when he is old he will not depart from it i. e. not easily not ordinarily depart from it He will be the better for it as long as he lives Hildersham From the first of these viz. the Precept that enjoins the Duty I infer That it is the great and indispensable Duty and therefore ought to be the serious and constant care of Superiours prudently and piously to train up or Catechize to instruct and educate all such Inferiours as are committed to their care and conduct In the pursuing of this Momentous Truth I shall tread in this Method laying before you these five things 1. What it is to train up or Catechize 2. What is meant by That Way wherein persons are to be trained up 3. Who they are that are to be trained up or Catechized 4. Who they are that are to train up or Catechize and why 5. How the whole Affair may be so prudently piously spiritually managed as that it may be Crown'd with such a blessed success as to become most universally profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initia primum imbue institue instrue dedica Buxtorf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructos expeditos incipientes suos pueros fidos initiatos quos domi nuâ—riverat quos arte bellied lege Divina instruxerat Whether by way of Question and Answer Vid pag. 7. 1. What it is to train up or Catechize Sol. The word in the Text is very pregnant and greatly significant Primum imbue give the first dip dy tincture seasoning Hence by a Metaphor the word is diversly translated Initia so Ar-Mout Begin or give the first instruction lay the ground-work foundation or first stone Deduc So Chald. Paraph. Vers Instrue Set in order or array arm train up instruct Thus Abraham armed or led forth his trained or instructed servants Gen. 14.14 The word is also translated Dedicavit Consecravit i. e. to set a person or thing apart and to devote it to the true God in a right manner for holy uses and ends with solemn prayer and praise Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Deut. 20.5 Psal 30. title 1 Kings 9.7 2 Cbron. 7.5 1 Kings 13.13 1 Chron. 18.11 The Greeks render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word of a peculiar signification and imports a plain and familiar teaching and instructing of the ignorant by word of mouth in the first grounds and Fundamental Principles of the true and in the strictest sense the Christian Religion Thus the word is used Luke 1.4 Acts 18.25 1 Cor. 14.19 Gal. 6.6 Hence it may be suppos'd it was that our Translators in the Margent render the word Catechize as being prompted thereunto by the Jewish Rabbins who stile their form of Catechism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Book of first instruction 2. What is meant by that way wherein persons are to be trained up or Catechized and initiated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta viam suam i. e. juxta vitae genu quod ipsum sequi velis Sol. In the way he should go In the way or manner of his life Gen. 43.7 in via sua in his way in his kind and according to his capacity and measure and suitably to the weakness and tenderness of his years in the sound knowledg and practice of those truths and principles which may fit him for the service of his God and Generation here and for the eternal enjoyment of his God hereafter Let Paul interpret Solomon in his way 1. In the nurture and admonition of the Lord Eph. 6.4 i. e. in all profitable instruction suitable to a Child's age and state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the framing and moulding of him by knowledg unto a commendable and vertuous carriage and for the doing of greater good in humane Society when he comes to write himself Man but especially in Religious instruction The first Principles of the Oracles of God and of the Doctrine of Christ Heb. 5.12 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in instruction in righteousness 2 Tim. 3.16 In the words of Faith and of good doctrine 1 Tim. 4.6 There is something more yet in the words ad os supra os Ar-Mont upon the mouth of his way A form of speaking frequently used in Scripture to note the suitableness or proportion of the thing Exod. 16.21 according to the mouth of his eating i. e. according to the measure of his eating So Num. 7.5 To every Levite according to the mouth i. e. the condition and degree of his service Thus here Train up a Child upon the mouth of his way i. e. in such a way as is not only good and honest in it self Pro captu ingenii ejus infirmioris ut non eum plus oneres quà m aetas fert but most proper and suitable to the spirit disposition end and capacity of the Child As Children are to be fed with such meat so they are to be taught in such a manner as they can most easily and profitably digest Teach them but thus upon the mouth and then out of their mouth shall come praise Psal 8.3 3. Who they are that are thus to be trained up or Catechized and why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excussit puerum puerulum infantem ex utero nuperrimè excussum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ità hodiè Rabbini puerum 5. annotum ad Biblia 10 ad mischna seu Textum Talmudium 13. ad Praecept 15. ad Talmud Jer. 1.6 2 Chr. 13.7 Isa 5.3 Sol. All younger ones and Inferiours that are committed by God or men to the care and conduct of Superiours all included in the name Child The Original word admits of several significations An Infant newly born Judg. 13.7 of three months old Exod. 26. A Child as soon as he begins to speak and exert his reason Thus it runs parallel with the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so we find Timothy instructed from a Child a Babe a Suckling 2 Tim. 1.5 with 3.15 It takes in Boys also and Girls Sons and Daughters