13. Of consent of parents for children's entering into a calling. I. That children ought to have the consent of their parents in making choice of their calling, and not place themselves as they please, is evident by the approved practise of the Saints recorded in God's word. Jacob was sent by his parents to Laban to be educated under him (Gen 28:2). David was appointed by his father to keep sheep (1 Sam 16:11,19): when Saul was desirous to have David attend upon him, he sent to Jesse, David's father, for him. In that Jesse was so careful to send provision to his three eldest sons that followed Saul to the war (1 Sam 17:17), we may well think, that they went to the war with his consent. It is noted of Jonadab, that he appointed his sons to dwell in tents (Jer 35:7), and that accordingly they did so, and are commended and rewarded for this their obedience. It is collected both by ancient and later Divines, that our Lord Jesus Christ in his younger years, before he began to exercise his public ministry, occupied himself in his father's trade: and that this was one thing wherein he manifested his subjection to his parents. This collection is made by comparing Luke 2:51 [where his subjection is noted] with Mark 6:3 and Matthew 13:55 where he is called the Carpenter and the Carpenter's son. Equity requireth that parents should have an hand in placing forth their children, because they brought them forth into the world, and brought them up with much care, pains, and charge, while they were young, and till they were fit for a calling. Besides, God hath laid it as a charge upon parents, that they should see their children well trained up: great reason therefore that parents' consent be had in setting forth children to a calling. 14. Of the unlawfulness of children's entering into religious orders without consent of parents. Contrary is the opinion of Papists, who say, that children may enter into religious orders, not only without consent, but also against the mind and good like of their parents. Whereby they do not only patronize apparent disobedience in children, against the express word of God; but also disable children from helping their parents in case of necessity: for both which Christ rebuked the Scribes and Pharisees in a like case.
Object. Papists do grant that if parents be in such necessity, as they cannot live without their children's help, their children may not by entering into any religious order forsake their parents. For they are bound by the Law of God to succour their parents. Answ. 1. This caution hath been extorted from them by evidence of argument taken from God's Word, and pressed by their adversaries. 2. It toucheth not the principal argument taken from God's precept, which they make of none effect by this their tradition. 3. Though parents be not at that present, when children first enter into their religious order, in such extreme need, yet they may be afterwards. But after that children are once entered, they hold it utterly unlawful that children for any necessity of the parent, should attend upon them for their succour.
Object. Children being entered into religious orders may help them, as becometh religious persons, by their prayers to God. Answ. 1. This is jump the Pharisees Corban, whereof Christ maketh mention (Mark 7:11), and whereby he notably discovereth the hypocrisy of the Pharisees, who made pretence of religion, an hindrance to that obedience which God required of children. 2. To pray for that which a man endeavoureth not to do, when he may do it, is a plain mocking of God. The arguments which they allege for confirmation of their erroneous opinion, are taken from extraordinary examples, or from mystical resemblances, as 1. Abraham's leaving his father's house (Gen 12:1). 2. Levi's speech of his father and mother, who said, I have not seen him (Deut 33:9). 3. The advice given to the royal Queen, Forget thy father's house (Psa 45:10).