear, and upon the feeling of it, to amend what is amiss, as some kind of satisfaction(t); whereas disdain and stubbornness spoils all, and if it be persisted in, may sometimes occasion Parents to call in the posse magistratus(u). The Greek word [Greek or Hebrew] in the Epistle to the Hebrews translated, We gave them reverence, doth import that we Children, when faulty, under our Fathers frowns and stripes turned our faces with shame and blushing at our unworthy acts, not able to look them in the face; as the Prodigal upon his return(w), which accords (as some have noted‖) to the Hebrew word, which is in this case to submit with humility to them in this Relation.
till upon the upbraiding of her associate, she reform'd her self, and observ'd her former rules of temperance. Reverend Mr. Greenham used to say, Be most moderate in those things which thine appetite liketh best, and check thy too much greediness of them. And another said well†, That he had rather be infirm, than delicate; sith weakness only can hurt the body alone: but delicacies may at once corrupt both body and mind: and more than that, may also render any one unjust; by reason they make him covetous to get that which may maintain them, and also dull and regardless of the Word of God, and the service of his friends and country. I have in my own observation seen Children prove well, who have submitted to the prudent restraints and admonitions of their watchful Parents and Guides as to these things; and others ruin'd, who, when they have been told of their faults, have swell'd and rag'd against those that have lov'd them best, yea in a most unchristian manner: So necessary it is to submit to Parents admonitions. So also to (2.) Their corrections or real chastisements, whether by stripes, or other punishments inflicted: sith we should imagine Parents come to this sharp and unpleasant work, out of a principle of love(q), with an aim at their Childrens good(r); and it is look'd upon in Scripture a Rul'd Case, that reverence with submission is paid to the Parents of our flesh(s), when under their rod, which we are to bear, and upon the feeling of it, to amend what is amiss, as some kind of satisfaction(t); whereas disdain and stubbornness spoils all, and if it be persisted in, may sometimes occasion Parents to call in the posse magistratus(u). The Greek word 〈non-Latin alphabet〉 in the Epistle to the Hebrews translated, We gave them reverence, doth import that we Children, when faulty, under our Fathers frowns and stripes turn'd our faces with shame and blushing at our unworthy acts, not able to look them in the face; as the Prodigal upon his return(w), which accords (as some have noted‖
†Citante Steph. Guazi de civili convers p. 376. maluisse se infirmum, quam delicatum esse, &c.
Because, though we cannot bear that others should beat and scourge us, yet our Parents, as having power upon a just cause to punish by virtue of their Superiority, and our dependence upon them, whose end is, or should be, their Children's reformation, and therefore is in mercy to prevent further sin and misery; in compliance with God's command they correct their offspring, to save it from hell: though many an inconsiderate Child, may at present conceive the Father correcting to be a severe Judge, when as to intended amendment, he is indeed a loving Father: So that though it seem to be jarring and harsh music, disagreeable to the faulty Patient, yet it will sound sweeter to the judicious ear, than the melody of a luscious and disorderly indulgence. Ingenuous Children have acknowledged the benefit of Paternal correction, especially after they have sought to God by Prayer, that God would sanctify the rod to their good. That was a good practical answer ⟨p. 404⟩of one of Zeno's Scholars, 1who to his Father, asking what wisdom he had learned by being so long abroad, said, He was able to show it at any time: which he did to the purpose not long after, when, his Father chastising him with strokes, he took it quietly and patiently; showing that he could sustain the displeasure of his Parent without any untoward reparties. In short, Children should in all these duties deport themselves with piety toward their Parents, being in that relation they bear the image of God, as Creator, Upholder, and Governor of the World. So that resistance, yea, surly and rude replies, are a token of ill behaviour under Government, and do disguise Children of the most comely structure in the world. Thus of the first general in Children's duties.
