Lectures or readings vpon the 6. verse of the 22. chapter of the Prouerbs concerning the vertuous education of youth: a treatise very necessary for all parents in this corrupt and declining age of the world.

READINGS VPON THE SIXT VERSE OF THE 22. chapter of the Prouerbs , for the vertuous education of Youth .

Teach a child in the trade of his way , and when he is old he shall not depart from it .

THis verse , of which wee are here to speake at this present , naturally deuideth it selfe into two heads . The first is a precept or commaundement . The second is the reason of the precept . The precept is contained in the former part of the verse , Teach a child in the trade of his way . The reason followeth in the latter part , and when he is old he shall not depart from it . Now first for the precept , because it is set downe indefinitly , the question may be moued who should teach , & to whom this charge and commandement is here directed ? The Magistrate is not heere spoken vnto , because his office is not to teach and instruct by word of mouth , but to rule and gouerne by lawe , neither euer haue wee heard of any ciuill law giuen to children : first , for by reason of sooner instruction , they are not yet fit and capable of it : and secondly , for that they are vnder the gouernment of those that are commaunded by it . Againe , these words doe not properly binde the Ministers of the Church : first , because this dutie is no where expresly commaunded vnto them in Gods word : secondly , because their duetie is to teach the parent how to bring his children vp : and thirdly , because the subiect of this teaching is more then belongeth to the profession of the Minister . It is to teach a childe in the trade of his way , which is not onely to instruct him vnto godlines , but also vnto all other humane duties . Wherefore this dutie then belongeth vnto parents , and they are here bound by these words of this text , and this we will proue both by reason and conference of holy Scripture . For who should teach and informe the childe , Reasons . but they which haue the gouernment and commaunding of him ? But it is well knowne that parents only haue the gouernment and commaunding of their children , or such as they shal procure for their better education , and therefore this precept lieth vpon them , and they must look vnto it . Againe , this is apparant euen by the generall law of nature , which hath taught the very brute beasts to bring vp their owne young . And further , this duetie is yet enforced from the oportunitie of the thing commanded . For euen as a plant will sooner take nourishment and thriue better in the soyle where it first grew & sprong vp , then in any other ground , because it liketh his owne soyle best : so children will sooner take instruction and good nurture from their parents , whom they best like , and from whom they had their first being , then from any other : and therefore you parents are in fault if your children are not well taught . For whatsoeuer good commeth from the parent to the childe , is naturall and kindly , no otherwise then the warme milke from the mothers dugge . You shall sooner be heard of your children , then either the sage counsell of the ancient , or the forcible & mouing speech of the learned . Lastly , the rule of iustice doth require that euen as the first parent Adam , and so all other after him haue been a meane of falling to all their posteritie in begetting children in their own image , Gen. 5.3 . which according to the law of creation should haue been borne in Gods image : so now in lue of this , al parents should lend their hands to lift them vp againe , and neuer cease vntill they see in some measure the beautie of the first image , and the vertue of the second Adam . This is a thing so euident and so ingraffed in nature , as that the holy Ghost thought it not a matter of necessitie to expresse here the name of parent . But now let vs goe forward to confirme the same by testimonies of holy Scripture . In the fourth chapter of Deuteronomie , the Lord commandeth parents to teach their children the wonders of his law ; and that they might not trifle this ouer and make no great reckoning of it , and thinke it but a childes matter , the Lord there laieth a great weight vpon this charge , in exhorting them to doe this with all diligence and carefulnes : Take heede vnto thy selfe , Deut. 4.9 . and keepe thy 〈◊〉 , that thou doest not forget those things which thine eyes haue seene , and that they doe not depart from thy heart all the daies of thy life : that thou maist make them knowne vnto thy sons and thy sonnes sonnes . Take heede , saith he , as if he should haue said , it is not a little matter that I commaund thee , but great and weightie , and therefore I would haue thee to take speciall care of it : and that thou mightest doe this diligently in deede , I would not haue these things which I haue shewed thee to depart from thy heart all the daies of thy life , that is to say , any one day of thy life , that so thou mightest teach them to thy sonnes and thy sonnes sonnes continually . The Lord would not haue his holy word and his wonders which he shewed vnto his people at the giuing of his law , to be one day absent from the heart of the parent , that so no one day might passe without instructing of their children . If this one precept which the Lord here so carefully commandeth , were drawne ouer the hearts of parents now a daies , how many might it shame and condemne of too great negligence , which scarse once in halfe a yeere giue any one word of instruction vnto their children ? Againe , in the II. chapter of Deut. the Lord stil calleth vpon parents in this dutie . Therefore lay vp these words in your hearts , Deut. 11.18.19 . and in your mindes , and teach them to your children , talking of them when thou art at home in thine house , and when thou goest abroad , and when thou liest downe , and when thou risest vp . Here the Lord commendeth to parents his deere and pretious word to bee treasured vp for their children : as if the Lord should haue said , you parents vse to lay vp for your children the most pretious iewels and the best things you can get , here are iewels passing al earthly treasure , my wordes the instruction of your liues , and the light of your soules , lay vp these in your hearts , and keepe them for your children : and because your children are deere vnto you , be alwaies imparting of them vnto them , teach them vnto thy children , talking of them when thou art at home in thy house , and when thou goest abroade , and when thou liest downe , and when thou risest vp . As if the Lord should haue said , take all occasions , and vse all seasons and opportunities to instruct thy children . The Lord would haue vs to begin the day with teaching our children , and hee would haue vs to end the day with the same . O wonderfull care of our God , oh louing father of heauen , that so dearly louest our children ! But how do we answere this carefulnes of our heauenly father ? when wee rise in the morning is our first care for our children ? No , the Hogge , and the Horse , and the Cow shall be first serued : and as for our children , whose soules stand more in neede of good nurture and education , then the bodies of beasts doe of corruptible food , they are forgotten al the day long . A pitifull thing it is that the vnreasonable creature , whose spirit perisheth with the bodie , should haue his iust tending and looking to , and that the soule which is made after Gods image , should be suffered to run into al manner of danger and vndoing without regard . Oh that wee should be so earthly minded , as to regard these transitorie things aboue that which is to last for euer ! Consider with thy selfe ( beloued ) and God giue thee feeling : if thy cattell or beast want his tending and looking to , happily it shall pine away for want of food , happily it shall stray so farre that thou shalt neuer see it againe , or happily it shal fall into some pit , where it shal either drowne it selfe , or breake his necke : what hast thou lost now ? thou hast lost but a carcase : but if thou through thy negligence or ill gouernment , sufferest thy child to stray away from the Lord thy God , and he fall into the pit of hell , thou hast lost a soule more worth then all the world , and the Lord shall require his bloud at thy hands , because hee hath committed him to thy safe keeping , and thou , in that thou hast not kept him , hast cast him away . Oh danger to be flyed and looked vnto before all dangers ! And yet such is the blind miserablenes of many parents , that they had rather see their sonnes swearers , drunkards , whoremasters , or any other prophane person , then to beholde one of their beasts hides to hang on the beame : whereby it commeth to passe , that the very brute beasts are eftsoones better taught then the sonnes of men , as the Prophet Esay lamentably complaineth of the children of Israel : Esai . 1.3 . The oxe knoweth his owner , and the asse his masters crib : but Israel hath not knowne , my people hath not vnderstood . Againe , S. Paul in the 6. of the Ephesians , giueth this same charge vnto parents : And ye fathers prouoke not your children to wrath , Ephes. 6.4 . but bring them vp in instruction and information of the Lord . And the Prophet in the 78. Psalme saith , Psal. 78.5 . He established a testimonie in Iacob , and ordained a law in Israel , which he commanded our fathers that they should teach their children , that the posteritie might know it , and the children which should be borne should stand vp and declare it to their children .

Many other places of Scripture might bee brought , but these shall be sufficient to shew vnto euery parent to whom the Lord heere speaketh , Teach a child , and also to shew him how great charge and weight the Lord laieth vpon this commandement . But now because this duty of parents is communicated to many ▪ as to Rectors of Schooles , to masters of families , to dames , to patrons and guardians , and such like : let all they here vnderstand whosoeuer they be , that haue the gouernment of children or any youth committed to their charge , that they are here bound by the voice of the Almightie , and that they must doe the duetie of parents vnto them , as if they were their naturall children . Teach a childe in the trade of his way : that is , thou parent teach , thou master teach , thou dame teach , thou mistris teach , thou tutor teach , and in a word , al you that haue the duty of parents committed vnto you .

Now the vices which are committed about this commaundement and ought to be flied , are these .

1. First , the ignorance of the parent : as if the parent bee so rude that he is not able to teach his child , he breaketh this commandement of almightie God , and is heere sent to schoole himselfe , teach a child , that is , get thee so much nurture & knowledge , as that thou maist be able to instruct others vnder thee .

2. The second vice is the prophanenes of many parents , who , so they may prouide liuelihood and necessaries for their children , they care for no more . Of this fault of parents writeth Chrysostome : Mothers be louing to the bodies of their children , but the soule they despise : they desire them to welfare in this world , but they take none heede what they shall suffer in the other : the lust of their bodies they would buy deere , but the health of their soule they make no reckoning of . If they see them poore or sicke , they sorrow and sigh : but though they see them sinne they sorrow not . And in this they shew that they brought foorth the bodies of their children , but not their soules .

3. The third vice is committed of such poore parents , which make no great choise with what masters & dames they place their children , so they haue meate and drinke enough and wages thereto competent , and are neither backe beaten nor belly beaten , as they say . Alas , such poore children while they serue for their bellies , they may lose their soules , because they want godly masters and dames to giue them holesome instruction , to hold them in by good example , and to gouerne them continually in the feare of the Lord . Wherefore here let all parents learne that it is their duetie to make choise of such masters and dames for their children as are godly and religious , wise hearted , such as are both able & well disposed to traine vp youth in all good nurture & Gods seruice : and not onely this ( for the greatest care of al lieth vpon the parent ) but also they must so often as conueniently they may repaire vnto them , and see how they profit , and hold them vp by their good counsell , & be carefull to entreate those which haue the gouernment of them , to be good vnto them in this chiefe point aboue the rest . Prou. 18.21 For as Salomon saith : Life and death is in the power of the tongue : So wee may well say , life and death is in the education of our children . If they be well brought vp , it shal be life vnto them : but if it be otherwise , they are trained vp to euerlasting death .

4. The fourth vice is the fault of many masters & dames , who make no further reckoning of their seruants then they doe of their brute beasts . For so long as their worke and busines bee well done by them they care for no more , and they will teach them no further then may serue for their owne turne and benefit , that is , to be a profitable seruant vnto them . Such masters make their seruants drudges to the world and the diuell , and the life of such youth dieth while it shooteth vp . All these sinne and trespasse against this commandement of the heauenly father , because they are contrarie to good nurture and godly instruction .

Now hauing shewed what parents and all other gouernours of youth are to shunne in the education of children and seruants , wee must come to the second poynt , which is to shew wherein this carefull and diligent instruction is to bee executed ; and this is contained in these words , in the trade of his way . I will not trouble you with the idiome of the originall , the words are faithfully translated and significant enough . Vnder these words are contained three diuers instructions , in all which the Lord here commaundeth parents to bring vp their children .

The first is that which we commonly call an occupation , The first part of the trade of the way . or profession of life : and this is either mechanicall , which wee call handicraft ; or liberall , which is the learning of Schooles : and the end of this is either to get his liuing honestly and in Gods ordinance , or else if he wanteth no maintenance , to applie his profession and trade of life to the benefit of the Common-wealth . No childe of what birth and stocke soeuer he be of , ought to want this instruction and bringing vp . If thou saiest , my childe hath no neede of any trade , yet the Common-wealth and Gods Church hath need of him , and the very Heathen Philosophers will teach thee that no man is borne for himselfe , but his friends will require one part , his kindred another , and his countries the third . And if handicrafts like thee not , thou hast the Liberall Sciences , of which no man euer was yet ashamed , but many haue made them their crowne of glorie . Mithridates the great King of Pontus was trained vp in Phisicke , and hath left vnto all posterities that worthie confection which is called of his own name Mithridate , a treasure more worth then Princes Crownes . Iustinian the Romane Emperour was that great Lawyer , which by his owne industrie gaue perfection to the law of Nations . Quintus Cincinnatus was called from the plow , to beare that high office of the Dictatorship in Rome . Saul was annointed King while he was seeking his fathers Asses : and Dauid was taken from the sheepfold to feed with his wisedome , and gouerne with his prudence that honourable people of the children of Israel . And againe , we reade that those two famous Prophets Elisha and Amos , the one was called from the plow , and the other from keeping of beasts . Which examples do plainly teach vs , that the great and reuerend God despiseth no honest trade of life bee it neuer so meane , but crowneth it with his blessing , to drawe all good minds to his holy ordinance . But now adaies such is the pride of our hearts , ( a thing to bee lamented through all our land ) that our gentle mens children may not be brought vp in any trade : oh it is too base & beggerly for them ; they must liue of their lands , they must maintaine their gentrie , a small learning will serue their turne : but while this ordinance of God is neglected , what miserie from hence ensueth ? who are the wasters of patrimonies ? who are the robbers and reuers in the Common-wealth ? who are the deflowrers of maidens ? who are the defilers of matrons ? who are the corrupters of youth ? and to speake in one word , who are the seedes men of all mischiefe in our countrie , but these children of gentlemen , who haue not beene taught and trained vp in the trade of their way while they were young ? For euen as a weede if it grow in a ranke soyle will waxe out of measure noysome : so these children comming of honorable parents , brought vp in ease , and pampered with the delights of gentrie , they waxe immeasurably vitious , and who may keepe them vnder ? neither lawes , nor Magistrates , nor any other good meane . Wherefore here the Lord that he might hold all youth vnder his obedience , which otherwise would runne out into all maner of extremities , he streightly commaundeth all parents whosoeuer 〈◊〉 bring vp their children in some honest 〈◊〉 and profession of life , that so thereby they might bee kept from committing much euil , and that when they be come to yeares of gouernment , God might bee glorified by them , and the Common-wealth in which they liue , receiue the common mutuall duetie . Now then you plainly see here what God requireth ; none must liue idly , but all must bee taught to benefit Gods Church and the common-wealth , and such a one is not worthy to liue in any wel ordered and good Common-wealth , which cannot one way or other discharge the common duetie thereof .

The second part of the trade of the way . The second thing which the Lord requireth at the hands of parents towards their children vnder the name of the trade of their way , is , that they should teach them good manners and ciuill behauiour , to rise vp to their betters , to vncouer the head , to make obeisance , to be curteous towards their equals , to be gentle and lowly to their inferiours , and louing and kind to all . This is another part of the trade of childrens way , and this is no lesse needfull for youth then their meate and their drinke . And if this trade and way of nurture bee not taught our children while they bee young , when they be old they shall be found so head-strong , that they will not bee gouerned , but this consequent must needes follow , that all order shall bee taken away , and then confusion must needes insue . For if nurture be neglected , then our elders and gouernours shall not be reuerenced ; if they be not reuerenced , they will not be regarded ; if they be not regarded , they will not bee obeyed ; and if they be not obeyed , then steps in rebellion , and euery one will doe what he lusteth . Now is fulfilled that heauie curse which the Prophet Esay threatned against the children of Israel : Esay . 3.5 . The people shall be oppressed one of another , and euery one by his neighbour : the children shall presume against the ancient , and the vile against the honorable : now the bandes of the Common-wealth are broken , and now is such a nation subiect to be rooted out , to bee ouerrun of euery enemie , or to bee destroyed of it selfe . For whence comes warres ? whence comes seditions , enuies , braules , quarrels , fightings ? whence comes strife and lawings ? whence comes all manner of loosenes of life ? and whence comes it that one neighbour can not liue quietly by another , but he pineth away , and is the worse euery time he seeth his brother ? All this mischiefe springeth from the neglect of this duetie , for that the hearts of such people were not broken and brideled while they were yong by good nurture . Now one neighbour like a cur dogge leapeth in the face of another : whereas if he had beene trained vp in ciuilitie and good manners , though he neither feared God nor loued man , yet euen very shame would hold him from committing this follie . Oh beloued , good nurture and manners , they are the cords and bands of the Common-wealth , they are the nurserie of sweete loue and concord , & they are the preparation to religion it selfe . For nurture a child wel , breake his affections , and teach him awfulnes at home , and when hee commeth to Church and heareth the preacher denouncing the heauie threatnings of God against sinne , he will by and by beginne to tremble , he wil lay it to his heart , and feare least he fall afterwards into the same danger : whereas the childe that is not thus prepared and manured before , when he commeth he careth not whether hee heareth or no , but is readie to toy and play with euery bable that runneth in his eye : and though at sometimes whether he will or no the word beateth vpon his eares , and he must needes heare , yet it goeth in at one doore and out at another , he careth not for it , but goeth away as lewd and reachles as he came : and why ? because hee hath not bin trained vp in awfulnes , & hath not been so much as instructed and gouerned in ciuill dueties . Againe , hereof springeth an other mischiefe , that euen those which haue imbraced christianitie , for want of this good education doe not liue so louingly together as becommeth : For when one neglecteth dutie and reuerence towards another , by and by there arise dislikings , dislikings breede contempt , and contempt stirs vp bitter hatred and dissensions . So that what is the cause , why euen the best professors many times fall out amongst themselues ? they embrace a religion which is not diuided but one , they all thinke one thing , and speake one thing , but this clownish rudenes and want of ciuilitie will not suffer them long to agree together . So that take away good nurture and ciuilitie , and there will be no quiet and orderly liuing either in the Church of God or Common-wealth . And therefore the Apostle diligently calleth vpon this dutie : Rom. 12.10 . In giuing honour goe one before another . As if he should haue sayd , studie and striue who may bee most dutifull . For hee which is most dutifull excelleth others , and is most honourable . Againe , S. Peter sayth worthily , 1. Pet. 2.17 . honour all men : where the Apostle by the wisedome of the holy spirit taketh away a double obiection . This first is made in the person of the honorable : What doe I owe duetie to those that are so farre my inferiours ? they are to honour mee , and I am not to honour them . The holy Ghost here steppeth in and sayth , honour all men . There are degrees in honour ; and he is most vnworthie which receiueth much , and cannot bee content to returne some part backe againe ; neither is there any kinde of men so base which retaine the least part of Gods image , ( for in the image of God made hee man ) but they are worthie of some honor for the image sake . Gen. 1.27 . The second obiection is made in the person of the common people labouring together in poore estate and base trades . What must we honour one another ? it is enough for vs to reuerence our betters , small duetie will serue among vs . The holy Ghost here againe replieth , honour all men . As if he should haue sayd in more words , let there be no degree or societie of men so barbarous as to contemne and auoyd all reuerence ; honor all men , honour thy poore equals , and thy poore inferiours . But now adaies when neighbours meet there is no curteous salutation , there is no preuenting of duetie , but some one bolde word or other cast out , and as they meet with rudenes , so they depart with clownishnes . O if men would vse ciuilitie and curtesie one towards another , & regard it , it would so linke their mindes together in friendship and good wil , that no smal offence or dammage should breake them asunder . But here let vs find out the cause why this disorderly rudenes so fast springeth vp amongst vs . Truely the onely cause is the negligence of parents in instructing their children . And againe , what is the cause of this negligence of parents ? but that either they themselues were brought vppe so rudely too , & so they teach their children no more , because they knowe no better themselues : or els this commeth of a muckish minde , because the hearts of parents are so set vpon this world , that so their busines be done by their children and seruants , they care not what language they giue them , nor how vnmannerly they stand before them : they doe not teach them to honor themselues at home , and therefore there is no dutie and reuerence toward others abroad . Wherefore you parents knowe your estate , let not the drosse of this world so blind your eyes that you should forget your honour , know that the Lord hath made you parents , and giuen you to look for duetie and reuerence from your children and seruants : and though you doe not regard this dutie , & your minds be so base that you look not after any reuerence , yet for your childrens sake require it , that so they may bee brought vp in the knowledg of their duetie , & receiue the blessing which God hath promised vnto them for it : Exod. 20.12 . Honour thy father and thy mother that thy daies may bee prolonged in the lande which the Lord thy God hath giuen thee . This is the first commaundement with promise , saith the Apostle , Ephes. 6.2 . Ephes. 6. that he might especially allure vs to the obseruing of it . But here we must vnderstand , that as this commandement is a commaundement with promise , so the promise is with a condition , which is of honouring our parents : so that if children do not honour their parents , they haue no promise of life , but stand subiect euery houre and moment to haue Gods wrath powred downe vpon them . O then you that are parents , haue pitie vpon your dear children , teach them their dutie , teach them good nurture , teach them reuerence both towards your selues and others : for if you do not , you do as much as in you lieth , cut off your childrens liues . For God ( beloued ) hath care of his Church , and if hee should suffer rude children to increase , they would become rude parents , & rude parents would againe bring vp rude children , and thus confusion would spread it selfe ouer all the world , and therefore the Lord to meete with this mischiefe , hath promised his blessing onely to the dutifull and obedient , and all other stand out of his protection , subiect to the violence of euery danger .