of somewhat riper age youths as Shechem Gen. 34.19 Damosels and those marriageable Deut. 22.19 The word is also applied to Abraham's Men-servants Gen. 22.3 and to Booz Maid-servants Ruth 2.22 Est 4.4 To such as though they may be men in years are children in understanding These all and every one of these come within the List of those that Solomon and his God would have train'd up and Catechiz'd Nay let me add there is not a younger Son of the Prophets not one that sits at the feet of those Learned Gamaliels those truly Reverend Elijahs that can justly plead exemption from this seeming task shall I say or real honour of being clearly taught in and firmly fixt upon those Everlasting Foundations the first principles of the Oracles of God Heb. 5.12 6.1 4. Who they are that are thus to train up or Catechize these Inferiours and younger ones Sol. All
Obedience he requires of them by the work of the Spirit upon their hearts changing them regenerating them and causing old things to pass away and all things in them to become new 2 Cor. 5.17 and further to increase that fitness for and readiness to Spiritual things by his guiding assisting and quickning them in those holy wayes into which he hath brought them and by those ordinary means the Word and Ordinances which he hath appointed for the working and improving of their Graces 9. With the reward God promiseth to their Faith and Obedience in the blessedness of their Souls at the end of this life and of their whole man after the Resurrection in their being for ever with the Lord 1 Thes 4.17 when the unbelief and disobedience of others will be punished with everlasting torments inflicted by him In a word whoever comes to God Heb. 11.6 must believe not only that he is but that he is the rewarder of those that diligently seek him Men ought in the beginning of Religion to look to the end of it have some sight of the goal when they enter upon their race know their wages when they set about their work The Doctrine of rewards furnisheth men with the greatest incentives to holiness ignorance or unbelief of future recompence must needs make men negligent of present service take away the knowledge of Heaven and Hell and ye take away all â—are and thoughts of Religion These things I lay not down as an enumeration oâ— Fundamentals or compleat scheme of Religion it is sufficient for 〈…〉 that they are some of the most necessary and substantial truths wherein the generality of Christians are concerned which they are therefore especially and in the first place to acquaint themselves with and before those things which are less necessary to Salvation as being further from the Foundation And indeed this is the very method of Nature Men usually seek those things first which are most necessary and other things afterward they first lay their Foundation and then set up their Superstructures Principles must be known before Conclusions can be drawn from them Those Doctrines of Religion must be first known from whence others are to be deduced and without the knowledge of which others can be but confusedly and darkly known This seems to have been the Apostle's Method Heb. 6.1 where he speaks of some Truths which they are in paticular I stand not to dispute which were Principles and first learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost others as conducing to the perfection of the Saints unto the knowledge of which he would therefore have them go on He that knows not those things which must be known knows nothing yet to any purpose Prop. 3. Men should Labour after such a knowledge of the Truth as that they may be able to give a Reason of the hope that is in them 1 Pet. 3.15 To shew on what Ground they stand what is the Foundation of their Faith and Hope that the Religion they profess is indeed the true Religion and that the Doctrines they own are really Founded upon the Scripture of Truth Dan. 16.2 and in a word they should be able to give a Reason why they believe rather thus than otherwise and hold such Doctrines rather than the contrary They should Labour after such a Grounded knowledge of the Truths of the Gospel as that they may be able to say of them as well as of the Duties of it that they are fully perswaded in their own Minds and do not take up things upon trust Rom. 14.15 or believe the Truth upon the Credit of others It is a shame for Professors to be merely Believers upon Tradition to see with other Mens Eyes or be like the Heathen Idols that have Eyes and see not They are Men and have reasonable Powers and ought to make use of them even in the things of God so far as they are Revealed and Subjected to their Judgment The Spiritual Man Judgeth all things even the deep things of God 1 Cor. 2.10.15 Though they are to submit their understandings to God yet they are not to resign them to Men. They that will judge for themselves in the things of this life should no less do in the things of the other That Man that will not trust another with his Estate or Purse should much less do it with his Conscience and Salvation Prop. 4. Men should especially give themselves to the study and labour after the knowledge of the present truths 2 Pet. 1.12 I mean those truths which are the special truths of the Times and Ages and Places in which Men live We shall find if we observe it that God who delivers hls Mind and Will to Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by several parts and degrees doth in some Ages make more clear discoveries of some truths in others of other truths and though the whole will of God and all those truths which we are any way concerned to know in order to our Salvation be sufficiently laid down in the Scripture yet there is sometimes more knowledge of one truth