‛ ΕΥΛΟΓΙΑ.  
The Parent's blessing their Children: And the Children begging (on their Knees) their Parent's BLESSINGS, Are pious Actions, warrantable by the Word of God, and practictised by God's Saints and Servants.  
With a Model of private Prayers, or occasional Helps in retired Devotions.  Legibus Comparatum est; ut Charitas liberorum Parentes Amiciores redderet Reipublicae, M.T. Cicero ad Brutum. 
By Ed. WOLLEY, D.D. and Chaplain in ordinary to His Majesty.  
LONDON, Printed lie T. R. for William Palmer, at the sign of the Palmtree in Fleetstreet, 1661.   

 Jacob blessing his sons 
And Israel stretched out his right hand & laid it upon Emphraims' head, who was y: younger, and his left hand upon Manassehs head: guiding his hands wittingly: for Manasseh was the first born.  
Gen: 48. ver: 14.    

TO THE READER.  
KIng Solomon counselled to take the little Foxes 
a Cant. 2.15.  that spoilt the Vines and tender grapes, but King David his father passionately complained 
b Psalm 80.13.  against the Boar of the Wood, and the wild beasts of the Field that did waste and devour the Vine that was brought out of Egypt and had filled the Land. The Royal Prophet gives the Reason of that Ruin and desolation, why the Vine was cut down and burnt up with fire 
c Psalm. 80.12.  because all her hedges and fences were broken down. This latter Age hath produced many such wild and savage bruits, who Infatuated with Avarice and Ambition, have neither feared God nor honoured their King; nor spared any thing that was sacred or Sovereign. The Rise of their ungodly Principles and proceed was mounted (doubtless) from Infidelity or Impiety, pride and disobedience which precipitate a carnal mind into all varieties of desperate Attempts; And through a want of the fear of God and true humility, a man (though a Rational Creature) is little better than an Incarnate Devil. It is highly necessary therefore to build our House a good Foundation; that when the winds and storms and waves arise & blow and beaten Against it, the Fabric may neither shake nor fall. This may be most securely done by Laying Humility the basis of our structure, & obedience a Corner stone more securely to incement and Unite us towards God and towards Man: And this most clearly will have success when it springeth genuinely from this Native Root. Thus the Juice and Sap in the Winter courteously returns towards the Roots to comfort their Mother, which in the Spring dutifully ascends beautifying each branch and bow with Blossoms Leaves or Fruit, and so to make a thankful Present to the beams of the Sun their Father. This duty of honour and respect to Parents, man may learn from the very vegetatives which spread forth their branches as their hands and fingers towards Heaven, and at Autumn return a thankful sacrifice; the Fruit that falls from their loaded and yielding Arms on their mother Earth. It were a great shame for man the noblest Creature to be guilty of Ingratitude; and as it is a foul Error to be Accounted a harsh Parent, so it is a heavy crime to be looked upon as a dishonouring or disobedient Child.  
Now that the Duties of these Relations may reciprocate with greater Comfort and advantage to all Parties Concerned; this Discourse adventures abroad first, that Parents instructing their Children to practise the Duty of ask Blessing may be the better satisfied in the Truth, fitness, Custom, and Innocency of their just Commands. Secondly, That Children thus honouring their Parents, and depending on their favour, and so daily craving their Blessings: may the more cheerfully continued their Testimonies of honour in their humble and affectionate Comportment towards them: And so by this meaves A mutual Communication of of Love and Honour, and the duty of ask Blessing in a Moral Civil and sober behaviour, may more happily be derived to Posterity. Thirdly, This may be as a Cordial to strengthen and settle some weaker stomaches: which have been poisoned or infected with the Pharisaical Leven or New Doctrine of this later Vertiginous Age, which in an Athenian humour or faction, hath gaped after nothing but News and Novelty. Fourthly, The Conscientious and Innocent practice of this Duty rightly set and stated (it is hoped) may prove as a Pilot: after these Storms and Tempests of Vast Confusion; to guide all sober minded Tempers into the Haven of Prudence and Peace, and that neither the Parents nor Childrens souls may be longer tossed with every puff of new wind and factious doctrine of human and Temporising faction. Lastly, as the Occasion of this subject was given for better satisfaction, and to Remove all scruple and scandal in some of more tender Consciences: so it carrieth with it a Candid design towards all who shall read it, with some hopes that the Parental and Filial Duty first observed; True honour may ascend more properly and with plentiful Obedience towards the Civil and Spiritual Fathers of the Kingdom and Country.  
Farewell.   

ΕΥΛΟΓΙΑ.  
The Parent's blessing the Obedient Children, and the childrens ask a blessing from their Parents, are pious exercises, warrantable by the Word of God the Holy Scriptures.  

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 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 than Beasts. And if children should not reflect with duty and kindness on their Parents, they were little better than unthankful Devils.   

Chap. 2.  
Reason, and all civil Relations enforce and persuade the Parents care, and the childrens duty and obedience, without which Human 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 grows as savage as a Wolf.  
And it is a certain Truth, that He who is undutiful to his natural Father: can neither be faithful to his Master the Aeconomical Father, nor loyal or obedient to the Supreme Magistrate the King, who is the civil Father of the Country. Therefore it was the determination of Seneca: (a rational Heathen) lib. 3. de Benef. cap. 3. Parents non amare, Impietas est, non agnoscere, Insania est: That not to love Parents, was Impiety, but not to acknowledge them, was brutish Madness. Thus far Nature and Reason (though dim Lights) are able to Guide us.   

Chap. 3.  
But the Holy Scriptures sand 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 & tenderness who Bless, and their Honour, Reverence; and obedience who ask the 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 bless, and (secondly) what it is Benedictionem petere to beg a Blessing.  
To bless is both attributed to God, and to his creatures:  
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 Christ's was attended with the Disciples Adoration, Luke 24.52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fell down, they bowed their heads or bended their Knees: saith the Text, They worshipped. 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 Bless likewise: so did the Angels bless 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 Warrior, 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 sons, 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 risen up, and kissed his Sons and his Daughters, and blessed them. Yet if it be objected this was a Legal rather than 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 tells all Christians, both the Father and the Son, their duty, where the Apostle puts it out of all doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without contradiction: The Father's duty is to bless, the Son's to beg the Blessing, for the lesle 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 Father's blessing. And therefore as we have understood Who is to bless; so it is necessary to know what it is Benedicere to bless. 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 consecrated or sanctify, 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 increase or multiply, Gen. 1.28. 7. To sanctify and multiply, Matth. 14.19. 8. To adopt, and Agnize, Mark 10.16. Christ's proceeding there is an Example for the Parent's tenderness 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 forbidden them not. 2. Christ's Declaration; of such is the Kingdom of God. 3. His embracing, or Acceptation; He took them into his Arms. 4. The imposition of his hands: he laid his hands upon them: 5. His Adoption of them; for he Blessed them: saying, of such 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 bless 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 Egyptians, 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.  Continued 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 towards the children is a blessing of the Parents; which appears eminently in those holy Patriarches, Jacob, and Joseph towards their children, Gen. 42.36. Gen. 48.9.  
Fourthly, Protection 
a Gen. 33.13.  Provision 
b Gen. 25.5, 6.  Counsel 
c Gen. 27.43.  Moderate Correction 
d 1 Sam. 2.23. Heb. 12.7.  Care in their marriage 
e Gen. 24.2. 4.  Pardon for their faults [f] and prayer for their good [g] are all Blessings from the Father to their children. 
h 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 doubtless 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 Bless. The Parent's Relation thus explicated, the Childrens will more orderly follow: whose duty it is to Beg, or ask their Parent's Blessing.   

Chap. 6.  
God having given Laws for his own Worship in the four first Commandments: 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 own to their Parents: will be the better encouraged to practise that Humble and Religious duty, and not to think themselves dishonoured, or disobliged if they beg, or daily ask their Parent's 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 Commandment rather tell men what Honour imports, than what it is: and describe the Concomitants or Consequences, and Effects of Honour, but more sparingly, or less 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 Commandment.  
First, Obedience to their lawful Commands: 
a 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 father's 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.  
Secondly, Honour imports Reverence; which is discerned either by Words or Deeds, Thus King Solomon seems to comment on the fifth Commandment, Prov. 23.22. Honour thy Father that begat thee, and thy Mother that bore 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 risen from his Throne to meet his Mother; he bowed himself unto her: First begging her Blessing, not adventuring to return to his Throne until he had Reverenced her; and than as a dutiful Son, he caused a Seat to be set for the King's 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 Egypt, and the King commanded that the Egyptians 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 entirely in his Power, Gen. 41.40. At thy word shall all the people be Armed: and at the 44. ver. No man was to 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 mere Sphepheard, Gen. 47.4. and ready like a poor beggar to starve for bread. It is most eminently and passionately recorded, Gen. 46.29. how Joseph made ready his Chariot 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 styled 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, is Judged Maintenance; implying, that if the Parent be blind, the Son (as Job, cap. 25.15.) is to be the Father's Eye; if lame, the child is to be his Father's foot or staff: 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 Parent's life. And some pious Heathens are very famous even to these days, for their tender thankfulness to their decrepit 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 the trust and charge of many excellent Relations and Privileges, to be sometimes Actively, sometimes Passively manifested towards his children: so are children reciprocally charged with many singular Duties, which by the Laws of God they are bound to repay, and Retribute (on all Occasions) to their tenderhearted Parents: as,  
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 kiss my Father and Mother; (what may that otherwise signify than to beg their blessing?) and take my leave of them: and than (said Elisha) I will follow thee; and Elijah thought it fit and necessary: Go; Return.  
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 took a Mantle and put it on their shoulders, and went backward, and covered the Nakedness of their Father with their faces backward, so that they saw not their Father's Nakedness. This bearing with, or rather hiding of their father's 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 father's 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 father's direction, than that he should violate or once break his Vow, Judges 11.36, 37. Thus Samuel, though but an Infant, not sooner was weaned and parted from his Mother's 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 the Lord in Shiloh, the child was young, as the original signifies, a very child when he ministered before the Lord, girded in a linen Ephod, 1 Sam. 2.18. And no reason can be given of the Mother's 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.  
Fourthly, the honouring of Parents stayed not here. S. Paul chargeth children to Recompense 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 requited their Parents: Now that which is requited hath been formerly merited; And Recompense is nothing but the conscientious discharge of a spiritual or civil Debt, though 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 grateful and acceptable to God.   

Chap. 9  
These Beams will yet shine more brightly, and show 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.  
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 is not accepted in his own Country.  
Secondly, Civil Subordination, Rom. 13.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tender to all their deuce, 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.  
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 Hypocrisy against Judas, and the Traitor's money; It is not lawful to put it into the Treasury, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of blood.  
Fourthly, Dignity is comprehended under the word Honour, Heb. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Marriage is Honourable, or a Worthy Noble Relation.  
Fifthly, It signifies what is exceedingly dear and precious, 1 Cor. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a precious Stone, Revel. 21.11. That Honour which children own their Parents comprehendeth hendeth all these Parents may require and expect, and the children are obliged (sine murmur) to pay all or any of their duties, when Occasionally they shall require them from them.   