Because, though we cannot bear that others should beat and scourge us, yet our Parents, as having power upon a just cause to punish by vertue of their Superiority, and our dependence upon them, whose end is, or should be, their Childrens reformation, and therefore is in mercy to prevent further sin and misery; in complyance with God's command they correct their ofspring, to save it from hell: though many an inconsiderate Child, may at present conceive the Father correcting to be a severe Judge, when as to intended amendment, he is indeed a loving Father: So that though it seem to be jarring and harsh musick, disagreeable to the faulty Patient, yet it will sound sweeter to the judicious ear, than the melody of a luscious and disorderly indulgence. Ingenuous Children have acknowledg'd the benefit of Paternal correction, especially after they have sought to God by Prayer, that God would sanctifie the rod to their good. That was a good practical answer ⟨p. 404⟩of one of Zeno's Scholars, 1who to his Father, asking what wisdom he had learned by being so long abroad, said, He was able to shew it at any time: which he did to the purpose not long after, when, his Father chastising him with strokes, he took it quietly and patiently; shewing that he could sustain the displeasure of his Parent without any untoward reparties. In short, Children should in all these duties deport themselves with piety toward their Parents, being in that relation they bear the image of God, as Creator, Upholder, and Governour of the World. So that resistance, yea, surly and rude replies, are a token of ill behaviour under Government, and do disguise Children of the most comly structure in the world. Thus of the first general in Childrens duties.
The second is concerning the Latitude and extent of Children's obedience, in all things, [Greek or Hebrew] in my Text. We cannot imagine this is so universal and absolute as Obedience to God; or that the obligation lies in any thing beside the mind of the supreme Governor of Heaven and Earth, or dissonant to the holy will of our Lord; for only that obedience is required which is well-pleasing and grateful unto him. So that the Power demanding it must have a warrant from him: unless we should embrace the horrid opinion of the daring Atheist in his Leviathan†, who impiously affirms, that if a Christian be commanded by his lawful Prince or Sovereign (whose authority was first paternal) to say he doth not believe in Christ, it is lawful to obey: which atheistical tenet doth either post-pone the command of God to the command of man, which is most abominable: or, without further enquiry doth account it a divine precept, which would prefer an hellish error to the Heavenly verity, overturn the whole Christian institution, and set up diabolical adoration‖. 'Twould introduce an infallible spirit in all Civil, as the Papists pretend to have in their Ecclesiastical Government, yea, quite exterminate all regards of Conscience, and raze out the common notions of good and evil: whereas all subjection which is not of faith, i. e. agrees not with the judgment of Conscience, propounding it's dictates under the reason of the Divine will, is sin(x). God is only arbitrary and absolute Lawgiver(y). And as Constant. the Father of Constantine the Emperor affirmed, they could not be faithful Subjects unto him, who easily contemned God and their Conscience: neither Children be truly obedient to their Parents, who do so. Our obedience then ought to be only in all things acceptable to our supreme Lord and Master. And therefore the Apostle hath elsewhere expressed the command to obey in the Lord(z), which is the same, as unto the Lord, and unto Christ, fearing God (a)in opposition to the pleasing of men. This doth moderate the commands of Parents; and regulate the obedience of Children, Wives, and Servants. 'Tis true, had Parents kept their original rectitude, their commands would never have been other than consonant to the Divine pleasure, and Law of Nature: but the fall, that disordered that harmonious and happy constitution;
