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not asleep while the wolf is waking:--Deal not slightly with any. Some will not tell their people plainly of their sins, because they are great men; and some, because they are godly; as if none but the poor and the wicked should be dealt plainly with. Yet labour to be skilful and discreet, that the manner may answer to the excellency of the matter. Every reasonable soul hath both judgment and affection; and every rational, spiritual sermon, must have both. Study and pray, and pray and study, till you are become workmen that need not be ashamed, rightly dividing the word of truth; that your people may not be ashamed, nor weary in hearing you.—Let your conversation be teaching, as well as your doctrine. Be as forward in a holy and heavenly life as you are in pressing others to it. Let your discourse be edifying and spiritual. Suffer any thing, rather than the gospel and men's souls should suffer.—Let men see that you use not the ministry only for a trade to live by; but that your hearts are set upon the welfare of souls. Whatsoever meekness, humility, condescension, or self-denial, you teach them from the gospel, teach it them also by your undissembled example. Study and strive after unity and peace. If ever you would promote the kingdom of Christ, and your people's salvation, do it in a way of peace and love. It is as hard a thing to maintain in your people a sound understanding, a tender conscience, a lively, gracious, heavenly frame of spirit, and an upright life, amidst contention, as to keep your candle lighted in the greatest storms. Blessed is that servant, whom his Lord, when he cometh, shall find so doing.
§ 19. All you whom God hath intrusted with the care of children and servants, I would also persuade to this great work of helping others to the heavenly rest.—Consider, what plain and pressing commands of God require this at your hands. These words thou shalt teach diligently unto thy children; and shalt talk of them when thou sittest in the house, and when thou walkest by the way, and when thou liest down, and wher
it them alal; you teach'humility, com
thou risest up.(9) Train up a child in the way he should go; and when he is old, he will not depart from it.(r) Bring up your children in the nurture and admonition of the Lord.(s) Joshua resolved, that he and his house would serve the Lord.(t) And God himself says of Abraham, I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.(u)Consider, it is a duty you owe your children in point of justice. From you they received the defilement and misery of their natures; and therefore you owe them all possible help for their recovery. -Consider how near your children are to you. They are parts of yourselves. If they prosper when you are dead, you take it as if you lived and prospered in them; and should you not be of the same mind for their everlasting rest? Otherwise you will be witness against your own souls. Your care, and pains, and cost, for their bodies, will condemn you for your neglect of their precious souls. Yea, all the brute creatures may condemn you. Which of them is not tender of their young?—Consider, God hath made your children your charge, and your servants too. Every one will confess they are the minister's charge. And have not you a greater charge of your own families than any minister can have of them? Doubtless at your hands God will require the blood of their souls. It is the greatest charge you were ever intrusted with; and woe to you, if you suffer them to be ignorant or wicked for want of your instruction or correction.-Consider what work there is for you, in their dispositions and lives. Theirs is not one sin, but thousands. They have hereditary diseases, bred in their natures. The things you must teach them are contrary to the interest and desires of their flesh. May the Lord make you sensible what a work and charge lieth upon you !-Consider what sorrows you prepare for yourselves by the neglect of your children.
(9) Deut. vi. 6, 7.: (r) Prov. xxii. 6. (8) Ephes. vi. 4.
• (t) Josh. xxiv. 15. (u) Gen xvii. 19.
