Forty Sermons, Sermon 1 · Sermon 6
1. THis being born of moſt godly Parents doth not free us from St. Maries April. 10. 1659. 1. Pſal. 86. 16.that original guilt and ſin which is conveyed to us from our firſt Parents. David under the Law, though he could ſay he was the Son of Gods Handmaid, confeſſeth himſelf born in ſin. Pſal. 51. 5. And Paul under the Goſpel ſaith, we are by nature born Children of wrath as well as others. Epheſ. 2. 3. Our next beſt Progenitors cannot cut off this ſad old intail of our firſt great Grandfather. The winnowed Corn brings forth that which ſpringeth from it with the husk, and the circumciſed Parent begets his Son with his foreskin, yea and with natural ſinful defilement, which was ſignified by it.
2. Nor doth it infuſe or propagate poſitive holineſs. Their begetting of Children is an Act of Nature, but holineſs is from Grace. It's Chriſt the Everlaſting Father, who in this ſenſe of his own good will begets us, James 1. 18. P. Martyr conceiveth that for the Godly Parents ſake, God may do much to their Children, at leaſt in a tendency hereto, ut ad fidem adducantur, & donis ſpiritûs i… Rom. 11. 16. Minimè ſanctitatem ur à cum ſemine tranſfundi…, imò potius peccatum & naturae vitium.inſtruantur. And I deny it not: but yet ſo as that he there confeſſeth that they do not propagate grace with nature, but ſin rather. Such a propagation of holineſs had been by the firſt Covenant in the firſt Adam if he had ſtood; but in the ſecond Covenant it's not ſo derived by Parents, but infuſed by Chriſt (the ſecond Adam) immediately from himſelf. So that although it be ſometimes called the holy ſeed: yet that's meant of federal holineſs, or of the Mal. 2. 15. Iſa. 6. 13.former advantages to true holineſs, not of any neceſſary or conſtant beſtowing; much leſs of any natural propagating it to their poſterity. (Though the mother was an elect Lady, yet it was only foreign, 3 John 1, 4. not all, but well that ſome of her Children walked in the truth) For,
3. Very often good mens Sons prove as bad as others: indeed ſometimes very good, and it was Jacob's preheminence above his Gen. 49. 26.Progenitors, that all his Children were taken into the Church. But Joſiah was a very good man too, and yet whereas he had but four Sons, 1 Chron. 3. 15. they all proved ſtark naught. A juſt man Of three of them, See 2 Chron. 36. of the fourth, See Jer. 22 Anonym. Annot. Cantabrigiae.begets a robber and ſhedder of blood, Ezek. 18. 10. as we read Judg. 20. 16. there were ſeven hundred men left-handed of Benjamin, who had his name from the right hand. Upon which, one not more argutely than truly and piouſly, Ità non rarò ſcaevolae naſcuntur à Benjamin dextrae filio, and imitate them rather in their deformities and ſins, than in their graces and beauties.
4. Nay too often beſt mens Sons prove the very worſt. Adam had a Cain, Noah, a Cham, Abraham an Iſhmael, Iſaac an Eſau, 1 Sam. 2. 12.Hezekiah a Manaſſeh, Elies Sons the Sons of Belial. Many of Davids Sons proved notoriouſly wicked, and the unworthy baſe Nabal, is 1 Sam. 25. 3. regiſtred to have been of the moſt noble and generous Caleb's poſterity. The Jews who claimed Abraham for their father, John 8. 33, 39. our Saviour Matth. 3. 7.calls a generation of vipers, and ſaith they were of their father the Devil, V. 44. Nati de amico Dei Abraham, vitio ſuo facti ſunt quaſi filii Cham, as Hierom ſaith on Jer. 2. 14. A ſad truth! ſo notoriouſl known, that it came to be a Proverb, both with the Jews, foreign Acetum vini proles, Wine begets Vinegar, and with the Greeks, foreign, Heroum filii noxae. And I wiſh that our ſad experience here in the Univerſity of many promiſing bloſſoms cankered in the bud, of very many godly mens Sons if not wofully debauched, yet much degenerated, did not prove this too true, and that the Papiſts had not ſuch occaſion to condemn our Miniſters marriages by reaſon of the frequent, abominable miſcarriages of their Children, as of old the ſeven Sons of Sceva the chief of the Prieſts, proved Vagabond Exorciſts, Acts 19. 13, 14. Thus Corruptio optimi eſt peſſima: and beſt mens Sons prove oft the worſt of Sinners, whilſt pinning their faith on their Parents Sleeves, they do not only thereupon not accept of Chriſt, (as the Jews upon this account rejected him, becauſe they were Abraham's Seed, John 8. 33.) but alſo think it will bear them out in their groſſeſt impieties.
