Then & Now · 15 of 19
14. Of the Son
CHAP. 14.
Of the Sonne.
14. Of the Son
THe sonne is he, who is in subiection to his parents.
The son is he, who is in subjection to his parents.
The duties of a son to bee performed to his parents, are principally two.
The duties of a son to be performed to his parents, are principally two.
First to yeeld them obedience, whether they be his naturall parents or otherwise, as his step-father & step-mother, and that while he liueth. Eph. 6. 1. Children obey your parents in the Lord; for this is right. Luke 2. 51. Then hee went downe with them, and came to Nazareth, and was subiect to them. Exod. 18. 19. Moses father in law said vnto him, Heare now my voice, I will giue thee counsell, and God shall be with thee. Ruth 3. 5. And Ruth said vnto Naomi her mother in law, All that thou biddest me, I wil do. Iob 1. 5. And whē the daies of their bāquetting were gone about, Iob sent and sanctified them.
First to yield them obedience, whether they be his natural parents or otherwise, as his step-father & step-mother, and that while he liveth. Eph‸ 6:‸1. Children obey your parents in the Lord; for this is right. Luke 2:‸51. Then he went down with them, and came to Nazareth, and was subject to them. Exod‸ 18:‸19. Moses’ father in law said unto him, Hear now my voice, I will give thee counsel, and God shall be with thee. Ruth 3:‸5. And Ruth said unto Naomi her mother in law, All that thou biddest me, I will do. Job 1:‸5. And when the days of their banquetting were gone about, Job sent and sanctified them.
p. 147 This obedience must shew it selfe in two things.
This obedience must show it self in two things.
First in the choyce of a lawfull calling, wherein the child is to be ordered and appointed at the discretion of the parent.
First in the choice of a lawful calling, wherein the child is to be ordered and appointed at the discretion of the parent.
Secondly in mariage: For in that, the parent is the principall agent and disposer of the child. Now although his authoritie be not so great, as that the child is to be forced and compelled by him; yet the reuerent and dutifull respect which the child ought to beare towards him, ought to be a strong inducement, not to dissent, or renounce his aduice, without great and waightie cause. Yea the child must endeuour by all manner of dutifull cariage to ouercome, or at least to mitigate his parents seueritie in that behalfe.
Secondly in marriage: For in that, the parent is the principal agent and disposer of the child. Now although his authority be not so great, as that the child is to be forced and compelled by him; yet the reverent and dutiful respect which the child ought to bear towards him, ought to be a strong inducement, not to dissent, or renounce his advice, without great and weighty cause. Yea the child must endeavour by all manner of dutiful carriage to overcome, or at least to mitigate his parents severity in that behalf.
Now for the daughters: They must yeeld obedience to their parents in all Domesticall labours, that they may be skilfull in houshold affaires. Thus did the seuen daughters of the Priest of Midian, accustome themselues to draw water, and fill the troughes to water p. 148 their fathers sheepe, Exod. 2. 16. Thus Rebekah was seene to come out of her fathers house, with her pitcher vpon her shoulder, and to go downe with it to the well to fill it, and giue drinke to her fathers Camels, Gen. 24. 16. 17.
Now for the daughters: They must yield obedience to their parents in all Domestic labours, that they may be skilful in household affairs. Thus did the seven daughters of the Priest of Midian, accustom themselves to draw water, and fill the troughs to water their father’s sheep, Exod‸ 2:‸16. Thus Rebekah was seen to come out of her father’s house, with her pitcher upon her shoulder, and to go down with it to the well to fill it, and give drink to her father’s Camels, Gen‸ 24:‸16, 17.
The second dutie of the sonne, is to recompence his fathers loue, and care ouer him, by relieuing him in case of want, if God giue abilitie, with food and rayment, and other necessaries. Herein children must deale with their parents, as the brood of the Storke is reported to do with her, by feeding her when she is old; wherein they doe no more but what shee before hath done vnto them. It is Pauls counsell, that childred & nephewes should recompence the kindnes of their kindred in the first place, 1. Tim. 5. 4. and therefore to their parents, the head & foūdation of their kindred. When Ioseph was in prosperitie, and his father Iacob in want, he first gaue him corne freely; and afterwards sent for him to Egypt, and there prouided for him; in so much as the text saith of him, that he nourished his father and p. 149 his brethren, and all his fathers house-hold with bread, Euen as the mother puts meat into the childs mouth, Gen. 47. 12. When Naomi the step-mother of Ruth was of great yeares, and her strength spent, Ruth gathered corne in the haruest for reliefe of them both. Yea when Boaz gaue her to eate and to drinke, she reserued part of her victuals, & brought it home with her gleanes to refresh her mother, Ruth 2. 14. 18.
The second duty of the son, is to recompense his father’s love, and care over him, by relieving him in case of want, if God give ability, with food and raiment, and other necessaries. Herein children must deal with their parents, as the brood of the Stork is reported to do with her, by feeding her when she is old; wherein they do no more but what she before hath done unto them. It is Paul’s counsel, that children & nephews should recompense the kindness of their kindred in the first place, 1‸ Tim‸ 5:‸4. And therefore to their parents, the head & foundation of their kindred. When Joseph was in prosperity, and his father Jacob in want, he first gave him corn freely; and afterwards sent for him to Egypt, and there provided for him; in so much as the text saith of him, that he nourished his father and his brethren, and all his father’s house-hold with bread, Even as the mother puts meat into the child’s mouth, Gen‸ 47:‸12. When Naomi the step-mother of Ruth was of great years, and her strength spent, Ruth gathered corn in the harvest for relief of them both. Yea when Boaz gave her to eat and to drink, she reserved part of her victuals, & brought it home with her gleans to refresh her mother, Ruth 2:‸14, 18.