If they prove thorns in your eyes, they are of you own planting. If you should repent and be saved is it nothing to think of their damnation; and your selves the occasion of it? But if you die in you sins, how will they cry out against you in hell? “Al this was long of you: you should have taught u better, and did not; you should have restrained a from sin and corrected us, but did not.” What au addition will such outcries be to your misery! 01 the other side, think what a comfort you may have if you be faithful in this duty. If you should no succeed, you have freed your own souls, and have peace in your own consciences. If you do, the com fort is inexpressible, in their love and obedience, their supplying your wants, and delighting you in all you remaining path to glory. Yea, all your family mag fare the better for one pious child or servant. Be the greatest joy will be, when you shall say, Lord, here am I, and the children thou hast given me; and shall joyfully live with them for ever.—Conside how much the welfare of church and state depend on this duty. Good laws will not reform us, if rey formation begin not at home. This is the cause all our miseries in church and state, even the want of a holy education of children.-I also intreat på rents to consider, what excellent advantages they have for saving their children. They are with you while they are tender and flexible. You have a twin to bend, not an oak. None in the world have such interest in their affections as you have. You have also the greatest authority over them. Their whole dependence is upon you for a maintenance. You best know their temper and inclinations. And you are ever with them, and can never want opportunis ties. Especially, you mothers, remember this, who are more with your children while young than the fathers. What pains are, you at for their bodies! What do you suffer to bring them into the world. And will you not be at as much pains for the savina of their souls! Your affections are tender; and we
it not move you to think of their perishing for ever? I beseech you, for the sake of the children of your bowels, teach them, admonish them, watch over them, and give them no rest; till you have brought them to Christ.
$ 20. I shall conclude with this earnest request to all Christian parents that read these lines; that they would have compassion on the souls of their poor chil. dren, and be faithful to the great trust that God hath put on them. If you cannot do what you would for them, yet do what you can. Both church and state, city and country, groan under the neglect of this weighty duty. Your children know not God, nor his laws, but take his name in vain, and slight his worship, and you neither instruct nor correct them; and therefore God corrects both them and you. You are so tender of them, that God is the less tender of both them and you. Wonder not if God make you smart for your children's sins; for you are guilty of all they commit, by your neglect of your duty to reform them. Will you resolve therefore to set upon this duty, and neglect it no longer? Remember Eli. Your children are like Moses in the bulrushes, ready to perish if they lave not help. As ever you would not be charged before God as murderers of their souls, nor have them cry out against you in everlasting fire, see that you teach them how to escape it, and bring them up in holiness and the fear of God. I charge every one of you, upon your allegiance to God, as you will very shortly answer the contrary at your peril, that you will neither refuse nor neglect this most necessary duty. If you are not willing to do it, now you know it to be so great a duty, you are rebels, and no true subjects of Jesus Christ. If you are willing, but know not how, I will add a few words of direction to help you. Lead them, by your own example, to prayer, reading, and other religious duties. loform their understandings. Store their memories. Rectify their wills. Quicken their affections. Keep tender their consciences. Restrain their tongues, and teach them gracious speech. Reform and watch over their outward conversation, To these ends get them bibles and pious books, and see that they read them. Examine them often what they learn; especially spend the Lord's day in this work, and suffer them not to spend it in sports or idleness, Show them the meaning of what they read or learn, Keep them out of evil company, and acquaint them with the godly. And fail not to make them leam their catechism. Especially show them the necessity, excellency, and pleasure, of serving God; and labou to fix all upon their hearts.
The Saint's Rest is not to be expected on Earth.
§ 1. In order to show the sin and folly of expecting rest here,
§ 2. (I.) the reasonableness of present afflictions is cousidered § 3. (1) that they are the way to rest, § 4. (2) keep us from mistaking our rest, § 5. (3) from losing our way to it, § 6. (4 quicken our pace towards it, § 7. (5) chiefly incommode out flesh, § 8, 9, and (6) under them the sweetest foretastes of rest are often enjoyed. § 10. (II.) How unreasonable to rest in present enjoyments : § 11. (1) that it is idolatry; § 19. (9 that it contradicts God's end in giving them; § 13. (3) is the way to have them refused, withdrawn, or inbittered; $ 14.19 that to be suffered to take up our rest here is the greates curse; § 15. (5) that it is seeking rest where it is not; & 10 (6) that the creatures, without God, would aggravate our mais sery; § 17. (7) and all this is confirmed by experience. 18 The author laments that this is nevertheless a most common si § 19–23. (III.) How unreasonable our unwillingness to de and possess the saint's rest, is largely considered. $ 94. The author apologizes for saying so much on this last head.
to seChristian e contin' the Aesh desires
§ 1. We are not yet come to our resting place. Doth it remain ? How great then is our sin and folly to seek and expect it here. Where shall we find the Christian that deserves not this reproof? We would all have continual prosperity, because it is easy and pleasing to the flesh; but we consider not the unreasonableness of such desires. And when