5. And as thus they are often moſt enormouſly ſinful, ſo of all moſt extreamly miſerable.
1. For a Godly Parents Covenant will not in this ſecure and exempt their ungodly Children, when by their degenerateneſs they cut off the entail of thoſe mercies which would otherwiſe follow upon it.
Not from temporal Judgments here. Sad is that word of ſuch, that they that found them devoured them: and that, becauſe they Jer. 50. 7.had ſinned againſt the Lord, the hope of their fathers. Becauſe God had been the hope of their Godly Fathers, therefore it made their wicked Childrens Caſe deſperate. So that (as Ezekiel adds) even Noah, Daniel and Job, three men eminent for piety and for protracting or diverting of God's judgments from others, ſhould not be able to deliver either Sons or Daughters. Ezek. 14. 16, 20.
Nor from eternal at the laſt day. And here Conſider,
1. With what face wilt thou then look upon thy godly Parent, A ſad laſt meeting.who wilſt remember what Prayers he made for thee, what counſel and admonitions he gave thee, and what care every way he took about thee to keep thee from that place of torment, and all in vain? It was a piercing word of that man of God on his Death-Bed Mr. R. Bolton.which he charged his Children ſtanding about him, that they ſhould not dare then to appear before him (much leſs before Chriſt) in an unregenerate Condition.
2. Again, think what ſinking over-whelming grief and confuſion A ſadder laſt parting.it will be then as our Saviour ſaid, to ſee Abraham, and Iſaac, and Jacob, (and ſo your godly Parents and Friends) in the Luke 13. 28.Kingdom of heaven, and your ſelves thruſt out, and ſo vaſt a gulf ſet between them that were by nature ſo nearly united. Parting of friends though but for a time, and for neceſſary and good occaſions do now oft-times occaſion tears, and at parting at death, or by ſome heavy outward judgment, very ſad ones; when one is taken, and the other left, Luke 17. 34. though they be taken away to heaven, whither we have hope to follow after them. But ſuch a ſad parting as this is, when we ſhall go away into everlaſting puniſhment, and our godly Parents into life eternal, never, never, Matth. 25. 46.never to enjoy or ſee them more, unleſs it ſhould be, as the Rich man that ſaw Abraham afar off, he himſelf being in torment. The Luke 16. 23.thoughts of this ſhould ſink into our hearts now, elſe it will ſink us into the very loweſt depths of deſpair and Hell then. Unleſs,
3. This prove yet a lower, that thoſe Godly Parents of thine, And the cloſe of all, ſaddeſt of all.who whileſt they did not know whether God would have mercy on thee, as David for his ſick Child, 2 Sam. 12. 22. faſted and prayed, and wept over thee: when they ſee the iſſue, and the good will of God accompliſht upon thee, they will then quietly acquieſce in it. Nay as then God will laugh at thy deſtruction, and mock when Prov. 1. 26.thy fears then are come; ſo that godly Woman when ſhe had uſed all means to reclaim her rebellious Son, out of anguiſh of ſpirit broke out into this deep expreſſion, ſinful wretch, I have uſed all means for thy good in vain: but look to it, I that have done all this ſorrowing, if thou doſt not amend, ſhall rejoice one day to ſee thee frying in hell. A harſh word you will ſay, and it may be, not ſo ſafely imitable: but yet (they ſay) was bleſſed to bring home that Prodigal; and it may be to do as much to thee. This only I will ſay, that as David's fear of Abſalom's ſad Eſtate made him ſo ſad at his death; ſo it was ſomething yet that he died lamented, and that he had a Father to ſay, O my Son Abſalom, my Son, 2 Sam. 18. 33.my Son Abſalom. But this is yet more ſad, that if thou beeſt once lodged in Hell, thou muſt not then expect from moſt tender-hearted Godly Parents their Prayers, no not ſo much as their pity for thee in that everlaſting undoing miſery. I dare not ſay they will or can rejoice in it: but their wills being wholly melted into Gods, I am ſure they will fully acquieſce in it, yea and rejoice in that glory which he ſhall gain by thy miſery, from which not their Covenant, but Chriſt and the free mercy of God in him only can deliver thee. And therefore even that (as the Apoſtle here doth) is to be accounted loſs and dung in compariſon of him.