The third part of the trade of the way . The 3. and last part of the trade of the way , in which the Lord here commandeth parents to bring vp their children , is godlines ; namely , that they should teach them to know God & their dutie towards him . And this instruction is that which parents ought aboue all things to regard . The former instruction serueth to teach them how they might liue ciuilly and decently with men : but this instruction prepareth them to liue and walke with God . Wherefore this trade is the head of all trades , and happie is that soule which can learne it . Prouer. 1.7 . Salomon saith , The feare of the Lord is the beginning of knowledge . Although a man hath neuer so much worldly wisedome , and policie , and ciuilitie ; yet if hee want this the feare of God and true godlines , he is the greatest foole in all the world : for the more wise that he is without religion , the more foole he is , because he doth not apply his wit vnto that which is the head & originall of al wisedome , and without which al other wisedome is foolishnes and confusion . Againe , Salomon saith worthily , Prouer. 14.27 . Pro. 14. The feare of the Lord is as a well spring of life to auoyd the snares of death . And againe , in the 3. chapter speaking of this diuine & heauenly instruction , Prouer. 3.13 he saith , Blessed is the man that findeth wisedome : that is , this godly wisedome , whereby a man learneth to knowe God and his duetie towards him . For , saith he , The marchandise thereof is better then the marchandise of siluer , and the gaine thereof is better then golde : it is more pretious then pearles , and all things that thou canste desire are not to bee compared vnto her . Length of daies is in her right hand , and in her left hand riches and glorie . Her waies are waies of pleasure , and all her paths prosperitie . She is a tree of life to them that lay hold on her , and blessed is he that retaineth her . O what honorable profits and commodities come by this instruction ? this is that which I said vnto you before , that this trade is the head of al trades . O you parents that are wise-hearted come you hither : I know that euery parent would gladly haue his childe brought vp in the best trade , and that which shall one day bee most profitable for him : O here is a trade that hath the profits of all other trades vnder it . 1. Tim. 4.8 . Godlines ( saith saint Paul ) is profitable vnto all things , and hath the promise of the life present and of the life to come . O you parents , you are more then mad if you finde not out this trade for your children . First it is a rich trade . Salomon saith , that the marchandise of it is better then the marchandise of siluer , and the gaine therof is better then gold , it is more pretious then pearles , and all things that thou canst desire are not to be compared vnto it . Secondly , it is an easie and pleasant trade . Her waies are waies of pleasure ( saith Salomon ) and all her paths prosperitie . Thirdly , it is an honorable trade ; because Salomon saith , that glorie is in her left hand . If glorie be in her left hand , then what is in her right hand but the life eternal ? Fourthly , this trade is not like vnto other trades , which if they bee hardly followed , in time weare away mans strength : but this increaseth life and vigour to al those that occupie it ; it is a tree of life to al those that lay hold on it . Fiftly and lastly , this trade is the most certaine trade in al the world ; it neuer faileth , and it neuer changeth , because S. Paul saith , it hath the promise of this life and of the life to come . All other trades be they neuer so profitable , yet they are subiect to the course of this world : now good , now bad : now profitable now againe as beggerly : besides , how many ventures and casualties they are subiect vnto , such as haue experience in them can better tell then I can : but this trade I know wel can neuer faile , because God hath sealed vp his promise to it . S Paul saith , it hath the promise of blessing both of the life present , and of that which is to come . O you wise children heare my words : though your parents will not bind you to this trade , yet come you & offer your selues of your owne accorde , embrace it , and catch hold on it with both your hands : for if euer you will come to happines this is the way .

Now then I hope you that are parents see the scope of this text , and what the Lord here requireth at your hands . Teach a child in the trade of his way : that is , first teach him the trade of occupation , that thereby he may get a competent maintenance of things necessarie for this life , that so he may liue well among his neighbours another day without iniuring any man , or vsing any vnlawfull meanes : or if he hath no need of this , that then by the trade of his education , hee may bend his endeuour to profit the Common-wealth , which will alwaies haue neede of men well trained vp in some good Art or other . Secondly , Teach a child in the trade of his way : that is , teach him nurture and good manners , teach him his dutie towards all men , that so hee may another day liue an honest , comely , and well ordered life amongst his neighbours without contentions , braules , and quarrels , which are the diseases both of Church and Common-wealth . And thirdly and chiefly , Teach a childe in the trade of his way : which is as much to say , as teach him godlines and the feare of the Lord , that hee may liue and dye Gods seruant , that he may know his saluation in Christ Iesus , & continue in his loue and fauour vnto the end . All these three poynts pertaine vnto the trade of euery mans way , and euery childe must be trayned vp in all these three : otherwise Gods ordinance is peruerted , and his commaundement broken , and then we can looke for no blessing vpon our children , but shame and confusion and vtter destruction .

Hauing shewed how euery parent is to bring vp his children in the trade of their way , which signifieth first an occupation , secondly good manners , and thirdly godlines : now it falleth so out by mans lamentable corruption , that many parents themselues know not what these things are , nor how to teach their children the same : and therefore here I think it will bee the best part of my duetie to lay downe such rules , and draw such a methode out of Gods word , as may best helpe the parent to teach , and the child to learne . For the first part , that is , for the trade of occupation , I will so entreate as the scope of a Diuine and the nature of the thing will permit , exhorting industrie , painfulnes and diligence , chasing away idlenes , and furnishing the parent with conuenient and meete helpes for this part of education . And to this end for the more sensible teaching , I will adioyne this text to the former , Lamentations of Iere. 3.26 .

It is good for a man that he beare the yoke in his youth .

HEre by the yoke is vnderstood not only the crosse and afflictions , as the speciall application of the text doth pretend , but generally all manner of paines and labours , whereby the minde of man may bee brought to patience , and quietly to beare the Lords burthen of what kinde soeuer it be , and to be held in from running out into any manner of extremitie . Wherfore this yoke in one particular which wee here purpose to follow , is the yoke of gouernment and painfull education . Whosoeuer is not vsed to this yoke while he is young , shall neuer bee fit for any good seruice either in the Church or common-wealth when he is old . For as the brute oxe and asse would neuer endure their hard labor , except they were held in by their yoke , but would stray euery way : so vnbrideled man if he be not in his youth held in by the yoke of painfull labour , he will neuer abide it when he is old , but will run out into euery path of destruction . For what is the cause why our land is so oppressed with rogues and theeues and beggers , which are worse then beasts , because they cut themselues from the meane of saluation , which is the word and Sacrament ? And what is the cause why the greatest part of the world vseth vnlawful and damnable meanes to liue by , as to lie , to sweare , to forsweare , to forge , to dissemble , to cousen , to counterfeit , to bribe , and a hundred such like , but because they cannot endure to beare the yoke : and why can they not endure it ? but because they were not streightly held with it while they were young . Wherefore O you good parents , you that desire to haue your children good old men like to your selues , and to liue in the Lordes holy ordinance , which is the path-way to heauen , hold their neckes vnder with the yoke of painfull labour while they be tender ? lay it vpon them euen from their cradle , & then they will not forsake it to their graue . Iustine lib. 12. How came Alexander the great by such a puissant armie , whereby he conquered the world , but by hauing children borne and brought vp in his campe , whereby they became so well acquainted and exercised with weapons from their swadling cloutes , that they looked for no other wealth or countrie but to fight : euen so if thou wouldest haue thy children either to doe great matters , or to liue honestly by their owne vertuous endeuours , and not to gape vniustly after other mens goods , but to be content with the blessing of God vpon their owne labours , thou must acquaint them with the yoke euen from their cradle . Some men set their children to learning , some place them in offices , some binde them prentices : but many of these proue not , because they were not first well held in by their parents with the yoke of painefull education : so that breake the yoke , and deliuer all youth to vndoing . There is no function and no exercise either of bodie or minde that hath not neede of this yoke . Let vs examine the matter familiarly , and not hold scorne of the plaine steppes of the truth . What is the cause why some prentice can endure with hard fare , now and then beare a deserued blow , and take a thousand reproches and chidings vpon his shoulders without murmuring , and carrie all the hardnes of seruice , vntill he hath gotten his freedome & science the crowne of his labours : and some other againe rather than he would endure this , he will runne as farre as his legges can carrie him , or saile ouer sea to take sanctuarie against his happines ? the one hath been vsed to the yoke , the other hath not . Againe , why doth the poore mans childe arise in learning ? why is he called to beare office in the Church of God and Common-wealth , and the children of Noblemen and great gentlemen refused ? the one by reason of his former paines in vertuous studies can beare this honorable burthen ; the other wanting this meane , hath neither will nor power to sustaine it . Moreouer , what is the reason why euen in the seruice of God one Christian goeth before another ? why can one better beare the crosse then an other ? why doe some mens zeale so farre exceede others ? and why doe some mens labours shine in Gods Church before others ? There can no other cause be rendred but the reason of the yoke . This breedeth such a hard braune in the soule , that no paines can pearce it . Wherefore bee yee comforted in your honest trauailes you good husbands of the countrie , you are the staple of the land , you raise vppe the pillars thereof , by your honest labours the king is maintained , you furnish the Church of GOD with painfull Ministers , you garnish the Common-wealth with wise and graue Counsellors , you prouide all necessaries for the good of the countrie by your thriftines and painful education of your children . For without labour how should Schooles be maintained ? how should lawes bee executed ? and how should all honest functions stand ? and where should that honourable troupe of vertues shewe themselues ? where should liberalitie bee praised ? where should sobrietie and grauitie bee reuerenced ? and where should that kinglie magnificence be extolled ? doe wee not see that painfull labour is the fayre handmayde to all these , and ministreth matter for them to worke vpon ? so that take away painfull labours , and you loosen the cordes of the Common-wealth , you exile all vertues ; and then wee must liue like wilde beastes and feede vpon hearbes , deuouring and being deuoured one of another .

Now the contrarie to this yoke of good education is idlenes . And as in all things naturall there is one thing or other which is the spoyle of it , as the canker to the rose , the worme to the apple , and the caterpillar to the leafe : so the common spoyle to all youth is the contrarie to this yoke which is idlenes . Therefore S. Bernard worthily calleth idlenes the mother of all euils , and stepdame of all vertues . Ezech. 16.49 The Prophet Ezechiel in his sixteenth chapter , teacheth that idlenes was one of the principall sinnes of Sodome , which pulled downe fire and brimstone from heauen vpon their heads : this idlenes is the diuels confederate , for euen as the trayterous seruant while his maister is a sleepe , and all things at rest , setteth open the dore for the theefe to enter in vpon him and spoyle him at his pleasure : so idlenes while wee are not aware , lying soft vpon the pillowes of security , openeth the dore for the diuell to enter into vs with full swing to the destruction both of body & soule . Matth. 13.25 . Saint Matthew saith chapter 13 that while men slept , the enemie came and sowed tares among the wheate : so the fittest time that the diuell can finde to worke vpon vs , is when we are idle , for that is the sleep of the soule . In the 11. chapter of the 2. Sam. Wee reade that while Dauid tarried idly at home in the beginning of the yeare when Kings vsed to goe forth to battell , hee was soone ouertaken with those two foule sinnes of adulterie and manslaughter . Oh that men saw to how many vices and euils they shut the dore when they cease to be idle , and giue themselues to honest labours . So long as Sampson warred with the Philistines , Iudges . 19. hee could neuer be taken or ouercome , but after that he gaue himselfe to idlenes and pleasure , hee not onely committed fornication with the strumpet Dalilah , but also was taken of his enemies , and had his eyes miserably put out . If these two which were such excellent men , indued of God with singular giftes , the one of prophecie , and the other of strength , and such as no labour or trouble could ouercome , were notwithstanding ouerthrowne and fallen into grieuous sinnes , by yeelding for a short time to ease ; then what crimes , what mischiefes , and inconueniences are not to bee feared of them , who all their life long giue themselues to idlenes and loytering ? But such hath alwaies been the peruerse incredulitie of mans heart ( as Haymo repeateth out of Origen ) that they will not beleeue that other men haue perished vntil they themselues perish also . If we be vtterly voyde of vnderstanding , let vs goe to the brute creatures which want those helpes of reason and gouernement that man hath , Prou. 6.6 . and learne of them . Goe to the Pismire O sluggard ( saith Salomon ) beholde her waies and bee wise : for shee hauing no guide nor ruler , prepareth her meate in the summer , and gathereth her foode in the haruest . Let vs set before our eyes the looking glasse of all creatures : the birdes flye , the fishes swim , the wormes creepe , the heauens turne , the elements moue , yea the earth it selfe , which is the most brute and senseles creature of all other neuer ceaseth her working , bringing forth her burden in summer , and labouring inwardly all the winter , concocting and digesting her nourishment for the next spring . What should I speake of the strange operation of stones and mettals , and herbes , whereof one is called the Load stone and the Magnet stone of his mighty force and working ? God , who is the first mouer of all things , seeing all excellencie to lye in mouing , & being of himselfe infinite good , cannot but create all things good ; and as the nature of the efficient cause is to make his effect like vnto himselfe : so God being excellent in motion and working hath made all his creatures indued with this bonitie of nature . Now seeing God hath made all his creatures in this perfection , and seeing himselfe is the continuall mouer of al things , as the Apostle saith , Actes 17.28 . In him we liue and moue , and haue our being ; then there can nothing bee more contrarie to Gods working and mans perfection , then the priuation thereof , which is idlenes . God ( beloued ) sustaineth and vpholdeth the whole frame of the world by his dayly and continuall working , and if he should draw his hand backe but one minute , all creatures would presently fall to nothing from whence they first came . Why doe wee not then see that idlenes is the ruine and destruction of all things ? and how can we perswade our selues that we are the sons of God , when by our idle life , wee shew our selues most contrarie vnto him , who is alwaies in working ? The perfection and excellencie of euery creature is his working ; and therefore the wise Grecians call the soule of man , which the prophet Dauid calleth his glorie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a continuall working : yea so excellent a thing is it , and so fit to set foorth Gods glorie , that hee hath ordained most forcible meanes to stirre vp and thrust forward man vnto it , as all manner of wants and necessities . For what is the great glorie of God but his omnipotencie and power ? and how is his power seene but by working ? and how should wee see Gods working , and how should we come to the vnderstanding of his omnipotencie , except wee sawe it in his creatures ? Rom. 1.20 . for the Apostle sayth , that the inuisible things of God , as his eternall power and God-head , are seene by the creation of he worlde , being considered in his workes : and therefore when I see so many millions of thousands in the worlde moouing vpon the face of the earth , and all occupied in such varietie of trades , one this way , another that way ; when I consider the straunge monuments of warre , the mightie works of peace , the curious inuentions of Arts , and the manifolde chaunges of gouernment , disposition and actions , from age to age ; I must needes acknowledge that there is an high and supreme power which is called omnipotencie , which worketh all in all these things , and that that man which is the greatest imitator of God in honest and vertuous working , commeth neerest vnto the diuine nature , most setteth forth Gods glorie , and shall haue the greatest reward both in this life & in the life to come : but the idle and slugglish soule who hath receiued power of God , and vseth it not in some honest labour , he obscureth Gods glorie , hee oppresseth as in him lieth his omnipotencie and power , and in that wherein I compare him he is worse then the diuell , for hee neuer ceaseth compassing the world , Iob. 2.2 . 1. Pet. 5.8 . Iob. 2.1 . Pet. 5. Wherefore thou good parent , if thy desire be to haue thy sonne to bee Gods sonne , and to follow his working , and to haue him brought vp in al good nurture and instruction ; and if it bee the death of thy heart to see thy deare child drowned before thine eies in that deadly lake of all filthie vices , in the hardnes of his heart , in stubbornes , in rebellion , in Atheisme , in whoredome , and other impietie ; then now while thou hast time lay the yoke vpon his necke , lay it vpon him while hee is young and tender , for now he will suffer thee to put it on , and afterwards he will not . O you tender mothers , Matth. 2.18 Iere. 31.15 . you that knowe the deare price of your children , remember Rahels weeping for her children , and would not be comforted because they were not : and what comfort should you find not when you haue lost children without being , but when you haue by your great paines borne them , and by your long and chargeable education brought them vp for hell fire ? Remember godly Rebekas care for her sonne Iacob , Gen. 27.46 . Gen. 27. I am wearie of my life for the daughters of Heth , if Iacob take a wife of the daughters of Heth , what auaileth it me to liue ? so if your sonnes while they dwell idly at home with you , should betake themselues to this folly or that , how could your liues be pleasant vnto you ? Wherfore send your sonnes forth to Laban as Rebeka did , and let him lay the yoke vpon their shoulders . But here peraduenture some man wil say , haue not I enough to leaue my child ? is he not mine heire and the principall of my strength ? why should I then without cause set him to drudging and droyling ? But O thou vnwise man labouring of the streightnes of vnderstanding , hast thou prouided for thy sonne liuelihood ? and why doest thou not prouide also that he may keepe it ? was it not first gotten by labour and carefull diligence , and can it bee kept without the same meane by which it was gotten ? And why doest thou not see how that the Lord by this yoke would prepare thy sonne for another yoke ? Matth. 11.29 . Take my yoke on you , and learne of me that I am meeke and lowly of heart , Matth. II. And was not Christ Iesus , Mark . 6.3 . Luke . 2.51 . the heire of heauen and earth , a carpenter , and laboured faithfully vnder Ioseph , being subiect vnto him vntill the time came that he should preach the Gospell ? And was not Iacob , the great father of the twelue Patriarkes , Isaaces sonne & heire ? & was not Isaac Abrahams heire ? and was not Abraham that great man in those daies and wonderfully rich , Gen. 24.35 . as we may reade Gen. 24 ? how could Isaac then suffer his sonne Iacob who was borne to so great patrimonie , to serue twentie yeares together in such hard seruice , as Iacob himselfe confesseth , Gen. 31.38 . Gen. 31 ? I was in the day consumed with heate , and with frost in the night , and my sleepe departed from mine eyes . It may seeme that parents were not then so sicke of their children as they are now a daies . But this cockering and cokish bringing vp of children in our time marreth all : for such is the foolish loue that many poore parents haue towards their children , that rather then they will put their tenderlings to any laborious busines , they will do al themselues ; yea & rather ouercharge themselues , than see them to take a little paines with them . Oh it will hinder their growth , say they : nay it wil make their growth firme and stable , and one such childe which is honestly brought vp in moderate paines and labours euen from his cradle , shall hold out longer , and be able to doe more good seruice when he is growne to be a man , then two other long lubbers that haue not bin held vnder the yoke while they were young .