The second is concerning the Latitude and extent of Childrens obedience, in all things, 〈non-Latin alphabet〉 in my Text. We cannot imagine this is so universal and absolute as Obedience to God; or that the obligation lies in any thing beside the mind of the supreme Governour of Heaven and Earth, or dissonant to the holy will of our Lord; for only that obedience is required which is well-pleasing and grateful unto him. So that the Power demanding it must have a warrant from him: unless we should embrace the horrid opinion of the daring Atheist in his Leviathan†, who impiously affirms, that if a Christian be commanded by his lawful Prince or Soveraign (whose authority was first paternal) to say he doth not believe in Christ, it is lawful to obey: which atheistical tenet doth either post-pone the command of God to the command of man, which is most abominable: or, without further enquiry doth account it a divine precept, which would prefer an hellish error to the Heavenly verity, overturn the whole Christian institution, and set up diabolical adoration‖. 'Twould introduce an infallible spirit in all Civil, as the Papists pretend to have in their Ecclesiastical Government, yea, quite exterminate all regards of Conscience, and raze out the common notions of good and evil: whereas all subjection which is not of faith, i. e. agrees not with the judgment of Conscience, propounding it's dictates under the reason of the Divine will, is sin(x). God is only arbitrary and absolute Lawgiver(y). And as Constant. the Father of Constantine the Emperour affirm'd, they could not be faithful Subjects unto him, who easily contemn'd God and their Conscience: neither Children be truly obedient to their Parents, who do so. Our obedience then ought to be only in all things acceptable to our supreme Lord and Master. And therefore the Apostle hath elsewhere express'd the command to obey in the Lord(z), which is the same, as unto the Lord, and unto Christ, fearing God (a)in opposition to the pleasing of men. This doth moderate the commands of Parents; and regulate the obedience of Children, Wives, and Servants. 'Tis true, had Parents kept their original rectitude, their commands would never have been other than consonant to the Divine pleasure, and Law of Nature: but the fall, that disordered that harmonious and happy constitution;
†c. 42 p. 234.
‖Dr Templar Idea Theol. Levia. p. 96, 97, 251. 101, 102.
and now their precepts do often thwart or jar with the will of him who is Sovereign Lord, whom to please is the determination or limit, as well as motive to Children's obedience. This agrees with the sense of Arch-bishop Anselm. †580 years ago expounding my Text. How ⟨p. 405⟩it will relish now with those of his order in an Hypothesis of theirs, I determine not: But he saith, that Natural and Ecclesiastical, Carnal and Spiritual Parents are to be obeyed in all things only in the Lord: i. e. (saith he) in those things only which are not beside, or Do not exceed the precept of the Lord: because it is pleasing unto God, that in such a manner we should obey them. It should seem he held then according to truth, that if a Superior should exceed his commission by imposing any preter-evangelical Canon for Doctrine or practice, the Inferiors non-conformity thereunto was no transgression: For in obeying the commands of a subordinate power (b)we are primarily to take care, that the rights of the absolute Sovereign remain inviolable: seeing God gave the Parent that Authority he hath, in requiring that which is displeasing to God he hath none. And as the Child is to obey him, so he is to obey God, without whose warrant his child is not obliged to active obedience, but passive, or submission by suffering the penalty with cheerfulness: that is pleasing to God in such a case. For the truth is, It is thank-worthy, if one for Conscience towards God endure grief, suffering wrongfully(c): this is acceptable with God, whatever acceptance it find among men; there is a grace in this behaviour before God. Now the great thing Children are to look at in their obedience to Parents is, that it be well-pleasing to God (so saith my Text); and if they obey without his warrant, who can secure them they shall do what is acceptable with him? God is to have an affection predominant to that we have for our Parents(d): We must not dishonour him in pretension to honour them. In things impious or dishonest Parents have no authority; herein disobedience would be just, and obsequiousness criminal. Hence we find Acrotatus commended amongst the Ancients, because, when his Parents had required of him to do an unjust thing, he answered, I know you are willing I should do that which is just, for so you taught me to do: I will therefore do that which you desire I should, but what you bid me I will not do.