For Application. From what hath been ſpoken on this argument, Uſe 1 Let ſuch as are born of Godly Parents, and ſo have the excellent advantage of this Birth-right-Privilege, Firſt, very much bleſs God for it, as having thereby an intereſt in thoſe many forenamed Bleſſings wrapped up in it. And if Plato thanked Nature that he was born an Athenian and not a Theban, how much more cauſe have we to bleſs the God of Nature and Grace too, that we are born Chriſtians, not Pagans, eſpecially if of true and godly Chriſtian Parents, from whoſe Covenant we have right to and intereſt in ſo many happy privileges; that the Patent was granted not only to our Parents perſons, but to deſcend to their poſterity, for a great while to come; which David ſpeaks of as an unparallel'd mercy, 2 Sam. 7. 18, 19.
Firſt, I ſay, Bleſs God for it.
2. Take heed of neglecting, rejecting, and ſo forfeiting it, as it's ſaid of them, 2 King. 17. 15. that they rejected the Covenant which God made with their fathers, as Eſau ſold his birth-right for Gen. 25. 33, 34.a meſs of pottage, which the Holy Ghoſt calls a deſpiſing of it; and the Apoſtle counts him a profane perſon for doing it, Hebr 12. 16. and we ſhall be as profane if upon leſs ſtraits than he was then in, for the ſatisfying of our vainer ſinful luſts we part with ſuch a bleſſing, for he that ſold the birth-right loſt alſo the bleſſing. But Naboth was more natural, who upon no terms, no not to gratifie a King, would give away the inheritance of his fathers. And Solomon 1 King. 21. 3.would have us more ingenuous when he gives this in charge, Thy own friend, and thy fathers friend forſake not, Prov. 27. 10. much leſs our own God, and the God of our Fathers, and our Fathers Covenant forſake not, reject not.
3. But as a very precious talent let us make much uſe of it and improve it, as a portion and ſtock left us by our Parents, which, if we be good husbands with, we may grow rich of.
The Ordinances which by their Covenant we have right to, ſhould not fail to be improved to our greater edification, which it's expected we that have the advantage of godly Parents, private Catechiſing, inſtruction and Prayers ſhould the more thrive by.
And the more (as we ſhewed) it ſetteth us in Chriſt's walk, the nearer we ſhould be to the ſaving touch of Chriſt's garment; and therefore even whilſt we are not as yet converted, we ſhould be leſs diſorderly, nor ſo far run away from Chriſt in ſinful courſes, as others are, but nearer to the Kingdom of God.
And when brought home and converted, God expects ſuch ſhould be more eminent in grace and ſerviceableneſs, as having beſides their own care and endeavour, and the immediate workings of Gods Spirit upon their own hearts, the happy advantage of their godly Parents Faith, Prayer, direction, encouragement and Covenant; as the Boat or Veſſel, which beſides the wind filling its ſail, is helped on with the Rowers Oars, uſeth to go much the faſter. Godly Eunice her Son, and Lois her Grand Child, ſhould prove a Timothy, a grown man when young. If thy father were good, thou ſhouldſt be better: but if thy Grandfather too, it's expected that thou ſhouldſt be eminently godly. He that can ſay not only, O Lord, truly I am thy ſervant, but alſo the Son of thy Hand-maid, ſhould more fully pay his vows, and the vows of his Parents, Pſal. 116. 16, 18. and ever, when tempted to ſin, ſhould think he heareth his godly Mother ſaying to him, as Bathſheba to her Son Solomon; what my Son, and what the Son of my vows! Give not thou thy ſtrength unto women, &c. Prov. 31. 2, 3. It is not for Kings, O Lemuel, to drink Wine, &c. What thou, a Son of ſuch a Parent a ſon of ſo many Vows and Prayers, for thee to devote thy ſelf to ſin and deſtruction? Sure whatever others may do, or will do▪ it's not for thee to be wicked and profane, nay it's not for thee to come lagging behind, but to outgo others who haſt ſuch helps and furtherances to make greater ſpeed and progreſs in the ways of godlineſs. It's not for thee to make it thy aim and pitch, only to be and do as others, which would be not only ungracious, but even unnatural, to deſire rather to be like your neighbours, than your Parents, whoſe examples and other helps ſhould advance you to a more eminent degree of holineſs. In theſe and the like kinds our godly Parents Covenant ſhould he improved. But