Now the necessarie adiuncts of the yoke , The adiuncts of the yoke . which are fit helpes vnto parents for the vertuous bringing vp of their children in the trade of their way , are these .

1. First , not to suffer children and youth to haue their owne will . For Salomon saith , Prouer. 11. Prou. 11.20 They that are of a froward heart are abomination vnto the Lord . And againe , in the 29. chapter , Prou. 29.15 A child set at libertie maketh his mother ashamed . But what will some be readie to answer in this case ? Oh hee may bee broken of that time enough afterwards . But what sayth the wise man , Eccles. 25.27 Eccle. 25 ? Giue no passage to the waters , no not a little . The heart of a childe is as the violent waters ; and as those which haue experience in keeping and repairing of the sea bankes can easily tell vs , that if the raging waues should be suffered to break ouer but one tide , they shold hardly in many daies recouer it again : so if thou sufferest thy childes affections to haue the full swinge & course yea but a small season , thou shalt hardly or neuer againe win this breach .

2. The second adiunct of the yoke is moderation in diet ; not to pamper children with too much meate , or that which is delicate , but to giue them that which is holesome and sufficient and no more . For excesse breedeth diseases both in bodie and minde . And for confirmation of this helpe , wee bring the example of the good huswife in the last chapter of the Prouerbs , Prou. 31.15 where it is sayd , And shee riseth while it is yet night , and giueth the portion to her houshold , and the ordinarie to her maides . Thou must therefore giue them their portion , and not more : if thou giuest them more then their portion , thou makest them vnapt for the yoke , or any honest burthen , thou makest them gluttons and drunkards , consumers of patrimonie , and this vice draweth a thousand more with it . And euen as the fattest soyle bringeth foorth the rankest weedes : so pampered children brought vppe without due gouernment & discipline , thrust foorth the greatest and most ouergrowne vices .

3. The third adiunct or helpe , is not to clothe them with costly apparell , or to attyre them with newe fashions . For this againe is contrarie to the nature of the yoke , and stirreth vp pride . For euen as the soft flaxe soone catcheth holde on the fire : so youthfull nature will soone bee enflamed with this vice , as lamentable experience too much teacheth this day . For from whence commeth this monstrous apparell , but from the wanton and dissolute education of youth ? This is the speciall sinne of England , and if anie thing bee the ouerthrowe of it ( which God for his mercie turne away ) it will bee this , the land is too heauie of this sinne . For the pride of all nations , and the follies of all countries are vpon vs , how should wee long beare them ? How art thou fallen from heauen O Lucifer sonne of the morning ? Esay . 14.12 . Zeph. 1.8 . And it shall be in the day of the Lords sacrifice that I will visit the Princes , and the Kings children , and all such as are clothed with strange apparell .

4 The fourth adiunct and help , is reprehension or chiding . And this is taught , Pro. 29 The rod and correction giue wisedome . Prou. 29.15 . Where by the rod is vnderstood chastisment , and by correction is vnderstoode chiding or reprehension , as it is well knowne to those that vnderstand the Hebrew text . The want of this helpe was the vtter spoyle and vndoing of Adoniah , 1. Kings 1. as wee may reade , 1. Kings 1. where we see how rebelliously and disloyally hee vsurped his fathers kingdome hee being yet aliue , and againe how he assayed it after his fathers death in demanding Abishag his Concubine , which cost him his life for it , as wee may reade in the 2. chapter following . The whole cause of this mischiefe is expressed in the 6. 1. Kings . 1.6 verse of the first chapter : And his father would not displease him from his childhood , to say why hast thou done so ? And here I cannot but iustly finde fault with most parents , who though they bee somewhat carefull for their children while they be tender ; yet when they beecome to some yeares of discretion , as to fifteene or sixteene , ( which time is most fit for reprehension , because then by all reason it should soonest enter , and which time againe is most dangerous , because then our affections are most strong in vs ) oh then they bee growne to mens and womens estate , they may not bee reprehended , they may not bee disgraced . But knowe thou O wise parent , that so long as thou hast a childe , so long thou art a parent ; and so long as thou art a parent , so long thou must carrie a fatherlie authoritie and power ouer him .

5. The fift adiunct or helpe is chastisement , and it may well bee called a helpe , because where reprehension will not serue that must helpe , and this must bee vsed in order and method as the Phisitian worketh : for as the skilfull Phisitian will not giue his strong and bitter pill before his preparatiue , least the working of it should bee hindred by the stubborne and indurate obstructions : so the wise parent in curing his sonnes vices , must not strike before he hath reprehended or premonished ; least either hee bee too much cast downe and discouraged , or waxe obstinate . This kinde of Phisick as it is more strong then the former , so it hath a more forcible and excellent working . The Councell of Turon saith worthily : Conc. Turon. 2. in prolegom . Magna est in ipsa seueritate pietas per quam tollitur peccandi facultas : Great is the godlines in that seueritie by which the power of sinning is taken away . And againe , Salomon in the 22. of the Prouerbes saith more worthily , Prou. 22.15 Foolishnes is bound in the heart of a childe , but the rodde of correction shall driue it away . And againe in the 13. Pro. 13.24 . chapter , Hee which spareth the rodde hateth his sonne : that is , he is an enemie vnto him . Wherefore know thou this O thou father , that when thou seest thy sonne dangerously sicke with the disease of sinne , and doest not vse this helpe and remedy which God in his holy word hath prescribed vnto thee , thou art accessarie to thy childes death as an enemie , and his blood shall be required at thy hands ; because that where thou mightest haue saued him , thou hast wilfully cast him away : for Gods loue good parents looke to your children . Oh that parents had lesse naturall affection or more wisdome : for euery parent is blinde in his owne children : oh is it not a pitifull thing , that parents should themselues make graues for their owne children , and burie them quick without all compassion , and think they do well in it ? And is it not a folly aboue all follies , that while the parent layeth his hand vpon his childes mouth to keepe away the colde winde , hee presseth it downe so hard , that he strangleth him therewith ? Thus many a father and mother in the world haue killed their deare ones by their inordinate loue and cockering of them , and thus many poore infants must still be murdered , because parents will not bee warned . Wherfore now I wil lament with the Prophet Ieremie ; my soule shall mourne in silence , and mine eyes shall cast forth riuers of waters while I walke solitarie , because I see the destruction that is to come vpon the children of my people for want of good education and gouernment . The yoke is too heauie , breaking is violent , chiding discourageth , the rod maketh bluenes : therefore while wee contemne the Lords helpes , death breaketh in vpon vs . Now let vs fall downe before the Lorde , and beseech his pittifulnes , that hee would euen without meanes saue some of those poore infants , which knowe not the right hand from the left , and whom the inordinate loue , and blind folly of cursed parentes haue destinate to destruction , &c.

Onely let your conuersation bee as it becommeth the Gospell of Christ . Phil. 1.27 .

Now hauing finished the first parte of the trade of childrens way , wee are come to the second to teach good manners . Wherein I minde not to trouble you with courte fashions , and new fangles , and toyes of curious heades ; but onely to teach such nourture and seemely behauiour , as Gods word commendeth and well becommeth the Gospell of Christ Iesus . The duties of nurture in which parentes are to bring vp their children , are either priuate to themselues , or common to all . The dutie which the parent must teach his childe priuate to himselfe , Good manners to Parents . is vnfayned obedience without any semblance of disliking in all things that hee shall commaunde him , not being contrarie to the worde of GOD , yea though hee seeth no reason of the thing commaunded , ( as Isaack went obedientlie with his father to the altar , though hee sawe no burnt offering ) nay though his owne reason goeth against it . For the parent should giue his childe to vnderstand that God himselfe hath so disposed of him in his holy ordinance , that hee shoulde not growe vp in his owne will and gouernement , but bee subiect vnto them in all things . And this is commaunded , Colossians 3.20 . Children obeye your Parentes in all thinges , Coloss. 3.20 . for that is well pleasing vnto the Lorde . And here Parentes must remember to chastise and banish awaye from their children all murmuring ▪ and reasoning of the matter or answering againe : for this is the breach of good manners , and forbidden of the Lord , Phil. 2.14 . Phil. 2. Doe all things without murmurings and reasonings . There must bee no grumbling , and there must bee no debatings or delayes , as why may not hee goe , why may not shee doe it , ( this is a foule and a shamefull hearing ) but euery one so soone as hee is commaunded must goe or bee made to goe without any more adoe . This is good nurture , and Gods commaundement ; and example of this wee haue in the seruants of that worthie Centurion whose praise is in the Gospell ; Matth. 8.9 . and I saye vnto one goe , and hee goeth ; and to another come and he commeth ; and to my seruant , do this , and he doth it .

Now the rest of the duties which parents must teach their children not onely towards themselues , but also towards others , consist in reuerence and courtesie : and this is to bee shewed in these two heads , either in speech or gesture . Againe the duties of our speech are to be diuided into other two heads , which are fayre speech and conference .

1. The first dutie of fayre speech , Good manners in speech . is to call our betters by an honorable name . And thus we reade that Abigaile called Dauid Lorde at euery worde , yea fourteene times together in that small speech , 1. Sam. 25.24 . 1. Samuel . 25. And thus againe wee reade in the tenth of Marke , that that ciuill and well nourtured ruler vsed this courteous speech vnto our sauiour , where hee sayth , Marke . 10.17 . Good Master what shall I doe that I may possesse eternall life ? And when hee made answere againe hee saide , Master , all these things haue I obserued from my youth . Of this sweete dutie of fayre speech Salomon giueth this commendation , Pro. 16.24 . Prouer. 16. Fayre wordes are as an hony combe , sweetenes to the soule , and health to the bones . Here on the contrarie , parents must haue a speciall care to keepe their children from al foule and vnseemely speech , for this is contrarie to faire speech , Ephes. 4 . 2● . and forbidden , Ephes. 4. Let no corrupt speech proceed out of your mouthes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now this corrupt speech are those foule tearmes which are so common in the mouthes of vnnurtured children , as knaue , drab , whore , theefe ; this is rotten and corrupt speech most vnseemely for the mouth of any Christian : and this is that that destroyeth good manners , 1. Cor. 15.33 . as the Apostle saith , 1. Cor. 13. Euill wordes corrupt good manners . And here further I must put you in minde to keepe your youth from speaking contemptuously of those which are in authority , yea though they he euill men , for wee are to reuerence them , not so much for themselues , as for Gods ordinance ; and weaken once the maiestie and good estimation of gouernours , and then all will goe awrie : Iude maketh this vice a marke of a reprobate . Iud. verse . 8. These sleepers also defile the flesh , and despise gouernment , and speake euill of them which are in authoritie : and wee reade in the 2. Kings 2. that two and fortie children were deuoured of two beares , for mocking Elisha Gods Prophet . Againe on the other side , children must not onely be compelled to leaue this filthie & corrupt speech , but also they must bee commaunded to vse fayre and gentle words ; the child must louingly intreate the seruant , & the seruant must againe gently answer the childe : & this is commanded Ephes. Ephes. 4.23 . 4. Bee yee courteous one to another , and tender harted . We must therefore vse curteous and louing speech one to another , for out of the aboundance of the heart the mouth speaketh ; if the heart bee tender , the speech cannot be rough and hard . If this discipline were practised amongst vs , oh what sweete and comfortable houses should wee haue , euen like vnto the amiable communion of Gods saintes ; it would doe any man good to liue in such a family which is like vnto Gods dwel there , where skoulding & brawling , and cursed speech runneth to & fro , like the yelling of the wicked spirits in that infernal dungeon .

2. The second duty of good nurture about the gouernement of the tongue in fayre and comely speech , is not only to speake well and honorably of others , but also to speake modestly and humbly of our selues , & this poynt of good manners we learne of that wise matron Abigaile ; 1 Sam. 25.41 in 1. Sam. 25. where we reade , that when she was sent for of Dauid to be his wife , she first bowed her selfe to the seruants , and then made this lowly answer to him that brought the message : beholde let thine handmaide bee a seruant to wash the feete of the seruants of my Lord .

3. The third dutie of Christian manners in fayre speech , is louingly to salute our friendes and acquaintance , and generally all others whom we take to be brethren . This salutation is to pray well to others , wishing health and prosperity vnto them : & example of this we haue in the Angel Gabriel , who being sent of God in message to the virgin Marie , Luk. 1.28 . he first saluted her in these words : Hayle thou that art freely beloued , the Lord is with thee , blessed art thou amongst women . And againe as we read afterward in the same chapter , Luke . 1.40 . thus Marie the mother of our Lord , went and saluted her cousen Elizabeth , who was then with child of Iohn Baptist , where to the great commendation of this kind & dutiful salutation , we read that the babe sprang in her belly for ioy , according to that which before we repeted out of the Prouerbs , Faire wordes are as an hony combe , sweetnes to the soule & health to the bones . Now our salutations are either common vpon euery meeting , or extraordinarie vpon some new occasion . Common , as God giue you good morrow , God speede you well : extraordinarie , as I pray God giue you much ioy of your aduancement . And example of this wee haue 1. Kings . 1. where it is sayd , that the people came to blesse or salute King Dauid vpon the annoynting of Salomon his sonne king , and in their salutation they sayd : 1. King . 1.47 God make the name of Salomon more famous then thy name , and exalt his throne aboue thy throne .

4 The fourth dutie of faire speech , is to acknowledge a benefit where we haue receiued it , with giuing of thankes . And this dutie is counselled of the wise man , Eccles. 29.16 Eccles. 29. Forget not the friendship of thy suretie : for hee hath layd his life for thee . And example of this duetie we haue in Laban towards Iacob , Gen. 30. To whom Laban answered , If I haue now found fauour in thy sight , Gen. 30.27 . tarry , I haue perceiued that the Lord hath blessed me for thy sake . So if men would acknowledge with thankfulnes vnto their good friends , that they had receiued a blessing from God by their means , this would encourage them to continue their bountie & good will towards them , as Iacob was now contented to dwell still with Laban : but this rude vnthankfulnes rendeth vs from al good , being abhorred of God and hated of man .

5. The fift duetie of faire speech , is to confesse an offence where it is committed , with humble crauing of pardon . And example of this we haue in that vertuous and faire spoken matron Abigaile , as we may read , 1. Sam. 25. where she taking vpon her the person of her loutish husband Nabal , appeaseth the fierce wrath of Dauid , and redeemeth the liues of all her familie with this one duetie of good manners : 1. Sam. 25.23 And when Abigaile saw Dauid , she hasted and lighted off her asse , and fell before Dauid on her face , and bowed her selfe to the ground , and fell at his feete , and said , Oh my Lorde , I haue committed the iniquitie , and I pray thee let thine handmayd speake vnto thee . Let not my Lord I praye thee regard this wicked man , Nabal : for as his name is , so is hee : Nabal is his name and folly is with him , &c. Then Dauid sayd to Abigaile , Blessed bee the Lord God of Israel which sent thee this day to meete mee , and blessed bee thy counsell , and blessed bee thou which hast kept mee this day from comming to shead bloud , and that mine hand hath not saued me , &c. Oh that men saw what great daungers they draw vpon them by the neglect of this duetie , and might preuent : and also what gratious blessings they might procure both to themselues and others , by meanes of it , as this vertuous Abigaile kept Dauid from sheading innocent bloud , saued her owne life , with the liues of all her familie , and in the ende was receiued to be a Princes wife for the wise carrying of her selfe in this matter , as wee may reade in the ende of the chapter .

Now the second thing which wee are to obserue in our speech .

1. For the teaching of good manners , is our conference . And here the first rule which we must learne , is to keepe silence while our betters are in place , vntill wee be spoken vnto ; and then we must make answer in few words , without vnnecessarie circumstances , and directly vnto the matter . This is taught , Prouerbs 17. Pro. 17.27 . A man of knowledge refraineth his wordes , and a man of vnderstanding is colde of spirit .

2. The second rule , is to giue our elders and betters leaue to speake before vs . Example of this wee haue in Elihu that wise young man , Iob. 32.4 . Iob. 32. Now Elihu had waited till Iob had spoken , for they were more auncient in yeres then hee , and hee sayd ; I am young in yeares , and yee are ancient , therefore I doubted and was afrayd to shew mine opinion . For I sayd , the dayes shall speake , and the multitude of yeares shall teach wisedome .

3. The third rule , is not bee loude , babling , or hot in speech , but colde and milde . For Salomon sayth , A man of vnderstanding is cold of spirit . Prou. 17.27 .

4. The fourth rule , is not to interrupt or trouble others while they are inspeaking . For Salomon sayth , Seest thou a man hastie in his wordes ? there is more hope of a foole then of him , Prou. 29.20 Prou. 29. Wherefore then if we will keep the bounds of good manners , wee must not bee streporous or troublesome in talke , but euery man must obserue and take his due time and course ; and if there be any thing spoken vnto which wee would willingly make answer , wee must either curteously craue leaue of him that speaketh , or els wee must carrie it in remembrance vntill our turne commeth to speake , which is the better of the twaine .

5. The fift rule , is to giue an entercourse of speech vnto others ; we must suffer others to speake by vs . For as there is a time for a man to speake : so there is a time to keepe silence , and to heare others speaking . He that will haue all the talke passeth the bounds of good manners , and breaketh the rule of Saint Ambrose , who requireth three things in the gouernment of our speech : that is , a yoke , the ballance , and the metewand ; the yoke to holde it in grauitie , the ballance to giue it weight of reason , and the metewand to keepe it within measure , that it bee neither too long nor too short . And thus much for the dueties of good manners in our speech .

The second generall head of good manners which parents ought to teach their children , is the framing of their gesture to a reuerent and duetifull behauiour towards others , Good manners in gesture . which consisteth in these sixe poynts .

1. The first , is to meet those that are comming towards vs . And of this wee haue example in holy Abraham , Gen. 18. where it is written , And hee lifted vp his eyes and looked , and loe three men stoode by him , Gen. 18.2 . and when hee sawe them , hee ranne to meete them from the tent doore . Againe , this example we find euen in K. Salomon sitting vpon his regall throne , 1. King , 2.19 . 1. Kings . 2.19 Bathsheba therefore went to King Salomon to speake vnto him for Adonijah , and the King rose to meete her .