stirring in the World sometimes of some other Sometimes God calls his Servants more especially to Preach up and bear Witness to such or such a particular Truth which either was less known and understood before or is more opposed at present Immediately after Christ's resurrection the great truth of that time the then present truth was that Jesus was the Christ that very Messiah whom God had promised to the Fathers and the Jews themselves did expect This the Apostles did first of all Preach confirming it especially by his Resurrection from the dead Thus Act. 2.36 God hath made the same Jesus both Lord and Christ Act. 5.31 Him hath God exalted to be a Prince and a Saviour So Philip to the Eunuch Act. 8.35 And Paul so soon as he was converted and sent to Preach presently declares that Jesus was the Christ Acts 9.22 And Peter to Cornelius Acts 10.42.43 And Apollos in Achaia ch 18.28 And afterwards we find that the Jews and Judaizing Christians pertinaciously adhering to the Law of Moses gave occasion to the more full Preaching of the Doctrine of free Grace and Justification by Christ alone and the abolishing of the legal Ceremonies as we may see in the Epistle to the Romans Galatians Colossians and Hebrews And after towards the end of the Apostles times the Heresie of Cerinthus gave occasion to the more full vindicating the Doctrines of Christ's Godhead Hieronym in Catal. Script Ecclesiast as we see in the Gospel of John And some hundreds of years after that the Pelagian Heresie gave occasion for the renewed publication of the Doctrine of free Grace by Austin Prosper and others And in the beginning of the reformation of Religion in the last age the first truths God called those Worthies that then lived to the Preaching of were those especially which concern the Lord Jesus Christ in his Prophetical and Priestly offices
is the very spring upon which the holy conversation of the whole week is turned and moved And therefore it is observable that the Sabbath stands as it were betwixt the two Tables the last precept of the first Table and the Preface to the Second To shew us that it is the Bond of union between both Tables that without a severe sanctification of the Sabbath the Duties of both Tables will fall to the ground Whence in the Primitive times of Christianity the strict observation of the Sabbath was accounted the principall character of a true Saint And so it is even at this day there are such Christians for exemplary holiness as those which are taken notice of to make most conscience of sanctifying the Sabbath But so much for the second duty I come now to the Third Branch or Duty of Duties wherein sabbath-sanctification consists Sc. Honourable If thou call it or make it or keep it as an Honourable day Heb. Mecubbar which signifieth honourable or glorious The Duty implied is we must keep the Sabbath as the Honourable Glorious Day of Jehovah Truly glorious things are spoken of this Honourable Day The Jews were wont to call it the Queen of Days the week-days they called prophane days but the Sabbath after Gods example here they called Holy My Holy Day saith God it 's Gods peculiar One of ours now translated into his glorious rest honours it thus calling it The Map of heaven the golden spot of the week Vide Mr. Gee Swinnock in his good wish to the Lords day the market-day of the soul the day-break of eternal brightness the Queen of days the blessed amongst days the cream of time the Epitome of eternity Heaven in a glass the first-fruits of an everlasting and blessed Harvest and much more to that purpose The week-days are as it were the back-parts of the week made to carry burdens a meer Servant or Slave made to do the drudgery of the humane life The Sabbath is the face the seat of Majesty which God hath made to look upward and to contemplate the glory of the Heavens and of the maker thereof The week-days are like the Terrestrial Globe wherein are painted to us the Earth with the inferiour and more ignoble creatures The Sabbath is the Celestial Globe Heb. 12.22 23 24. wherein we have the prospect of Mount Sion the City of the living God the heavenly Jerusalem and of an innumerable company of Angels of the general assembly and Church of the first-born and of God the Judge of all and of the spirits of just men made perfect and of Jesus the Mediator of the New Covenant c. The beholding of these glorious visions truly beatifical are the work of a Sabbath Moreover to discover to you the glory of a Sabbath consider we another excellent passage in our quoted Author ut sup speaking of the Sabbath All the graces triumph in Thee All the Ordinances conspire to enrich Thee The Father ruleth Thee The Son rose upon Thee The Spirit hath overshadowed Thee Thus it is done to the Day which the Lord delighteth to honour on Thee light was created the Holy Ghost descended Life hath been restored Satan subdued the Grave Death and Hell conquered c. Much more might be added but rather The Question Question is When do we make the Sabbath or how may we make it to us an Honourable Glorious day Answer 1 Then we call the Sabbath Honourable when we make Honourable preparation for it To which purpose it is useful to mind seriously that word which stands as a watch-man at the door of the fourth Commandment Remember the Sabbath to keep it holy Remember It is like the Baptist the voice of one crying prepare ye the way of the Lord or that Eccl. 5.1 keep thy foot when thou goest to the house of God c. It calls for solemn preparation for a Sabbath and the ordinances of a Sabbath a duty wofully neglected amongst Christians some little preparation people make for a Sacrament and it is to be feared there is more of superstition in it than Evangelical affection