Fourthly, (Which is more to my preſent purpoſe) This Covenant is not wholly and only to be relied on, and reſted in. Indeed Iſrael was brought low, becauſe they relied not on the Lord God of their Fathers, 2 Chron. 13. 18. we are to rely on the God of our Fathers, but not only on our fathers and their Covenant (to think, that becauſe our Parents were good, therefore we ſhall do well) for this without further care of our ſelves will fail us; as the Jews who built upon this, that they had Abraham to their father, John 8. 39.notwithſtanding they were ſunk into the depths of ſin, whilſt our Saviour ſaid, they were of their father the Devil; as the rich man V. 44.was ſunk into the depths of Hell, though he had Father Abraham much in his mouth, as you have him thrice repeating it. Luke 16. 24, 27, 30. And therefore it was that our Saviour (to prevent or meet with this fallacy and deluſion) expreſly ſaith, Matth. 3. 9. Think not to ſay within your ſelves, we have Abraham to our Father, as though that would be able to bear them out, for he adds, that God even of theſe ſtones could raiſe up children unto Abraham: ſo that he had no need of them to maintain an holy ſeed or Church upon the Earth, as was afterward made evident in the Jews rejection, God taking the out-caſt Gentiles into their room, as God to this day upon their rejecting of him, caſts off the poſterity of many godly Parents, and yet proves not Childleſs, adopting other Families into that relation which otherwiſe were moſt unlikely. Indeed the Child whilſt an infant is carried in the Parents or Nurſes Arms, but yet when grown up muſt go on its own legs: and ſo whatever the faith of Parents may do for the benefit and ſalvation of their Children that die infants, yet if they live to riper Age, every one muſt live by his own faith, Hab. 2. 4. Otherwiſe to live, and to be Children of diſobedience, and yet for our juſtification to ſay, we have Abraham to our father, is but a piece of ridiculous and blaſphemous non-ſenſe: which fooliſh Plea, when the Jews made uſe of to our Saviour, he fully anſwers and refutes by replying, if ye were Abraham's Children, you would do the works of Abraham: but now you ſeek to kill me; this did not Abraham, John 8. 39, 40. and the like may be ſtill ſaid to ſuch vain pretenders, you bear your ſelves much upon this, that you are ſuch godly Parents Children: but if you be their right born Children, where are their graces? as he ſaid,—foreign, Sophocl.foreign, if you are of the holy ſeed, ſhew ſo much by your holy lives. You drink and drab, live vainly and ſcandalouſly, and even hate the ways of God (for ſuch often prove bittereſt Enemies of Godlineſs.) But this did not Abraham; this did not your godly Father or Mother, as God ſaid to Jehojakim, Jer. 22. 15, 16, 17. thy Father Joſiah did judgment and juſtice, he judged the cauſe of the poor and needy: but thine eyes and thine heart are not but for thy Covetouſneſs, &c.
At non ille ſatum quo te mentiris Achilles,
Talis in hoſte fuit Priamo, &c.
You that bear the Name, and plead the Covenant of ſuch a Father, are proud, and filthy, and profane; but remember, he your Father whom you ſo boaſt of, and rely on, was not ſo: he loved thoſe ways and people which you hate, and abhorred thoſe courſes which you delight in. And then as the Prophet Ezekiel ſaid, Cap. 33. 25, 26. ye lift up your eyes to your Idols, and ſhed blood, and ſhall ye poſſeſs the land? ye ſtand upon your ſword and work abomination, and ſhall ye poſſeſs the land? ſo here. You profane and reject the Covenant of your Fathers, and ſhall you poſſeſs and enjoy the benefit and bleſſing of it? No, as the ſame Prophet ſaid to the ſame degenerated people, that God would bring the worſt of the heathen, and they ſhould poſſeſs their Houſes, Ezek. 7. 24. ſo even the worſt of other Families and Kinreds ſhall rather be brought into the bond and bleſſing of the Covenant, than you that have ſo wickedly and perverſly broken it.
And therefore take and follow theſe few other directions if ever you would come to have the benefit and bleſſing of it.