2. The second , is to rise vp to our elders and betters when they passe by vs . And this is taught , Leuit. 19.23 Leuit. 19. Thou shalt rise vp before the bore head , and honour the person of the olde man , and dread thy God , I am the Lord . But now here I must warne you of a great abuse which is committed amongst you , and which tendeth to the high dishonor of God , which is this , that you know not the time of your duties , but you will then rise vp to men , when you should kneele downe to God ; as if one that is more honorable among you shal come into the Church while you are vpon your knees in prayer vnto God , presently you start vp and leaue God to reuerence men . Is this religion ? is this deuotion becomming Gods house ? is not this all one as if a man should say , stay God , here comes in my worshipfull neighbour and my good friend , to whom I am much beholding , I must doe my dutie vnto him , I must rise vp till he be past , and then I will come to thee againe ? What is this but to preferre men before God ? I haue forewarned you of this vice before , but some spurned at mee for it , and the rest haue not reformed themselues . Wherefore I call the stones of the walles of this house to witnes against you , that if you continue still in this obstinacie , you are louers of men more then God : and you that take this duetie and reuerence vpon you , are robbers of Gods honour , and you shall answere him for it . Is there no time to shew our duetie towards men , but euen then when we are about Gods seruice ? why know thou that when man standeth before God , how honourable soeuer he be , he is but dung and filth , and not to be regarded : and learne you this wisedome , that while wee teach you duties towards men , it is not to robbe God of his worship , but there is an appointed time vnto euery dutie and purpose , as Ecclesiastes in his third chapter well admonisheth : To all things there is an appoynted time , Eccles. 3.1 . and a time to euery purpose vnder the heauen . It is recorded of Leuy to his eternal praise , Deu. 33. that in Gods cause he said of his father & mother , Deut. 33.9 . I see him not ; neither knew hee his brethren nor his owne children . Euen so beloued , our eyes , and our mindes , and deuotions should bee so fixed and intent vpon God when we are in his seruice , that wee should not see or regard any man in that while . And again , we read in the 2. chapter of the Gospell after S. Iohn of our Sauiour himselfe , who though hee was the most dutifull child that euer was borne of woman , yet when he was about his fathers busines , he saith vnto his mother , Iohn . 2.4 . Woman what haue I to doe with thee ? which examples well teach vs , that when we are about Gods seruice , all other duties must sleep and be layd apart .

3. The third dutie of good manners to be obserued in our gesture , is to stand while our betters are sitting in place . Example of this we haue in holy Abraham our father , Gen. 18. where it is written of his entertaning of the two strangers : And he tooke butter and milke , and the calfe which hee had prepared , Gen. 18.8 . & set before them , and stood by himselfe vnder the tree , and they did eate . Well may Abraham be called the father of the faithfull , for giuing his children so good example . For if we consider the circumstances , we shall finde this to be a most rare example , and going beyond all the curtesies of these our daies . For these men were but strangers vnto him , hee knewe not from whence they came , nor whither they would : againe this was at his owne house , and at his own table , and the common prouerbe is , that euery man is a Lord in his owne house : yet so much did curtesie and ciuilitie preuaile with this reuerend olde father , Gen. 24.35 . exceeding rich and mightie , that hee waited and stoode there , where hee might haue commaunded a seate .

4. The 4. dutie is to bend the knee , in token of humilitie and subiection . Example of this , Mar. 10. And when hee was gone out on the way , there came one running and kneeled to him , Mark . 10.17 and asked him ; good master , what shall I doe that I may possesse eternall life ? Againe , this kind of courtesie is shewed euen from the kings throne , that no degree might holde scorne of faire and comely manners , 1. Kings . 2.19 . 1. King . 2. and the King rose to meete her , and bowed himselfe vnto her . And Abraham the great Patriarch , bowed himselfe down to the ground to his guests . Gen. 18.2 .

5. The fift thing , is to giue the chiefe place to our betters , and to offer the same to others in curtesie . And example of this wee haue in King Salomon , ( and who would not learne manners of a King ) as we may reade , 1. King . 2.19 1. King . 2 where wee reade that when he had rose from his throne , and dutifully saluted his mother which came to him , hee caused a seate to bee set for her at his right hand . Againe , our Sauiour himselfe giueth this good precept of nurture in the 14. of Luke . Luke . 14.8 . When thou shalt be bidden of any man to a wedding , set not thy selfe downe in the chiefest place , least a more honorable man then thou bee bidden of him , and hee that badde both thee and him come , and say to thee , giue this man roome , and thou then with shame begin to take the lowest roome : but when thou art bidden , goe and sit downe in the lowest roome , that when he which bad thee commeth , he may say vnto thee , friend sit vppe higher : then shalt thou haue worship in the presence of them that sit at meate with thee . For whosoeuer exalteth himselfe shall bee brought low , and hee that humbleth himselfe shall bee exalted . Agreeing to this are the wise Prouerbes of Salomon chap. 16.18 . Prou. 16.18 . and 15.33 . Pride goeth before destruction , and an high minde before the fall . And chap. 15.33 . before honour goeth humilitie .

6. The sixt duetie , is to vncouer the head . And though wee finde no example for this in holy Scripture , as being not vsed in those former times : yet seeing the thing is ciuill and comely , & one of the speciall curtesies of our daies , we will confirme it also with the authoritie of Gods word , Philip. 4.8 . Phil. 4. Whatsoeuer things are honest , whatsoeuer things are of good report , those things doe . 1. Cor. 14.40 And againe , 1. Cor. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let all things be done decently and according to order . But this kind of ciuilitie is both decent and according to order , as also honest and of good report , & therefore warranted and commended by Gods word , and so worthie to bee followed . And here in these words of the Apostle we haue a generall rule for the teaching and gouerning of all good ciuilitie . If it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , of a good forme , decent and comely , then is it curtesie and good manners : but if it bee toyish , new-fangled , or french-like , it hath no warrant out of Gods worde , and so not to bee regarded of any modest Christian , and rather to be laughed at then to be imitated .

Hitherto I haue shewed you al the parts & memb●●s of good manners : yet this is but as a dead man , or as a bare anatomie consisting of bones and sinewes , and therefore now we must put a spirit and life into them , to moue all these good parts in a comely order . Loue , the soule of good manners . Now this spirit which must giue life and mouing to all these is loue . For the Apostle saith , 1. Tim. 1 The end of the commandement is loue out of a pure heart . As if he should haue sayd , loue is the principal and chiefe thing in al our duties and in whatsoeuer is commanded . Without this all our curtesies & manners are but shadowes of curtesies and pictures of manners , and there is no more life in them then is in a dead carkasse : but if thy curtesie commeth from a louing and willing minde , it moueth all men , and stirreth vp others to render the like dutie againe . Now lastly it remaineth to teach you the helpes of good manners , which serue for their ayde and vpholding , Helpes . and these are three in number .

1. The first is meeknes , of minde , whereby euery man must esteeme others better then himselfe . Philip. 2.3 . And this is commaunded , Philip. 2. That nothing bee done through contention or vaine glorie : but that in meeknes of minde euery man esteeme others better then himselfe . Without this helpe wee may teach manners neuer so long , and yet all our labour will be but lost in the end . For so long as the mind swelleth with the vaine shadow of his owne estimation , euery man will looke for dutie & reuerence from others , but yeeld none himself . And therefore if parents will haue their children to bee brought vp in good nurture , they must keep downe their high and loftie affections , and not hold scorne to teach them their duetie euen to those that are meaner then themselues , 1. Sam. 25.41 . as Abigaile made cursie to Dauids seruants , 1 Sam. 25.41 .

2. The second help , is to cast our eyes vpon our brothers vertues , that so we might be stirred vp to reuerence the good gifts of God in them . And this is commanded in the same 2. chapter to the Philipians and the verse following : Looke not euery man on his own things , Philip. 2.4 . but euery man also on the things of other men . What is the cause why there is so little curtesie and so great strangenes amongst vs many times , as though wee were scarse men ? why euery man lookes vpon his owne things ▪ ( and yet indeede they bee not his owne , for what hast thou which thou hast not receiued ) the rich man he looks vpon his wealth , 1. Cor. 4.7 . the strong man vpon his strength , the welfauoured man vpon his beautie , the Nobleman vpon his birth , the officer vpon his office , the learned man vpon his knowledge , & the wittie man vpon his conceits , & euery man because he dwelleth neerest himselfe can easily see his owne gifts , but no mans els : and from hence it commeth that there be so many which gape for duties , & so few that performe them . Whereas if euery man would looke one vpon anothers gifts , as the holy Apostle here commaundeth , euery man should render mutuall duetie and kindnes to each other , and then should bee fulfilled that sweet saying of the Apostle , Rom. 13. Owe nothing to any man but to loue one anether . Rom. 13.8 .

3. The third helpe , is to looke vpon God & his ordinance . For now while we looke only vpon men , wee see no such reason why wee shold so humble our selues in dutie vnto them ; but when our eyes are turned vnto God , and behold him inuesting our superious and gouernours , setting them in his owne throne , & giuing them his owne name , as in calling our Princes and Iudges Gods , Psal. 82.1 . Psal. 82. and in calling our Ministers his Ambassadors , and such as occupie not their owne place , but are in Christ stead vnto vs , 1. Cor. 5.20 . 2. Cor. 5. & in terming our parents fathers after his own name : therfore now we will reuerence them not sleightly , or for fashion sake , but for Gods sake , & for his holy ordinance sake , though they be not worthy of it . And this is taught in many places of S. Pauls Epistles : Submit your selues one to another in the feare of God . Ephes. 5.21 6.5.7 . Eph. 5.2.1 . in singlenes of your hearts , as vnto Christ . Eph. 6.5 . with good will seruing the Lord , and not men , vers. 7. And whatsoeuer yee doe doe it heartily as to the Lord , Coloss. 3.23 . and not to men . Oh if all our duties were done as vnto the Lord , what lights should we bee vnto the world , shining in all honest and godly conuersation ? but now we looke only vpon men , and therefore Gods ordinance is neglected , and our dueties peruerted ,

Thus haue I drawne before your eyes as in a faire table , the liuely picture of good maners , the which if we would imitate , we shold lead such a comely life before others , as that euery man would be glad of our company : we should then bee looking glasses for the ruder sort to dresse themselues by , and we should beautifie Gods Church euen to the eye of the world . For as the material sanctuary had his outward ornaments , as gold & siluer , pretious stones , silke , purple , fine linnen , and such like : so the spiritual sanctuary which now consisteth not of wood and stone , but of the soules of christians , besides religion which is the inward beautie , it must haue also the outward ornaments , which are good manners and comely behauiour , that nothing may be wanting vnto the due honour and dignitie thereof .

Now by Gods blessing we are come to the third and last part of the childs way , which is the chiefest and highest of all the rest ; wherein that I might instruct parents with more facilitie & profitable application , I haue made choise of this text , Psal. 130.3.4 .

If thou O Lorde streightly markest iniquities , O Lord who shall stand ? But mercie is with thee that thou maist be feared .

The first part of the Catechisme . THe partes of this text are three , and so the summe of al diuinity is threefold too . The first is to teach vs our miserie in our selues , contained in these wordes ; If thou O Lorde streightly markest iniquities , O Lord who shall stand ? The second is to shew vs a meane how wee may escape out of this miserie ; and this meane is the only mercie of God in his sonne Christ Iesus , expressed in these wordes , But mercie is with thee . The third part is to teach vs what wee ought to doe when we are deliuered from our miserie , & that is to feare God ; vnder which word is comprehended the whole seruice of God , and all that thankefulnesse which is required at our hands for our saluation & redemption : & this is conteined in the last words of this text , that thou maiest be feared . For whom wee feare , him wee would not offend ; and whom we would not offend , his will we would obey , and whose wil we obey , him we honor , serue and worship . Now the literall & plaine sense of the first part of this text is this : O Lorde if thou shouldest deale with vs according to iustice , and the streightnes of thy lawe , no man that liueth were able to stand before thee , but hee must needes fall vnder thy reuenging hand , & the tortures of thy iudgements . This lesson euery parent must teach his children to vnderstande and confesse . For vntill they knowe howe much they are endangered to God , and in what a fearefull estate they stand , by reason of their sins : and vntill they knowe what a great God the Lord is , so mightie in power that he is able to cast all the world downe headlong into hell , and that hee will doe so indeede , except they craue mercie at his handes , turne vnto him , seeke his fauour , and indeuour to please him before I say they knowe this , and this knowledge be deeply setled in their harts , they will neuer seek after god , but dwel stil in their old estate , because they thinke it is good enough vntill death set vpon them vnawares , & they be cast away eternally . Wherefore here the first thing that parents are to beate into the heads of their children , is the greatnes of God , his infinite power , and fearefulnes ; insomuch that seeing hee hath made all mankinde of the claye of the earth , as the potter doth his pottes , and when hee hath done so , hee may breake them all to peeces againe , and who shall saye what doest thou ? euen so if God after he hath made vs , shall condemne vs all to hell , which hee may doe if it please him , which of vs all dare open his mouth against him ? If thou O Lorde streightly markest iniquities , O Lord who shall stand ? O Lord if wee had offended but an earthly maiestie , or if we had transgressed but a temporall lawe , or if wee were brought but before the barre of one of the monarches of the earth , we would not so much tremble and quake , though our cause were capitall ; for they can doe no more but kill the bodie : but thou if thou wilt , canst kill both soule and bodye in hell ; oh who would not feare thee ? If thou takest displeasure against vs , who shal turne thee to mercy ? Yet he is of one mind ( saith Iob ) who can turne him ? Iob. 23.13 . yea he doeth what his minde desireth . And againe in the ninth chapter hee saith , If wee would dispute with him , Iob. 9.3.15.19.30 . wee could not answere him one thing of a thousand . For though I were iust , yet could I not answere , but I would make supplication to my iudge . If we speake of strength , behold he is strong : if wee speake of iudgement , who shall bring me in to pleade ? If I washe my selfe with snow water , and purge mine handes most cleane , yet shalt thou plunge mee in the pit , and mine owne cloathes shall make mee filthie . Wherefore here teach al your children to cry out when they make their humble prayers and supplications vnto God , If thou O Lorde streightly markest iniquities , O Lord who shall stand ?

The second thing which the parent must teach his childe , is to know his miserable estate in Adam . The Lorde in the 51. chapter of the prophecie of Esay , saith vnto the children of Israel , Looke vnto the rocke whence yee are hewen , Easay . 51.1 and to the hole of the pit , whence yee are digged : so you must call vpon your children to looke vpon Adam their great grandfather , out of whose loynes all nations and people of the earth are digged . And here first in that the Lord vseth a metaphor of a rocke , a pit , and digging , you must teach your children that they are no better then the dust of the earth , as wee may reade in the creation of man , Gen. 2.5 . and that their hearts naturally are as hard as any flint to receiue grace ; and being but dust and voide of all goodnes , so soone as euer the breath of the Lord bloweth vpon them , they fall to their earth againe . Here you must teach your children that when all we , euen al the nations of the world were in the hole of Adams side , and as yet vncut out , God gaue vnto Adam , and so vnto vs being in his loines a law with two , conditions , the lawe was this , that wee should not eate of the tree of knowledge of good and euill , standing in the middest of the garden of Eden , Gen. 2.17 . as we may read , Gen. 2. The conditions of this law were these : the one life euerlasting if we would keepe this law figured out vnto vs by the tree of life , of which it was lawfull for vs to eate euery hower : the second was , that in the same daye wherein wee shoulde breake this law , we should dye the death . It was not long after this lawe was made , but Adam broke it , Gen. 3.6 . as we may read in 3. chapter of Genesis , and so death presently seazed vpon Adam and al vs his posteritie , being yet in his loynes , according vnto Gods word , who said in the same day that thou shalt eate of it , thou shalt dye the death , and as it is saide , 1. Cor. 15. 1. Cor. 15.22 Rom. 5.12 . In Adam all di , and as it is said , Rom. 5. By one man sinne entered into the world , and death by sin , and so death went ouer all ; in whom all men haue sinned . So that now if wee would looke vnto our fountaine , and to our original pit from which we were first digged ; we should soone see our miserable estate which is nothing els but deadly . And now that we might come to the bottom of this pit , that so wee might the more fully and cleerely see all our miserie , to humble vs vnder the mightie hand of God ; I must shewe you howe death hath entred vpon vs , and howe it hath killed vs , and giuen vs the deadly wounde euen while wee liue , and yet wee perceiue it not . This death hath first seazed vpon our reason and vnderstanding , and put out the light of it ; so that nowe wee bee as blinde as a stocke to beholde anie heauenly thing . For Saint Iohn sayth in his first chapter of the Gospell , Iohn . 1.5 . The light shineth in the darkenesse , and the darkenesse comprehended it not : that is , Gods word shineth into our minds , and yet wee cannot see it , so blinde are wee of our selues . Now if we cannot see the light it selfe though it shineth into vs , which light is the cause why all other things are seene as the Apostle sheweth , Ephes. 5.13 . Ephesi . 5. For it is light that maketh all thinges manifest ; then much lesse can wee truely beholde any other thing else . And whereas the Apostle here calleth our reason and vnderstanding darknes , which is all the light of our soules if it were light , then howe great is our darkenesse ? Our Sauiour sayth in the fift of Matthew : Math. 6.22 . The light of the bodie is the eye , wherefore if the light that is in thee be darkenesse , how great is that darkenesse ? so wee may here say , if our reason and vnderstanding , which is the eye of the soule bee darkenes , how great is this darkenes ? oh death hath killed vs , it hath put out all our light in heauenly things . Secondly , our miserie which hath fallen vpon vs through this death is so much the greater , for that though all our light be put out , yet we thinke we see ; and therefore we doe not with the two blind men in the gospell crie out vnto our Sauiour . O Lord the sonne of Dauid haue mercie vpon vs . Matth. 20.30 . For the whole hath no need of the phisition ; and so we walke in blindnes all our dayes to our destruction , and goe on without anie mistrust , euen as the sheep that are driuen vnto the slaughter , vntill we fall from the darknes of this life , vnto that vtter darknes in the life to come , where is nothing but weeping and gnashing of teeth . Oh great misery . A demonstration of this doctrine wee haue in the ninth chapter of the gospell after Saint Iohn , where our Sauiour saith ; I am come vnto iudgment into this worlde , Iohn . 9.39 . that they which see not might see , and that they which see might bee made blind . Then some of the Pharisies saide , are we blind also ? They could not beleeue that they were blinde , and therefore our Sauiour there telleth them that their sinne remained . And thus much to shew you how death hath taken the possession of the minde and reason of man , in so much that it hath spoyled it of al light in heauenly vnderstanding . Secondly , this death hath passed from the vnderstanding and reason , and hath entred vpon the will and affections , and giuen them also the deadly blow ; so that now we cannot will or affect any thing that good is , and profitable to life eternall , no more then a stone that is without life , vntill such time as Gods preuenting grace repaireth vs , and giueth vs a new power from heauen . And therefore our Sauiour saith in the sixt of Iohn , No man can come to me , except the father which hath sent mee drawe him . Iohn . 6.44 . And Saint Augustine vpon these words saith ; Non trahimus nisi nolentem . Wee doe not drawe any thing but that which is vnwilling . So that now we hauing lost the life of our will , we must be haled and drawen by Gods grace , euen as men hale and drawe a logge that hath no moouing in it , or else we can neuer come to heauen . This doctrine is confirmed by the saying of the Apostle , Rom. 7. where hee speaketh of the same thing ; Rom. 7.24 . Who shall deliuer me from the body of this death ? as if hee should haue saide , all is dead , euerie part and member of it . Moreouer this death hath not onely made the will vncapable of all good things : but also it hath so disturbed it , that it is become like a furious or mad man repugning and striuing against all reason : Gal. 5.17 . and therefore the Apostle sayth , Gal. 5. The flesh lusteth against the spirit , and the spirite against the flesh : and these are contrarie one to another , so that yee cannot doe the same things that ye would . And againe Rom. 8. Rom. 8.7 . The wisedome of the flesh is enimitie against God : for it is not subiect to the law of God , neither in deed can be . 3. This death hath not rested in the reason & will , but it hath gone further , & taken hold on the body also , & euery member of the body , and strooken them all out of frame : so that now our eares are the eares of folly , our eies are the eies of vanity , our hands are the hands of strife , our mouth is a mouth of cursing , our lippes are full of poyson , our throate is an open Sepulchre , and our feete are swift to shed bloud ; and generallie al our members are the instruments and weapons of vnrighteousnesse as the Apostle speaketh , Roman. 6. Rom. 6.13.19 euery one being captiues to sinne , and standing fighting against God and our owne saluation : so that now if the Lord shold streightly marke what were amisse in vs , Oh Lorde who shall stande ? 4. This death hath not onlie taken the possession of all the parts about vs , & of al the powers and faculties of euery part : but also it hath brought forth infinite fruites in vs to eternall condemnation . Whereupon the prophet Dauid in his 19. Psa. cryeth out , Who can vnderstand his faults ? O clense me from my secret sins . Now beloued if our sins & wicked transgressions be so many , that we cannot number them , nor vnderstand them all , they be so hidden in heapes in euery member about vs , & the wages of euery one sin yea euen of the least that can bee committed is death , Rom. 6.23 . as the Apostle teacheth , Rom. 6. then again , how great is this death which lieth vpon vs ? Here lieth the man that was trauailing betweene Ierusalem and Iericho bleeding by the high waies side , hauing receiued his deadly wound , and being already more then half dead ? wherefore except that good Samaritan Christ Iesus , doth shortly powre in wine and oyle into our wounds , me must needes perish eternally . Fiftly , that wee might yet the better and more cleerely see into our owne miserie , we must goe vnto Gods lawe which is our looking glasse , for that will shewe vs the very least moate of sinne that cleaueth vnto vs , and when wee are come hither , alasse this will cast vs all downe vpon our faces . Oh sayth the Apostle , Rom 7. I once was aliue without the lawe , Rom. 7.9 . but when the commaundement came sinne reuiued . Wee thinke that we are iolly fellowes , and that we are in case good enough , vntill wee looke our faces in Gods glasse , and alas then we see nothing but death , and then we crie out with the Apostle , O wretched man that I am , Rom. 7.24 . Math. 5.22 . who shall deliuer me from the bodie of this death ? This teacheth thee , that if thou art but angrie with thy brother vnaduisedly , Math. 5.28 . thou art a murtherer ; this teacheth thee , that if thou dost but looke vpon a woman to lust after her in thine heart , Math. 15.19 thou art an adulterer ; this teacheth thee , that if thou dooest but desire thy neighbours goodes , though thou neuer layest handes vpon them , yet thou art a theefe and a fellon ; and this telleth thee , that though thou speakest a trueth by thy neighbour with a minde to discredite him , 2. Cor. 12.20 . thou art a slaunderer ; and this teacheth thee , that euerie little wicked thought which ryseth vp in thy mind is sinne , Rom. 7.7 . Exod. 20.17 . and so deserueth euerlasting death ; yea though thou neuer giuest consent vnto it . So that if wee would examine our selues by this glasse , wee must needes all of vs cast downe our selues at Gods feete , and saye with the Prophet , If thou O Lorde streightlie markest iniquities , O Lorde who shall stand ? Now that which I haue here taught you , I beseech you by the mercy of God by which onely you must bee saued , teach it your children againe : for this is the ende of all my labour to saue your childrens soules which are so deere vnto you . Sixtly , and lastlie , after you haue beaten into their heades their miserable estate , by reason of their falling from God and breach of his lawe ; then you must shew them the feareful punishments be longing vnto the same , and bring them euen vnto the brinke of hel and bid them stand fast in Christ Iesus , & look in . First , you must bid them behold the vnquenchable fire alwaies feeding vpon the soule and body of man , & neuer consuming the substance . 2. You must shew them further the vtter darkenes which is as it were that irksome smoake which ariseth out of this horrible and infernall fire . 3. You must point out vnto them where the worme of conscience lieth alwaies gnawing vpon the tender hart and soule of man with torments vnspeakable . 4. You must shew them in this hideous place the feare and dreadfulnes of God wrapped about with his wrath , which shaketh all the partes of soule and bodie , from whence ariseth the gnashing of teeth . And lastly , here at once you must lay before their eies all the vnspeakable torments of hell , which cause that intolerable noyse of howling and crying which is to bee heard in that place . Here is that Tophet which Esay speaketh of in his 30. chapter , the burning thereof is fire and much woode , and the breath of the Lord like a riuer of brimstone doth kindle it . Here lyeth Esau weeping for his birth-right : there lyeth Ierusalem crying out , because she knewe not the time of her visitation . Here lyeth Caine for killing his brother : there lyeth Iudas for betraying his master . Here lyeth Iezabell torne of the dogges of hell for stoning of Naboth : there lyeth Diues boyling in brimstone for not shewing compassion on poore Lazarus . Here lye burning night and day the fiue Cities of Sodome , because they burnt with vnnaturall lust while they liued here : and there ly all the old world drowned with the sea of Gods wrath , because they had corrupted euery man his way vpon earth . O you good parentes , take heede to your children , and giue them good counsell , that they come not into this place of torment . Should you not crie out , woe worth the day that euer you begate a childe for this place ? here euen vpon this pittes brinke stands euery mothers child as he is naturally borne into the world . Wee are by nature the children of wrath saith the Apostle , Ephes. 2.5 . Ephesi. 2. and wee haue al of vs euen from the conception fought against God with our sinnes , and prouoked the holy one to anger : and therfore now here it were iust with God if hee should with his foote spurne vs all into hell . Wherefore deere parents ere the Lordes anger be kindled against you and your children , remoue them from hence , drawe them out of this cursed estate : for if God should here examine them , O Lord which of them all should stand ? they were all no better then cast away for euer .