and now their precepts do often thwart or jar with the will of him who is Soveraign Lord, whom to please is the determination or limit, as well as motive to Childrens obedience. This agrees with the sense of Arch-bishop Anselm. †580 years ago expounding my Text. How ⟨p. 405⟩it will rellish now with those of his order in an Hypothesis of theirs, I determine not: But he saith, that Natural and Ecclesiastical, Carnal and Spiritual Parents are to be obeyed in all things only in the Lord: i. e. (saith he) in those things only which are not beside, or Do not exceed the precept of the Lord: because it is pleasing unto God, that in such a manner we should obey them. It should seem he held then according to truth, that if a Superiour should exceed his commission by imposing any preter-evangelical Canon for Doctrine or practice, the Inferiors non-conformity thereunto was no transgression: For in obeying the commands of a subordinate power (b)we are primarily to take care, that the rights of the absolute Soveraign remain inviolable: seeing God gave the Parent that Authority he hath, in requiring that which is displeasing to God he hath none. And as the Child is to obey him, so he is to obey God, without whose warrant his child is not oblig'd to active obedience, but passive, or submission by suffering the penalty with cheerfulness: that is pleasing to God in such a case. For the truth is, It is thank-worthy, if one for Conscience towards God endure grief, suffering wrongfully(c): this is acceptable with God, whatever acceptance it find among men; there is a grace in this behaviour before God. Now the great thing Children are to look at in their obedience to Parents is, that it be well-pleasing to God (so saith my Text); and if they obey without his warrant, who can secure them they shall do what is acceptable with him? God is to have an affection predominant to that we have for our Parents(d): We must not dishonour him in pretension to honour them. In things impious or dishonest Parents have no authority; herein disobedience would be just, and obsequiousness criminal. Hence we find Acrotatus commended amongst the Antients, because, when his Parents had required of him to do an unjust thing, he answered, I know you are willing I should do that which is just, for so you taught me to do: I will therefore do that which you desire I should, but what you bid me I will not do.
†Comment, in Colos. — in his tantummodo quae pra•eptum Domini non excedunt, &c.
A denial in this case is to be expressed in all humble language. Hierocles, though no Christian, hath notable things about the extent of Children's obedience: for he arguing in this case, [Greek or Hebrew], &c.‖ If in all things we must obey our Parents, how shall we go astray from piety, and other virtues, if through the pravity of their manners they lead us into those things which are not altogether honest and commendable? If sometime their will be not consonant to the Divine Laws? He gives this answer amongst others*; If indeed the Divine Law draw you to one thing, and your Parents to another, in this disagreement of wills it is more excellent to choose those things which are better, and in those only to be inobservant of the commands of Parents, wherein even they themselves obey not the Divine Laws; for it cannot be, that he, who is resolved to observe the rules of virtue, can consent to them, by whom they are neglected: but in all other things we ought as much as we can to honour our Parents; viz. in bodily observance, and a most ready & free supply of things necessary, sith they have right to use those they have brought forth and nourished, &c. Neither will the Parents unkindness be enough to discharge the Child from obedience, which is to be yielded in all the circumstances of their lives: And that considering,
A denial in this case is to be express'd in all humble language. Hierocles, though no Christian, hath notable things about the extent of Childrens obedience: for he arguing in this case, 〈non-Latin alphabet〉, &c.‖ If in all things we must obey our Parents, how shall we go astray from piety, and other vertues, if through the pravity of their manners they lead us into those things which are not altogether honest and commendable? If sometime their will be not consonant to the Divine Laws? He gives this answer amongst others*; If indeed the Divine Law draw you to one thing, and your Parents to another, in this disagreement of wills it is more excellent to choose those things which are better, and in those only to be inobservant of the commands of Parents, wherein even they themselves obey not the Divine Laws; for it cannot be, that he, who is resolv'd to observe the rules of vertue, can consent to them, by whom they are neglected: but in all other things we ought as much as we can to honour our Parents; viz. in bodily observance, and a most ready & free supply of things necessary, sith they have right to use those they have brought forth and nourished, &c. Neither will the Parents unkindness be enough to discharge the Child from obedience, which is to be yielded in all the circumstances of their lives: And that considering,
‖Comment. in Corm. Pytbag. p. 53, &c.Comment. in C•rm. Pytbag. p. 53, &c.