1. Labour to follow them in all their holy walkings, and to be more like them in their graces, than in faces and perſons. If you would have their bleſſings, walk in their bleſſed wayes; that as they ſurvive in you, ſo their graces may in yours, and ſtand up in their ſteads to do their deeds, as to enjoy their eſtates and inheritances, as God promiſed to David, There ſhall not fail thee a man to ſit on the throne; but it is foreign, Only if, or So that thy Si tamen, Jun. ità tamen, Vulg.Children take heed to their way, and walk before me, as thou haſt walked before me, 1 King. 8. 25. It is with an If and an Only, If, as it was ſaid to Solomon alſo in the following Chapter. And Cap. 9. 4, 6.therefore, as David in his ſolemn-bleſſing and charge given to Solomon, ſaid, And thou Solomon my Son, know the God of thy Fathers and ſerve him, 1 Chron. 28. 9. ſo let it be ſaid to the Children of all Godly Parents, Oh know and ſerve the God of your Fathers as they did, as ever you would enjoy the bleſſing that they had.
Indeed to imitate our Parents we are naturally prone, and in ſome Caſes, eſpecially in their ſins, perverſly ſet upon. As is the mother, ſo is the daughter, Ezek. 16. 44. and if Ʋzziah will go into the Temple, 2 Chron. 26. 16. Ahaz his Grand-child will ſhut up the doors of it, Chap. 28. 24. Here we account it a piece of our piety to our Parents to imitate their impieties; as they Jer. 44. 17. reſolvedly ſaid, we will certainly do as we have done, we and our fathers; and how fooliſh ſoever Anceſtors have been, the Pſalmiſt ſaith, their poſterity will approve their ſayings, Pſal. 49. 13.
Which continuing, *Ezra. 9. 7.and repeating, and perpetuating of their ſins, is but Cham-like to uncover their nakedneſs, to deface our Anceſtors Jer. 44. 9.Statues, and mingere in patrios cineres; and diſhonours them whom the law of God commands us to honour.
But withall is the readieſt way to bring down the heavieſt judgment on our ſelves, whilſt we ſtand up in their ſteads to fill up the meaſure of their ſins, and ſo to augment the fierce anger of the Lord, Matth. 23. 32.Numb. 32. 14. whilſt he viſits on us both our own and our fathers ſins together, as our Saviour ſaid, that on you may come all the Jer. 3. 25.righteous blood ſhed upon the earth, from the blood of righteous Abel to the blood of Zecharias, Matth. 23. 35. or as Nehemiah ſaid to the Nobles of Judah, Did not your Fathers thus? and did not our God bring all this evil upon us, and upon this City, and yet ye bring more wrath upon Iſrael, Cap. 13. 18.
And therefore as in this worſe kind of imitation, the Scripture forbids us to be like them (be not like your fathers, 2 Chron. 30. Pſal. 78. 8.7, 8. Zechar. 1. 4. Ezek. 20. 18.) and reproveth and condemneth us when we be, Are ye polluted after the manner of your fathers? and commit ye whoredoms after their abominations? Ezek. 20. 30. and therefore if we would not add fewel to the fire, and more enkindle and increaſe the heat of Gods wrath, we ſhould imitate their graces, but not their ſins, (as it's ſignanter ſaid of Jotham, 2 Chron. 27. 2. that he did right in the ſight of the Lord according as his father Uzziah did: Howbeit he entred not into the Temple of the Lord, as he did. He followed him in a fair way, but baulk'd him in a foul.) we ſhould what we can (as it were) revoke and reform their ſins, by a quite other, yea contrary courſe, as the ſon that ſhall ſurely live, ſeeth all his fathers ſins, and conſidereth, and doeth not the like, Ezek. 18. 14, 17. So good Aſa removed all the 1 King. 15. 12.Idols that his father had made; and Nehemiah could ſay, that his Predeceſſors the former Governours, had done evil ſo and ſo; But he adds, But ſo did not I becauſe of the fear of God, Nehem. 5. 15. It's not in their ſins that we ſhould imitate them; as the Sons of Korah, not joining with their father in his ſin, eſcaped that woful pit-fall (Numb. 16. 32, 33. with Numb. 26. 10, 11.) and were Levites in Gods ſervice. But in their Graces and well-doings, and herein labour to expreſs them to the life, that when they are dead, they may yet live in thee. Here above all things, take heed of degenerating. That the Heathens ſhould complain,