But with thee is mercie

Hitherto we haue spoken of our own misery , & now we are come to the remedy which is Gods mercy . The second part of the Catechisme . Psal. 101.1 . Wherfore as the prophet Dauid in the 101. Psal. saith , I will sing mercy and iudgment vnto thee O Lord : so wee hauing already sung of iudgement , Sanctus Bernardus in serm. de S. Maria Magdalena . now we wil come to sing of mercy . These two ( as one of the fathers saith ) are as it were the two legs of god wherewith he walketh towards vs . If God should come towards vs with the legge of his iustice onely , alas who might abide him , and who should stand before him ? but now hee commeth with mercie also , and therefore we will praise him . All the pathes of the Lorde ( sayth the Prophet ) are mercie and truth vnto such as keepe his couenant . Psal. 25.10 . This truth is Gods iustice whereby wee are humbled : his mercie is the meane whereby we are raised vp againe . This is the waye of Gods walking towardes vs , which is most wise in the eies of the almighty . For if God should come to vs only in iustice , then we would not loue him : & againe , if he should come onely in mercie , so licentious are we , that we would not feare him . Wherefore sweet is this entercourse of gods mercy & iudgement , most healthfull to the soule of euery Christian. Psal. 85.10 . Mercie and trueth haue mette together , righteousnes and peace haue kissed ech other . Let all Christians reioyce at this happy meeting . Let the sea make a noise , and al that is therein , let the flouds clappe their handes , and reioyce their fill , let the mountaines skip before the Lord like yong rammes , and let euery mouth confesse vnto the Lord , and sing mercy and iudgement . Oh if Gods mercy had not met his iustice by the way , and kissed and imbrased it , wee had all of vs bin swept away with the whirlewinde of his wrath long ere this day : but with thee is mercy saith the Prophet : Gods mercy hath staied his iustice from dealing extremely with vs . Who can sufficiently praise this mercie of God ? The Lord is gratious & righteous ( saith the prophet ) therfore will be teach sinners in the way . Psal. 25.8 . Oh what a glory is it to the Lorde to saue poore soules that were wandring downe to hell ? and oh what cause haue we now aboue all creatures to sound out the praise of this mercifull God , who were brought euen to deaths doore , & are nowe lifted vp againe by his grace : this name gratious and mercifull is Gods sweete name , and soundeth as much as Iesus , whom the church in the 1. of the Canticles describeth after this manner ; Cant. 1.2 . Thy name is as ointment poured out , therefore the virgins loue thee : because God hath mercie in store for poore sinfull creatures , therefore wee will runne after him by the smell of his garments , and remember his loue more then wine : all our talking shal bee of him and his mercie , and of his praise there shall be no ende . Wherefore now you good parents , you which are the Lords deputies , sing mercie and iudgement to your families continually ; and sing not onely mercie , but sing iudgement also ; and againe sing not iudgement alone , but sing iudgement and mercie both together . If you teach your children Gods iustice and iudgements only , then they shal fall vpon the rockes of despaire , and so goe mourning downe to hell . Againe , if you learne them onely Gods mercie , then will they sinke in the sands of securitie , and so bee cast away eternally . Wherefore if your desire be to haue your children passe the dangerous sea of this world , that so they may arriue in the quiet hauen of blessed rest , you must teach them to saile both by Gods iustice and mercie . And now hauing taught you out of the former verse , the way by the streight line of Gods iustice , now we are come to the calme and pleasant sea of his mercie . But with thee is mercie . Now then looke to your wounds ; for here is the baulme of Gilead , whereby our soules are cured , euen Gods mercie . Is the candle of thy soule the light of thy mind put out through the darknes of sin , so that thou canst not tel how to walke in the course of this life acceptably to God , and inoffensiuely to thy neighbour ? here is Gods mercie in Christ Iesus readie to enlighten thee , but with thee is mercie . As if the Prophet should haue said , with thee is Christ Iesus , in whom are hidden all the treasures of wisedome and knowledge . Coloss. 2.3 . With thee is mercie , with thee is Christ Iesus , 1. Cor. 1.30 . who is made vnto vs wisedome and righteousnes . With thee is mercie , 2. Pet. 1.19 . with thee is that light that shineth in a darke place vntill the day dawne , and the day starre ariseth in our hearts . With thee is mercie , that is , 2. Cor. 4.6 . thou art hee which commanded the light to shine out darknes , and thou art hee which shineth in our hearts , to giue the light of the knowledge of the glorie of God in the face of Christ Iesus . And to conclude , with thee is mercie , that is , thou art that louing God which doest counsell vs for our owne good , to buy of thee eye salue , Apo. 3.18 . and to annoynt our eyes therwith , that the sight of our understanding may recouer againe to beholde all thy wonderfull mysteries in thy sonne Christ Iesus , the which the Angels desire to beholde . And with thee is the well of life , Psalm. 36.9 . and in th light shall we see light .

2. Secondly , are thy will & affections out of frame , so that thou hast no power of thy selfe to will & desire any heauenly good ? behold Gods mercie is at hand againe to repaire them , and to put a new power and facultie in them , as the Apostle teacheth , Phil. 2.13 . Phil. 2. For it is God that worketh in you both to will and to do , euen of his owne good pleasure .

3. Thirdly , are all thy members distempred with sinne , by reason of that law of sinne and bodie of death , which hath setled it self in euery part & member about thee , so that thou criest out with the Apostle , O wretched man that I am , who shall deliuer me from the bodie of this death ? Christ Iesus the son of this merciful God , being sent down from heauen by his mercifull father , hath taken vpon him our whole nature , & euery power of our nature , and hath sanctified it all for vs , as the Apostle teacheth vs , Heb. 2.11.14 Heb. 2. For he that sanctifieth and they that are sanctified , are all of one : wherefore he is not ashamed to call them brethren . And againe in the same chapter : For as much as the children are partakers of flesh and bloud , he also himselfe likewise tooke part with them , that he might destroy through death him that had the power of death that is the diuell . So that now if thou wile lay holde on Gods mercie and Christs merits , which he once purchased for thee in thine owne nature , the power of sinne shall euery day more and more dye in thee , and thou shalt grow into the image of Christ thy Sauiour , & all thy members which before were the instruments and weapons of vnrighteousnes , now they shall be chaunged into the instruments of righteousnes , & fight for God . Now thine eyes shall beholde the thing which is right , now thine eares shall be open to heare the word , now thy hands shall make peace , now thy lippes shall speak truth , thy mouth shall blesse , thy feete shall be swift to all goodnes , and euery member shall bee sanctified vnto the Lord . Oh great is this mercie of God , that hath giuen his son Christ Iesus to doe so great things for vs .

4. Fourthly , doth the multitude of thy sins which thou hast brought forth out of this bodie of death , lye boyling in thy conscience , so that thou canst take no rest neither night nor daye ? come againe hither to the mercie of God : In that day ( saith the Prpohet Zachary ) there shall bee a fountaine opened to the house of Dauid , Zach. 13.1 . and to the inhabitants of Ierusalem , for sinne and for vncleannes . That day is this blessed time of the Gospell in which wee now liue , hauing his pretious word sounding vnto vs on both eares , & this fountaine is that pure righteousnes and merits of his sonne Christ Iesus , which he wrought for vs while he liued here vpon earth with vs . Here euery one may wash away all his sinnes , bee they neuer so many and filthie . This is that riuer of Iordan where Naaman may wash away all his leprosie , and his flesh shall come vnto him againe , like the flesh of a yong child . And this is that poole of Bethesda , where euery one may bee cured ( if hee wash lawfully ) of whatsoeuer disease hee hath . Oh let vs blesse God for this fountaine of liuing waters !

5. Fiftly , if the law of God terrifie thee , and threaten thee with the sentence of death and condemnation , then appeale thou to the Gospel and to the law of faith , this law is the law of life , and is aboue the law of wrath and the law of death : this law is like vnto the court of Chancerie , which mitigateth the rigour of all other courts : this is the law of mercie , this is the new law which Christ brought with him from heauen , and therfore he would not condemne the woman that was taken in adulterie : here , euen here thou maiest finde succour and reliefe whensoeuer thou art oppressed with the law of wrath , if thou wilt appeale vnto it .

6. Lastly , whensoeuer the paines of hell catch hold vpon thee , and the worme of conscience begin to gnaw within thee , ( for some haue euen here in this life a taste of the torments of hell ) euen now I say after thou hast felt the sting , if thou canst cast thine eyes vpon the brasen Serpent Christ Iesus , and looke vpon Gods mercie , all thy horrour and feare shall presently flye from thee . For hee is our redemption , as the Apostle sayth , Ephes. 1. By whom we haue redemption through his bloud , Ephes. 1.7 . euen the forgiuenes of our sins : and being redeemed ioy and peace of conscience must needes followe . Rom. 5.1 . Wherefore ( sayth the Apostle ) being iustified by faith , wee haue peace towardes God . They therefore that being not content with a moderate and lawfull sorrow for sinne , will by no meanes be brought to receiue the comforts that Christ hath purchased with his most pretious bloud , are as much to be blamed as mad men and contemners of this blessed work of our redemption . For what man ( except hee were mad ) when hee is redeemed from his prison , would goe and chaine vp himselfe againe , and bight his owne flesh , and so be a prison vnto himselfe . I know ( beloued ) if God would , and if hee were willing with it , wee should bee tormented with the sight of our sinnes and with a guiltie conscience continually : if hee should streightly marke what were amisse in vs euery moment , O Lord who should stand ? wee should fall vpon our sinnes , and our sins should fall vpon vs , and wee should both fall vnder Gods reuenging hand , and then all comfort should flye from vs : but the Lord ( beloued ) hee is a God of mercie , he would not the death of a sinner , as the Prophet Ezechiel teacheth in his 18. chapter , Ezech. 18.32 I desire not the death of him that dyeth , sayth the Lord God . With God is mercie , with God is ioy , with God is comfort , with God is light : oh who would not embrace this mercifull and sweete God ? And on the contrary , if we fall away from him , and if we now neglect his bountiful mercie , in offering his grace so freely to redeeme vs from al our sinnes and miseries ; then it cannot be auoyded , but we must needes be whurled into the pit of desolations , and one destruction shal follow another . Now ( beloued ) seeing that wee know our owne miserie , and that there is nothing in vs which is found , as I haue alreadie shewed vnto you ; Esay . 1.6 . from the sole of the foote vnto the head there is nothing whole therein , but wounds , and swellings , and soresful of corruption ; they haue not beene wrapped , nor bound vp , nor mollified with oyle : within are horrible desolations , without are terrors & the sound of mightie iudgements , and our destruction is like the ouerthrow of straungers : oh why do we then sit still while we perish vtterly ? Is there no baulme at Gilead , saith the Prophet Ieremy ? Ierem. 8.22 . is there no mercie in God ? wherefore now beloued , I witnes vnto you al here this day , that the Lord is innocent from the death of you all , and that if you will not lay hold vpon his mercie , so freely proclaimed in your eares by the mouthes of his messengers , your bloud shall bee vpon your owne heads : for with God is mercie , with God are all meanes of your saluation , if you will sue vnto him for it . Now you good fathers of families , make these things knowne vnto your children , that they may teach the same again vnto their children after them , that God may haue the praise of his mercie through al ages , and that all Israel may bee saued , Rom. 11.26 . as it is written : Make your houses little sanctuaries for Gods worship , and bee telling of his louing kindnes from day to day , & let the mercie of God in Christ Iesus , be as wel known to your familie , as their meate and drinke : be not ashamed to speake Christ Iesus , because you cannot speake eloquently : the Gospel of Christ as the Apostle telleth you , standeth not in words and wisedome of men , 1. Cor. 2.4 . but in power & euidence of the spirite : the Lord open your mouthes , and fill your hearts with all heauenly wisedom , that you may be helpers of Gods ministers to build vp his temple with spiritual stones , and that you may lay your children and seruants the polished corners thereof .

Now after you haue taught your children the remedie against their own miserie , The meane to come by Gods mercie . which is Gods mercie : ( for there is no other helpe besides this , whether we looke to the East , or to the West , to the North or to the South ) them you must shew them also the meane whereby they may come by this , and how this mercie of GOD may bee profitable vnto their soules . This meane is the hand of faith : and without this hand of faith Gods mercie shall profite vs nothing at all . God is mercifull in deede , yea his mercies are infinite , they are a multitude of mercies , as the Prophet Dauid speaketh : but if thou hast not a hand of faith to lay hold vpon them , Gods mercies abide still in himselfe , and they shall nothing auaile thee . For all the benefit of Christs Gospell is in the vse and application of it . Christ is called Emmanuel , that is to say , God with vs . Alas ( beloued ) though God be neuer so good , yet without vs he doth vs no good . Wherefore wee must get vs faith to draw him into our hearts ; and this is as the hand that layeth the playster vpon the wound : and euen as it little profiteth the wounded man to haue the best medicine lying by him , except he had a hand to lay the playster vpon the sore ; euen so the mercies of God can doe vs small good , except wee had a faith to applie them vnto our sinfull soules .

This then you see is a speciall poynt , and therefore most carefully to bee called vpon : yea this is euen as necessarie for the life of the soule , as the wind pipe is for the life of the bodie . For by this meane the breath of our new life is conueyed into vs , as the Prophet Habacuck sayth chapter 2. Habac. 2.4 . The iust shall liue by faith . 2. Cor. 1.24 . 2. Cor. 5.7 . And S. Paul in the 2. Corin. 1. sayth , we stand by faith . And againe , in the fift chapter of the same Epistle , we walke by faith : so that now all is by faith , all our life , and all our actions , and all our welfare , and without faith there is no goodnes to be hoped for of vs , because there is no other meane wherby Gods grace and mercie can bee conueyed into vs . And now next after this , seeing our faith is such a speciall instrument for vs , you must teach them the meanes how to preserue and maintaine it , because all their life hangeth vpon this . For our faith is to the soule , euen as our hand is to the mouth , and the mouth to the stomacke , and the windpipe to the hart : so that if thou hast not a hand to feed thy mouth , and a mouth to feed thy stomacke , thy bodie must needs soone perish : and againe , if thy windpipe should be cut asunder , presently thy heart dyeth , and all thy members fall downe , because they want the breath of life : euen so if thy faith which is the only meane whereby thou receiuest the breath of Christs spirit into thy soule , and whereby thou liuest that new life in Christ Iesus , of which the Prophet Habacucke speaketh , The iust shal liue by his faith : if this pipe and conduit ( I say ) be perished or broken in thee by thine owne negligence , or cut off by thine aduersarie the diuell , who seeketh nothing else night nor day but thy euerlasting spoyle , then certainly both thy soule & bodie must needs perish too . Wherefore maintaine and vpholde your holy faith by all meanes . The meanes of maintaining our faith . And these meanes are sixe in number : the first , is the hearing of the word preached with all diligence : the second , is the reading of the word with vnderstanding and carefull meditation : the third , is the instruction in the catechisme : the fourth are deuour and heartie prayers for the continuance of Gods fauour and loue vnto the ende : the fift are often meditations of Gods goodnes towards vs : the sixt and last are continuall watchings in our soules ouer all our waies and euery particular action : if these things bee in you and abound , your faith shall neuer faile , but it shall be vnto you a fountaine of liuing waters , and Gods mercie shal stand vnto you and to your children for euer : which God graunt vnto you all for his sonne Christ Iesus sake .