to the day consisting rather in a Ceremonial abstinence from meat and drinks than a serious separation of the heart and affections for communion with God But as to the Sabbath there is rarely any thing to separate between the drudgery of the week and the solemnities of the sabbath but a little sleep and that usually less than any other night is allowed people loading the Saturday-night with so many worldly affairs that the Lords-day-morning is too little to satisfie their sluggish indulgences of the flesh and there is not time either for closet or domestick devotion they cannot force themselves out of their bed time enough to join with the Congregation until half the publick worship be finished The Jews shall rise up against this generation and shall condemn them of whom it is reported they were so severe in their parascueves or preparations for the Sabbath which were precisely to begin at three of the clock in the afternoon Buxtorf that if the servants in the Family were cast behind in dispatching the servile labour of the Family the Master of the house though he were a Nobleman would not refuse to set his hand to the lowest drudgery that they might observe the punctual time of preparation this argued an honourable estimation of the Sabbath 2. Then we call it honourable when we give it honourable entertainment When we awaken our selves in such good time yet so as we may not indispose nature for the service of the day as David did Psal 108.2 awake my Psaltery and Harp I my self will awake right early I say to get up early in the morning Maâ—h 28.1 to meet our blessed Lord and Bridegroom coming from his Sepulchre to visit us That which is but fancied of the natural Sun its dancing upon Easter-day in the morning for joy of the Lords Resurrection I have known reallized by some excellent Christians whose hearts have not only leaped in them but themselves have hasted out of their beds and have leaped and skipped up and down in their chamber when the morning light of the Sabbath hath shined on them in remembrance of the Sun of Righteousness arising from the grave with healing under his wings Such extraordinary impulses and ravishments are not every Christians attainment and must not be imitated to the prejudice of the Body the spirit may be willing but the flesh is weak but certainly every Christian that hath the love of Christ shed abroad in his heart will be careful to abate himself somewhat of his wonted indulgences on that morning which was his redeemers Birth-day that he may have time to get on his wedding Garment by meditation Psal 2.7 reading and prayer that he may go forth to meet him whom his soul loveth in the publick solemnities of the Sabbath and bring him home with him into the chamber of her that conceived him
of the Families of Israel to the same duties which he promised and resolved upon before them all that is that they in their houses should serve the Lord. That his Exhortation was in the name of God and by Authority from him is evident for he protesteth that he was to say the Lords words to them ver 2. Thus saith the Lord God of Israel That he exhorted them in the name of the Lord to serve God with their families is also manifest Doth he engage that he will serve the Lord So he exhorteth them to do also ver 14. Now therefore fear ye the Lord and serve him in sincerity and truth And again Serve ye the Lord the matter of the duty then is the same expressed in the same words That this exhortation of serving the Lord reached to their families also is apparent from the Argument that he useth to enforce it namely his own example in his house else the strength and reason of it would be lost Would you have it run thus When I do so earnestly perswade counsel and command you to serve the Lord I would not have you to understand me as if this reached to your houses and proper families that ye should there set up conjunct religious duties but I and my house will serve the Lord would not this destroy the very sense and strength of his reasoning But if you take it on the contrary When I perswade you and command you in the name of God to serve him I would have you understand that my meaning is that both you and your houses should be engaged conjunctly to serve God and I exhort you to no more then what I do declare before you all that I will do in my house And so the sense is goo◠〈◊〉 argument strong to move them to it when he dot◠〈…〉 to the * A Lare incipe i. e. à domesticis ac familiaribus initium sumito rectè dicitur in magistratus alienae viâ—ae censores quorum oâ—â—icium est ut in primis suos suorúmque vitam corrigant Erasm Adag Proverb Begin at home and by his own â—â—â—mple influence them into the same practice it being an effectual way to back an exhortation by ones own example doing what we perswade others to do Sic agitur censura sic exempla parantur Cum judex alios quod monet ipse facit Ovid. Fast lib. 6. In his resolution he doth not only shew his zeal in glorifying God by doing him faithful service though all others should forsake him But also and chiefly like a prudent Governour draweth them on to imitate him Beneficioruâ—â— praedictorum commemorationis scopus est ut osten lat extrenae ingratitudinis esse pro tot tantÃsque heneficiis non vicissim Deum colere s qui. Par. in loc of whom they had justly so great an opinion for his vvisdom and piety Eng. Annot. The sum of all this affordeth this Argument for Family Prayer Arg. 1. If Joshua guided by the Spirit of God and upon moral grounds and reasons did promise and resolve that he and his house vvould jointly serve the Lord vvhich includeth prayer also and doth upon the same moral grounds and reasons and in the name of God exhort and command all the Heads and