Chap. 10.  
The Schools 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, than on the Excellency of his own Parents, from whom he hath received Life and Being?  
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 chief consists in verbal commendations, and is but conversant about those things, that are only conducing to a further end: Tho. Aqu. 2a 2dae ae Qu. 103. Art. 1.  
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.  
Thirdly, That Reverence is rather a part of Honour, than Honour itself. 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 complete Honour that is due to him who is Reverenced, Tho. Aqu. 2a 2 dae Qu. 103. ad Arg. 1.  
Fourthly, The Schools affirm that Honour amongst all External good things is the chiefest: because it is Praemium virtutis & Testimonium Excellentiae. Tho. Aq. 1a 2dae quest. 2ᵈᵒ Art. 2do. the reward of Virtue, and supreme 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 aught 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, aimeth particularly at his Father's good; but Love and Charity hath a more General Object, spreading its Grace Universally on all: Honour 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 Brethrens 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 concentre in one point are more Energetical and operative, than when the Rays of that glorious Body are in their diffusion: so is it with children, who truly honour their Parents: Their dutiful 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 Signs, testimonies and Gestures: The reason is, Quia honour, quoad Deum, potest esse in solo Cord; 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 found 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 than it is not enough for children only cordially, but corporally, and with Reverential exterior 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 God's Word, Expedient and Lawful, that children crave & ask their Parent's blessing. 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 ask his Father's Blessing; by this pious duty God is Glorified. In the primitive age of the World the holy Patriarches and fathers of Families, were constituted Kings, Priests and Prophets in their patenal Jurisdiction: Kings, to rule and Govern; Priests, to pray and sanctify; Prophets, to teach and Instruct their Families. These Offices were very eminently performed by Abraham, who was King and Sovereign Commander, when his kinsman Lot was taken prisoner and made a captive? armed his trained servants born in his own house? 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 bless him; and telleth man why he blesseth him: For I know that Abraham will command his children and his household 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 this respect, when the child asketh his Father's blessing, and thereby acknowledgeth a Royal, parental, and Sovereign power in the Father, who by God's 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 Sovereign 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 to instruct us. In this Relation we own them continual honour, and constant Reverence. The Argument is a minore ad majus, from S. Paul's 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 Governors, until the time appointed by the Father, Gal. 4.1, 2. Now if a fatherless heir own such Exact duty to Tutors and Governors; and a living child to the Commands, or Testament of a dead Father, what Honour and Obedience doth a child own to a living Father or Mother, who as Prophets teach and instruct them daily? So than to ask their Blessing, who have such care of their souls & bodies, is a testimony of their care to keep God's Law; and hereby also God is more glorified. For if Heirs own so much Reverence and respect to civil Tutors and Governors, how humble and obedient aught 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 ask blessing, because the holy Commandments of God were primarily and chief 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 from the Moral Law itself; where for Method, God having commanded our duties to him in the first Table, immediately requireth children in the first Commandment of the second Table to honour their Parents: as next to God, or in God's place on earth, or because the neglect of this one Commandment might 'cause (infallibly) Disorder, and Violation of all the rest. And as the fifth Commandment is primary in the second Table for Order; so for matter. In all the Commandments their observation seems chief 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 Commandment 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 Commandments are of Universal concernment to all Ages and people; Yet Parents and Masters have a more particular charge flowing from the Words of that Commandment. Remember that thou keep holy the Sabbath day. Thou shalt do no manner of work, Thou nor thy Son, nor thy Daughter, nor thy manservant, nor thy maid-servant, nor thy , nor the stranger that is within thy Gates. So that, in some degree of Gods Trust: the Fathers and Masters of Families are Custodes utriusque Tabulae, Deut. 6. v. 7, 8. the Conservators of God's Laws; 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 , 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 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 applied to the most tender conscience; and without any snares to sin, or juggling subtle sophistry, that the Custom of the Church of England, where the Parents use to bless 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, than deter and dissuade from this pious Exercise. To some this may appear somewhat superstitious, or to lean and incline too much to 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 Parent's blessing. As to the Romanist: First, It is a practice rarely used or known in some Roman-catholic Countries; Or rather cunningly not taught in the Church of Rome: so that the Italians, Spanish, Germans and French (for the most part) use it not: And it may be very probable for this Reason, that the Parents having lesle Reverence from their children, and the Children lesle 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 than, 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 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 God's Church: whose Commission is large, and will continued 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 lose on earth, shall be loosed in heaven, Matth. 18.18. And it is an Infallible truth, that the lawful Pastors only are Ministerially, and most properly trusted with hearing penitent Confessions, and than giving and pronouncing Absolution in the Name of the Father, the Son, and the Holy Ghost, to the quieting of the troubled spirit and wounded Conscience of the humble & repenting Sinner. Yet there are Evangelical Steps which lead children to a dutiful 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 than perfecteth his Resolution, by acknowledging his error, first accusing, than 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 practice of Confession in the people, or absolution from the Venerable Pastor of God's 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 conjoined and mixed with shame and sorrow for it; hence springs an Ingenious and free Confession, which is recompensed with the Act of gracious Remission, or Absolution by compassionate parents. And as Confession of sins to the Parents, craving their pardon, or begging their Blessing is not sinful, 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. 2a 2dae. qu. 92. Art. 1. that is, Superstition is an error opposing true Religion in excess, giving or Attributing divine Worship where it is not due or lawful, or a worshipping the true God after a superstitious and false man-manner. But the honour that Parents may justly expect, and children are obliged dutifully to pay, is so far from being an Error, 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 lest 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 Commandments of the Moral law:) Let such Inventors of dangerous Opinions know, that he who commandeth 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 Rabbis and Doctors of his Age: Thou therefore that teachest another, teachest thou not thyself? Thou that teachest a man should not steal, dost thou steal? Thou that sayest a man should not commit Adultery, dost thou commit Adultery? thou that abhorrest Idols, dost thou commit sacrilege? 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 err in Judgement, or cunningly dawb with untempered mortar; hypocritically pretending zeal to God, but not sincerely intending his Divine Worship; when, for God's Commandments, men dare to shuffle in their own Doctrines and 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. 2a 2 dx. qu. 94. art. 1. Idolatria est exhibere Latriam (id est) cultum Dei Creaturae. This is certainly an high and most horrid sin: 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 souls, and our Neighbours are to be loved as ourselves. And as to our Parents they are to be honoured, as God hath commanded; which duty cannot be performed without the triple 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 God's Commandments; All these aught and may be done, without suspicion of the gross and horrid sin of Idolatry.   

Chap. 16.  
To others the practice of ask the Parent's Blessing seems of Novelty, or Work derogatory from the Worship and honour of God: And thus are some separated, and have started aside from this holy practice, fearing or at lest resusing to give their Parents that honour, 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 fanatic conceits, 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 onset 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 transgress the Commandments of God by your Traditions? implying, that as the God of Israel was above the Elders of Israel; so the Commandments of God above the Laws of Men, and Traditions of the Elders. And than 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 Hypocrisy and sin, 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, etc. (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 Commandments of God of none Effect by your Traditions: and than accuseth them, as dissembling Hypocrites, of whom Isaiah prophesied, This people draweth nigh unto me with their mouth, but their heart is far from me, Esay 29.18. But in vain do they worship me, teaching for doctrines the Commandments of Men, or Directories of mere human Invention. This Argument of Christ's, which so plainly accuseth the Jews of their Impiety 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 than Moses, or Solomon, or all the sons of Men.   

Chap. 17.  
It is remarkable in this Argument against the Pharisees, that Christ's method and Moses' differ in the distribution of this Law (viz.) Honour thy Father and Mother. For, when Moses delivered it to the people: it was accompanied with a Promise, That thy days 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 Commandment either strictly in the Duty, (viz.) Honour thy Father and thy Mother; or else (without mentioning of the Blessing or Promise) threatening 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 Violators of this Law. 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-brained Teachers, before the Commandments of God. Neither aught 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 Commandment is observed: secondly, by this means 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 Christ in his Gospel, they more Innocently avoid the censure and suspicion of Hypocrisy: fourthly, they more securely keep and preserve themselves from God's 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 kindness, and rather proper than common Names in their Relations, sounding out nothing but sweetness, tenderness, care, comfort and compassion. Thus the Learned comment upon the words: Pater & Mater Nomina Pietatis; officiorum Vocabula, naturae Vincula. St. Hierom de vita Eremit. ad Heliodorum. They are pious Relations, and Bonds of Natural affection. A. mor & honour, love and honour chief differing modo operandi, in the manner of Operation; Love naturally descends from the Parents towards the children Descendit amor, ascendat honour, Love runs as the stream from the Fountain, Honour, as an high and fruitful Tide, returns fully and freely towards the Fountain. And therefore Honour should plentifully, and supernaturally and spiritually commanded by God own Word and Laws. If yet any inquire 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 Parent's blessing? it may be easily answered, The Parents are first directed to have a Preparation, and Inclination to bless their Obedient 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 Father's blessing is not only a Testimony of Love to his child, but a prayer to God for him, a part of the Father's daily Devotion for his child to God; and a kind of Recommendation or Dedication of his child for God's further blessing. Therefore this picus Practice is to be performed with greater care, that God may be more sincerely glorified, the Parent's 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 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 pledge of future Kindness and Benevolence from the Indulgent Parents to the Obedient children; God cannot but be well pleased, where parents are so tender and careful first of God's Honour, and than 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 of the Knee; all of these, or some of these be civilly allowed from Subjects to their Sovereigns, from the people to their Magistrates (so that they are commanded to kneel at their Bars) 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 thyself 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, signs, 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 or begging the Parent's 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 God's 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 public Congregation to hear the Word of God, or join in prayers, had their heads covered: they did deprive themselves (ipso facto) of that Dignity God had given them, against God's Ordinance. As for the Parenthesis, though it be Translated among the Author's 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 Politic, 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 God's Church, was not so well taught, or so well Learned at Geneva. However, from this Doctrine and Order of St. Paul's Constitution, children may learn to be uncovered, to bend their Knees, and to be Reverend in their behaviour; when they come to crave their Parent's Blessing, as being the Prophets and Priests of the Families, who Instruct them, and 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 Father's Infirmity, but went backward with their 
* Quo ad unc habebatur subjectionis Signum.  Mantles upon their shoulders, Gen. 9.23. to hid his Nakedness, 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 Parent's Blessing, to kneel and beg it in the most dutiful and humblest gesture; The Parents being as Josephs Sheafe; their children round about their Table are to Bow and make obeisance to them, Gen. 37.7. And though the children be as glorious as the Sun, the Moon, or the Stars for Honour, Richeses, 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. Moor, 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 them, when he was in a far higher Degree of civil Honour, than 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 Mother's Blessing; or the Mother (a Subject) to kiss her Sons, a King's hands; And it was not less admirable to observe which should be longest and Last upon their Knees: the Mother stooping to perform her civil Respect, or the Son to perform his natural and Moral Duty to his Mother. But God's Commandment is above Man's, and civil Relations bind not so fast, as Moral and Eternal Statutes, Imposed by God himself.   