Now , The third part of the Catechisme . after that you haue taught your children first their owne miserie in themselues , and secondly the remedie against their miserie , which is Gods mercie in Christ Iesus , whereby they are saued and redeemed : the third thing now to bee taught them , is what they should doe after they are saued and redeemed , and that is to feare God , which is as much to say as to serue him . But with thee is mercie that thou maiest bee feared . And here first that I might proue vnto you that this phrase in our text to feare God , signifieth to serue God , I will bring two places of holie Scripture for confirmation . The first is in the first chapter of Malachy , vers. 6. A sonne honoureth his father , and a seruant his master : If I bee a father , where is my honour , and if I bee a master where is my feare ? that is as much to say , as where is my seruice ? for wee knowe that the dutie of seruants is to serue their maister , and that their feare towardes them is required not simply for it selfe , but for their seruice sake , that so they might the more diligently seeke to please them , whom they feare to offend . The second is in the first chapter of the Gospell of Saint Luke , and is an argument drawne from the end of our redemption , in these words , Luk. 1.74 . That wee being deliuered out of the hands of our enemies , might serue him without feare all the daies of our life , in holines and righteousnes before him . In which words wee are to learne foure instructions . The first is , that when wee are redeemed from the burthen of our miseries , and set in the state of saluation , then consequently wee should giue our selues wholy to Gods seruice , because then wee haue nothing els to doe . The second doctrine teacheth vs how long this seruice should continue : that is , not for a day or two , but for all the dayes of our life . For seeing Christ hath redeemed vs not for a day or two , but for euer , therefore it is iust that we should serue him for euer : and seeing Christ hath thought no paines too much to suffer for our sakes ; so we should thinke no labour too long or wearisome for his sake again . Our Sauiour in the tenth chapter of Matthew teacheth vs , that he only shal be saued which continueth vnto the ende . Mat. 10.22 . The third instruction teacheth vs the summe or chiefe partes of this seruice of GOD , which are holines and righteousnesse ; holines towards GOD , and righteousnesse towards our neighbour , vpon which two hang all the lawe and the Prophets . The fourth teacheth vs , first the true and onely manner of performing this holines and righteousnes , which is spirituall , sincere , and which is done and taken in hand with an eye vnto GOD : before him . So that if thou takest good dueties in hande , and doest not looke vp vnto God with the eyes of thy mind , and with the zealous affections of thine heart , & say , Lord this is for thee , and for thy sake I doe it , thy holines and righteousnes is not before God , and so no part of his seruice , hee accepteth it not . Secondly , this teacheth vs to distinguish betweene the true holines and righteousnes , and that which is false and counterfeit , which is no part of his seruice . If thy holines & righteousnes bee of thine owne making , and the fancies of thine owne braine , as the toyes of poperie are ; then it is not before God , and so shall neuer please him . Wherfore if thou wilt seeke to shew thy selfe thankfull to God for thy great deliuerance , thou must serue him with such holines and righteousnes as is before him , and that is such as his worde onely commandeth . Now let no man thinke that this place is contrary to that which we labour to make plaine by conference and consent , which is our text : the one affirming to feare God , the other to serue God without feare . In a word , this clause ( without feare ) in the 1. of Luke is not contrary to our text , Psalm . 130. because the one is vnderstood of the feare of God , which is his seruice ; and the other of the feare of our enemies : and so the allegation is contained in the word seruice , and not in the worde feare : that wee being deliuered out of the hands of our enemies , might serue him : that is , feare him , and feare him that we might serue him . Now hauing layd out vnto you the vndoubted sense and meaning of our text , I will shew you why the holy Ghost here rather vseth the word feare , then the word seruice , saying , that thou maiest be feared , rather then that thou maiest be serued . This is for that the Lorde thereby might the better prepare vs vnto his seruice , and being prepared might continue and hold vs in the same , as it were with a bridle , from running out . And therfore we see in holy Scripture , that when the Lord would make any man fit for his seruice , he as it were manureth him first by his feare , as we may see first in the Prophet Esay , as wee may reade in his 6. chapter , where when the Lord called him to beare his hard message vnto the children of Israel , he appeared vnto him in a fearfull vision sitting on his throne of maiestie , to the ende that this sight might strike so deepe an impression into his heart , that neuer after hee might forget the bounds of his calling : Esay . 6.5 . Woe is me ( sayth hee ) for I am vndone , because I am a man of polluted lippes : for mine eyes haue seene the King and Lord of hostes . Againe , Ezech. 1.29 . and. 2.12 . in the calling of Ezechiel , as we may reade in his first chapter , wee may see what a fearefull vision hee had , so that he fell downe vpon his face before the Lord , and could not stand vp any more vntill Gods spirite had entred into him and helde him vp . And againe in the 19. of the first book of the Kings , when the Lord called his seruant Eliah to go about a dangerous and hard peece of seruice , ( which was to annoynt two Kings , and both against his Lord and soueraigne Achab , 1. King . 19.15 . to be auenged of him and his bloudie wife Iezebel for destroying his Prophets ) that he might not at any time flye out from his charge , as Ionah did , the Lord prepared him before with fearefull signes : first he sent a mightie strong wind which rent the mountaines , & brake the rockes before him . 2. after the wind he sent an earthquake , after the earthquake there came a fire , & after the fire when Eliah was now sufficiently humbled & prepared , came a still and a soft voice , & then he receiued his message . In like manner also when the Lord gaue the law of this his seruice vnto his people vpon mount Horeb , what fearefull signes did he send before ? there were thunderings & lightnings , the earth quaked vnder them , the ayre was rent aboue them by reason of the horrible noise of the trumpet of God and fearefull thundercracks , and before their eyes all was of a smoake and burning fire , in so much that Moses himselfe , though hee was a man very well acquainted with God , and accustomed with wonders , yet he also feared and quaked ( as the author to the Hebrewes sayth ) and all the people fled back . Heb. 12.21 . Thus then you now see euen by the Lords owne methode and proceeding , how necessarie the feare of God is for his true and faithfull seruice ; yea so necessarie is it , that without it there is no seruing of God aright .

The wise man , Salomon in the first chapter of the Prouerbes , Pro. 1.7 . What man is he that feareth the Lord ? him will he teach the way that he shall choose . Psal. 25.12 . sayth , The feare of the Lord is the beginning of knowledge : and the Hebrue phrase saith it is the head of knowledge : which signifieth not onely the beginning , but also the chiefe and principall parte thereof , from whose fountaine the very life of all good vnderstanding is deriued , euen as the head giueth continuall sense and mouing to all the members of the bodie .

2. Secondly , this feare of God is not only the beginning of Gods seruice , but it is also the continuer and conseruer of it , holding vs alwaies within our limites , who like wilde horse are readie at euery step to runne out of the way . For this cause Moses after the giuing of the law , as wee may see in the 20. chap. of Exodus , teacheth the Israelites the true vse of those fearefull sightes which they had seene , which was that Gods feare might continue with them to be euer after a bridle vnto them to withhold them from sin : Exod. 20.20 and that his feare may be before you that you sin not . So that now take away gods feare from before our eies , & presently we wil fal into sin , & break off gods seruice , though we haue made neuer so good an entrance . The force of this bond of feare when Iacob behelde , hee toulde his vncle Laban plainelie , Gen. 31.42 . Genesis 31. that except the feare of Isaac had beene with him , meaning the feare of God who was Isaacs feare , hee would haue sent him away empty : and euen so beloued , it is with vs all , except Gods feare remaine and continue with vs , though the Lorde hath deserued neuer so much at our handes , yet wee like vnthankefull Labans would send him emptie away , and robbe him of the praise of all his blessings and graces bestowed vpon vs . Moreouer this feare of God was of such account amongst the holy Patriarches , that it was taken then to be the onely bonde in the worlde : and therefore when Ioseph would perswade his brethren before they knew him , to leaue one of them behinde in prison till they had cleared themselues of suspition , which was obiected against them , Gen. 42.18 . as wee may reade , Genesis . 42. he also to giue them to vnderstande of faithfulnes on his part ▪ vsed this onely reason vnto them : For ( sayth hee ) I feare God ; as if hee should haue saide , I dare not doe to the contrarie . Gen. 50.19 . Againe , in the 50. chap. of Gen. when Iacob their father was dead , Iosephs brethren , fearing then that hee might seeke to bee reuenged of them for their vnkinde and inhumane handling of him , they came to make supplication vnto him , prostrating themselues before him , desiring him to forgiue them their offence : to whome hee answered , Eccles. 34.14 Who so feareth the Lord feareth no man , neither is afraid : for he is his hope . Psalm. 19.9 . Feare not , for am not I vnder God ? as if he should haue said , I feare God , and therfore you neede not feare me . 3. The feare of God is not onely the beginning of Gods seruice , and the continuance of Gods seruice , but also it is the end of Gods seruice , and endureth for euer , as the Prophet Dauid saith , Psal. 19. The feare of the Lorde is cleane , and endureth for euer : and our text sayth , that thou maiest bee feared .

Againe Salomon in the 14. chapter of the Prouerbes , extolling the excellencie of the feare of God , Prou. 14.27 . sayth . The feare of the Lord is as a well spring of life to auoid the snares of death . Here then is the fountaine from whence all the streames of Gods seruice , and euerie parte of his worship are first fetched . And againe in the 16. chapter hee saith , Prou. 16.6 . By the feare of the Lord we depart from euill . So that now as you see all goodnes commeth by Gods feare ; it is the beginning of Gods seruice , it is the continuance and conseruation of Gods seruice , it is the end of Gods seruice , & it is the walles of Gods seruice , whereby both the enemie is kept from vs , and we from running to the enemie ; and what shall I saye more ? it is the irons and boltes wherewith the olde man is manacled , and it is the bridle wherwith our stubborne and effrenate affections are helde in , and whereby we are gouerned and directed in the new and liuing way , as the Apostle speaketh . So excellent a thing is the feare of God , that nothing may be compared vnto it . Whereupon Ecclesiasticus saith well , Chap. 40.26 . Riches and strength lift vp the mind : but the feare of the Lord is aboue them both : there is no want in the feare of the Lord , and it needeth no helpe . 27. the feare of the Lord is a pleasant garden of blessing , & there is nothing so beautifull as it is . Wherefore you good fathers , which haue a desire to teach your children and seruants the true seruice of God , in token of thankfulnes to their maker and redeemer Christ Iesus for so great benefits and graces receiued , you must enter them with the feare of God , and you must hold and continue them in the same with the feare of God : if you laye not this foundation all your labour is lost , Gods seruice shall eftsoones slide away from them , and then they might better neuer to haue knowen the way of righteousnes : without this there is no stay or helpe from apostasie , which state is most miserable of all other . This maketh vs to tread surely in all the waies of the Lord , whereas the forwarde children which haue no feare catch many a fall . For Gods loue looke well to this point , and euer carrye in your mind that most holesome saying of the Apostle in the second chapter of the Epistle to the Philipians , Philip. 2.12 Make an end of your saluation with feare & trembling : and Pro. 28.14 . Blessed is the man that feareth alway .

Titus 2.11.12 . For the grace of God that bringeth saluation vnto all men hath appeared , and teacheth vs that wee should deny vngodlines , and worldly lustes , and that wee should liue soberly , and righteously , and godly in this present world .

HItherto I haue spoken of the beginning and true foundation of Gods seruice : & now it followeth in order that I should teach you the whole buildinge , with all the partes thereof , that so good parents might goe forward in their dutie vntill they haue brought their children to a comly frame in Gods house . But here first before we come to these partes , we must speake something of the connexion of this text with the former , and of the words of the text as they lye in order . This word the grace of God is al one in effect with that which is translated mercie , in the 130. Psalme , and they both tend to one end , that is , to stirre vp men to the seruice of God : the one noting out vnto vs the relenting and pitifull affection in God vpon the sight of our miserable estate , into which we had cast our selues helplesse : & the other the gladsomnes of our heauenly father in bestowing this his mercie vpon vs , which is signified vnder the worde grace . From the nature of which two words I gather this double fruitful exhortation . First , that seeing our God which was our iudge , and not onely our iudge , but also the partie grieued & offended , did notwithstanding yearne in compassion towards vs , & pitie our miserie , and forgaue vs all our debt and trespasse : so now wee in token of thankfulnesse to him againe , should yearne and grieue within our selues to see his name dishonoured . And secondly , whereas God hath bestowed his grace so frankely and gladsomelie to saue vs : so now we being saued by his grace , it should bee our ioye to serue him for it in all obedience and in euerie good duetie . And whereas the Apostle saith , that this grace hath appeared , ( or as the Greeke verbe saith shined ) hee noteth out vnto vs the magnificence thereof , as if the Lorde had reared it vp in the middest of the firmament like the sunne to giue light vnto all the partes of the world ▪ Great is this grace of GOD in Christ Iesus , which hath shined and appeared vnto all nations , knreds , and tongues , and vnto all kindes of men , honourable and inhonourable . And teacheth vs that wee should denie vngodlines and worldly lustes . In these words the holy Ghost layeth downe the true and onely methode of proceeding in this seruice of God ; which is that wee should first wash out of the heart all vngodlinesse and worldly lustes , that so there may be a conuenient roome for his worship to come into . For euen as a foule and stinking viall infecteth the pure & good ointment which is put into it : euen so the worship of God if it be placed in a foule heart , it will soone corrupt and shortly turne into flat idolatrie & impious dissembling . Agreeable to this the holy Ghost teacheth , 1. Cor. 5.7 . 1. Cor. 5. Purge out therefore the olde leauen , that yee may bee a newe lamp . And againe in the sixt verse . a little leauen leaueneth a whole lumpe : so a little vngodlines and wordly affections sowreth the whole masse of Gods seruice , and maketh it vnpleasant vnto him . Wherefore all must bee cleansed out . And againe in the fifteenth of the Actes , the Apostle speaking of the working of the holy Ghost in gathering into his Church the polluted Gentiles saith , hauing purified their harts by faith . Acts 15.9 . So that now we see , he that will keep his vessel holy vnto the Lorde , and prepare his heart aright to serue God , he must wash it , and rince it , and purifie it before ; hee cannot make it too cleane , for the seruice of God is the purest thing in al the world . And here that wee may the better stirre vp our selues vnto this diuine seruice of God , let vs diligently obserue the phrase of the holy Ghost ▪ The grace of God teacheth vs that wee should denie vngodlines and worldly lustes . This is a metaphoricall speech taken from militarie affaires , and is answerable vnto the worde abandon . For when the good Captaine findeth iust cause of disliking in his souldiers , he is said to abandon them , that is , to thrust them out of his band , and to put them from their pay , and so turne them away . Again on the other side , when the good souldier shall see the misgouernment of his captaine , and his bad cause in hand , hee leaueth his captaine and turneth to the iust cause , denying and defying by solemne sacramentall othe of warre his former colours . Without this denying , the souldier shall not bee receiued , but shall be taken and held as a spie and a traytor , and so reiected . Euen so beloued , when we haue once renounced the black colours of the diuell , the world , and the flesh , and are turned to the Lord Iesus , because we see his cause is iust , and his pay best : now this great captaine and Lorde generall of heauen and earth , before hee will admit vs into his band , he requireth of vs that we should deny and defie our former colours , that is , all vngodlines and worldly lustes , vnto which wee haue hitherto borne weapons . For no man can serue two masters , as our Sauiour saith in the gospell . And therefore thou whosoeuer thou art , that wilt bee a good souldier of Christ Iesus , and doe him true and faithfull seruice , because he hath raunsomed thee from the tyrannie of the diuel ; thou must renounce and denie from thy heart all vngodlines , and that is all that prophanenes of mind , wherein before thou diddest liue when thou regardedst not God nor religion , and all worldly lustes ; that is , all the lustes of the flesh , the lust of the eyes , 1. Ioh. 2.16 . and the pride of life , as Saint Iohn teacheth vs , 1. Epist. 2.16 . all which are the verie armes & ensignes which the deuill the prince of darknes beareth against thy deere Sauiour and redeemer . Now after that thou hast washed thy hands from all vncleanenes , and renounced the deuill with all his adherents the world & the flesh , & art now become embāded in the Lords troups ; now thou must next learne how to stand in Gods aray , & what is the whole duety & seruice which he requireth at thy handes . This consisteth in these three parts , as we are here taught in this text : first , in liuing soberlie to our selues : secondly , in liuing righteouslie to our neighbours : and thirdly , in liuing holily or godly towards god . In these three points wholy standeth the seruice of God , so much as of man is required . The first & second parts are contained in the second table of Gods law , the third is contained in the first . Now in the first part of Gods seruice ( following the order of our text , beginning at our selues , and rising as it were by steps from the lowest to the highest ) is to liue soberly towards our selues ; & this is to gouern our own bodies and persons in such measure and comely behauiour , as that the Lord who is the continuall beholder of all our actions , as well priuate as publike , and as well secrete as open , bee not offended at vs . Wherefore here euery man must learne to temperate and moderate himselfe in his speech , in his gesture in meate and drinke , in apparell , in pleasures , in paines and labors , and generally in whatsoeuer concerneth a mans owne person , and in all his lawfull liberties : so that our speech may not be too rough , nor too ridiculous : our gesture may not be too light , nor too lowring : our meate and drinke neither too much , nor too delicate : our apparell not too gay , nor too sluttish : our pleasures neither too long , nor in bad causes : our sorrowes not for euery vain losse , nor in any defect or excesse : and our labours such as may rather preserue life then quench it ; in all which we must alwaies hold this rule , to consider not what we are able to doe , but what is most meete to bee done , agreeable with our estate ( wherein wee may not flatter our selues ) and seemelie both before God and man . This sweete sobrietie is the honest grace and flower of our life , which whosoeuer wanteth , hee commeth too short of that duetie which God requireth at his handes , being vnthankefull to God who hath redeemed him to liue in such an honorable estate , 1. Cor. 11.10 . offensiue to men and angels , and hurtfull to his owne soule and body . For what is the cause why our soules corrupt and stinke in the filthie lustes and pleasures of the flesh , & in al manner of excesse & riotous kind of liuing , but because they want this sale of sobriety wherby they shold be kept sweet ? why canst thou not endure to beare the labours of Gods seruice ? why dooest thou waxe faint in prayer ? why doest thou thinke it long to heare ? why doest thou thinke much to streine thy heart vnto God in the zeale of thankesgiuing ? and why canst thou not away to carie patiently the easie yoke of Christ Iesus ? why thou hast not beene acquainted with sobrietie , which is as it were the yoke to holde all men within their religious and vertuous endeuours . Againe , let vs come to the duties of the second table , and aske what is the cause why wee cannot liue within the compasse of them ? Why doe some lift vp the heele against their gouernours like the vntamed horse ? why doe others liue in continual contentions and fightings , like the sauage wolues and Tygers ? Why do some wast their strength in pleasures , as the flame which consumeth the tallowe ? and why doe other neglecting the tender budde of their decaying stocke draw all through their owne throats , while their wife and children starue for hunger ? and why doe other enuying the age to come gape vpon all things present like Behemoth , as though they would make an end of the world with themselues ? and why do other some kindle such discord amongst their neighbours by that fire of the tongue , as Saint Iames calleth it , that it can neuer after bee quenched vnto the death ? and why is hell let loose within our selues , to disturbe all the powers and sences about vs with wicked thoughtes & lusts ? why this vertue of sobriety is absent from vs . So that take away sobriety , and you vndoe all Religion . Wherefore you good parentes , you which haue a care of the posteritie and of the Church of God to come , and you which thinke nothing too deere for the redemption of your own soules and the soules of your children : shewe your thankefulnes vnto GOD in instructing your houshold , teach them holines towards God , and righteousnes towardes men , and teach them not onely holines and righteousnes towardes God and men , but also traine them vp in sobrietie towards themselues : for this is the locke and key to religion , it is the yoke of our life , it is the salt of our soules , & it is the grace of all our actions . O you good youth , I call to you which loue the Lorde , I call to you which honour all those which giue you good instruction , and I call to you who had rather dye an honest and godly death while you are young , then to liue in the filthie pleasures of sinne for a season , and in the ende to bee cast awaye eternallie : embrace this noble vertue of sobrietie ; if there bee anie vnderstanding , if anie loue of vertue , if anie zeale of chastitie , if anie courage for good thinges , fulfill my desires in the Lorde , who loue your soules so deerely , and God almightie raine downe a blessing vpon you .