3. The great reason to engage in the duties of Children's obedience in the Lord, is undoubtedly the most cogent Motive can be urged to the performance of all generous actions, viz. because it is well-pleasing to the Lord. So 'tis express: God himself in Covenant is taken with it, with this Chain on a Child's neck (as I may allude to that of Christ to his Spouse)(e), because it sets forth the beauty and loveliness of a Child, as a Child. The Lord hath given it in charge to all Christian Children here in my Text, and elsewhere(f), as a vigorous enforcement of the fifth Commandment. The supreme authority of our Heavenly Father, who hath an uncontrollable dominion over us, makes any duties which he requires highly reasonable. But he who is a rewarder of those that diligently seek him(g), assures the dutiful, he takes much pleasure in these Relative duties, that they are not only pleasing, but well-pleasing to him: Certainly it should hugely raise the spirits of all ingenuous Children, to be most solicitous in filling up their Relation. Dear Children, I am hemmed in, as it were, by what I am yet to say for Parents duties, that I cannot here dilate my self by descending into particulars to persuade the embracing of an exhortation to these duties: But if you be Christians indeed who understand your interest, I can give you the quintessence of all Motives within the bounds of my Text. Consider it well, I beseech you, 'tis this: By your accurateness in these duties you do that which is [Greek or Hebrew], well-pleasing to the Lord, to your and my Lord and Master. Do this, please the Lord, and you do all; this is right(h); whether present or absent, that you may be accepted of him(i), or wellpleasing to him, is the highest you can attain to. What can I? What need I say more? I could tell you, in pleasing of God you do that which doth, or should, please your Parents, and will be most pleasant to your selves; and then you must needs be happy, when God and you are pleased. As in the keeping all God's Commandments there is an exceeding great reward(k); so this hath a Primacy in the Promise(l). Upon that account it is profitable and beneficial, yea it is honest and honourable before God(m), every way right agreeable to God's positive Law, the Law of Nature, and the Law of Nations. It is the Parents due as in the place of God; they bear his Image in their Parental authority and relation(n);
3. The great reason to engage in the duties of Childrens obedience in the Lord, is undoubtedly the most cogent Motive can be urg'd to the performance of all generous actions, viz. because it is well-pleasing to the Lord. So 'tis express: God himself in Covenant is taken with it, with this Chain on a Child's neck (as I may allude to that of Christ to his Spouse)(e), because it sets forth the beauty and loveliness of a Child, as a Child. The Lord hath given it in charge to all Christian Children here in my Text, and elsewhere(f), as a vigorous enforcement of the fifth Commandment. The supreme authority of our Heavenly Father, who hath an uncontrollable dominion over us, makes any duties which he requires highly reasonable. But he who is a rewarder of those that diligently seek him(g), assures the dutiful, he takes much pleasure in these Relative duties, that they are not only pleasing, but well-pleasing to him: Certainly it should hugely raise the spirits of all ingenuous Children, to be most solicitous in filling up their Relation. Dear Children, I am hemm'd in, as it were, by what I am yet to say for Parents duties, that I cannot here dilate my self by descending into particulars to perswade the embracing of an exhortation to these duties: But if you be Christians indeed who understand your interest, I can give you the quintessence of all Motives within the bounds of my Text. Consider it well, I beseech you, 'tis this: By your accurateness in these duties you do that which is 〈non-Latin alphabet〉, well-pleasing to the Lord, to your and my Lord and Master. Do this, please the Lord, and you do all; this is right(h); whether present or absent, that you may be accepted of him(i), or wellpleasing to him, is the highest you can attain to. What can I? What need I say more? I could tell you, in pleasing of God you do that which doth, or should, please your Parents, and will be most pleasant to your selves; and then you must needs be happy, when God and you are pleas'd. As in the keeping all God's Commandments there is an exceeding great reward(k); so this hath a Primacy in the Promise(l)