Chap. 20.  
The Direction now given, how children aught to address to their Parents in ask 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 own them, as Requisites belonging to their Persons, their Names, their Memories, but properly and chief 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 God's Image and Trust) may expect the first fruits of their childrens duty in the Morning, and their Acknowledgement as thankful Incense in the Evening. The Blessing in the Morning may 'cause a happier success to their strength, their healths, their labours, their studies, their Lawful 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 lie 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 practice of giving and ask Blessing being thus Warranted, yet the Ignorant Parents or unskilful Children may demand, Quo stilo, in what phrase, terms or words the Blessing may be craved, or Granted? (for the Relations continued 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; 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 practice of God's servants, whose lights have so shined on Earth that We beholding their good Works, may glorify 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 bless 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 possess the Gate of his Enemies. Jacob was a great Example of Humility and Obedience * in harkening to his Mother's counsel for the obtaining his Father Isaac's Blessing. He approacheth with goodly Raiment on his shoulders; (formerly his Brother Esau's, as Primogenitus) but he having sold his birthright, justly lost his Father's Blessing: The Scripture thereupon brandeth him to posterity as one unthankful to God and Nature; (A profane 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 Firstborn did wear more costly Garments, a more special or Spiritual Raiment, which they did put on when they were to offer Sacrifice; And thus accountred and attired, they used to bless their younger Brethrens, met together at their Solemnities and Festivals; And thus arrayed they prepared themselves, approaching to receive their Parent's Blessing. Jacob had likewise pleasant Perfumes about his Neck, and Came with a sweet, soft and humble voice when he begged his Father's Blessing. Elisha followed Elijah with zeal, affection and Resolution, and would not leave him until 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 Chariot and Horses of fire, than Elisha cries out more passionately, My father; my father, the Chariot of Israel and the horsemen thereof: At those words the Mantle of Elijah fell, wherewith he divided the streams of Jordan, and passed over, 2 King. 2.14. The Shunamite (her son being dead) came with as much haste as humility, with as much Importunity, as affliction, hoping to get a Blessing from the Prophet. She bended her knees, and bowed to his feet, 2 King. 4.27. She commanded her servant to saddle the Ass, and to drive on, ver. 24. and in the anguish of her soul; she took an Oath and swore, 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 Courtesy, presenting her Box of Ointment; with modesty, she stood behind; with sorrow, weeping for her sins; with humility washing Christ's feet with her Tears; with Repentance, wiping his feet with those Locks that had vainly enticed others: with affection, kissing Christ's feet with those tender Scarlet lips, that had been formerly the deceitful 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 Tears were her passionate Orators, her actions, and affections were persuasive Eloquence to pled for her. The Cananitish-woman came to Christ with outcries and Lamentation, and said, Have mercy upon me, etc. Luke 15.22. At the 25. ver. she fell down and worshipped him, saying, Lord help me; at the 27. verse Christ discerneth her constancy, her patience, her perseverance, and than 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, O my father if it be possible let this Cup pass from me, nevertheless not as I will, but as thou wilt; All these Examples in the Patriarches and Prophets, the Disciples and Christ himself, invite us to an humble and Dutiful 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 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. Paul's Argument for Parents: Heb. 12.9. If Children own their Parents such Reverence and subjection under their Correction; with what submiss Language, begging and entreating, With what humble Gestures kneeling or prostrating themselves down to the Earth, aught they to address 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 less 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 of Isaac, the Obedience and Activeness of Jacob, the zeal and affection of Elisha, the Importunity of the Shunamite, the passionate tears of Mary Magdalen, the outcries 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 Parent's Blessing; This difference only first reserved, God is to be Worshipped 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 Centre of the Point, and Argument in hand; Moore 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 spoke a Word. Little Infants (whilst they cannot speak) let them learn to lift up their hands, or testify their Obedienee by some 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 Parent's favour. Now, that tears have Tongues appears in King David's phrase; The Lord (saith that Royal Prophet) hath heard the voice of my Weeping: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thus the Septuagint; It may seem more passionate from the Original: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he harkened or listened attentively, or, he put his Ear into my Weeping. Parents thus touched, thus Accosted, cannot but have compassion and tenderness for their weeping children, though they crave not their Blessing by any composure of Words at all. There is another way of obtaining the Parent's blessing, and that is per Signa, when the obedient children coming to their Parents on this Religious Errand or Business, manifest the desires of their hearts by some signal exterior 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 mere civil Respects; as Familiar amongst Heathens as Christians: But when they are balanced and guided by the Conscience: as actions due to the several Relations of Magistrates, Masters and Parents, ●●at is, Fathers and Mothers, they 〈◊〉 not merely from Custom or human 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 Commandment 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 Neighbour's goods. If than 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 Mistress' 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 Address to Parents per Verba, by Words; which are to be accompanied and clothed 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 ask their Parent's blessing may lawfully say (as commonly taught by their Parents in haec Verba) I pray you Father or Mother, pray to God to bless 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 prayed to God for him, and God heard his servant Abraham, and God healed Abimelech. Pharaoh entreated Moses and Aaron to pray for him, and his plagued Country, Exodus 9.28. The people cried 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 practice: Precor autem Vos fratres. I beseech you Brethrens 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 Romans; 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 Jews his own Nation, Heb. 13.19. After this manner God 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 yourselves 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 aught 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 tenderhearted compassionate parents, (whose bowels yearn in them for their children; either having erred ignorantly, or offended wilfully, and afterwards repenting hearty) cannot but receive good success, and Grace from the Mercy-seat of Almighty God.   

Chap. 24.  
Some use a shorter style, and fold up their Duty in lesser 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 goodness towards us, and of our hope and Expectation in You.   

Chap. 25.  
There are yet some who use a shorter and more Concise phrase than this Last: when they appear in the Dutiful address of ask Blessing; Making the Text of Scripture the Warrant, the Method and matter of their pious request, saying no more than what Esau did to his Father, Bless me, O my Father or Mother, Genes. 27.38. where the vulgar Latin 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 rendered in the English Translation, Bless 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 Son's Venison, ut Benedicat mihi anima sua: Genes. 27.31. that his soul might bless 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 parent's 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 less in effect or Operation. Isaac in blessing his Son Jacob, prayeth to God, Deus Omnipotens tibi Benedicat, God Almighty Bless thee and make thee fruitful, 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 Egyptians) blesseth the younger, according to St. Paul's speech (mentioned before) the Less 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 kortum 〈◊〉. Deut. 31.  received Jacobs blessings on his posterity, blessed his children; Let Reuben live, Deuter. 33.6. Lord hear the voice 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 for the good Will of him that dwelled 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 Brethrens, ver. 16. Let Zebulon rejoice 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 Oil, 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 sons; And that continues as a Moral or Eternal Direction; teaching both Jews 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 bless thee, and keep thee, The 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 Grandchilds, and saith to Joseph, Bring them unto me and I will bless 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 Israel's left hand, and Manasseh in his left hand towards Israel's right hand, and brought them near unto him; And Israel stretched out his right hand, and laid it upon Ephraim's 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 Ascension led his Disciples out as far as Bethany, and he lift up his hands and blessed them; And it came to pass while he blessed them, he was parted from them and carried up into Heaven, Luke 24.50, 51. In this Farewell of our Saviour's; 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:  qui propter Inobedientiam perversorum descenderat, propter Obedientiam Conversorum ascenderet: That as he descended in compassion for those who had been Disobedient, he might 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 until a plenary mission of the holy Ghost: Or to instruct them, and others, to Recommend those who were Obedient Souls, to God's 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 eyes, significat quod deceat Benedicentem cuiquam ornatum esse variis Operibus, & arduis, respectu aliorum: The Elevation of his hands may rightly signify the Transcendent Excellency of Christ's person, in whom Superlative fullness dwelled, that he might be more able and complete to dispense 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 Ascension, 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 Mouths, but with the imposition of their hands upon their childrens heads, as Jacobs were on Ephraim's 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 Celestial in their Conversations; By admitting them to come unto them, as the Patriarch triarch Jacob called for for his Grandchilds, and than passionately Kissed and Embraced them, and so blessed them. Yet the nhildrens may not expect a Blessing nor the Parents freely part with it, until the children are brought to the house, and habit of Obedience: as Christ led his Disciples first to Bethany, and than 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 Conceit, that the Patriarches rather gave their Blessings as Prophets, than as Parents: and that the Blessings were pronounced rather out of prophetical praevision, than out of parental and fatherly Affection. To this it is easily Answered, The Patriarches are to be considered as to both Relations: first as Prophets, who spoke 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 Patriarches are to be looked upon as Parents, Fathers, Mothers, Grandfathers or Grandmothers, or other Superior degrees in Consanguinity and Blood; and in this Relation the Parent's Blessing rather riseth from Affection, than Revelation; and rather from the force of tender and natural Love, than the Spirit of prophecy: which although they differ in their Subjects, (prophecy 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 to them God's 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) Bless their dutiful 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 Sons and Grandsons, did not only prophesy and foretell, but passionately did pray for a divine Benediction on his children, and begged of God temporal and Spiritual Benedictions for them. So than not only prophetical, but all Natural Christian parents may, and aught (on just occasions) to pray for God's Blessing on their posterities, and their Childrens children; The one being only the impulse and Motion of God's 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 aught to be exceeding Cautious how, or what they teach their children, and what they practise on this Account; (viz.) that the Patriarches gave their Blessings not merely, and only as Parents, but as Prophets: For, misguided by such mistakes, God may be dishonoured, the children unblessed, and the Parents (guilty both of the Breach of God's Law, and the childrens misery and unhappiness) liable to a more sad and heavy account: and the Links and Bands of these near Relations once Cracked 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 threefold 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 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 Sons 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, lest, if the Children observe their parents not inclined to give them their Blessing, they may 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 Parent's 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 Vti, that is, It is the Father's 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 〈◊〉 Infallible truth, where the 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 days, or such as Led to Immutable and Eternal Happiness 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 sturdiness, 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 returns: 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 aught to place and expect their greatest Joy and Solace; even from thence, even from their own Bowels, they reap and gather the sad Harvests of their own occasioned Sorrows.   