2. The second part of Gods seruice , is to liue righteously towardes men , and that is to giue euery man his due and right . Giue to euerie man his due , Rom. 13.7.8 saith the Apostle , Rom. 13. Tribute to whome yee owe tribute , custome to whom custome , feare to whome feare , honour to whome vee owe honour . Owe nothing to anie man , but to loue one another : for hee that loueth another hath fulfilled the lawe . Nowe this whole duetie of louing our brethren , and in giuing euery one his due , we may generally comprehende in this diuision . First , in honouring and obeying our superiours and gouernours : secondly , in relieuing our inferiors and all such as stand in neede of our helpe : and thirdly , in being kinde to our equalles , and louing to all . For the dueties towardes our superiours ; the subiect must honour his magistrate with obedience , reuerence , and common maintenance : so the people must honour their pastour , the child his parent , the wife her husband , and the seruant his master . All these must bee honoured and obeyed of vs not sleightly , but seriously and vnfeynedly , euen as purposing to honor God in them . for this also is a part of Gods seruice , and the dueties which wee giue vnto them wee must giue as vnto God himselfe , setting God alwaies before our eyes , whome in all thinges wee ought to worship and reuerence . And on the other side , superiours must know so to carie themselues towardes their inferiours , in gouerning , teaching , and defending of them in all wisedome and grauitie , that they may seeme worthie of those honours which according to Gods ordinance are bestowed vpon them . Secondly , for the helping and relieuing of our brother , wee must not doe it by halfes , but fully , as God himselfe hath commaunded . We must not aide him in his bodie , and hurt him in his goods ; and wee must not helpe him in his goodes , and offend him in his name : and lastly , wee must not care for him in his bodie , goodes , and name , and suffer his soule to perish by vs for want of our spirituall counsell and exhortation ; but wee must labour to vpholde and defend him in all these together , but especially in his soule , because this is more pretious then all the other . For euen as one member of our own bodie is as deere vnto vs as another : so should all our brothers things be vnto vs , because we are all members of our deere Sauiour , who hath loued vs all alike in giuing his whole selfe for vs all . Thirdly , and lastly , so shoulde wee loue all men , as well those which haue no neede of vs , as those which stand in need , that no offence being giuen on either side , wee liuing as lightes in the worlde , and shewing forth the vertues of him that hath called vs out of darkenesse into his marueilous light , as Saint Peter sayeth , 1. Pet. 2.9 . , all men maye haue iust cause to praise GOD for vs , and so God to be honored all in all .

3. The third & highest part of our seruice , is to liue holily towardes God : and this is to set vp and exalte the Lorde onelye in our heartes , and to establish his kingdome and gouernement in our soules , banishing and auoyding from within vs all forraine powers of the world , the flesh , and the diuell , that so there may be but one sole and absolute regiment of Gods spirit within vs , that hee onely may commaund , forbid , controule , chastize , and direct in all his waies . And secondly , that as hee onely is wise to prescribe , so wee should giue our selues wholy to serue him not as wee our selues thinke best , but as hee commaundeth in his worde ; that is spiritually , inwardly , and vnfainedly , and in such particulars as hee himselfe setteth downe vnto vs . And thirdly , because hee is such a great GOD holding all the worlde vnder his obedience , saying to the king as it is in Iob 34. Iob. 34.18 . Translatio Tremelij . Thou naughtie man , and to the nobles you wicked men : therefore now we should vse his name with all holy reuerence , and neuer presume to speake of him , but with titles of maiestie and honour . And fourthly and lastly , wee must performe all our homage and seruice vnto him , in frequenting his courts diligently , in hearing his word preached gladly , in praying to him deuoutly , in receiuing his holy Sacraments reuerently , & in casting our selues downe at his feete , acknowledging all our possessions , wealth , honours , priuiledges , and whatsoeuer els wee enioy that good is , all to bee held from his gracious hands , most heartily thanking him for the continuance of them vnto vs , and being readie whensoeuer hee shall call to surrender them vp vnto him againe . In this present world . Now in that the holy Apostle restraineth his exhortation to the time of this present world , he teacheth vs that there is no longer deferring to serue God , but wee must euen now at this present instant change our hearts , and set vpon his worke : for this present instant is a parte of this present world , and so you see here that the Lord hath left vs no time in this life to serue our owne lustes and pleasures . Secondly , the Apostle here setteth foorth vnto vs the common stade of Gods seruice , which is this present life . This present life and this present world God hath appoynted out for seruice , and that which is to come hee hath ordained for reward and rest . Wherefore now if men will serue God , they must serue him in this life , or els they shall neuer serue him . I know well that many could be content to serue God after they bee dead , so they might enioy and follow their pleasures in this present world , then they would liue soberly , and righteously , and holily , but then it is too late . For this present world , as I sayd , is the time of seruice , and the next is the time of reward ; the reward of glorie , and rest to such as haue serued God in this world , and the reward of vengeance and torment to such as haue disobeied him .

Verse . 13.14 . Looking for that blessed hope , and appearing of that glorie of that mightie God , and of our Sauiour Iesus Christ , who gaue himselfe for vs , that he might redeeme vs from all iniquitie , and purge vs to bee a peculiar people vnto himselfe , zealous of good workes .

NOw hauing taught you what the whole seruice of God is , and what is required at our hands for our saluation & redemption , because our hearts are so heauie and sluggish , that few of vs regard these things : And againe , such of vs as regard them , can better talke of them then performe them : and considering the lets of Christianitie to bee many , I haue thought good here to vse such forcible motiues , as I can best gather out of Gods worde , whereby our colde zeale may bee enflamed , and wee violnttlie thrust forward to laye hand vpon Gods busines .

1. The first motiue which the holie Ghost here offereth vnto vs , is the lifting vp of our eyes vnto the marke or reward which is set vp for vs at the ende of our race , to drawe vs forward with all our might . For as it is in the game of running ( which similitude the Scripture often vseth ) there is a marke or crowne of rewarde erected vppe on high on some pillar at the race end , to the end it might be seene a far off , and that it might bee alwayes in the eye of the runner , like the load-stone to drawe him forward with all his might and power : euen so vnto vs Christians , which runne in the spirituall race of Gods seruice , wherein the great God and his Angels are lookers on , there is a great price set vppe for vs euen in the height of the heauens , which is here called the blessed hope , and the glorie of the mightie God , which at that day shall breake forth as a floud of light from his owne glorious maiestie to glorifie all his saints . And for the more efficacie of this motiue , I will bring for example our Sauiour himselfe , who being the author and finisher of our faith , vsed this helpe through all his way , as wee may reade Heb. 12. Hebr. 12.2 . Who for the ioy which was set before him , endured the crosse , and despised the shame , and is set at the right hand of the throne of God . Againe , this helpe that worthie light of the Church the Apostle S. Paul vsed , Philip . 3. Philip. 3.13.14 . I forget that which is behinde , and endeuour my selfe vnto that which is before , and follow hard toward the marke , for the price of the high calling of God in Christ Iesus . But what is this marke , and what is this price which is alwaies so in the eye of the Apostle , that he forgetteth all other things , and regardeth nothing but it ? Apoc. 7.2 . This marke is that palme branch , which is giuen vnto all those faithful seruants of Christ Iesus , who haue ouercommed all the difficulties and hardnes of this life : and this marke is that immortall inheritance and vndefiled , and which withereth not , reserued in the heauens , of which S. Peter speaketh , 1. Pet. ● . 4 . 1. Epistle 2. chapter : and this marke is the fulnes of ioye , as the Prophet Dauid sayth , Psal. 16.11 . Psalm . 16. In thy presence is the fulnes of ioye , and at thy right hand there are pleasures for euermore : and this marke , and this blessed hope , is the crowne of righteousnes layd vp for all Gods faithfull seruants against the day of this appearing of the glorie of this mighty God our Sauiour Iesus Christ : From hence forth is layd vp for me ( sayth the Apostle ) the crowne of righteousnes , 2. Tim. 4.8 . which the Lord the righteous iudge shall giue me at that day , and not to mee onely , but to all those that loue that his appearing . 2. Tim. 4. O if a man had a crowne alwaies in his eye , what would hee not doe to come by it ? Why doe wee then stagger vnder our burthens ? and why doe we waxe faint in the Lords seruice ? why wee doe not looke vppe vnto our blessed hope , and wee doe not set that glorious appearing of our Sauiour Christ Iesus alwaies before our eyes , whose presence shall wipe away all teares from our cheekes . This would holde vp our hands if there were any life in vs . Cast your eyes then vpon your inheritance which shall not wither ? What seruice can be sufficient for a kingdome ? what dutie for the crowne of heauen ? what loyaltie for the adoption of the sons of God ? and what paines taking for the fulnes of ioye ? O you Christians that you saw and knew your happines , that you might loue and serue the Lord .

2. The second motiue is taken from that exceeding loue of Christ , in giuing himselfe so freely for vs , and therefore now we should giue our selues and all our things vnto him againe , as wee are taught of our mother the Church , Cantic. 6.2 . Canticles 6. I am my welbeloueds , and my welbeloued is mine . O if Christ Iesus that heauenly bridegroome hath bestowed himselfe vpon vs , and giuen himselfe for vs , which sometimes were more vile then the clay in the streete , how can wee now denye him any seruice , or any thing which is within vs ? shall the heire of eternitie and the son of God bestow himselfe vpon vs with a full dowrie of the kingdome of heauen , and all the ioyes of the life to come , and with the fruition of the diuine nature , as S. Peter saith , and shall not we now bestow our selues and our liues vpon him againe ? for that loue of Christ constraineth vs ( sayth the Apostle ) because wee thus iudge , 2. Cor. 5.15 . that if one bee dead for all , then wee are all dead , and hee died for all , that they which liue , should not hence foorth liue vnto themselues , but vnto him which dyed for them and rose againe . O had not wee neede now bee a deare and louing spouse vnto our husband Christ , who hath bought our loue with his owne death ? would not this meditation constraine any reasonable heart vnto all duetifull seruice ? wherefore now I speake like a troubled soule out of the affection of my heart , I had rather be hanged in the ayre , I had rather bee burnt in the fire , I had rather bee torne with the racke , yea I had rather run through hell it selfe , then I would willingly offende and displease this mercifull Lorde , who hath loued mee and giuen himselfe for mee . Gal. 2.20 . For I was dead , but now I am aliue : I was lost , but now I am found : I was forsaken , but now am I beloued . Acts 21.13 . What doe you weeping and breaking my heart , saith the Apostle ? for my life is not deare vnto my selfe , Acts 20.24 so that I may fulfill my course with ioye . Oh we haue not halfe franke hearts to deale with God ; wee thinke much to serue God with our persons , our soules , and our bodies : and as for our goods we lay them to aside , they may not goe with vs into the Lords Sanctuarie for feare of losing : and yet our Lorde hath not only giuen soule and bodie to raunsome vs , but also hath stripped himselfe naked of al his heauenly royaltie and riches , and tooke vpon him the forme of a seruant , as the Apostle teacheth , Philip. 2.7 . Phil. 2. O where is now that constraining loue of the Apostle to stirre vp our dull and cold hearts ?

3. The third motiue to stirre vs vp with al cheerefulnes vnto Gods seruice , are those great and vnspeakeable paines and labours which our deare Sauiour hath taken vpon him to beare and goe thorow with for our redemption . Who gaue himselfe for vs , sayth the Apostle , that is , who gaue himselfe to endure all manner of torments , calamities , and sufferings for our redemption ; and all manner of painefull seruice for our iustification . Now hath Christ our Sauiour giuen himselfe to doe so much for vs , and shall wee giue our selues to securitie and liue as wee lust ? hath Christ watched for vs , and shall wee giue our selues to sleepe ? hath Christ fasted for vs , and shal we giue our selues to banquetting ? hath Christ bin tempted for vs , and shall we yeeld to euery suggestion ? hath Christ suffered persecution , & shal we look to line at ease ? and hath Christ so liued here vpon earth for our sakes , that he wold not please himselfe , Rom. 15. and shall wee sport in the delights of this life , and the sensualitie of our owne flesh ? and hath Christ not onely suffered all the troubles of this life , but also tooke vpon him the torments of the life to come , to free vs from that dreadfull lake of eternall iudgement , & now shall we cast our selues down vnder the greene boughes of the pleasures of this world , and shunne the heate and burden of the day , and giue our selues to idle loytering , when God calleth vs foorth to labour in his vineyard ? O what a shame were this to Christians , at whose hands the Lord hath deserued so great duties through his infinit labours and sufferings . If Christ our Sauiour had redeemed vs without any paines taking , as easily as a rich man pulleth out twentie pounds out of his pocket to ransome a poore captiue whom hee taketh pitie on , yet respecting the vnspeakable miserie from which we are deliuered , and the greate freedome into which wee are brought , that is , into the glorious libertie of the sonnes of God , and to the inheritance of the Saints , and to be citizens of heauen , this would deserue infinit duties of thankfulnes : but now this was not our deare Sauiours case , alas it was no ease for him to saue vs , as the monument of this day can well witnesse vnto vs , at what time he finished the terme of 32. yeares seruitude and halfe , hauing troden the wine presse of the Almighty , borne the fierce wrath of God his father , sweat water and bloud , with strong cryings and teares , and now hauing passed the yron gates of death , hee appeared vnto vs , bringing saluation through no little sorrowe , and therefore now as the matter thus standeth , who is sufficient for these things , and who shall giue vs thankfulnes , and dueties , and seruice for so great deserts ?

Blessings past and present . 4. The fourth motiue , are all those sweete graces and blessings both temporall and spiritual , which are bestowed vpon vs by Christ , in giuing himselfe for vs . For as the Apostle sayth , Rom. 8.32 . Rom. 8. Seeing hee spared not his owne sonne , but gaue him for vs , how shall hee not with him giue vs all things also ? So then when God gaue vs his sonne , and Christ gaue vs himself , all good things were giuen vnto vs to . Haue I beene as a wildernesse vnto Israel , Ierem. 2.21 . sayth the Lord ? Ierem. 2. Hath the Lord been barren vnto vs , or as a land of darknesse ? is not hee that God who hath made the light of England to shine tenne times brighter then euer it did before ? is not hee that God who hath planted peace in all our borders ? hath not hee in our daies crowned the earth with foyson of all things ? hath not he made the plowman to touch the mower , and the treader of grapes him that soweth seede ? hath not hee made the hilles to droppe fatnes , and the furrowes to reioyce and sing ? hath not he made our desert like Eden , and our wildernesse like the garden of the Lorde ? and is not hee that God who hath taken away from vs that famine of the word , which heretofore oppressed the land more then the dearth of AEgypt , and made our soules like a well watred garden , and giuen vnto vs abundance of spiritual blessings , and set our Priests and our Leuites as in times past ? Now ( beloued ) seeing it is thus , and our eyes are full of Gods blessings which way soeuer wee turne vs , can we forget our duetie towardes our gracious God , who hath opened his hand so wide vnto vs ? Ierem. 2.32 . Can a maide forget her ornament ( sayth the Lord ) or a bride her attire ? yet my people hath forgotten me daies without number . O good brethren , let vs not prouoke the Lorde to speake vnto vs by his iudgements , complaining as hee did sometimes of the children of Israel , Esay . 1.2 . Esay . 1. Heare O heauens , and hearken O earth , for the Lord hath sayd , I haue nourished and brought vp children , but they haue rebelled against me . And againe in the fift chapter , Esay . 5.4 . What could I haue done any more vnto my vineyard , that I haue not done vnto it ? and when I looked that it shoulde haue brought foorth grapes , it brought foorth wilde grapes .

Promises , and reward to come . 5 The fift motiue , is that great and plentifull reward which God that cannot lye , and with whom is no variablenes nor shadow of turning , hath in his word promised , and will hereafter performe to all his faithful and diligent seruants . Though the Lord hath alreadie deserued our seruice , and ten thousand times more than we can do in sauing our soules which were lost , yet such is the magnificent franknes of our God , that hee will not receiue the least dutie at our hands for nought , no not so much as a cup of cold water bestowed vpon his seruants for his sake , but hee will render a double reward for it . O is it not good seruing of such a master , where all things are still comming in , and where nothing is layde out , and no time spent but bringeth in double gaine , both in this life and in the life to come ? Verely I say vnto you ( sayth our Sauiour Christ , Mark . chapter 10. verse 29. ) there is no man that hath forsaken house , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my sake and the Gospels , but he shall receiue an hundred fold , now at this present , houses , and brethren , and sisters , and mothers , and children , & lands with persecutions , and in the world to come eternall life . O if men would serue the Lord , what plentie of al good things should we enioy ? Malac. 3.10 . Proue mee now herewith , saith the Lord of hostes , if I will not open the windowes of heauen vnto you , and power you out a blessing without measure ? Malac. 3. Againe , Esay 48.18 . Esay . 48. Oh that thou haddest harkened vnto my commandements , then had thy prosperitie beene as the floud , and thy righteousnes as the waues of the sea . Furthermore , the Prophet Dauid vseth most excellent similitudes , to set foorth this estate worthie of due meditation , Psalm. 92. Psal. 92. The hornes of the righteous shall bee exalted like Vnicornes , they shall be annoynted with fresh oyle , they shall flourish like a palme tree , they shall grow like a Cedar in Lebanon , they shall be fat and flourishing , and they shall bring foorth fruite in their age : that is , they shall haue a power euen aboue nature : loe thus shall the men bee blessed that serue the Lord , and men shall say , verily there is fruite for the righteous .

