I am come this first time a Mourner hither : I trust I shall returne from hence , when at length from hence I shall returne , full of ioy and ghostly comfort . They are the words of the Prophet a a Psal. 126.7 . David , He that now goeth on his way weeping , and heareth forth good seed , shall doubtlesse come againe with ioy , and bring his sheaues with him .

When first I was contented to be put to this task , I little thought it should haue beene so long ere I shoulde haue saide somewhat at the lea●t . It was in truth my chiefe desire to haue beene a frequent speaker vnto you , & therefore was I the more willing to be easily intreated to these paines . But I no sooner bethought me of putting my selfe to the paines indeed , when that heaviest newes was brought me of the greatest losse I ever had . True it is , it was our Saviours answere to him that asked leaue to bury his father : Follow me , and let the dead bury their dead , Mar. 8.22 . But he spake it of Parents dead in soule , qui fide sunt destituti , saith b b Pellican in Mat. 8 So S. Austen , Certè mortuos sepulcuri non sun● corpore mortui , quia si hec essent , mortua corpora sepeltri non possent Tamen mortuos eos vocat , vb●●ris● intus in anima ? Aug de verb : Dom. Ser. 18. p. 51. Pelli●an , quae vita est animae such as as were destitute of faith which is the life of the soule : of Christian Parents , & to Christian Children he would haue said no doubt as Toby did , Toby , 4.3 . My son , after that I am dead bury me , and despise not thy Mother , but honour her all the daies of thy life , and doe that which shall please her , and anger her not . Remember my son how many dangers shee sustained when thou wast in her wombe . And when shee dyeth bury her by me in the same graue . And indeed to say the truth , Est aliquod humanis affectibus in calamitate solatium , saith that excellent b b Erasm Vid. Christ . Op. Tom. 5. p. 604. Hollander , assedisse morituro , excepisse voces vitimas , dedisse novissimum osculum , dixisse vale aeternum , clausisse morientis oculos , praestitisse funeris supremum officium : It is some kinde of comfort to vs to haue borne our friend company in his sicknes , to haue beene partaker of his last words , to haue given him our last farewell , to haue cloased vp his eies , and to haue performed the last office of following him to his graue . But I was bereaved of all these . It was not my hap to performe vnto her this last office of following her to her graue , nor of cloasing vp her eies , nor of taking my last farewell , nor of being partaker of her last words , no not to be asmuch as present with her in her sicknes . When Ioseph saw that his father laid his right hand vpon the head of Ephraim who was the yonger Brother , and his left hand on Manasses who was the elder , it displeased him saith the c c Gen. 48.17 . Scripture , and hee would haue removed his Fathers hands . Would God I might haue enioyed but her left hand only , her least blessing at that time had beene enough , so shoulde I haue meditated oh my God , all the daies of my life after , of all thy blessings bestowed on me , and d d Eccles. 3.10 . established by that hand . These things while I pondered with my selfe , and could in no wise be comforted , no not with that of the Prophet David , When my Father and Mother forsake me , Psal. 27.12 . behold in the necke of this , an other griefe , an other sorrow . PRINCE HENRY . The death of him , even his death whereof whosoever heard that was a true lover of Religion , and of the Gospell amongst vs , his two eares did e e 1. Sam. 3 11. tingle . Dead he is , alas he is dead , the Lord hath f f Ier. Lam. 2.1 . darkned the daughter of Syon , and cast downe from heaven vnto the earth the beauty of Israel . And which is most remarkeable , and should cause all and every of vs to lay it throughly to our harts , even then , and at that time , when not many yeares before hee had bestowed on this our Israel the greatest blessing that ever was . I say then and at that time , to shew vnto vs , atque vtinam daretur in vnius speciem Concionis tota Anglia contracta , oratione hac vti , & Britannici in generis audientia collocari , to alter a little the words of g g Arnab . adver. Gent. l. 1. p. 139 Arnobius , would God all England might now heare me , even this whole I le of great Britaine , to shew vnto vs , I say , that if we of this Kingdome go on , as wee haue done pretily well since that time , in h h Rom. 13.13 . gluttony and drunkennesse , in chambering and wantonnesse , in strife and envying , in Popery and Impiety ( & indeed what not ? ) he both can , and will turne , our feasts into mourning , & all our songs into lamentation , Amos , 8.10 . But to returne vnto my purpose .

Clavus clavum pellit , maior minorem . As one naile driues out an other , the greater the lesse : even so did this , my former sorrow . It made me call to minde those excellent words of Esdras , who when a woman appeared vnto him weeping for her sonne , and would not be comforted , because he was not : Thou foolish woman aboue all other ( i i 2. Esd. 10.6 . saith he ) seest thou not our heauinesse , and what commeth vnto vs ? For Syon our Mother is all wofull , and is soare afflicted , and mourneth extreamely . Seeing we be all now in heauinesse and make our moane ( for we be all sorrowfull ) art thou sorry for one sonne ? His conclusion k k V. 15. there is : Now therefore withhold thy sorrow in thy selfe , and beare constantly that which commeth vnto thee . For if thou allowest Gods purpose , and receiuest his counsaile in time , thou shalt be commended therein . Goe thy way then into the citie to thine husband . Thus far Esdras .