Chap. 30.  
But the Sin of provocation in Parents is more Rare and less frequent, by Reason that God and Nature incline the parents hearts to Kindness 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 suddenly, by natural 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 ledictions and Curses. Cham and his posterity are miserable & sad Examples of God's Judgements in this Kind. The Scripture only tells, that Ham the Father of Canaan saw the Nakedness of his Father, and told his two Brethrens without, Genesis 9.22. The Sin of his disobedience is not more largely described, but rather gently remembered, than freely opened. Moses recordeth, that Cham saw his father's Nakedness, and did not cover it, or, he did not only see with his Eyes, but talk with his Tongue, he told his two Brethrens without. At the first sight: this sin of Cham's 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 prophecy, or a Father's Wish and Imprecation; in both kinds it is very terrible. And Noah awoke from his wine, and knew what his younger son had done unto him, and he said, cursed be Canaan, a servant of servants shall he be to his Brethrens. 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 sin 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 Egyptians, 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, than 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 undutifulness, that children prove their Parents greatest Crosses and Calamities, and most Insupportable Grief. Thus David was afflicted and forced to complain of Absalon, 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 than all the poisoned arrows of his Enemies; in so much that the King extenuates Shimei his curse and Rail, as more tolerable; because such high Rebellion and Disobedience risen from Absalon David's darling, and the fruit of his own Bowels. It was from hence that this great worthy, Renowned Champion, (though in other Rencounters of Invincible Courage) yet, Alarmed by his Sons disloyal Apostasy, and Disobedient Conspiracy, a panic fear possesseth his Royal Soul, and the Messenger had not sooner told the News, that the hearts of the men of Israel were after Absalon, 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 Absalon: make speed to departed, lest he overtake us suddenly, and being evil upon us, smite the City with the Edge of the Sword. It was the Disobedience of this Undutiful Son that forced more tears from his Father's Eyes, more sighs and Sobs from his Father's heart, than all his Enemies: In all his Enterprises, the King with his Attendants and Guards were never in such a posture as was occasioned by this unnatural 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 Echo Regrett: represent rather a Tragedy already acted, than an Enemy to be Attacked; rather a Funeral solemnised than a Battle to be fought: Covering of the head, Weeping, and Walking barefoot, being rather Emblems of grief, than 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 David's Soul by the Breath of an undutiful child! and how Restless the Father's Spirit was, tossed with the Billows of fear, care, Love and grief: considering that his own safety and his sons were not consistent: that the Killing of his Enemy must be the slaying of his Son; 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 Pastor and Prince had the Designs of clemency, pardon and gracious compassion: This was very Visible in the King's 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 Absalon my Son; Of whose death when the King received News 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 Wept, & as he went thus he said, O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon my Son, my Son. By these Examples and sad Effects, it is very easy to discern the unpleasant Fruits that stubborn and Disobedient children occasion and produce to their grieved and Afflicted Parents. But as to themselves their sins may prove much more dangerous and damnable; for, whilst by their wilful Disobedience, their scorn and contempt, they 'cause their Parents faces to Whither, their Cheeks to furrow, their Hearts to ache, and their Eyes to weep, and (in conclusion) sooner hasten their Grey 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 Sins; hurry, and hasten themselves too Hell. As than the love of God's favour and Blessing, and the Hopes of a Gracious promise, should invite children to be Gracious, Dutiful and Obedient; so should the Terrors of God's Threats, and the Vengeance of his Justice; with the fearful Execution of many heavy plagues and punishments, teach and persuade children to take heed of the horrid sin of unworthy and unnatural Disobedience.   

Chap. 31.  
It was pride and Disobedience that was the Cause, 
* Epist. St. Judas ver. 6.  of Lucifer's fall; and this sin suffered not Elyes undutiful Sons, Hophni and Phineas to live out half their days, but they were slain with the sword, 1 Sam. 4.11. According to God's Law, Deuter. 21.18, 19, 20, 21. If a man have a Rebellious son, 
Judicial Law.  which will not obey the voice of his Father, or the voice of his Mother, and when they have chastened him he will not harken to them: Than shall his Father and his Mother lay hold of him, 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 Son is stubborn and rebellious: he will not obey our voice, he is a Glutton and a drunkard: and all the men of the City shall stone him with stones until he Die: so shalt thou put the Evil from among you; and all Israel shall hear and fear. The Judgements of God thus threatened against undutiful and Rebellious children, cannot but terrify 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 Christiani. Christ's 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 economical Duties in their House until 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 Piety. 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 Commandment is the Fountain from whence all the rest of the second Table do proceed, as the streams from the Conduit Head; and the streams 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 God's order and permission) thy very Essence and Being. Bishop Andrews Exposition on the fifth Commandment, 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 than all Duties 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 Schools speak) but it is to be tendered and given to Parents though they be Aged, Ignorant, infirm or Impotent; The duty of this Commandment 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 less Honoured as Father, from those Words, Matthew 23.9. It is answered, that properly, and according to the Rules of Divinity it is 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 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 than, the very Terms of Father and Mother may most justly force and require a Duty of Honour from their children. As the Terms 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. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Honour, doth first signify 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 Roman Legislators, requiring Obedience to the Laws; Thus Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Pol. lib. 3. cap. 17. Et lib. 5. cap. 6. Whether than the Terms of Father and Mother, or the Duty of Honour be considered, it is very important, and most significant; that as Care, Tenderness, 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; than 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 easy, that it often mollifies the Rocky disposition of hardhearted Parents, who, provoked to Wrath and Unkindness by stubborn Disobedience, are converted, and in a Moment changed to sweetness, tenderness and Love, by the Earnest Prayers and humble Gestures of Relenting and Obedient children. It were pity than, nay, a great and Imprudent Absurdity (if not an Impiety) that this Duty should not be used amongst Christians, which is in itself so Innocent, to the Relations so Commendable, and by the Word of God, and holy Examples, so Lawful and Warrantable. The Son of Sirach, *: doth both Counsel and Countenance the whole Discourse with many Evincing Arguments, and powerful persuasions, directing his Son, and telling him: 
Ecesiasti. 2.3.  The Lord hath given the Father Honour over the children, and hath canfirmed the Authority of the Mother over the sonne●; whoso honoureth his Father maketh an Atonement for his sins; And he that honoureth his Mother, is 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, and will do service unto his Parents as to his Masters: Honour thy Father and Mother both in word and deed, that a Blessing may come upon thee from them; for the blessing of the Father Establisheth the Houses of Children, but the Curse of the Mother rooteth out Foundations: Glory not in the dishonour of thy Father: for thy Father's 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. My son, help thy Father in his Age, and 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 sins it shall be added to build thee up. In the day of thine affliction it shall be remembered; thy sins shall melt away as the Ice in the fair warm Wether. He that forsaketh his Father is as a blesphemer, and he that angreth his Mother is Cursed of God. It is facile and easy to Collect and Conclude from this divine Counsellor, that an Atonement for sins 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 remembered, and sins are made to melt away as the Ice in the fair warm weather; When Children rightly pay and tender that Honour, Duty, Reverence, and Obedience to their Parents, which God commandeth.   
FINIS.   

‛ ΕΥΔΟΧΙΑ.  
A Model of private Prayers: OR, Occasional Helps in Retired Devotions.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc.  
Composed by Edward Wolley, D. D. Chaplain in Ordinary to his Majesty.  
LONDON, Printed by T. R. and are to be sold by William Palmer, at the sign of the Palmtree in Fleetstreet, and at the Gun in St. Paul's Churchyard. 1661.   

‛ ΕΥΔΟΧΙΑ.  
A Model of private Prayers, OR, Occasional Helps in Retired Devotions.  
The Creed.  
I believe in God the Father Almighty, etc.  
The Lord's Prayer, Our Father which art in Heaven, etc.   

TO THE King's mos Excellent MAJESTY; Charles, by the Grace of GOD, King of England, Scotland, France and Ireland, Defender of the Faith, etc.  
SIR,  
GOd hath made your Majesty not only a King, but Pater Patriae; the Father of all your Kingdoms and Countries. In this Reflection All your Subjects own you Loyalty and Allegiance, and are (as dutiful Children) to tender Honour and obedience to your Sacred Person and Commands; They are (on all just grounds) to supply your Majesty with Support and Maintenance, and to adventure, and hazard their dearest lives and richest Fortunes in the Defence of your Royal Crown and Dignity. This Truth hath been Sealed in the blood of many thousand Loyal Subjects of your three Kingdoms, who in your Majesties, and in your Royal Father's Service of the Wars, chose rather to loose their lives, than their Loyalty. Thus whilst others of loser Principles started from their Duty; your Loyal-hearted People, as obedient Children, were faithful to the Death, and the vigour of their Resolutions was (Probably) raised from the sure Foundations of Piety, and Gods holy Law, which commandeth jure positivo Honour thy Father and thy Mother. And had this Moral duty been well taught, and well learned: It is very Possible this latter Age had not produced such Black Rebellion; but that the Church might have had better Christians, your Majesty better subjects, Masters better servants, and Parents more obedient Children. To meliorate all which Relations, this Manual adventures into the World under the umbrage of your Majesty's Grace and favour, which hath encouraged the Endeavours of  
Your Majesties Devoted and obedient Subject and Chaplain E. WOLLEY.   

To the READER.  
THis Model or Manuel of private prayers is adjoined to the Parent's Blessings, the rather, because it aimeth chief, at the begetting of true Honour and Obedience to all Superiors, whether Spiritual, or Civil, or Natural: And what help so good, what air so sweet, or Soars so high, as the breath and perfume of holy and true Devotion, which reacheth, and is quickly elevated from the Altar of an humble heart to the Throne of God; yet it is possible that good affections may want expressions, And weak and wand'ring Travellers require a Guide; especially after the dismal storms of a bloody civil War, and the confusions and distractions produced by that ugly Monster. But now the tempest being over (thanks and praise to Almighty God) it may be seasonable to endeavour to settle the minds of many: who, as Passengers at Sea, have had their consciences shipwracked for many years, or carried away with the puffs of strange Doctrine; And to refresh others, who have felt their share in the late bitter storms, and are not yet securely Returned into the Haven, where their souls may be at rest; to rectify whose stomaches, and comfort whose spirits nothing Can be more Cordial and proper, than Private and Public Prayer.  
Farewell.   