the Governours in Israel and all the people to do the same in their Houses then the same moral grounds and reasons still continuing it is the Duty of all Families jointly to serve the Lord including prayer also But all the parts of the Antecedent are true Therefore it is the Duty of all Families jointly to serve the Lord including prayer also Argument 2. Quod si homines ab injuria poena non natura arcere debet quaenam solicitude vexaret impios sublato suppliciâ—rum metu Quod si poena si metus supplicii non ipsa turpitudo deterres ab injuriosa facinero aque vita nemo est injustus ac incâ—uâ—i potiùs hubendi sunt improbi tum autem qui non ipso honesto movesimus â—eâ—oni viri aliquâ atque fructu callidi sumus non boni Nam quid faciet is homo in tenebris qui nihil timet nisi testem judicem quid in deserto loco nactus quem multo auro spoliare possit imbecillum atque solum Si negabit se illi vitam erepturum aurum ablaturum nunquam ob eam causam negabit quòd id natura turpe judicet sed quod meinat ne emanet id est ne malum habeat O rem dignam in qua non modò docti vetùm etiam agrestes crubescant Cicero de Leg. lib. 1. The Second Topick or Head from whence Family Prayer might be proved to be our duty shall be taken from the Law of Nature In this I shall proceed also by laying down several Propositions by which as by so many steps we might come up to the Argument that will determine it 1. Proposition Man being made by God a rational creature and a voluntary Agent is obliged to take God for his Governour and Ruler the actual existence of a Creature doth necessarily and immediately infer his relation to a Creator as the being of a Son doth the relation of a Father actual creation is the fundamentum or ground of this relation and as it is an absurdity in nature that a Son should be a Son having his being by his Parents under God and should not be obliged to be thankful to them to 〈…〉 them love them and obey them so it is much more absurd that man 〈…〉 a rational being from God and not be obliged to take him for his Goveâ—â—â—â—â— by how much God is greater then our Parents and the first cause of our being And this man is obliged unto antecedently to his own consent yea though he should never consent unto it as a Son is bound to obey his Parents though he should never consent thereto Though to take God for our Ruler in order to salvation our own consent is necessary for God saveth no man against his will nor without his own consent but by his powerful Spirit maketh them willingly consent but as our consent was not necessary nor possible to our own creation so it is not necessary to our obligation and subjection unto God yet if man doth not consent to take God for his Governour he is a Rebel against his Maker and though he do it not he stands bound to do it else obedience to God were not man's duty nor disobedience his sin and then man might act as he list and do what he please and never have any accusation from his own Conscience nor reason to be ashamed of nor afraid of any thing he doth if he can by policy or power escape punishment from men and if they should come to any harm by what they do it would be rather for their silliness and unwariness then for their wickedness or if they do good moved thereunto by their own profit and not by obligation of
humour them with those things that may gratifie their sensual appetitites though never so prejudicial in the consequence and in the present judgments of their Superiors who would have their children disciplin'd to self-denial and temperance which the Gospel (k) Mat. 16.24 Luke 21.34 1 Cor. 9.25 sets a great value upon I speak this from my own and others certain experience of what I have seen and heard both in Families of the Gentry and others in the Country and those of the best rank in the City Oh! what cause then have some of us with heartiest thankfulness to adore our Heavenly Father that our dear Parents have not only taught us the rudiments of goodness but call'd upon us to exercise self-denial and temperance and to enure our selves to hardship as good Souldiers of Jesus Christ (l) 2 Tim. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de Rep. l. 8. c. 17. So the Apostle enjoyned agreeable to the Philosopher who determin'd it best to accustom children in their tender years unto colds as most advantagious to good health and warlike actions And to bless God that they kept a watchful eye upon us in our minority giving check to our inordinate appetites that we can now in this luxurious and delicate age in the midst of fulness curb our selves and not hanker after every dainty and fine fashion we see or repine when it passeth by us whose Souls are made for better attainments But I forget my self in this business of Education being yet to speak to the remaining offices of Parents The next of which is 4. Disposal or elocation of children growing up or adult either into some particular employment or marriage 1 Into some fit way of employment or particular calling Christian Parents are concern'd not only to train up their children for business in the world but to do what they can to provide an honest fit and useful calling or profession wherein they may serve their own generation according to the will of God (m) Acts 13.36 and the abilities he hath bestow'd on them and the inclinations he hath implanted in them whereby they may mostly promote the Kingdom of Christ (o) Mat. 6.33 To find out natural capacities in the obsequious part of age requires the diligent consideration of a sagacious mind So that Parents herein have really need of the skill were it attainable of the boasting Spaniard who in his Tryal of wits pretended to know what complexion was fittest for every profession For all