Aetas Parentum pejor avis tulit nos nequiores, &c. that of the Egyptians it ſhould be ſaid, another King aroſe, that knew not Joſeph, Exod. 1. 8. is a leſs wonder: but that of the people of God it ſhould be ſaid, Judg. 2. 10, 17. their fathers obey'd the Commandments of the Lord, but their Children did not ſo; how ſad! if after godly Parents and Anceſtors (it may be) in ſome ſucceſſions are gone to their reſt, ſuch prodigals ſhould ariſe as not only to waſt all that eſtate which they had gathered, but alſo quite extinguiſh all that luſtre of holineſs which they had ſo long continued; to have the head of gold, and the feet of clay, although it expreſſed what degenerous ſucceſſions there are in the World, and as at this day we may ſee in many, both greater and meaner families amongſt us, yet we muſt needs judge that they are very ſad changes; when poſterity proves ſo degenerate, that God may juſtly disinherit them, and Godly Parents not own them; as the Prophet ſpeaks of Abrahams not knowing his degenerous poſterity, Iſa. 63. 16. as Auguſtus would not acknowledge Julia for his daughter, but accounted her rather as an Impoſthume broken out of him; as on the contrary we read the effect of John Baptiſt's Miniſtry was to turn the hearts of the fathers (to whom he Brugens.yet preached not) unto the Children (ſo as to own them as foreign, legitimate and not ſpurious) when it was withall to turn the Mal. 4. 6.hearts of the children to their fathers, viz. in following them in their godly ways; dum in id quod ſenſerunt illi, conſentiunt & iſti. Auguſtin de Civ. D. L. 20. c. 29.Which therefore Luke rendreth by turning the diſobedient to the wiſdom of the juſt, Luke 1. 17.
Thus Godly Parents and Children ſhould mutually reflect a luſtre upon one another, as Abner's name may be taken both ways, either Pater Lucerna, or Lucerna Patris, either the father was the 1 Sam. 14. 50.lamp or brightneſs of the Son, or the Son the brightneſs of the Father. Indeed both ſhould be mutually according to that of Solomon, Prov. 17. 6. Childrens Children are the Crown of old men, and the glory of Children are their Fathers: but that is, if both be virtuous Dod in locum.and gracious, for elſe Bleſſed Hezekiah was in no ſort dignified by his wicked father Ahaz, nor Ahaz any whit graced by his godly Son Hezekiah. But therefore it (in part) was (as ſome obſerve) that Abraham, Iſaac, and Jacob, are uſually named Idem in Proverb. 5.together as mutually reflecting a luſtre on each other, the Root giving life and ſap and verdure to the branches, and the flouriſhing branches back again, commending the lively root, that it may be ſaid they are the ſeed of the bleſſed of the Lord, and their off-ſpring with them, or, as it is Iſa. 59. 21. the word and ſpirit of God may not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed from henceforth and for ever. What a glorious reſplendency is it when ſuch bright beams from Father to Son, (as of Baſil's Parents, that they were ſuch, that if they had not had ſuch bleſſed Children of themſelves, they Nazianzen Orat. 20. p. 322.had been renowned, and their Children ſuch, that if their Parents had not of themſelves been ſo famous, yet they would have been moſt happy in ſo bleſſed an off-ſpring) what a glorious reſplendency, I ſay, is it, when ſuch bright beams from Father to Son and back again are thus mutually reflected! and when both are conſpicuous and eminent. How comely and glorious a ſight is it to ſee Abraham, Iſaac, and Jacob, hand in hand, going up to the Mount of God, ſtriving which ſhould be formoſt!
At leaſt when there is a failure on the one part, greater care ſhould be taken that the ſupply may be made up of the other, as that when the Child is bad, the Parent may be good, ut ramorum ſterilitatem radix foecunda compenſet, as Hierom ad Demetriadem, or as he elſewhere expreſſeth it ut quod in virgâ non poterat in radicibus Ad Oceanum.demonſtraret: as in ſome plants in which the branches are uſeleſs, the root is of Soveraign uſe.
Or (which is nearer to my preſent purpoſe) when Parents are bad, the Children need be good to keep up the Family, ut radicis amaritudinem dulcedo fructuum compenſet, as the ſame Hierom▪ ſpeaks in his Epiſtle to Laeta, as in ſome plants, when the root is good for nothing, the fruit is admirable, both for Meat and Medicine, and as he there ſhews of Albinus Laeta's Father, that by reaſon of his Childrens and Kinreds Piety, was himſelf a Candidate of Heaven, and adds, that he thought even Jupiter (the father of all Ego puto etiam ipſum Jovem ſi habuiſſet talem cognationem, potuiſſe in Chriſtum credere.Idolatries and impieties) might have believed in Chriſt if he had had ſuch Children and relations; as our happy experience hath ſometimes found ſinful Parents brought home to God by the Prayers and helps of their godly Children, and ſo they proved means of their ſpiritual birth, which were cauſes of their natural, at leaſt have been a means to keep off judgment from them, and ſo bring honour to them, though they continued bad.
