Selected quad for the lemma: child_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A32695
|
The harmony of natural and positive divine laws
|
Charleton, Walter, 1619-1707.
|
1682
(1682)
|
Wing C3674; ESTC R19926
|
100,936
|
250
|
31. 13. it is a Sign betwixt me and you in your Generations that ye may know that I am the Lord who sanctifie you Ye shall therefore keep the Sabbath for to you it is holy Nor will the Masters allow it to have pertained to the Gentiles Some exempt even Proselytes of the House from the obligation of this Precept but how that exemption can be brought to consist with those words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the stranger that is within thy Gates I see not CHAP. VI. The Fifth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Honour thy Father and thy Mother c. THat this Precept among those that are as it were imprinted upon the mind of man by Nature and Legible by the light of right reason not the least was first given to the Israelites in Marah we have the Authority of the Babylonian Gemara where in titulo Sanhedrin cap. 7. sect 5. we read Decem praecepta acceperunt Israelitae in Mara Septem quae Noachidarum fuere jam vero adjecta sunt Iudicia Sabbatum parentum honos That it obtain'd among the Egyptians also and was by them placed next after the Precept of divine Worship is evident from the funeral Apology used among them wherein the Libitinarius personating the defunct saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I have ever honour'd those who begat my body And that the same was taught also in the School of Pythagoras who learned all his Doctrines from the Egyptian Priests is equally manifest from the Golden Verses where immediately after the precept of Worshipping the Godsfollows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honour thy Parents But long before the days of Pythagoras was this Law placed in the Temple of Ceres Eleusinia if we may confide in the testimony of Porphyry who from Hermippus in De Abstinentia p. 1. and 399. saith as St. Ierom hath translated the place Iovinian l. 2. p. 528. Xenocrates Philosophus de Triptolemi legibus apud Athenienses tria tantum praecepta in templo Eleusinae residere scribit honorandos Parentes venerandos Deos carnibus non vescendum And Socrates in Xenophon Memorabil l. 2. p. 743. saith Civitas ingratitudinis alterius rotionem non habet neque datur actio in eam verùm si quis Parentes non honorârit actio adversùs eum scribitur Magistratum capessere non permittitur For in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisition made into the manners and life of those who were to be admitted to Magistracy they were interrogated first if they were descended for three generations at least on both sides from Athenian Citizens and Secondly if they had duely honor'd their Parents Because he that is impious toward his Parents cannot be judged pious toward his Country Nor toward God neither saith Menander in this distick Qui patrem incilat voce maledicit patri At in hoc se parat at ipsi maledicat Deo To return to the Egyptians doubtless the Sons among them shew'd all Signs of filial respect and honour to their Fathers while they lived since they piously venerated them even after their decease and paid a kind of religious reverence to their dead bodies to that end preserv'd by precious Embalmments as if death could not cancel their bonds of gratitude nor fate extinguish their Sentiments of natural piety Whence that honourable testimony given of them by the Prince of Antiquaries Diodorus the Sicilian lib. 1. pag. 58. Sanctissimè receptum est inter Egyptios ut appareant Parentes aut Majores ad eternam habitationem translatos impensius honorasse Whereto he adds that it was Lawful for them in case of necessity to pawn the dead bodies of their Parents but those who redeem'd them not were punish'd with highest infamy and contempt during life and after death with privation of Sepulture Nor were the Egyptians the only Nation that taught and urged obedience and honor to Parents from the dictates of Nature For the grave Plutarch de Philadelphia saith Omnes dicunt atque canunt primum ac praecipuum honorem post Deos Parentibus destinasse Naturam Naturae legem Nor is there is the whole World any People so Barbarous and Savage but by mere natural instinct they understand that honour and reverence are due to Parents Wisely therefore did Philo Iudaeus account this Precept now confirmed at the promulgation of the Decalogue the last of the first Table and placed in confinio utriusque His reason this Natura Parentum videtur esse confinium immortalis mortalis essentiae Immortal because a Father by begetting resembles God the Genitor of all things and in the violation of it he puts the highest inhumanity most detestable to God and man feritatis primas ferunt qui Parentes negligunt And in truth this Law is the cement of human society For he that loves and reveres his Parents will requite their care with good education of his Children love his Brethren and Sisters as branches of the same Stock with himself cherish and assist all his kindred as descendent from the same progenitors whence flows that whole Series of consanguinity and natural relation and whence was the most ancient Original of Nations Cities and Towns when Tribes and numerous Families conjoyn'd themselves into Societies under the Government of their Heads After this when men conven'd from many places they began by common consent to constitute Kings and Governours by the example of Parents to whom the ancients therefore gave the most proper and obliging name of Fathers For which reason in the Roman Laws and in those of other nations the crime of Majesty which we call High Treason is put before all other crimes as most pernicious to the peace and safety of the Common-wealth and for the same reason is this Precept of Honouring Parents put before the rest that respect human society Here God hath been pleased to name and certainly as He is the Author of Nature and maker of all Children in the Mothers Womb so is He the most equal Judge the Mother as well as the Father Whereas the Laws of this kind made by Men provide almost for Fathers only as the Persian Law commemorated by Aristotle and the Roman described in the Digests and Institutions mentioned first by Epictetus then by Simplicius and Philo de legatione And though in collisu the right of the Father be the better by reason of the prevalency of his Sex for which God gave the Husband dominion over the Wife yet certainly obedience and reverence which are here signified by the word Honour are from Children due to both In the same word is comprehended also the duty of Thankfulness and a grateful requital as much as in Children lyeth for indeed a full requital can never be made to Parents for the great blessing of existence and life given by them to Children as both Aristotle and Philo have observ'd quomodo enim ab aliquibus genitus eos