dispositions and inclinations are not equally fit for every affair †Equolibet ligno non fit Mercurius Some according to the temperament of the body and culture of the mind are for more ingenuous and liberal others more mechanick Arts some in a more publiik others more private station Upon discerning of which Parents should strain hard proportionable to their estates to choose such honest and advantagious Callings as their children are fittest for so nigh as they can judge Daniel and his companions were for liberal Sciences (p) Dan. 1.17 and so was Moses before them (q) Acts 7.22 and Paul after them (r) 22.3 These God made use of as eminent instruments of his honour in their generation one of them a Prophet another a Prophet and Magistrate the third an Apostle and all of them witnesses to the truth Paul doth gratefully commemorate his Parents love in educating him at the best School and Vniversity under the best Tutor living far from the City of his birth nor without reason for God's raising up Sons unto Parents for Prophets and placing them in the Ministry however despised in this decrepit age was accounted a singular priviledg (s) Amos. 2.9 10 11. with 1 Tim. 1.12 Ephes 4.8 11 c. 2 Cor. 5.20 Others in their circumstances were dispos'd into other Callings which their Parents thought them fit for In the morning of the world the two first children Cain and Abel were put into different employments (t) Gen. 4.2 so were Isaac's Sons into the like (u) 25.27 and Samuel's Sons into another (w) 1 Sam 8.3 though they very much misbehav'd themselves in it Jacob's Sons (x) Gen. 37.12 Laban's and Revel 's daughters were employ'd about cattel (y) 29.9 Exod. 2.16 None should be left to live idly but if not disabled all should be ordinarily in some stated employ wherein they have an Heavenly guard (z) Psal 91.12 for the publick good and the honour of God who where he gives most will not be content with the least but requires either corporeal or mental employment from all And therefore Parents having consulted their childrens inclinations and considered what breeding they have given them for the bettering of their parts and improvement of their gifts should not fail to dispose of their so that they may be able to maintain themselves (a) 2 Thes 3.6 10.12 or use what they have honestly provided for them to the doing of good in the Church and State and the training up of others in succeeding generations according as God hath distributed gifts to every one for his Calling wherein he is to abide till more clearly called to another (b) 1 Cor. 7.17 whether for husbandry (c) Gen. 47 6. or handy-crafts in more substantial (d) 1 Kings 5.6 or more curious works (e) Exod. 35.30 35. or yet more laudable employments (f) Jer. 17.16 whereunto they are not to be intruded but orderly called All which gives check to such Parents who are negligent herein after primaeve education and those who either put their children into unfit Callings or enter them not into fit ones in a fair way but by some indirect means There is another disposal and placing out of children wherein good Parents ought to be greatly concern'd and that is 2. Into the honourable estate of marriage (g) Heb. 13.4 when at a competent age considering the temper and inclinations of the children upon a due expence of circumstances in all Christian prudence sooner or later to avoid temptations on one hand and another by endeavouring to provide such matches as they may have a good ground to hope for God's blessing upon which they may then do when they are in the Lord (h) 1 Cor. 7.39 with 22. Because that 's the great Canon for the Regulation of Christian marriages and should be the principal ponderation in this greatest affair of Parents and Children that the persons marrying be not unequally yoked (i) 2 Cor. 6.13 14. and that they do it in the Lord as the obedience of wives and children is required to be (k) Eph. 6.1 with 5 8. and to please the Lord in my Text yea this of marriage is to be only in the Lord (l) Col. 3.18 For not to please him by marrying in him is by consequence to incur the displeasure of him in whom alone a blessing is to be had Wherefore professing Parents who are charg'd
the one and the other might see the right way of Salvation by Jesus Christ for though the Light of Nature by which we are convinc'd of the equity and righteousness of the Moral Law do bind us to Repentance when we act against it yet it cannot promise that we shall get any thing by our Repentance being altogether ignorant of the Mystery of the Gospel Thus we see the Mountains must be brought low and the Valleys filled up and both reduc'd to such an exact level evenness and plainness that Christ may sit close upon the soul without the least interposition of any thing between him and us or the least remaining vacuity or emptiness in our selves into which his Fulness doth not descend making up whatsoever is wanting in us and when it is so there is a through perfect closure with Christ in the greatest nearness in the strictest and most intimate union that can be But you will say How shall we come to this How shall we walk thus between the Mountain and the Valley in a streight direct line of Faith and Hope to Jesus Christ which brings me to the Case or Question now to be spoken to from the Text which is this viz. How may we steer an even course between Presumption and Despair The true state of this Question depends upon a clear discovery of the real difference that is between the Grace of Hope and both these extreams Presumption and Despair therefore 1. I shall distinguish between Presumption and Hope The difference between Hope and Despair is more apparent but we are too too apt to confound Presumption and Hope