But if good, did double, yea multiply it, whilſt they were multiplied Copies and Portraitures of their Parents Beauties, as Tully ſaid of Sextus Sulpicius: Nullum unquam monumentum Philippic. 9.clarius S. Sulpitius relinquere potuit quàm effigiem morum ſuorum, virtutis, conſtantiae, pietatis, ingenii filium, the happineſs of the Son being one great part of the bleſſedneſs of the Father, they being a part of their Parents, and as dear, nay often dearer to them than themſelves. And therefore it is, that in Scripture as we find God curſed Cham in curſing hi… Son Canàan, Gen. 9. 25. ſo he is ſaid to bleſs Joſeph in bleſſing his Sons Manaſſeh, and Ephraim, Gen. See Ainſworth in locum.48. 15, 16. as elſewhere he is ſaid to promiſe to give that to the Fathers, which he promiſed the Fathers ſhould be received on…y by their Children, Deut. 19. 9. as Gen. 46. 4. God promiſeth to bring up Jacob again into Canaan from Egypt, which he never was alive, and only when he was dead, but fully made good to Grotius in locum.his Poſterity. And thus Children may bleſs their Parents, who are wont to ask their bleſſing, and though I do not ſay fully requite them who were authors of their beings, yet they may pay this tribute of honour to them in imitating, and expreſſing, and equaling their virtues and goodneſs.
2. Nay they ſhould labour, not only to imitate and equal them, but if it may be to exceed them.
Not in ſin, as it's not only ſaid of Antiochus, that he ſhould do that which his fathers had not done, Dan. 11. 24. but alſo of Iſrael, that they did worſe than their fathers, Jer. 7. 26. corrupted themſelves more than their fathers, Judg. 2. 19. and above all that their fathers had done, as in the ſtory both of Iſrael and Judah, and their Kings, as Omri, worſe than all that were before him, 1 King. 16. 25. and yet Ahab that came after worſe than he, v. 30, 33. as drawing down more to the dregs and like winter-ways growing deeper and deeper.
But thus to add more ſin is only to increaſe more wrath, Nehem. 13. 18.
But I mean exceeding them in grace and goodneſs, as Nazianzen (Orat. 20.) ſaith of St. Baſil's father, foreign, that however he exceeded all others, his Son only hindred him from being chief of all. Nor is this precedency and going before the father contrary to the duty and ſubjection of a Child. We are not wont to be angry with our ſelves or others for deſiring that our Son may be a better man than his father, as when David's Servants in his preſence prayed that God would make Solomon's Name better than his Name, and his throne greater than his, we do not find he was diſpleaſed at the Prayer, but (it's ſaid) he bowed himſelf upon the bed, 1 King. 1. 37, 47. as ſaying Amen to it. Indeed Elijah (whether in humility I cannot ſay but I am ſure he was in a paſſion when he ſaid it) Non ſum melior patribus, I am not better than my fathers, 1 King. 19. 4. But I remember too that Bernard ſaith, Recedant Epiſt. 93.à me & à vobis qui dicunt, Nolumus eſſe meliores quàm patres. It's but a profane modeſty and ſlothful humility, more neglect of God than reſpect to our Parents, that when we have greater advantages we make not greater progreſſes, and being ſet on their ſhoulders we do not ſee and reach further, if we labour not to be more godly, that we may be more bleſſed, as Jacob ſaith, his bleſſings exceeded the bleſſings of his Progenitors, Gen. 49. 26. and as God promiſed his poſterity, that in caſe they obeyed him he would do them good, and multiply them above their fathers, Deut. 30. 5. Your Parents that lay up and get Eſtates for you, and envy you not if you prove richer than they, will not take it as any undutifulneſs in you, nor diſhonour, but a glory to them, if you prove better than they; and therefore in this at leaſt labour to exceed them.