they deserve it, we owe it to them as a debt: So that disobedience to Parents is against Scripture, the light of Nature, the common equity of all Nations, and renders such persons unworthy the Christian Name, and worse than Infidels and Brutes: Such were Hophni and Phinehas(o), Absalom (p)and Adonijah(q). Have you then, my beloved Children, any respect to God, his good pleasure, or displeasure? to your Parents their right or wrong, their blessing or cursing? to your selves, looking for recompense, or fearing vengeance? Consider then I pray you, what you have to do. 'Tis no arbitrary thing I am persuading to, but that which is required by an eternal, indispensable Law, fortified with the most signal rewards and punishments; yea even in this state, as you may find in the Annals of most Dominions. Yet further, you Christian Children are now took into a Covenant-Relation with God, as the Jewish Children were under that Pedagogy(r). Consider, I beseech ⟨p. 407⟩you, how much you are indebted to your Parents for pleading the Covenant and Promises on your behalf(s). This obedience to Parents is commended in Scripture; you'll get a lasting reputation by it(t); God and men honour the obedient graced with this ornament(u). The examples of Shem and Japheth, Isaac, Jacob, Joseph, &c. are in Scripture recorded to their perpetual honour. In Heathen Story, the Piety of Aeneas to his aged Father, and the obedience of others is celebrated. This is the way to have the good things of this and a better life entailed upon posterity(w). 'Tis equity you should do, as you would have them to do to you in the like circumstances. The Philosopher† thought none could ever give Parents honour answerable to their merit; that there is no equalizing their descending, growing love: they were the instruments of Children's having affections, because of their being: They may then claim your best affections and actions. Upon which account it is that want of natural affection, as it is the most monstrous, so it is the most dreadfully punished by God(x).
they deserve it, we owe it to them as a debt: So that disobedience to Parents is against Scripture, the light of Nature, the common equity of all Nations, and renders such persons unworthy the Christian Name, and worse than Infidels and Brutes: Such were Hophni and Phineas(o), Absolom (p)and Adonijah(q). Have you then, my beloved Children, any respect to God, his good pleasure, or displeasure? to your Parents their right or wrong, their blessing or cursing? to your selves, looking for recompence, or fearing vengeance? Consider then I pray you, what you have to do. 'Tis no arbitrary thing I am perswading to, but that which is required by an eternal, indispensable Law, fortified with the most signal rewards and punishments; yea even in this state, as you may find in the Annals of most Dominions. Yet further, you Christian Children are now took into a Covenant-Relation with God, as the Jewish Children were under that Paedagogy(r). Consider, I beseech ⟨p. 407⟩you, how much you are indebted to your Parents for pleading the Covenant and Promises on your behalf(s). This obedience to Parents is commended in Scripture; you'l get a lasting reputation by it(t); God and men honour the obedient grac'd with this ornament(u). The examples of Sem and Japhet, Isaac, Jacob, Joseph, &c. are in Scripture recorded to their perpetual honour. In Heathen Story, the Piety of Aenaeas to his aged Father, and the obedience of others is celebrated. This is the way to have the good things of this and a better life entail'd upon posterity(w). 'Tis equity you should do, as you would have them to do to you in the like circumstances. The Philosopher† thought none could ever give Parents honour answerable to their merit; that there is no equalizing their descending, growing love: they were the instruments of Childrens having affections, because of their being: They may then claim your best affections and actions. Upon which account it is that want of natural affection, as it is the most monstrous, so it is the most dreadfully punish'd by God
Yea and for Parricides the old Romans had a strange and unusual punishment, in culeum dejicere, to put them alive into a great leather Sack, made of an Ox-Hide, with a live Dog, a Cock, a Viper, and an Ape, at first it was with Serpents, (after the murderers of Parents had been made bloody with scourging) then sewed up close, and cast into Tiber, or the next River, that whiles alive they might begin to want the use of all the Elements, not having the benefit of the Heavens while they lived, nor the burial of the Earth when dead. This shows how odious this crime was in the height of it to mere Heathen men also. Be sure the beginning of it in the want of natural affection is very displeasing to God(y); but the obedience I have been describing is very amiable to his eye: It keeps from evil: and disposeth to reverence God himself(z): It helps to be good Subjects, and conduceth to the welfare of our Country. God makes choice discoveries of himself to obedient ones in filial duties, as he did eminently to Jacob(a), being peculiarly present with them, who do choose the things that please him, and lay hold of his Covenant(b), as those Children do, who obey their Parents in all things in the Lord. All encouragement lies in this; obedience is well-pleasing to the Lord. But it is more than time, now I have put Children upon their duties following the Apostle, that I come to