there being a greater Affinity between these than the other as in Morality some vertue come nearer to one extreme than to the other So here there is something of the general nature of Hope in Presumption Presumptio non excludit spem sed rectitudâ—nem spei Zanch. Therefore we must be the more acurate and strict in distinguishing between the Grace of Hope and the Sin of Presumprion which fallente quâdam Specie Aquinas resembles the grace of Hope and those who are guilty of this Sin do alwayes put the specious name of Hope upon it they are not sensible of any Presumption as others are of Despair and therefore their case is more dangerous Eo magis desperati quo minus desperantes Ames de Consc And where one despairs thousands do presume Before I come to particulars I must distinguish of a double Presumption 1. Of our Selves and our own merits 2. Of God and his mercy Both stand in a direct opposition to the true Grace of Hope and I shall shew you where the difference lies I begin with 1. The First sort of Presumption which is of our selves This is a proud arrogant presumption arising from a vain conceit of our own supposed worth and righteousness we think to stand upon our own legs insisting not upon what Christ is to us or hath done for us but upon what we are in and to our selves and have done for Christ We have Prophecied in thy Name c. Mat. 7.22 We are not as this Publican we have done thus and thus and ought to be considered for our good works and we doubt not but we shall 't is not the Promises of Free-grace but the Law and their strict observance of that which these men ground their hope upon But the true Grace of Hope is alwayes grounded upon Faith in the Promises and is all along fed nourish'd maintain'd and strengthened by those believing perswasions that it hath of the truth of those Promises which at first produced and begat this hope in the Soul and in the continual exercise of this Grace in its daily actings it eyes the Promises hath daily recourse to them for its further confirmation 't is bottomed upon them takes its rise from thence and bears up the Soul upon the credit of them Rom. 15.4 Psal 119.74 this is the hope of the Gospel Col. 1.23 that carries us out of our selves A Christian's Hope is hope in another and not in himself The right notion of Hope as it is an Evangelical Grace implies our sole dependance upon God as the only Author and Fountain of all that good which we desire and look for which doth sufficiently difference it from that false hope or self-presumption that I have been speaking of and which was principally aimed at by John in the Text being a Presumption more peculiar to those times and persons here spoken of who lived under the Law and were much in doing but understood not the End of their Moral or Ceremonial Works but trusted in them and made Saviours of them and at the first entrance of the Gospel they opposed the Doctrine of Free-grace would hear neither John nor Christ himself but rejected the Counsel of God against themselves Luke 7.30 33 34. See what a Character Paul gives of them and of all others throughout the world who should entertain the least thought of Salvation out of Christ Rom. 3.16 17. Destruction and misery are in their wayes and the way of peace have they not known This one Scripture if well weighed is enough to shake the confidence of the most Presumptuous Self-justitiary that is and to convince him and all the world of their need of Christ In Psal 14. which Paul quotes in this Chapter God is brought in taking a strict Survey of Mankind before he sent his Son into the World to see if there were any that stood in no need of him q. d. If there be any such let him come forth and shew himself David answers for himself ver 7. Not I Lord not I Lord I wait for Christ I long for Christ O that the Salvation of Israel were come out of Zion O that Christ were come that the Free grace and mercy of God were more clearly revealed then Jacob shall rejoice and Israel shall be glad this will be good news indeed So Jer. 17.5 6 7. The result of all is this true Hope eyes God in Christ and argues from him this Presumption now spoken of eyes self and argues from thence in all its actings 2. The second sort of Presumption to be distinguish'd from Hope is that by which we presume upon God and his mercy This is grown up since the preaching of the Gospel there is indeed too great a spice of the former Presumption among Professors and as that vvears off this succeeds nay they unhappily mingle together If Legal Presumption cannot altogether shut out conviction yet it minces the matter 't is a little one and my Soul shall live and so makes vvay for this credulous presumption that brings in a Salvo for all presently God is gracious mercy is promised Christ has died for Sinners and all vvill be vvell vve shall go to Heaven of course vvithout any more ado and so they sit down in security all their dayes till they are surprized vvith their everlasting doom unawares This is Infidelis fiducia Bern. a