A Prayer for a King, or a Sovereign Prince.  
O Most Gracious Lord, who in great favour and mercy hast set a Crown of pure Gold upon my head, and a Royal Sceptre in may hand; 
Psalm 21.  and hast girded me with a sword of Power: make my honour great in thy Salvation; Prevent me still with the blessings of goodness: keep my hea●t upright in thy service, suffer not evil Counsel to Approach near mine Ears, Nor wicked Examples to present themselves before mine eyes: Let not Liars abuse Truth, nor Flatterers corrupt or Alienate my Love fromt it. 
Psal. 101.  Strengthen than my Resolutions against proud looks and high stomaches, that I may not suffer them, nor deceitful per-people to devil in my House, or those who tell Lies to tarry in my sight: Continued me a Nursing-father to thy Church, and a true Defender of the Faith; A gracious Sovereign to all my Subjects: And that all my thoughts, Words and Actions may be so seasoned with Grace, and the fear of God, that my eyes may look unto such as be faithful in the Land, and that they may devil with me: And that those who lead a Godly life may be my servants. Above all things, let me have Understanding in the way of Godliness, that I may walk in thy House with a perfect heart; And let Justice sit with me on my Throne, and Prudence with me at my Counsels: Let Temperance be my Companion, and Fortitude my Encouragement, and so adorn my soul with Moral Virtue and heavenly graces: That whilst I live on Earth I may still grow in favour with God and man: and when I shall be dissolved from my earthly Tabernacle, I may receive an Immortal Crown of Glory: and all for Jesus Christ's sake our Lord and Saviour. Amen.   

The Subject's Prayer.  
ALmighty Lord, who Art the God of Order, and not the Author of Confusion; Give me grace to reflect on my own condition, and to know myself that I may the better perform my Duty towards God and towards man. Continued my heart Loyal faithful and Obedient to my Sovereign, and make me dutiful and submissive to the Laws. Let neither Ambition nor covetousness tempt my soul to sin, nor Rebellion bewitch and Ensnare my affections from my Prince; Give me grace ever cheerfully to Tender unto Caesar those things which are Caesar's: and to God those things which are Gods: that I may live and prospero under a happy Government, and end my days in peace and the quiet of a good conscience: and so may be in the End Eternally blessed, through Jesus Christ our Lord. Amen.   

The Captains or Commanders Prayer.  
ALmighty God, who art King of Kings and Lord of Hosts: and commandest all things both in Heaven and Earth, make me truly Zealous and courageous in a good cause. Let neither Death nor danger terrify my soul from thy service, nor the force and rage of Enemies affright my Resolutions: preserve my heart in obedience to my Superiors, and make them willing, cheerful & successful whom I command: Cover my head in the day Battle, and let me devil under the defence of the most High: suffer me not to be afraid of any terror by night, or for the Arrow that flieth by day; Give thy holy Angels charge over me to keep me in all my ways, And as a good Centurion, let Faith be my shield, Righteousness my Breastplate, Hope my Helmet, a good conscience my Comrade and companion: That thus armed and fight with the sword of the Spirit, I may gain Victory over all my Enemies: and in the End may rest in Peace and Triumph in glory, with Jesus Christ my Lord and Saviour. Amen.   

The Private soldiers Prayer.  
MOst gracious and merciful Lord, look favourably on me thy poor servant, let thy glory be the ground of my encouragement, and a good cause only occasion my feet to march, and my hands to fight; make me truly Valiant in the day of battle, and preserve me from death and danger; Arm me with patience in distress, and with Resolutions of Fidelity in thy honour and service: let neither a Babylonish garment nor a wedg of Gold, unjustly tempt my affections, nor power and success make me fierce and cruel; let not plenty Lull me in security, nor drown me in debauched intemperance; and let not Victory incline me to pride or insolency, direct me that I may do violence to no man: Neither accuse any falsely, and to be contented with my wages: And so dispose of me in all my Thoughts, words and deeds, that in Peace and War, in life and death, I may have the joy and comfort of a good conscience: And all this I humbly crave for Jesus Christ's sake my Lord and Saviour. Amen.   

The Master's Prayer.  
MOst blessed Lord, who dost Rule and govern all things: I beseech thee that I may walk humbly before thee, with a perfect and upright heart in my Vocation and Calling: keep my lips from fraud and guile, and my hands from unjust deal: Let my conversation be just and innoent towards God and towards man; give a blessing to my endeavours, and prospero the works and labours of my hands: suffer me not to be harsh or bitter to those that serve me, nor to be uncivil to my Neighbours, Let truth and honesty keep me company, and a good conscience be my companion day and night: And so direct the whole Race and course of my life that I may live all my days in thy fear, and die in thy favour and love, for Jesus Christ's sake my blessed Saviour and Redeemer. Amen.   

The Servants Prayer.  
Holy, Righteous and blessed Lord, who dost preserve and provide for those that trust in thee, look graciously on the thine unworthy servant, Let thy fear devil ever in my heart, and the honour of thy blessed Name inflame my soul with love of thee; keep my thoughts from Temptation to evil, my hands from fraud and deceit, from picking, Purloining or stealing; Restrain my tongue from cursing, swearing or blaspheming, and from evil speaking lying and slandering good Lord deliver me; let Diligence and Obedience to just commands, make me to delight in my Employments, and to add a cheerfulness to my service, make me sincere to my Master's trust, and to perform the Duty of my place with fear and trembling in singleness of heart, as unto Christ; Not with Eie-service, as a man-pleaser, but as a servant of Christ doing the Will of God from the heart. And that all things under my care may prospero and have better success; Influence the Graces of thy Holy Spirit upon my soul, that being guided by thee I may ever serve thee in Righteousness and true holiness through Jesus Christ our Lord. Amen.   

The Guardians Prayers.  
O Lord who art the God of Truth, and seest and searchest the hearts of all men, keep me upright and sincere in that trust that is recommended to my care: suffer me not to be drawn aside with covetous lust, nor to be carried away with the torrent of Prodigal expenses: confine my thoughts within the bounds of Justice and Moderation, that I may give a happy account of my Stewardship, and prove just and innocent before God and man: Let not oppression against the Orphans cry against me, nor unrighteous dealing corrupt my conscience: If richeses increase, let not my heart be set upon them, but give me grace to keep Innocence, and to do the thing that is right, that I may obtain peace at the last. These are the blessings I humbly crave, (most blessed Lord) for Jesus Christ's sake our Saviour. Amen.   

The Wards or Orphan's Prayer.  
MOst gracious God and merciful Lord, who art pleased to be a husband to the Widow and a father to the Orphans, I beseech thee to look with pity and mercy upon me; comfort me in the time of trouble, and relieve me in all distress. Provide me food and Raiment, let thy goodness be my comfort, and thy Prudence my Storehouse; help me to the benefit of a civil and Christian Education, that I may in some degrees, grow in favour with God and man, let not my conversation be corrupted with Vice, nor my soul poisoned with sin: Beautify my Resolutions with humility, contentedness and Obedience, that I may be observant under Tutors and Governors until the time appointed; Increase my faith in thee, O Lord, and make me ever to depend on thy mercy: And so season my younger years with grace, that all my days may be blessed and acceptable in thy sight, through Jesus Christ my blessed Saviour. Amen.   

The Tutor's Prayer.  
OEternal and Immortal Lord, who art Wisdom, Righteousness, Sanctification and Redemption, Enlighten my Understanding with the bright beams of thy Favour, Rectify my Judgement and preserve it from Error, let not Schism, heresy, or Atheism incline or direct my thoughts from the love of Truth, and so lead me by the grace of thy holy Spirit into the paths of Righteousness, that I may be able to guide others to the Knowledge and love of Learning, and Wisdom: And I humbly pray thee (blessed Lord) that holiness may devil so fully in my heart: that all my life I may be a good Example to others, and make thy glorious light so to shine before men, that in all things I may glorify thy holy Name through Jesus Christ our Lord. Amen.   

The Pupils or Scholars Prayer.  
MOst gracious Father and blessed Lord, I do most humbly confess that I am fearfully and wonderfully made, and that thou hast preserved me ever since I hanged about my mother's neck, be pleased still to be propitious to me, to give me a wise Religious and Understanding heart, that I may the better learn to know and fear thy holy Name: Let not perverseness or frowardness interrupt my studies, nor Idleness benumb, or childish wantonness disperse or startle my affections from the love of Learning; keep me innocent from the Contagion of evil company, and let not lewd Examples infect my tender Years, bend my heart with true obedience to my Teachers, and make me diligent and active in the performance of my Duty: and so regulate the whole frame of my Conversation, that I may grow up as a young Plant, supported and propped with thy grace, that in due time I may prove a polished corner of thy Temple, for Jesus Christ's sake. Amen.   

The Husband's Prayer.  
MOst merciful Lord, who hast admitted me to the holy state of Matrimony instituted in Paradise; give me thy heavenly grace to live Reverently, discreetly, advisedly, soberly, and in the fear of God in that holy Ordination; Command my affections and guide them that I may love my wife, as my own body, my flesh, and my bone; and as Christ loved his Church and gave himself for it. Suffer not any Root of bitterness to spring from my heart, nor to spread in my looks or language, or in any action towards my beloved, but let me so live in love with her and devil together in honour, knowledge, and the fear of the Lord, that we may be heirs together of the grace of life, and that our prayers may not be hindered: and so enjoying the comfort of a holy life on earth, I may in the End obtain Eternal life in Heaven, through Jesus Christ our Lord. Amen.   

The Wife's Prayer.  
ALmighty Lord, who knowest best how to dispose of thy servants and Handmaids: Assist me with thy grace and favour, that being joined in the holy state of Matrimome, I may preserve it Honourable and Undefiled, keep my heart in an humble submission to my husband as being my head, so that I may tender him Reverence honour and Obedience, make my Conversation to be chaste coupled with the fear of God, my life innocent and inoffensive, and my spirit mild and quiet, so that if any obey not the Word, he may be won without the word, by the conversation of his Wife. Protect me (O Lord) from all Temptations of evil Inclinations, and preserve me from the motions, looks, and Enticements of lewd and wicked company; let modesty ever appear in my looks, and Chastity devil in my Thoughts, that I may be a comfort and delight to my husband, and in all my Conversation an Example of grace and Virtue: All this I humbly beg for Christ Jesus sake my Saviour and Redeemer. Amen.   

The Widow's Prayer.  
O God, who art Just in all thy works, and holy in all thy ways; look on me thy poor servant with the tender eye of pity and mercy: Comfort me in my sad and solitary condition; be my head and Husband, to direct me in all my troubles: Protect me with thy Power; refresh me with thy Favour, Counsel me with thy Wisdom, and be my Refuge in all dangers and extremities; Let not Violence and oppression Injure my Innocent weakness, nor any wanton Thoughts surprise me; preserve me from the Attempts of lascivious approaches: and let chaste and modest Resolutions keep me company: defend me from the Rage and fury of Ungodly and Unreasonable men, give me grace to dedicated myself both in soul and body to thy service; And so to continued in thy favour and Protection, that my life may have comfort, and my End may be truly happy through Jesus Christ our Lord. Amen.   

