Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	yoke_n	young_a	youth_n	78	3	8.6357	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17389	An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of vvriters, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seauen yeeres vveeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.	Byfield, Nicholas, 1579-1622.	1615 (1615)	STC 4216; ESTC S120678	703,664	509

But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeied Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them nor besides God knowes what is good for thee and therefore hath caused them to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeied so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my vncle aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordechai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their Parents so they would bestow it vpon them Mat. 15. 2 This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set down in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the dutie the reason followes There are many reasons why they should obey 1 Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse no morsell to put into their mouthes and what can children render equiualent heereunto 2 Christ himselfe was obedient to his Parents Luk. 2.51 3 This is the purity and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Prou. 20.11 4 The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5 If thou obey not thy Parents thou maiest liue to bee requited by thy children 6 In the sixth of Ephes. 1.2.3.4 There are many reasons why children should obey First it is in the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and pietie to the Lord. Secondly this is right it is children iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the verie first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz in the second Table A fourth reason is children must obey for so it shall goe well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2 I say if God performe not this promise absolutely in the letter yet he performes this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is heere mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so heere is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is heere rendered to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but we must so serue as wee please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that hee frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Familie duties in as much as they will not onely please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea heere he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccle. 12.1 Psal. 148.12 There is Scripture for babes and yong men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ierobohams yong and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psalm 144.12 A happy thing when the yong men see visions as well as old men dreame dreames Ioel 2. Then doth the Church flourish when the Sonne marrieth the mother Isai. 62.5 Vse 1 This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes. 6.4 2 Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare Sermons reade the Scriptures seeke the company of such as feare God or Sanctifie Gods Sabbaths 4 This

should teach all to repent euen for the sinnes of their youth Psa. 25. For they were then tied to please God aswell as afterwards 4 That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of this childe and doest thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their dutie to their children it is not an easie thing to be a Father and Mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from al prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speaches from chābering wantonnes not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must absteine from all the monuments and occasions of Idolatrie and therefore men must absteine from all marriage with Papists and from making of images of the trinity c. If men would auoid periurie they must take heed of common swearing So ministers must not onely call for peace and vnity but they must take heed of prouocations to discord when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their dueties to their children none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Heere I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guilty of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest. But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Ans. It is not to allow Parents to be lesse carefull but it may bee the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and maisters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to find them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is heere restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked Thirdly what is not forbidden in these words Parents prouoke their children first by word secondly by deed 1. By word three waies First by burthening them with vniust and vnmeete precepts Secondly by pursuing them with contumelious words especially when they be alwaies chiding and rating of them Thirdly by disgracing of them to others before their face or behind their backes 2 By deedes fiue waies First by carelesse education for though children find not fault with this at first yet when they come to be of yeares and finde their owne vnfitnesse for calling or society c then they fret against their parents neglect Secondly by discourtesies and vnkind vsage of them when they be growne to be of yeares Thirdly by vniust dealing about their marriage when either they restraine them of marriage when they haue a calling to it and a liking of meete person and thus they prouoke them to incontinency or when they compell them to marry when they haue no calling nor liking and thus they prouoke them to discontent Fourthly by indiscreet and immoderate passion and seuerity in correcting them Fifthly by vniust restraints eyther of present necessaries of food and raiment Matth. 7.9.10 1. Tim. 5.8 Prou. 13.22 or in not laying vp for them 1. Cor. 12.14 Secondly that parents may not prouoke their children 1. they must begin betimes to teach them their duties for ignorance is waiward 2. they must sow the seedes of piety and godlinesse in their hearts as they draw out reason by degrees so there is a conscience euen in child●en as well as reason if it were informed and conscience would make them not onely religious to God but dutifull to parents 3. they must not giue their children too much liberty at the first for if they doe then will iust restraint afterwards bee prouocation 4. they must pray for them to God many pray for children and so for their being that afterwards neuer pray to God to guide their harts and so for their well being 5 They must in generall striue to teach or guide them by incouragements and allurements correction is not as diet but as Phisicke and thus recreation is not to be denied them Zach. 85. 6. If nothing else will restraine passion in children they must impose silence vpon them he that imposeth silence on a foole mittigateth anger Prou. v. 26. 3 This dehortation hindreth not but that parents may 1 Rebuke their Children 2 Correct them Prou. 13.24 and 22.15 and 29.15.17 and 23.13 and 25.14 and 19.18.19 Thus of the duety Children viz All children sonnes and daughters in law as well as naturall children and these are prouoked 1 By groundlesse iealousies and suspitions testified by secret listning questioning and enquiring enuiously after euery thing they doe or say 2 By suffering seruants to vexe or molest them 3 By euill reports of them 4 By giuing euill counsell or reporting of faults to the Sonne against his wife or to the daughter against her husband to make debate is ill in any but much worse in parents This of the parties to whom they owe this duty Lest they be discouraged the reason