Christianity calls for quietly and readily to resign up all our comforts to God's dispose Christian 't is a great part of thy religion to be content under these crosses not to have thy comforts ‖ Omnia ista nobis accedant non haereant ut si abducantur fine ullâ nostri lacetatione discedant Senec. Ep. 74. torn from thee as the plaister is from the flesh but to come off easily as the glove doth from the hand 5. Where there is ground of hope that the everlasting state of dead Relations is secured as there is for the Adult who lived in the fear of God for Children descending from Parents in covenant with God there 't is mere self-love which must cause discontent For had we true love to the dead we should rejoyce in their advancement as Christ saith Joh. 14.28 if ye loved me ye would rejoyce because I go to my Father You are troubled because they are not with you but you should joy in this that they are with Christ which is far better Phil. i. 21. 8. Think how others have undergone this tryal Aaron had his sons cut off by a dreadful Judgment but 't is said of him he held his peace Levit. 10.3 Job 1.21 2 Sam. 12.15 c. See Val. Max. l. 5. c. 10. So it was with Job and yet he blessed the Lord So long as there was hope of the life of the child David prayed and fasted but when he saw God's will was done he rose up and eat and afflicted himself no more Nay I might recite several examples of Heathens who did to the shame of us Christians bear the death of dear Relations with great equanimity and undisturbedness of spirit Well I hint these several things to you when any of you are thus tryed I allow you a due and regular grief and sense of God's afflicting hand but there must be no vexing or discontent under it which the Considering of the forementioned particulars may very much prevent or remove 3. Thirdly Wben Relations continued prove uncomfortable How as to uncomfortable Relations this occasions daily risings of heart and much discontent O the sad fires of passion which hereby are kindled in many too many hearts and houses The comfort of Relations is grounded upon suitableness where that is not the rose is turned into a briar or thorn What is unsuitable is uncomfortable as the yoke that doth not suit or fit the neck is alwaies uneasie Now this unsuitableness refers either to the natural temper or to something of an higher nature in both 't is very afflictive but especially in the latter There is an unsuitableness in respect of the natural temper or disposition I intend in this principally Husband and Wife the one is loving mild gentle of an even and calm spirit sweet and obliging in his or her converse the other is quite contrary froward passionate cholerick hard to be pleased alwayes quarelling c. Here 's a cross now and a heavy cross too but what 's to be done by them that bear it so as that they may learn Contentment under it why let them be often in considering these things 1. That God hath a special hand in this affliction 'T is he who brings persons together in this relation he made the match in Heaven before it was made on earth and therefore he is to be eyed in all the Consequences that attend it if it be comfort he is to be blessed for it if it be discomfort he is to be submitted to under it 2. Though this be a sharp tryal yet 't is for good where it 's sanctified It drives many nearer to God weans them more from the world keeps them humble draws out their graces gives them experience of supporting mercy learns them to be more pitiful to others and the like 3. May be this is the only affliction with which some are exercised In all things else 't is mercy only in this thing God sees it good to afflict surely such have little reason to be discontented What under such variety of signal mercies canst thou not bear contentedly one signal affliction 4. The Cross is heavy but patience and contentedness will make it lighter Levius fit patientiâ quod corrigere est nefas The more the Beast strives the more the yoke pinches the more quiet he is the less it hurts him and so it is in that Case which I am upon 5. Possibly more suitable Relations were once enjoyed but forfeited So that if you will be angry it must be with your selves not with God 6. Death will soon put an end to this Cross and we shall shortly be in that state wherein we shall have nothing unsuitable to us But 2. There is an unsuitableness in higher things such as do more immediately concern the honour of God and the everlasting condition of Souls as Grace and no Grace Holiness and sin Godliness and Vngodliness Here now I principally intend Parents and Children though other Relations may be included also Here is a Parent that fears God that lives an holy and godly life that owns the good wayes of God and walks in them c. But his Child or Children are of a quite other Spirit and take a quite other course oh they live in sin and wickedness in open enmity to God carrying it as the Sons of Belial they curse swear drink defile their bodies profane Sabbaths neglect duties scoff at Godliness puff at all good counsel discover a Spirit obstinately set against God c. This is an affliction of a very great stature taller by the head and shoulders than several that have been spoken unto before yet many godly Parents groan under it whose head and hearts are broken by ungodly Children and never was this affliction more common than now when youth is so much debauched I verily believe many good Parents could with much less grief bear the death of their Sons were they but fit for it than that which they daily undergoe through the wickedness of their lives Truly these are much to be pitied yet I would desire them to labour to be contented and submissively to bear this heavy cross In order to which frame let them consider 1. That 't is no new thing for good Parents to have bad Children Sometimes it so happens that when the Father is bad the Son is good but it more frequently happens and God suffers it to be so that the world may see Grace doth not run in a blood that when the Father is good the Son is bad It hath been so from the beginning Adam had his Cain Noah his Cham Abraham his Ismael Isaac his Esau David his Amnon and so in many others and it will be so to the end of the world Pray think of this though 't is a cutting yet but common affliction 2. Children are ungodly yet there is hope at last they may be reclaimed As stubborn as they are God can make them yield he can change