The Virgin's Prayer.  
Holy, Holy, Holy, Lord God of Hosts: who dwellest between the Cherubims, and whose eyes cannot but with displeasure, look on any thing that is Impure, preserve me in thy Faith and Favour, that I may glorify thee in body and soul, keep my eyes from vain Objects, and my Ears from wanton discourse; let not my senses be surprised, nor my Reason captivated with any lustful inclinations: Purify my heart from all uncleanness, and defend and keep me from the wiles and assaults of the World, the flesh and the Devil: let my choicest delight be fixed in the honour and service of my God; And let my Affections be set chief on those things which are above, where Christ sits at the right hand of God; Let Holiness and Charity beautify my Conversation; and let me be a Companion to those who lead a godly life, that thy Name may be glorified, and my body and soul in the End Eternally saved through Jesus Christ our Lord. Amen.   

The Jailor's Prayer.  
Almighty Lord, who art the Creator of Heaven and Earth, be pleased to touch my heart with a true fear and Reverence of thy Holy Name; let not asperity or fierceness raise a tempest in my soul, but give me grace that I may perform the Duty of my place, with fidelity and a good conscience, let neither the power nor the Treachery of those, who are committed to my Custody, be able to do me any injury; Comfort with pity, and relieve with mercy all who are innocent, and graciously deliver Joseph out of all his afflictions: show him mercy and give him favour, Help those that are indebted to their Liberty, inclining their Creditors to patience and pity, and so relieve them out of thine abundant store, that they may own nothing to any man but Love: As to Malefactors and Offenders, Lord give them penitent and relenting hearts, that the Laws being satisfied, and Vice punished, thy Name may be feared, Offenders terrified, and their souls saved: And let thy Grace and Goodness so season my soul, that I may as well Treat the Innocent with mercy and kindness as Command the most mischievous, with Justice and Prudence; I Lord hear my prayers, and let my Cry come unto thee, for Jesus Christ's sake my only Lord and Saviour. Amen.   

The innocent prisoners Prayer.  
O Lord, in whom we live, move and have our being; from whom we derive both health and happiness, receive my sighs and groans: Consider my Tears, hear my Prayers, and have pity on me, who am fast bound in misery an Iron: Suffer not a dark Dungeon to be my chamber, nor the cold stones my Couch: Let not Hunger, Thirst and nakedness devour me, nor Lice and nastiness destroy me; Suffer not the stocks or shackles to hurt my hands, legs or feet, nor the Iron to enter into my soul. O look graciously on my innocence; Preserve me constant and faithful in true Zeal and love to thy Church; Strengthen my Loyalty and Resolutions of faith and true Allegiance towards my King; And whilst it pleaseth thee (O God) to make trial of me: let not any earthly torments affright me from my true love to thy service; Make my face to shine with cheerfulness, as thou didst Saint Stevens; Amidst my greatest troubles, if it be thy good pleasure deliver me out of misery, and from the hands of all my Enemies: if not (blessed Lord) thy Will be done: let not cruelty tyre my patience, nor any earthly Advantage so corrupt my Conscience, but that I may continued faithful to the death, so that in the End, I may receive the Crown of life through Jesus Christ our Lord. Amen.   

The Malefactor's prayer in prison.  
O God, to whom Justice, and Vengeance belongeth: I beseech thee, let not thy Wrath or displeasure further fall upon me, but have mercy on me and that right soon; for now I am come into great misery; my sins have laid hold on me long since, and now thy Justice hath found me out. I have offended, and now am punished, abused my Liberty, and therefore am Imprisoned: (O Lord) wash me from my sins, and cleanse me from mine iniquities, Though they be Crimson and Scarlet sins, yet be pleased to pardon and forgive them all. Give me grace to look on my sins as the causes and provocations of thy Judgements: and to consider my transgressions as the only occasions of my shame and sorrow: make my stony heart to relent, and to gush out with streams of tears: that I have so offended God and man. Strengthen my faith in my Saviour Jesus, and save my soul for his precious Merits sake: let not hardness of heart, and Impenitency bewitch, or benumb my soul, but have mercy upon me, and (if it be thy good pleasure) that I must die for my offences to satisfy thy Justice; Righteous Lord, be pleased that my sufferings and example may deter all others from such notorious crimes, and let my poor soul be Eternally saved, through thy great mercies in Jesus Christ our Lord. Amen.   

The Exiles prayer.  
ALmighty God, who for my sins hast forced me to forsake my Country, and Kindred, and my Father's house; give me grace to possess my soul in patience, to submit cheerfully to thy heavenly Will, and ever to depend on thy mercy and goodness; let not the sins of strangers entice me, nor their Errors ensnare me to any wickedness; keep me sound and firm in the true Faith of Christ, and suffer not subtle delusions to Infatuate my soul, nor evil Examples to corrupt my manners. Preserve me from the poison of Schism, Heresy, Atheism & Apostasy; let thy Truth be my Guide, and thy Mercy my Protection; let holy and humble Resolutions to depend on thy Favour comfort me in my distress: and in good time, If it be thy blessed Will, O Lord, deliver me from banishment and restore me to my own Country, that I may yet live to praise thee in the great Congregation, through Jesus Christ our Lord. Amen.   

The Captives prayer.  
O Most Just and Righteous Lord; It hath pleased thee to suffer me to fall into the hand of cruel barbarous and bloody people, who deny my blessed Saviour Jesus Christ, and despise the Holy Gospel the Word of Life; I humbly beseech thee (most gracious Father) to behold my sad condition with a tender Eye of sweet compassion; and to strengthen my faith in all trials of my Enemies; let neither the cruelty of men or Devil, or any else be able to separate me from the love of God which is in Christ Jesus our Lord. Give me courage to resist all persuasions and force, that might Invade or remove my Resolutions from thy Truth; let thy honour be my salvation, and the Name of my Saviour Jesus my Joy and comfort in all assaults and troubles: keep me constant and faithful to thy service in my greatest extremities, and make me to rejoice in the cross of Christ: And not to be terrified or ashamed, bearing about me the marks of our Lord Jesus: Grant me (Lord) a speedy and happy deliverance out of my Enemy's hands: If it be otherwise determined, whether I die or live, whatever I do or suffer, God give me grace to glorify his holy Name, through Jesus Christ our Lord. Amen.   

The poor beggar's prayer.  
MOst sweet and blessed Lord: who art the light of Israel and the comfort of all who are in distress and misery: look mercifully on my sad and low condition, who am clothed with Rags, and pinched with poverty, which like an Armed man is ready to seize upon me: Remember thine Accustomed goodness (gracious Lord) and supply my necessities with thine Abundant Kindness; sweeten my sufferings with heavenly supplies: and let not hunger and thirst, cold, and nakedness Utterly Devour me, Mollify the hard hearts of those who behold my misery, that they may have compassion towards me: and thou (O Lord) who makest the Lilies to grow, and feedest Ravens and Fowls of the Air; Provide food and Raiment for thy poor servant, and for thy mercy's sake Ransom and redeem me from my sad extremities: An yet if it please thee to make further trial of my patience and submission, (Lord) grant me a contented heart. And though I continued poor and needy, yet make me rich in the gifts and graces of thy holy Spirit, that though I found no compassion at rich men's doors, yet when I die, I may (as Lazarus) be carried by the Angels into Abraham's bosom, for Jesus Christ his sake.  
Amen.   

The Seaman's prayer.  
O Almighty and Everlasting Lord God, Thou givest us leave to go down to the Sea in Ships, and to have our business in great Waters, to behold the Works of the Lord, and to see the Wonders in the Deep. Preserve us when the stormy wind Ariseth: and lifteth up the lofty Waves: let not our souls melt with trouble, when we are carried up to the Heaven or down again to the Deep; Though we Reel to all from and stagger like Drunken men, and be at our wit's end: yet, hear us graciously when we cry unto thee (O Lord) in our trouble, and deliver us out of our Distress; make the storm to cease, that the proud Waves may be still and calm, Deliver us both day and night from the dangers of the deep, and suffer neither Pirates nor thiefs nor any of our Enemies, to terrify or take, or hurt us, to damage our ship or spoil our goods. Let our Voyage be prosperous, and endeavours successful, and in the end, make us glad (O Lord) that we may be at rest: And bring us to the Haven where we would be, that we may praise the Lord for his goodness and declare the Wonders that he doth for the children of men, that his Name may be ever exalted, through Jesus Christ our Lord. Amen.   

The Midwife's prayer.  
O Lord Eternal and Almighty, who commandest all thy servants to be useful & helpful one to another, be pleased to give me both skill and Courage to assist and help thy Handmaid in her labour and travail: let not my hands or heart fail at her approaching danger, make my endeavours happy and successful, and graciously answer the requests and desires of thy humble servant, who now earnestly prayeth for thy Blessing: let this Handmaid have ease and comfort in her greatest pangs and sorrows, that so by thy Providence and Goodness, being delivered from death and danger, she may be made a joyful Mother by the fruit of her Womb and birth of her Child. Grant Lord that the Infant may be received into the world with comfort, and made thy servant by Adoption and Grace, Through Jesus Christ our Lord.  
Amen.   

The Woman's prayer in her labour and travail.  
Almighty and most gracious God; I know and believe that strength and weakness, danger and deliverance, life and death are in thy hands: I beseech thee earnestly for Christ Jesus sake, to comfort me in this time of trial that is now at hand: forgive my sins which have caused my sorrows, Mitigate and assuage my pain and pangs, and though I approach near the doors of death, yet recover me again, and suffer me not to faint or perish in so great a danger: strengthen my faith and patience, and give me happy deliverance of the fruit of my Womb: And graciously convert all my sorrows into Joy. O let my life be precious in thy sight, that my preservation ever may oblige me to set forth thy praise and glory through Jesus Christ our Lord. Amen.   

The Aged persons prayer.  
O Immortal and Almighty God, who art Eternity and the Ancient of days; be propitious and merciful to me thy Aged servant; Though my face be furrowed and wrinkled, yet be pleased to Renew thy graces daily in me, and let thy holy Spirit breath afresh the gales of thy Love and Favour on my soul, forsake me not in my old Age (O Lord) (seeing the evil days are come upon me, and the years wherein I take no pleasure, Though the Sun grow dark and my Eyes dim, the keepers of the house tremble, the strong men bow themselves, the grinders cease, and all the frame of my feeble body be terrified and shaken, yet forsake me not (most gracious Lord) in my old age; guide and keep me in the paths of Righteousness to the end of my days: let no offensive Diseases overtake me, nor my former sins found me out to detect me, or Accuse me, and suffer not the frailties and Errors of my youth now to seize on my fainting spirits, but let thy grace and goodness be my comfort, and thy mercy and pity, my deliverance, from my sins, and thy displeasure: that I may End and consummate the few days of my Pilgrimage in love, Joy and Peace both with God and man, though Jesus Christ our Lord. Amen.   