6. The sixt and last motiue to stirre vs vp to this industrie in Gods seruice , is the Lords ende , and as it were the marke and butte whereat hee shooteth in sauing vs , which is , that wee should giue ouer our liues whollie vnto him in the zeale of good workes , thereby to set foorth the praise of his glorious working towards vs . And this is expressed in the 130. Psalme : But with thee is mercie that thou maiest bee feared . And secondly in this our text , Who gaue himselfe for vs , that hee might redeeme vs from all iniquitie , and purge vs to bee a peculiar people vnto himselfe , zealous of good workes . And thirdly , S. Peter in his first Epistle and second chapter sayth , That wee are a chosen generation , 1. Pet. 2.9 . a royall Priesthood , a holie nation , and a people set at libertie , that wee should shew forth the vertues of him that hath called vs out of darknes into his meruailous light . This is the end then of Gods redemption . Now ( beloued ) shall the Lorde lose his ende by our negligence , and bestow all his labour in vaine , and shoote as it were at a wrong marke ? hath he culled and picked vs out of all the world to bee a speciall and peculiar people vnto himselfe to be zealous of good workes , to excell all other in vertue , and to holde out his glorious vertues vnto all the world , and shall we now neglect the high caller , and contemne his honorable and heauenly deseruings at our hands ? wee cannot doe it . If our gracious Prince to shew her puissance against a forraine power , should call forth one or two of her subiects , who are most beholding vnto her , to iust and turnie in her presence for her honour , would they not straine all their strength in this seruice , yea and their liues too ? Now , shall wee doe more for our Prince then we would for God ? Hath not our God called vs out by name to fight for his honour , to bee a chosen and peculiar people vnto himselfe , to stand on his parts , to shew foorth his vertues , and to bee zealous of good workes , ( yea and that wee might the better performe this seruice , hee hath furnished vs with his owne armour and weapons , yea and his owne hand is with vs too , though all men see it not ) and shall not we now doe valiantly for our God ? and shall not wee nowe endeuour our best to answere the expectation of our heauenly King ? O my deare brethren , see the ende of your calling . You are not called to shewe your owne strength , or your owne vertues , or your own holines ? but you are called to shewe foorth the strength , and the vertues , and the holines of the almightie , and to bee zealous of good workes . But what is this zeale that we may know it and followe it ? This zeale , as the Spouse in the last chapter of the Canticles teacheth vs , is no small matter , but a most ardent and burning loue vnspeakable , ouercomming all the affections in man : Loue is strong as death , Cantic. 8.6 . and zeale is cruell as the graue , the coales thereof are fierie coales , and a vehement flame : yea the flame of God , as the Hebrew worde signifieth , Much water cannot quench loue , neither can the flouds drowne it . Now then ( beloued ) you see the end of your redemption and calling : it is not only to do good works , but to be zealous of good works you are called and redeemed to the heate and fire of good works , you are called and redeemed to such a burning loue of them , that nothing may quench it : nay euen as death and the graue ouercome all things ; so this zeale in vs of good workes should ouercome and cast downe before vs all the lets and impediments which stand vp against vs in the seruice of our God : for loue is strong as death , zeale is cruell as the graue . Wherefore O you redeemed of the Lorde , not with golde and siluer , as Saint Peter speaketh , but with the pretious bloud of his owne sonne , lay this vnto your hearts , and stirre vp your selues vnto Gods seruice ; you that haue eares to heare , heare ; and you that haue zeale within you , bee inflamed , for euery one cannot . I call vpon you all , as the Apostle Saint Iohn writeth , I call vpon you little children , because you are well acquainted with your fathers deare loue and tendernesse towards you ; I call vpon you young men , because your affections are strong in you , and you are best able to beare the Lordes burthen ; and I call vpon you olde men , because you by reason of your long experience haue most knowledge of your dueties , giue the Lorde his due and right , and abound in all manner of good workes , which he hath ordained for vs to walk in , to the glorie of his holy name .

Teach a child in the trade of his way , and when he is olde he shall not depart from it . Pro. 22.6 .

When I began to read this verse vnto you , I told you it consisted of two parts : of a precept , and the reason of the precept . Hitherto I haue spoken of the precept , and of the necessarie circumstances belonging vnto it , and now I am come to speake of the reason of it , that so I might stirre vp the life of the precept in his working in you : And when he is olde he shall not depart from it : that is , if thou faithfully instructest him in his way while hee is young , he shall haue the benefit of it all his life after . But now that parents might bee compassed about with a cloude of exhortations , I haue thought good here not onely to presse forth the principall scope of this text , but also to sucke out of the bowels thereof the more hidden and abstruse collections , and to gather the like arguments out of other scriptures , because the whole scripture is one and lendeth hand to it selfe .

1. The first reason which should moue parents to take in hand this dutie of instructing their children in this trade of their waye , The necessitie of teaching . is drawne from the necessitie of the precept , because euery child naturally is conceiued and borne out of the way , as the Prophet Dauid teacheth vs , Psalm. 51.5 Psal. 51.5 . Behold I was borne in iniquitie , and in sinne hath my mother conceiued me . And the Apostle Saint Paule sayth , Ephes. 2. Ephes. 2.3 . That we are by nature the children of wrath . Gen. 6.5 . And Moses in the 6. chapter of Gen. teacheth vs , that all the thoughts and imaginations of mans hart are continually euill : and the Apostle sayth , 1. Cor. 2. that the naturall man cannot perceiue the thinges which are of the spirite of God . 1. Cor. 2.14 And againe , Rom. 8. hee telleth vs that the wisedome of the flesh is enimitie against God , Rom. 7.8 . for it is not subiect to the lawe of God , neither indeed can be . Wherefore now you see plainely how euery mothers child is borne into the world , blind in his vnderstanding , froward in his will and affections , corrupt in all the motions of his hart , dead in the life of God , & wholy possessed with sin ; so that except now his nature be changed by good education , hee cannot possibly applye himselfe vnto any good waye , but hee must needs all his life long runne astray , and in the end fall headlong into hell fire . Wherefore O you parents , as you haue giuen your children the worse , so giue them the better also , as you haue brought them forth the children of wrath and death , so now teach them howe they may become the children of grace and life ; teach your children in the trade of their way , they must needes bee taught , for except their education and teaching bee better then their birth , they are cast away for euer , and they may curse their parents that euer they brought them into the world .

2. The second reason to moue parents to this vertuous teaching of their children , The oportunitie of teaching . is taken from the oportunitie thereof . For if euer they will doe their children good , nowe they must doe it while they bee children . The Smyth must strike wile the iron is hot , and the Plowman must plowe while his ground will worke , and the Sayler must saile when hee hath winde and tide ; and as you see euerie trade hath his proper oportunitie : so this trade also of education hath childhood for his fittest time to worke vpon . If you doe not teach your children and traine them vp in good nourture while they bee yong , all your laboure shall bee but lost afterwardes ; you shall strike vpon the colde iron , you shall plowe in the harde rocke , and you shall striue against both the winde and the streame . Againe doe wee not see that while the plant is yong and tender a man may winde and bende it which way hee will , but if you assaye this when it is growen olde , it will sooner burste then bende : euen so is it in the education of youth , and therefore if parentes will doe their children any good , and bend their crooked disposition to a comely stature , they must do it while they bee tender and yong ; for now they wil bend , now they be pliable , now they will worke , therefore Salomon sayth , Teach a child , & not teach a man . For how came Paul to bee so mightie a teacher in the scriptures after he was conuerted , and wrote more then the rest of the Apostles , but because hee was brought vp in them from his youth at the feet of Gamaliel ? Act. 22.3 . And how came Timothie to be such a famous scholler of so worthy a master as Paul was , 2. Tim. 3.14 15. but because hee had knowen the holy scriptures of a child ? And how came Daniel to be so excellent a prophet , Dan. 1.12 . but because he was so religious being a child , that he chose rather to feed vpon hard pulse , than to pollute himselfe with the kinges delicates ? Euerie thing groweth well in the spring time ; and so the best planting of any goodnesse is in the youth , for then it will grow if it bee well watered and looked vnto . But here I finde two principall wants in parents which greatly hinder this vertuous worke . The first is the want of following & continuance . For many thinke that if now and then they giue their children some good instruction , that then they are discharged before God , & that they haue performed a very great duetie ; but alas this is but little worth . Euery trades man can easilie tell vs , that no science will go forward wel except it be hardly followed . And again , the mindes of children are like the soft waxe ( the which as it will soonest take the print , so it wil be soonest beaten out againe ) and therfore haue need often to be imprinted . The second principall want is the want of gouernment , as when parents teach their children good things , but doe not looke diligently after the practise of them , nor see howe they take roote in them , this is but a dead kinde of teaching , & therefore loseth his fruit : but they doe worst of all , who after they haue taught wel suffer the cleane contrarie , for these build with one hande and pull downe with the other . Wherfore here the carefull parent must not only teach , but continue in teaching , and not onely continue in teaching , but also look for the fruit of his teaching : and againe not only looke for the fruite of his teaching , but also wall it about with his diligent gouern - that in the end it be not lost .

3. The third reason is drawn from the true end and proper good of euery child . The proper good of euery child . Teach a child in the trade of his way , that is , teach him in the trade of his owne way , and that is , as I haue shewed you , in some honest profession , in good nourture and godlines . This is called a childes waye , not because hee of his owne will inclineth vnto it , but because the Lord who is only wise and most louing , hath of his great grace appointed out this way for him to walke in for his owne good . Nowe you tender parentes , would it not grieue you that your children shoulde take a wrong course , and drudge and droyle for other men all the dayes of their life without any profite or pleasure to themselues ? but now it were well with them if they were mens drudges , for if they misse of their owne waye and of their owne trade for want of good guiding and instruction , they fall presently into the Diuels way , because there be but two waies , and now they are become the diuels packe-horse bearing his burden vnto hell gates : shal they not be well paied for their paines when they come there ? wherefore good parents if you would not haue your children to bee the diuels drudges , and to labour all their liues for his profite , then teach them in the trade of their owne way and hold them in it .

The ●lessing of God vpon the parent for teaching . 4. The fourth reason is fetched from the speciall blessing of God vpon the parent for this vertuous care of instructing his children , as we may reade in the eighteenth chapter of Genesis , Gen. 18.17 . and the seuenteenth verse . Shall I hide from Abraham that thing which I doe ? for I knowe him that hee will commaunde his sonnes and his houshoulde after him , that they keepe the way of the Lord , to doe righteousnesse and iudgement , that the Lord may bring vpon Abraham that he hath spoken vnto him .

Heere wee see plainelie to no small encouragement to good parentes , howe the Lord referreth to godly instructing of families , as vnto the meane of his working , not onely the imparting of his blessed secrets , but also all other blessings in generall ; that the Lord may bring vpon Abraham that he hath spoken vnto him . Now what was that he had spoken vnto him ? why the promise of all his blessings both temporall and spirituall as we may reade , Gen. 12.2 . Gen. 12. I will make of thee , a great nation , and will blesse thee , and make thy name great , and thou shalt be a blessing . I will also blesse them that blesse thee , and curse them that curse thee , and in thee shall all families of the earth bee blessed . O great is the blessing that commeth by the meane of this vertuous teaching , the fruite of it shall remayne with our posteritie euen long after we are gone , and the benefite shal be poured out from age to age vnto the worlds end . Godlines maketh great housen , for the Lorde hath promised his blessing to a thousand generations of them that loue him and keepe his commandements . But on the contrarie , what is the cause why the Lord hideth his secrets , keepeth backe many a heauenly instruction , & withholdeth great blessings from most parents , but because they will not doe as Abraham did , they haue no care that these blessed monuments may not die , but bee deriued from age to age to Gods eternall glorie . Wherefore thou good parent goe thou forwarde in this vertuous education of thy children , and then GOD shall hide no necessarie secret or instruction from thee , and he shall withhold no good blessing from thy posteritie ; thou shalt be a father of the faithfull as Abraham was , if thou hast the same care for thy children and familie that he had .

5. The fifth reason to stirre vp dull and carelesse parents to this their duetie , Threatnings and punishments . are those punishments and hard threatnings of God in holy scripture denounced against both parent and childe failing in their dueties . Salomon sayth , Pro. 17. Hee that begetteth a foole begetteth himselfe sorrowe , and the father of a foole can haue no ioy . Pro. 17.21 . Here by the word foole is not meant an innocent or idiot , but the child that is foolish and vntaught , as Salomon expoundeth himselfe , Chap. 19.13 . chap , 19. verse 13. A foolish sonne is the calamitie of his father . And againe chap. 29.15 . A child set at libertie maketh his mother ashamed . & . 29.15 . Wherefore oh you good children , you that haue more understanding then the rest , take pitty vpon your deere parents that haue taken so much paines for you , & suffer them not by your dissolute life to be made a spectacle of shame & a gazing stocke vnto all others . Againe Salomon speaking of vnnurtured children sayth , Pro. 20. Hee that curseth his father or his mother , Pro. 20.20 . his light shall be put out in obscure darknes : that is , in the vtter darkenes where is weeping and gnashing of teeth . Chap. 30.16 . Againe in the 30. chap. he saith , The eye that mocketh his father and despiseth the obedience of his mother , the rauens of the valley shall iob it out , and the eagles shall eat it vp : that is , he shal be slaine in the field , and the birdes of the aire shall deuout him . Againe Iob speaking of wicked and vngodly parents in his 27. chap. saith , Iob. 27.14 . If his children bee multiplied they are multiplied to the sword , and his posterity shal not be satisfied with bread . Againe the Lord in the prophesie of Amos saith , Though they bring vp children , yet will I depriue them from being men , Amos. 9.12 . yea woe to them when I depart from them . And againe verse . 13. Ephraim shall bring forth his children to the murderer . Now from whence commeth all this mischiefe and the cause of this great miserie both vpon children and parents ? what is the cause of this ruthful sorrow ? whence springeth this mothers shame ? and how commeth it to passe that the parents own doung is cast in their faces by their own children in mocking & despising of them ? and whence arise all these heauie plagues and iudgements of God vpon their children to the consuming of their eies , but from this their owne negligence in bringing vp their children ? for it is euen iust with God , that seeing they haue offended him in his greatest blessings , they shuld be plagued in the same thing wherein they offended with his greatest iudgments . O you vnnaturall parents , Luk. 16.27 . Diues in hell shall rise vppe against you in the day of iudgement and condemne you ; for he being in hel had a care of his fathers house that they might bee forewarned , and therefore desired Abraham to send Lazarus to his brethren to testifie vnto them that they came not into that place of torment : but you will not admonish your children , you wil not teach them Moses and the prophets , & you wil not shew them the danger of Gods heauie displeasure hanging ouer their heads , and therefore your owne children shall be one of the furies in hel to torment you . The Lord open your eyes to foresee and flie these fearefull iudgements .

The diuturnitie of the good of good education . Psal. 78 , 5.6 6. The sixt and last reason to moue parents to this excellent dutie , which is the principall scop of this text , is the diuturnity of this good ; their children shall be the better for it al their liues after ; nay the worlde to come shall reape this benefite : for such children as you now bring vp , such parents shall they bee after you when you are gone : and looke what parents you leaue behinde you , the like children againe shall they reare vp . Wherefore O you parents , you are either the making or the marring of the world : for if your children learne no good erudition at your hands , how should they be good fathers after you ? and how should they leaue that to their posteritie by the right of inheritance which they neuer receiued from their auncestors ? Let no man think that I dwell too long in this thing : For this is so profitable both for you , and your children , and for the whole Church of God , as that if I should turne aside from it , I know not what ground I should choose to bee so profitably occupied in againe ; this is a most excellent course , to this busines I will lay both my shoulders , and if this did so much moue you as it doth me , we should shortly see a wonderfull change in Gods Church . Oh whose heart would it not reioyce to see the walles of Gods kingdome raised vp ? Wherefore yee that are the Lordes remembrancers keepe not silence , and giue him no rest vntill he repayre and set vp Ierusalem the praise of the world : call vpon the Lord to moue the hearts of parents , and call vpon parents to remember their duties , and you parents hearken when you are called vnto , and stop not your eares like the deafe Adder . Your children are the seede of Gods husbandrie : 1. Cor. 3.9 . We together are Gods labourers , saith the Apostle , Ye are Gods husbandrie and Gods building . Now euen as it is in the husbandrie of this world , the good husband before he reapeth his crop will plowe and prepare his ground for another haruest to follow that , and when he hath prepared his ground , his next care is for his seede , that it may be of the best , he dresseth it , and sifteth all the vnprofitable soile out of it , that so in time to come he might receiue the more happie encrease : euen so you good parents , you must not liue so careles as though the world should ende with your selues ; no you must plow and fallow , and prepare your seede for another haruest before you reape your owne crop , the Lords husbandrie must not die to the end of the world , and hee hath made you his plowman together with his ministers , and your children are the seede . Againe , you parents are the Lords orchard and vineyard , as we may reade Cant. 4. Esay 5. and therefore your children are the nurserie vnto it . The olde trees cannot alwaies stand , and the time shall come when all wee shall be cut downe with the axe of death . Now as hee that will continue his orchard of good fruites vnto his posteritie , will alwaies keepe a nurserie of young impes to succeede as the old shall decay , and as he will be more carefull for them then for his older trees , because they by reason of their tendernes may sooner catch hurt : for if they should be bitten and nipped while they bee young , or the canker should take them , they should prooue but scrubbed trees , and would neuer be fit for their roomes : euen so you parents which are both the Lords husbandry and his husbands , if you doe not keepe a nurserie for the Lords orchard , and if you doe not looke well to your children , which are the young oliue plants in this spirituall garden , the canker-worme of euill vices shall catch them , and the wilde beasts of the forrest the heard of diuels which stray continuallie seeking whome to deuoure , shall so bite them , that they shall not after vs be fit to come into our roomes , and so the Lords vineyard should in time to come growe waste . For Gods sake good people looke well to this ; if your owne children doe not moue you , yet let Gods Church and his glorie for many yeares to come preuaile with you . Now adaies parents thinke it to be the onely succouring and nourishing of their children , to giue them meate and drinke to the fill , and ease enough , and to cocker them vnder their wing , and thus in deede their bodies grow tall , but their soules they suffer for want of spirituall instruction and good manners , to dye and decay in them in the mean while , whereby they shew ( as S. Chrysostome saith ) how that they brought forth the bodies of their children , but not their soules . This is not to keepe a nursery for Gods Church which is built of spirituall stones . The Lord be thanked we our selues haue at the least some care to serue God , oh let vs not leaue Gods Church in worse case then we finde it , for then should we leaue our shame behinde vs when we are gone : but it is to be feared ( beloued ) except we take better meanes in hand then we doe begin , wee shall leaue behinde vs such a stinke , to the great annoyance of Gods Church after vs , that the ages to come shall be greatly infected with it . For in very trueth and diligent watchfulnes I speake it , I finde far lesse dutie in our youth , who owe reuerence to their elders , then in the elders themselues , who ought to be reuerenced . What is become of the ancient discipline of parents ? a few late yeares of ease and plentie haue made it to be forgotten , as a lawe worne out of mind . Wherefore good parents , now lay to your hands before all run to ruine , take vnto you the auncient bonds wherewith your selues were held when you were young , receiue all the helpes of which I haue shewed you , and teach your children the whole trade of their way , that they may keepe it when they be old men , and deliuer the same enlarged and perfected to their children againe , that so Gods Church and his glorie may not dye , but still be prouided for to the end of the world . Al our hope is vpon this youth now being ; for if they be well brought vp then they will also haue care of the posteritie following , and the posteritie following shall againe commend this good education by eternall tradition to the day of doome ? Oh you parents , cast your eyes vpon this present ofspring framed of God so comely , as though they were destinate to some strange and singular reformation . Consider with your selues how the world to come shall reioyce ouer vs , and speake of this happie conuersion to all posterities : and lastly , lift vp your eyes to heauen , and beholde the bridegroome Christ Iesus , preparing for his second comming , and prepare you also the world for him , that so we being found faithfull stewards at his returne , we may with our deare children and beloued posteritie , enter with him into the Masters ioy , which he grant that hath made vs all , to whom be all honour and praise and euery good dutie world without end . Amen .

FINIS .