Yea and for Parricides the old Romans had a strange and unusual punishment, in culeum dejicere, to put them alive into a great leather Sack, made of an Ox-Hide, with a live Dog, a Cock, a Viper, and an Ape, at first it was with Serpents, (after the murtherers of Parents had been made bloody with scourging) then sewed up close, and cast into Tiber, or the next River, that whiles alive they might begin to want the use of all the Elements, not having the benefit of the Heavens while they liv'd, nor the burial of the Earth when dead. This shews how odious this crime was in the height of it to mere Heathen men also. Be sure the beginning of it in the want of natural affection is very displeasing to God(y); but the obedience I have been describing is very amiable to his eye: It keeps from evil: and disposeth to reverence God himself(z): It helps to be good Subjects, and conduceth to the vvelfare of our Countrey. God makes choice discoveries of himself to obedient ones in filial duties, as he did eminently to Jacob(a), being peculiarly present vvith them, vvho do choose the things that please him, and lay hold of his Covenant(b), as those Children do, who obey their Parents in all things in the Lord. All encouragement lyes in this; obedience is well-pleasing to the Lord. But it is more than time, now I have put Children upon their duties following the Apostle, that I come to
II. My next General proposed, which is the office of Parents, enforced §IIfrom the special consideration of that the Apostle suggests to move to it. I shall 1. speak to the office; and then 2. a little to the enforcement of it here.
II. My next General propos'd, which is the office of Parents, enforc'd §IIfrom the special consideration of that the Apostle suggests to move to it. I shall 1. speak to the office; and then 2. a little to the enforcement of it here.
; when their Parents are dead, they should see to the honourable interment of their bodies, in a deccent Christian manner, agreeable to the port and quality of both in the world, and the laudable custom of the place
: So to the preservation of their good name and reputation, by paying of their debts in due circumstances (especially if justly contracted for the childrens sake) according to abilities, for they are the wicked who borrow and pay not again
). And so we Birds (saith Aristophanes pleasantly) should return our Parents thanks in all offices of endearing kindness, &c. Aeneas was denominated pious, from that Heroick act of saving his decrepit Father out of flaming Troy, and the hands of raging enemies, by carrying him out on his shoulders. And the Children of Catania of old, in a sudden eruption of Aetna, for the exportation of their aged Parents were celebrated with much honour
, (what they of the same place did in the late one, I have not heard). They who would see among the Heathens greater variety of Instances for pious regards and impious ingratitude, may consult Valerius Maximus
counts most remarkable) of a woman giving suck, who, when her mother was condemn'd by the Praetor, had got from the Keeper liberty to visit her in Prison, upon daily search made to see she brought no victuals to her, whom the Keeper thought to have famish'd, but found alive after many days, sustain'd by her affectionate daughter's milk;
. Many Children are impatient of just restraints in their meats, drinks, apparel, and recreations; not considering the advantage of self-denyal, and patience learn'd betimes; when as others can say experimentally,
⟨p. 403⟩
they had been undone if they had not been early curb'd. Monica, Austin's Mother
, having in her minority been educated to temperance, when growing up, and getting from under that severer tuition, by the insinuation of a jocund companion was drawn to drink her whole draughts;
) to the Hebrew word, which is in this case to submit with humility to them in this Relation.
. Upon that account it is profitable and beneficial, yea it is honest and honourable before God
, every way right agreeable to God's positive Law, the Law of Nature, and the Law of Nations. It is the Parents due as in the place of God; they bear his Image in their Parental authority and relation