The young man's prayer.  
BLessed, holy, and Righteous Lord; Teach me to remember my Creator in the days of my youth, and train me in the paths wherein I aught to go, suffer me not to walk in the counsel of the Ungodly, to stand in the ways of sinners, or to sit in the seat of the scornful: direct me how I may so cleanse my ways, that I may take heed thereto according to thy Word. Give me grace to seek thee with my whole heart, that I may not wander from thy Commandments: make thy Word the Treasure of my soul, so that I may not sin against thee. Alloy all hot and unruly passions with the dew of thy grace: sow the seeds of Virtue in the garden of my soul, and Weed out of my heart all Inclinations to Vice and sin; keep me zealous to the love and duty of thy Laws, and make me to stand in awe, and to be afraid, more of displeasing thee than of all the world besides: Let not my heart be tempted with evil thoughts, or the wicked devices of men or Devils, nor my life corrupted and debauched with lewd and ungodly company. Give me grace (O Lord) to keep my lips from guile, and my Tongue from cursing, lying, swearing and all profaneness: let my body be a Receptacle and Temple for the holy Ghost to devil in, and my soul so filled with thy grace and heavenly Benediction: that in the End both may be eternally saved, through the merits of thy blessed Son, my blessed Saviour Jesus. Amen.   

The Father's prayer.  
O Most glorious God and gracious Father in Jesus Christ our Lord; let thy goodness and tender compassion incline thy Ears to my prayers and supplications: Teach my heart to believe in thee, and to love, honour, and fear thee above all things: make me a holy and humble Example of Piety, Truth, Righteousness and goodness, before my Children, whom thou hast given me: Let all my thoughts words and deeds savour of Grace and Virtue; let thy holy Commandments be my path to walk in: Thy Word my light and Lantern to guide me? Thy Sacraments my Refection and comfort, Thy strength my stay, Thy Protection my Refuge: A good conscience my Cordial, and thy praise and glory my chiefest End and aim: cloth me with Innocence, Truth and uprightness: and so adorn me with thy Grace and Goodness, that I may bring up my children in the true faith and fear of God, that I and they may in the End prove Heirs of Salvation through Jesus Christ our Lord thy bessed Son, O Lord; and our Saviour Jesus. So be it.  
Amen.   

The Mother's Prayer.  
O Lord Holy and Righteous, be gracious and propitious to me thy humble servant; and thou who dwellest in Heaven above; Consider and harken to the devout prayers of thy Handmaid. As thou hast made me a Mother, so make me a grave and modest Matron; an Example of Holiness and goodness, in word and deed, to my Children: let it be my chiefest care to breed and bring them up, blessed Lord, in thy Commandments, that cleaving fast to thy Law even from their tender years, they may never fail in their Duty towards God or man, nor departed from it; Continued me tender and compassionate to my children, and let not pride, covetousness, filthy lusts or Worldly Vanities withdraw or divert my true love from them: make my children my delight and Olive Branches round about my Table, whiles they are young: And when they grow into riper age, make them the stay and comfort of my Age, and give me and mine thy holy Grace (O Lord) that we may ever love and serve thee, through Jesus Christ our Lord.  
Amen.   

The Child's Prayer.  
A Lmightie God and loving Father, who hast Grace and mercy for all thy servants, who have pity and kindness for themselves. Continued thy goodness and preservation over me, that I may believe in thee, and fear, honour and love thee, with all my heart, with all my mind and with all my soul: make me Zealous in thy Worship and thankful for thy mercies, and to serve thee truly and faithfully all the days of my life. Teach me, (O Lord) to love my Neighbour as myself, and give me a Tender heart devoutly to love, honour and secure my Father and Mother: A Loyal heart to honour and obey my King and his Ministers, an humble heart to submit myself to all my Governors, Teachers, spiritual Pastors, and Masters: so Guide and Govern (blessed Lord) my whole life both in body and soul, that in my younger and riper years, in my youth and age, I may enjoy the comfort of thy holy Spirit, through Jesus Christ our Lord.  
Amen.   

An Innocent Martyr's prayer, or, a Loyal subjects prayer dying for a good Cause.  
O Lord, who knowest the thoughts of all men's hearts, and discernest the secrets of the soul, be my guide and comfort in my Resolutions, and let my love to thy Truth be the only Loadstone of my affections in this great Trial of my Christian Faith and patience: let not the terror nor torments of cruel men, not any temptations of Satan, divert my thoughts from thy service; And whether I shall die or live, and end my days by a violent or a Natural dissolution, Give me grace still to put my trust in thy mercy, and to be true and faithful to the death: suffer me not to be ashamed of my chain; nor discouraged with harsh unmerciful usage, and asad and cold Imptisonment. Though I be deprived of competent food and Raiment, threamed with death and haled to execution: yet be pleased (gracious Lord) to be my help and Refuge in all my misery. And so strengthen my faith and affiance in thy mercy and goodness, that I may not be afraid of the flame of fire or faggot, nor be dismayed at the sharpness of the Axe or Sword, and though my garments be rolled in blood, yet let the glory of a righteous and good cause invite and oblige my Resolutions to constancy and perseverance, so that I may not be ashamed or affrighted, though I be forced by bloody minded men to a Halter or a Gibbet, make me able by an innocent life, and a Religious Death, to convert my very Enemies, nemies, as the noble Army of Martyrs, and to be a faithful witness of thy Truth. In my greatest Agony and Trial, give me grace to remember those great Worthies, who for their Saviour's sake were stoned, were sawen asunder, and were slain with the sword: or rather, give me grace to look on my blessed Saviour; who, for the Glory that was set before him, despised the shame, endured the cross, and is now set down at the right hand of God; and, if I must suffer and die, so it be for a good cause and a good conscience, The Lords holy Name be blessed, who for this light Affliction which lasteth but for a moment, will reward his servants with a Crown and weight of Eternal Glory, which was purchased, through Jesus Christ our Lord.  
Amen.   

The Travellers prayer.  
MOst blessed Lord, who art the Protector of Heaven, and earth, and of all thy Creatures, look graciously upon me thy humble servant, Defent and keep me in my Journey: bless my going cut and my coming in, be with me at my rising up, and at my down-sitting. Go with me and preserve me whilst I am in the way, and succour and supply me with food and Raiment: comfort me when I am weary with rest and refreshment, and let me abide under the shadow of the Almighty, that I may be defended under his Wings; and safe under his Feathers: so that the terrors of the night may be make me afaid, nor the Arrow that flieth by day come near to hurt me: Suppress the Violence of wicked and ungodly men, that they may not have any power to do me hurt or injury. And than (most gracious God) who hast such a tender care of the stranger, the Widow, and the Orphan: Bless and prospero me in my Journey, as thou didst Isaac's servant. O let me not fall into the hands of Thiefs and Robbers, as the unhappy Traveller, who passed from Jerusalem to Jericho: nor to be ensnared or surprised with the force or craft of cruel, deceitful and mischievous-minded men: Suffer me not to be stripped of my garments, nor maimed or wounded in my body, but be pleased to give thy holy Angels charge over me, to keep me in all my ways. And so to bear me in their hands, that I may not so much as dash my foot against a stone; Continued to me the Blessing of Health and strength, Peace and Liberty. And so prospero my travail and endeavours, that I may go out and Return both in thy fear and favour, and so receiving a good success in my Journey; may have ever 'cause to praise thy holy Name for the goodness and mercy which endureth for Ever, through Jesus Christ our Lord.  
Amen.   

A private Morning Prayer.  
Almighty and most gracious Lord, who hast detended me from all the terrors of darkness this last night past, and hast refreshed my body and soul with the favour of sweet fleep, Rest and Repose: give me grace this day entirely to devote and dedicated myself to thy honour and service: Let the beams of thy goodness Radiate and shine upon me to dissolve the Clouds of Ignorance, and to dispel and scatter from my heart the works of darkness, and all Inclinations to sin and wickedness: Keep me from this Day as the Apple of thine Eye, and suffer neither the World, the flesh or the Devil to ensnare or entice me to any Evil: Set a watch before the door of my lips, that they may neither Utter perversversness my eyes to be the windows of Iniquity, to delight in sin, or to stare after Vanity. Keep my hands in innocence, and restrain my feet that they may not be forward or swift to shed blood, or to Act any mischief: Let not my Throat be an open devouring Sepulchre, nor my Tongue defiled with cursing, lying or swearing: but so bless me (O Lord God) in Through, word and deed, that I may like Zechariah and Elizabeth, be upright and blameless in my conversation: I beseech thee (Heavenly Father) to prospero me in that Station and Calling, wherein thou hast placed me, and make me a light to others by my good Examples. And so preserve me by thy Mercy and Providence, that I may neither run into any sin, nor fall into any kind of danger. O let thy holy Angels by my Guardian, thy holy Word my Guide, and thy holy Spirit my Counsellor and Comforter. And so direct and inflame my Affections, that I may chief delight in Truth and Innocence, that my whole conversation may be Heavenly, blameless and inoffensive; Let the fear of thy holy Name work so powerfully on my soul, that I may never swerve or Deviate from the paths of Righteousness, but walk on still in them, that I may in the End obtain Everlasting verlasting life, though Jesus Christ our Lord.  
Amen-   

A Private Evening Prayer.  
O Eternal and Almighty Lord, who art the Watchman of Israel, and whose Eyes neither slumber nor sleep, be favourable and gracious, and continued thy Protection and goodness towards me. As thou hast blessed me this day past, so be pleased to receive me into thy gracious preservation this Evening and night ensuing: forgive my sins, that they may neither provoke thy wrath or displeasure, nor terrify or wound my conscience; wash my stained soul in the Crimson blood of Christ Jesus my Redeemer; Nail all my offences fast to his meritorious Cros, bury my iniquities in the Grave of his Humility; And so strengthen may faith in Christ, that I may firmly believe that all my sins are expiated, through the bitter death and Passion of my Lord and Saviour; from these inward persuasions raise true comforts to my conscience, and assist me with the Grace that I may not offend thee, but Ever study and Endeavour to please thee (O my God) in Righteousness and true Holiness: In this humble confidence of thy future favour: (Lord) I recommend my soul and body unto thine Almighty Providence and Protection; Earnestly beseeching, that as I have received many Blessings and Tokens of thy Love this day: so I may this might be safe under the Wings of thy tender goodness. Preserve me from the terrors of darkness, and suffer me neither to be assaulted, nor affrighted with any Evil; quiet my conscience with the assurance of the forgiveness of my sins, for my Saviour's sake; and let me not be scared with Dreams, nor defiled with lustful Thoughts: sand me sweet sleep and repose, that being thereby refreshed, I may be the better enabled to walk before God and man in my Vocation and calling: let not the hands of cruel men, nor any of thy Judgements surprise or overtake me, but let thy Power be my Defence and thy Mercy my sure Deliverance, that I may lie down and rest in peace, and by thy favour rise the next morning with joy and comfort: And all this I humbly beg for the glory of thy Name, and for thy tender mercy in Jesus Christ my blessed Lord and Saviour.  
Amen.  Our Father which art in Heaven, etc.  