The necessitie of the performance of these duties is so great, that if the sonne neglecteth them, and doth the contrarie, by ill vsage of his parent, either in word or deed, he is worthie of death, euen by Moses law: Exod. 21. 15. He that smiteth his father or his mother, shall die the death.
The necessity of the performance of these duties is so great, that if the son neglecteth them, and doth the contrary, by ill usage of his parent, either in word or deed, he is worthy of death, even by Moses’ law: Exod‸ 21:‸15. He that smiteth his father or his mother, shall die the death.
The law of the first borne of a mans children, that he should haue a greater portion of his fathers goods, then any of the rest of his brethren, is perpetuall, and admits no exception, but only in the case of notorious wickednes. Deut. 21. 17. He shall acknowledge the son of the hated for the first borne, & giue him a double p. 150 portion of all that he hath, for he is the first of his strength, and to him belongeth the right of the first borne. This was the law; yet we reade that Ruben lost this prerogatiue, by reason of his incest, and Iudah the fourth sonne of Iacob had the dignitie of the first borne, Gen. 49. 8. Thou Iudah, thy brethren shall prayse thee—thy fathers sonnes shall bow downe vnto thee.
The law of the first borne of a man’s children, that he should have a greater portion of his father’s goods, then any of the rest of his brethren, is perpetual, and admits no exception, but only in the case of notorious wickedness. Deut‸ 21:‸17. He shall acknowledge the son of the hated for the first borne, & give him a double portion of all that he hath, for he is the first of his strength, and to him belongeth the right of the first borne. This was the law; yet we read that Reuben lost this prerogative, by reason of his incest, and Judah the fourth son of Jacob had the dignity of the first borne, Gen‸ 49:‸8. Thou Judah, thy brethren shall praise thee—thy father’s sons shall bow down unto thee.
In the Church of the old Testament, the priuiledge of the first borne was three-fold; the first of gouernment and royaltie, the second of Priesthood, the third of the double portion. And it is probable that this was for the most part Ceremoniall, and was accomplished and determined in Christ, who was the Image of the inuisible God, & the first borne of euery creature, Colos. 1. 15.
In the Church of the old Testament, the privilege of the first borne was three-fold; the first of government and royalty, the second of Priesthood, the third of the double portion. And it is probable that this was for the most part Ceremonial, and was accomplished and determined in Christ, who was the image of the invisible God, & the first borne of every creature, Col 1:‸15.
Heere two questions are propounded.
Here two questions are propounded.
Quest. I. Whether is it lawfull for the sonne to make a vow belonging either to religion, or to ciuill conuersation, without the consent of the parent?
Quest. I. Whether is it lawful for the son to make a vow belonging either to religion, or to civil conversation, without the consent of the parent?
Answ. A vow so made is not of force p. 151 to bind the child, but by the Law of nature & common equitie, is to be made void. For it is a ruled case, that he which is not his owne man, that is to say, at his owne libertie, but vnder the power of another, cannot bind himselfe. Againe, the authoritie of the parent by the law of God is great; For it alloweth the father to make void the vow of the child pertaining to Gods worship, Numb. 30. 6.
Answ. A vow so made is not of force to bind the child, but by the Law of nature & common equity, is to be made void. For it is a ruled case, that he which is not his own man, that is to say, at his own liberty, but under the power of another, cannot bind himself. Again, the authority of the parent by the law of God is great; For it alloweth the father to make void the vow of the child pertaining to God’s worship, Num 30:‸6.
Quest. II. Whether is the consent of the parents to be required in the second mariages of their children?
Quest. II. Whether is the consent of the parents to be required in the second marriages of their children?
Answ. 1. Of ancient times, both by69Ciuill lawes, & also by Imperial constitutions, it was prouided that no widowes, though made free by their former mariages, should make any contract againe, without the good will of their parents. 2. Consent in this case, though it be not absolutely necessarie, yet it is to be thought fit and conuenient, because children in some regards exempted from parents authoritie, doe owe notwithstanding the dutie of honor vnto them, by Gods expresse commandement, p. 152 Exod. 20. 12. and consequently ought to testifie the same, by being ordered and aduised by them in some sort, euen at the after-bestowing of themselues. Hence it is, that70 later Diuines haue holden vpon good ground; That the espousals of widowes, who haue some more libertie, then the child first married, being made without their parents knowledge, cannot but incurre iust reprehension, howsoeuer they may stand in force without it.
Answ. 1. Of ancient times, both by68Civil laws, & also by Imperial constitutions, it was provided that no widows, though made free by their former marriages, should make any contract again, without the good will of their parents. 2. Consent in this case, though it be not absolutely necessary, yet it is to be thought fit and convenient, because children in some regards exempted from parents authority, do owe notwithstanding the duty of honor unto them, by God’s express commandment, Exod‸ 20:‸12. And consequently ought to testify the same, by being ordered and advised by them in some sort, even at the after-bestowing of themselves. Hence it is, that69 later Divines have holden upon good ground; That the espousals of widows, who have some more liberty, then the child first married, being made without their parents knowledge, cannot but incur just reprehension, howsoever they may stand in force without it.