3. However make ſure of Chriſt and intereſt in him, which the Text tells you is a foreign, infinitely better in it ſelf, and far more advantagious to you than all the relations you can bear to them; for if Children have this benefit by Godly Parents, that in a federal way, if the firſt fruits be holy, the lump is alſo holy, and if the root be holy, ſo alſo are the branches, Rom. 11. 16. then how much rather, and that in a ſaving way, if Chriſt be to us (by our implanting into him) both Firſt fruits and Root, as he is ſaid to be, 1 Cor. 15. 20, 23. and Revel. 22. 16. and the whole Covenant, Iſa. 42. 6. And therefore if we muſt leave father and mother to Pſal. 45. 10. Matth. 4. 22. 19. 29.come to Chriſt, then who or what ſhould keep us from Chriſt when we may with advantage enjoy both him and them, the benefit both of his Covenant and theirs too, as the Prophet ſpeaks, of receiving their ſiſters, Ezek. 16. 61. if they be godly, or in Caſe they be not, yet Chriſt will be able to ſupply that defect, that when father and mother in this reſpect fail thee and caſt thee off, yet then God in Chriſt may take thee up, as David ſpeaks, Pſal. 27. 10. And ſo either ways, every way there is a bleſſing and matter of comfort to godly Children, whatever their Parents are.
If godly, they have all the former bleſſings of their Covenant, and Chriſt above all to ſweeten and heighten them, without whom the Text tells us ſuch birth-right-privileges as to Salvation profit nothing.
Or in Caſe Parents ſhould be ungodly, yet if their Children be godly, one Chriſt may be more than all Parents, and prove all when they are or do nothing, but it may be what rather might hinder than further them, as when the father was an Amorite, and mother an Hittite, when in our birth-bloud, he may ſay unto us live, Ezek. 16. 3, 4, 5, 6.
And when thou art deprived of any benefit by their Covenant, thou maiſt take hold of Gods Covenant, as upon this ground God comforteth the Sons of the ſtrangers that feared they were utterly ſeparated from his people, Iſa. 56. 3, 4, 5, 6, 7. And this may further comfort ſuch, that (as the very Heathens have obſerved) It is more praiſe-worthy to be good when born of bad Parents, foreign foreign, Iſocrat. Epiſt. ad Tim.foreign, and that although they want the benefit of a godly Parents Covenant, yet if they be the firſt godly of that line, they may in ſome ſenſe be the head of the Covenant; and although they fall ſhort of that happineſs of continuing the holy line from their Anceſtors, yet they may have the both happineſs and honour to begin it to their poſterity, as Soſtratus and Iphicrates when upbraided by their mean deſcent and obſcure Parentage, they return'd anſwer, they ſhould rather be honoured and admired that they were the firſt raiſers of their Houſes, foreign, as one of them ſaid, and foreign, as the other, that they ſhould firſt begin to ennoble their Kinred and Families, as Abraham born of idolatrous Parents, ſhould himſelf prove the father of the faithful.
And indeed what matter both of honour, comfort, and thankſgiving is it to ſuch! that
Not only for themſelves they ſhould firſt be ſo good when Parents Egregia eſt ſoboles ſcelerato nata parente.before them were ſo bad, ſo beautiful when Children of ſuch black Moors.
Thou (ſure) hadſt a watchful Eye, and a bleſſed helping-hand of an Heavenly Father, when thy natural Parents dealt with thee as the Oſtrich with her young ones, (againſt which ſhe is hardned as Job 39. 14, 15, 16.though they were not hers, leaving her Eggs in the Earth, and forgetting that the foot may cruſh them, and the wild beaſt break them:) did nothing to help thee, but (it may be) much to hinder thee: If thou thriveſt, Heaven ſent thee a good Nurſe and Benefactor, when Father or Mother did not bear thee up in their arms, but it may be did what they could to caſt thee down to Hell.
But ſecondly matter of further comfort and praiſe, that it's not only ſo well with themſelves, but that alſo by their means it may be better for others, even all their inſuing poſterity: that God ſhould of all their Lineage firſt own them, and then wrap up their poſterity in their Covenant, and ſo an Iſaac be hewed out of Abraham, as an hard rock, Iſa. 51. 1, 2. and a David ſpring up out of Jeſſe's dry root, Iſa. 11. 1, 10. eſpecially if a Chriſt ariſe from both; that they who of themſelves were ſo unworthy ſhould be ſo accepted as to convey their Covenant-bleſſing to their Iſſue, and Chriſt be formed in their and their Childrens hearts, without whom (as we have now at large ſhewn) all birth-right-privileges ſignifie and effect little as to ſalvation.
And thus much of this ſecond ſort of things which the Apoſtle compares Chriſt with, and prefers him before them, viz. All Birth-right-Advantages.