A private prayer for a sick person.  
Almighty Lord, in whom we live, and move, and have our being; look down from Heaven: Behold, visit, and relieve me thy sick servant; Let not my sins increase my sorrows, nor mine offences heighten thy displeasure; Strengthen me in my greatest infirmities, and fortify my Resolutions to bear with patience, whatever Load thou shalt please to lay upon me: O forsake me not when my strength faileth me, and go not far from (O God) but in all my extremities make hast corrected me with sickness, and hast brought great troubles and Adversities upon me, leading me in thy displeasure, even to the very gates of Death, yet be pleased (Graelens Lord) to turn again to refresh me with thy mercy, and to bring me out of the Deep of all my sorrows. Comfort me yet on every side after thy sharp chastisements, and give me grace to make a holy Use of all thy fatherly Visitations. And whether my sickness comes upon me for the exercise of my patience, a Trial of my faith, or a correction for my fins: (Blessed God) grant that I may give an humble and a hearty submission to thy good Will and pleasure; and neither vainly to despise thy correction, nor weakly to faint, being now rebuked by God himself, if it be thy heavenly Will: Grant (O Lord) that I may recover my health and strength again before I go from hence and be not more seen: if it be otherwise determined, whether it be for health or sickness, for life or Death, Gods Will be done, the Lords Name be praised. In the mean time (Blessed Lord) defend my sold with the shield of Faith, Arm my Resolutions with the sword of the Spirit, and cover and comfort my heart and conscience with the Breastplate of Righteousness, that I may be the better able to resist the Temptation of Satan, and the Vanities of the World, and not to shrink or to be swallowed up in the Gulf of my own infirmities or carnal weakness; (O Lord) make my bed in all my sickness, and comfort me in all my sorrows: discharge me from my disease, and restore me to health and strength again if it be thy Will, that I may live to praise thy Holy Name, for thy great and sweet mecies, and all this I humbly crave for Jesus Christ's sake my only blessed Lord and Saviour.  
Amen.   

A prayer for a sick person dying and departing out of the World.  
MOst gracious and Immortal God, with whom the souls and spirits of all the Saints departed in thy faith an fear do live Eternally, in Bliss and Glory; show thy most Tender favour and mercy towards me, in this my greatest Agony and Affliction; Behold now (O Lord) how my house is ready to fall, my Dust and Ashes are returning to the Grave; my flesh trembleth; my Boiling blood is ready to cool; my Eyes grow dim, and the whole frame of strength and Nature fails; my Tale is Told, my Glass is run, and the hour of Death is nigh at hand; I beseenh thee (blessed Lord) to comfort and assist me in this juncture of extremities, and inundation of sorrows: Inflame my heart with Charity and love towards all the World: strengthen my faith against all Temptations: give me a sure Hope an firm confidence in thy. Mercy and Goodness: continued to me the Blessing of Patience, constancy and perseverance to the End: that when I am dissolved and departed this life, my soul may be elevated to Everlasting Joys in the company of the blessed Angels: And that my body, being reposed in a bed of clay until the day of Judgement, may than receive a happy and glorious Resurrection. Let the remainder of my Thoughts be fixed on my Redeemer, and be Entirely coelestiallie disposed, that my passage may be more certain, sure, and easy towards Heaven. And being purged from all my sins in the blood of Christ, I may follow the Holy Lamb of God, and wait on my Redeemer in Everlasting Happiness. Give me grace and courage freely to part with the World, and all Transitory Vanities, and wholly to resign and recommend my body and soul into thy hands, that so I may continued thy faithful servant and Soldier to my lives End: and having fought the fight and finished my course, I may receive the Immortal Crown of Glory, through Jesus Christ my Lord and Saviour.  
Amen.   

A Prayer for the Universities and Schools of Learning.  
LOrd, who art the Author and giver of all good things, I beseech thy fatherly mercy, to be Ever favourable and Propitious to the two Universities, and to all other Schools and Societies of Learning and pious Education, in this Kingdom, and of all other his Majesty's Dominions: And as thou hast stirred up the hearts of many Worthies to become Founders, and Benefactors of those famous Seminaries and Seed-plots: so let their Names and Memories be precious in the sight of God and man, for their good and charitable works; make succeeding generations to imitate, and to be in love with their Examples; that Learning and Languages with Arts and Sciences, and the true Religion and the fear of God, may every daes more and more prospero and flourish: Keep the Schools of the Prophets from the Rapine & Ruin of covetous hearts, and sacrilegious hands; Cleanse those Fountains and Well-springs of Life, from the commixture of Ignorance and Impiety. Let not Schism, Heresy or Atheism, Lurk or shelter themselves under the Roof of those happy Foundations, nor Boastingly set up themselves against Unity, Peace and Piety (O Lord) let those Lamps never want Oil: but that they may shine brightly abroad to the dispelling of Darkness; the suppressing of Error, and to the Defence and Maintenance of God's true Religion and Virtue: Make them who are in power to be truly worthy, diligent and faithful to their trust; and kindle the love of Wisdom and Learning in the Affections of all the Sons of the Prophets: That the streams of Knowledge plentifully flowing from those pleasant Fountains: the whole Land may be refreshed, the People instructed, the Church Edified, and God Almighty glorified in all things: Through Jesus Christ our Lord.  
Amen.   

A private prayer for the Church of England.  
ALmighty God thou hast cast us out and scattered us abroad: Thou hast been displeased at us: O turn to us again: And though thou hast moved the Land, and divided it, yet be pleased to heal the sores thereof, for it shaketh: though thou hast showed thy people heavy things, and given them a drink of deadly Wine: yet, at last, give a token to such as fear thee, that they may triumph because of the Truth; be pleased (Gracious Lord) to be ever a help in the time of trouble, bless the Catholic Church of Christ. And more especially the Church of England; which like a Dove before the birds of prey, and a Lily amidst the Thorns, is environed on every side with mortal Enemies. Continued this Church A pillar of Truth; and a Mother of many Blessings to all her children. Preserve her in Doctrine and Discipline, that she may keep the Unity of the Spirit in the bond of Peace, in the Right Dispensation of thy Heavenly Word, and in the blessed Use and Administration of thy holy Sacraments. Let not sacrilegious hands make a prey of the Church's Patrimony: Nor covetous minds Rob her of her Revenues: Suffer not the wicked to take the Houses of God into possession. But (O Lord) think upon thy Congregation which thou hast Redeemed and purchased of old: Think upon the Tribe of thine Inheritance, and of the Dust of Zion: And let not them who have done such Evils in thy Sanctuary, continued any longer thy holy places to be Dens of Thiefs, or the Receptacles of mischief and profaneness. O let not heathenish minded men come into thine Inheritance to defile thy Holy Temple, or to make Jerusalem an heap of stones. Suffer not the men of Violence to smite down thy people, or to trouble thine Heritage, to murder the Widow, or the Stranger, or to put the Fatherless to Death, nor to shed the blood of thy servants, like water on every side of Jerusalem: But (O Lord) As thou hast been our Refuge from one generation to Another, so become gracious to the Land: as thou hast turned away the Captivity, so forgive the offences of thy people, and cover their sins, that they may still rejoice in thy Salvation. Sand (Blessed Lord) into this Church faithful and holy Bishops, Pastors and Curates, that they may both by their life and Doctrine set forth thy true and holy Word, and rightly and duly administer thy holy Sacraments to the glory of thy holy Name, and the Church's peace, through Jesus Christ our Lord.  
Amen.   

A Subjects private prayer for his Sovereign.  
O Lord, who hast wonderfully delivered our Dread Sovereign ever since he was born: And after many Trials and Dangers, hast restored him to his Royal Throne and Dignity; I earnestly beseech thee (merciful God) still to be Gracious and Propitious to thine Anointed, and as thou hast made his people to shout with joyful Acclamations for the King's return, so let him devil securely in their hearts and dutiful Affections. Preserve his Royal Person from all peril and danger: Endue him with the overflowing Graces of thy Holy Spirit, and Adorn his soul with Virtue and goodness, that he may have a long, happy, peaceable and Prosperous Reign to the joy and comfort of all his Loyal Subjects: and to the terror and Amazement of all his Enemies. And when it shall please thee (O Lord) that he shall cease to Reign on Earth; Give him a Crown of Glory and Eternal life which shall last for ever and ever, through Jesus Christ our Lord.  
Amen.   

A Subjects private prayer for the Queen-Mother, the Duke of York, and the Royal Progeny.  
MOst gracious Lord, who hast made three Kingdoms happy, by the increase of a Royal Offspring: be pleased to continued thy mercy and favours to Mary the Queen-Mother; to James Duke of York, and to all the branches of that Princely Progeny; let their persons be ever precious in thy sight: Prevent them all with the Blessings of thy goodness, compass them about with Songs of Deliverance after their many sorrows. Let peace and plenty be their daily Attentants: and let their Honour be Great in thy Salvation; Give them many happy days on Earth, and in the End Crown them all with Eternal Glory, for Jesus Christ's sake our Lord and Saviour.  
Amen.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1.17.  
FINIS.   

The Contents.  

1. THe King's prayer. Page 1.  
2. The Subject's prayer. p. 3  
3 The Captain's prayer. p. 4  
4 The Soldiers prayer. p. 6  
5 The Master's prayer. p. 7  
6 The servants prayer. p. 8  
7 The Guardians prayer. p. 10  
8 The Wards prayer. p. 11  
9 The Tutor's prayer. p. 12  
10 The Pupils prayer. p. 13  
11 The Husband's prayer. p. 14  
12 The Wife's prayer. p. 16  
13 The Widow's prayer. p. 17  
14 The Virgin's prayer. p. 18  
15 The Jailor's prayer. p. 20  
16 The innocent prisoners prayer. p. 22  
17 The Malefactor's prayer in prison. p. 24  
18 The Exiles prayer. p. 26  
19 The Captives prayer. p. 27  
20 The beggar's prayer. p. 29  
21 The Seaman's prayer. p. 30  
22 The Midwives prayer. p. 32  
23 The woman in travails prayer. p. 33  
24. The Aged persons prayer. p. 34  
25. The young man's prayer. p. 36  
26. The Father's prayer. p. 38  
27. The Mother's prayer. p. 40  
28. The Child's prayer. p. 42  
29. An Innocent Martyr's Prayer. p. 44  
30. The Travellers prayer. p. 47  
31. A private Morning-prayers. p. 49  
32. A private Evening prayer p. 52  
33. A private prayer for a sick person p. 55  
34. A prayer for a sick person dying and departing out of the World. p. 58  
35. A prayer for the Universities. p. 61  
36. A private prayer for the Church of England. p. 63.  
37. A Subjects private prayer for his Sovereign. p. 67  
38. A Subjects private prayer. p. 68