My former sorrow thus abated then , and hauing in this sort recovered my selfe ( if yet I may be said to haue recouered my selfe , who am often hereafter to meditate not onely of my private losse , but of our publike calamitie too ) what remaineth , but I now resume my first and formost resolution of speaking vnto you in this kind , that so long at the least as this shall happen of speaking in this kind here vnto you , my thoughts may bee somewhat setled , and not alwaies intentiue on HER , for losse of whom I cannot but see a sea of crosses to my selfe , or not alwaies intentiue on HIM , for losse of whom I well may feare a world of crosses to our Kingdome .

Come we then to the matter in hand , and first by way of Preamble , let mee this first time entreat vnto you of certain words of the Prophet David's , as they are written in his foure and thirtieth Psalme , the eleventh verse of that Psalme . The words are these : Come yee children and harken vnto mee , I will teach you the feare of the Lord . In which words for my better proceeding , let mee obserue vnto you these foure points . First an Invitation , Come : Secondly , the parties invited , yee children : Thirdly , the duty to be performed on their parts , harken vnto me : Fourthly , and lastly the dutie on his part who did invite them , I will teach you the feare of the Lord . I wil be very briefe in all foure ; & first in the invitation Come , which is ( you see ) but a word , & therfore but a word shal you see to be said of it , Come .

Memorable is that in S. Lukes Gospell of one that made a great supper , & bade many , and sent his Servant at supper time to say to them that were bidden , ᵉ Come : for all things are now ready . l l Luk 14.17 . You are not ignorant of the excuses were made by a many of them at that time , nor in how little steed those excuses then stood them , nor of the iust anger of the Master of the house conceaued therevpon . I , saith he , say vnto you , that none of those men which were bidden shall tast of my supper . As if he had said : they should not haue a bit of it to saue their liues , no not to saue their souls . So that in this one onely word , Come , is comprehended all this : First , God himselfe inviting vs : Secondly , inviting vs by his servants : Thirdly , no excuse to serue the turne : Fourthly , his indignation and wrath , if so be we come not : Fiftly and lastly , if we come , his welcomming all and every of vs . And thus you see how briefly I haue entreated of this first word , Come .

I will not bee much longer in the two next , the Parties invited , Children : and which applies it to your selues , ye : ye Children . I know Children may be taken in this place for all inferiors of what age soever , and the children here meant were no doubt the Children of Israel . I , an old man may be a childe , Puer centum annorum was Esaies phrase , Esa , 65.20 : & , The honorable age is not that which is of long time , neither that which is measured by the number of yeeres , but wisdome is the gray haire , and an vndefiled life the old age , Wisd. 4.9 . Howbeit speaking now to you , and it being your age I only aime at at this time , I am to instance only in your selues , & to tell you that you are the children here meant , you are the Parties invited hither . It is good for a man , saith m m Ier. Lament. 3 27. Ieremy , that he beare the yoake in his youth . What ? wil you say , so soone ? n n Terent. Heau . Act. 2 Sc. 1. Ilico nasci senes , neque illarum affines esse rerum , quas fert Adolescentia ? I , Beloved even so soone , and therefore that old proverbe , Pueros Angelicos in Satanam verti vbi consenuerint : young Saints , old Divels : ego ( saith a good o o Erasm Coll. Pietas pueril . Author ) ab Authore Sathana natum arbitror : I am of opinion it was devised by the Diuel himselfe . Sure I am it is contrary to that of Salomon : Teach a childe in the trade of his way , Prov. 22.6 . and when he is old hee shall not depart from it . What ? should we not begin betimes ? And why was Circumcision then commanded the eight day , and the sacrament of Baptisme permitted on any day , be we never , never so young , that as Hercules in his cradle , p p Senec Herc. Fur. Act. 2. Monstra superavit prius quam nosse posset , so wee might at the Font even vanquish the Divell , before wee knowe so much as the name of a Divell what it meaneth . Should we not even in our youth be instructed in the Scriptures ? And why was Timothy then permitted to know those Scriptures of a child ? Continue thou saith the q q 2. Tim 3.14 . Apostle , in the things which thou hast learned , and art perswaded thereof , knowing of whom thou hast learned them . And that thou hast knowne the holy Scriptures of a childe . How came Origen afterwardes being a childe to learne them to ? Iam tum etiam saith r r Euseb hist. Eccles. l. 6. c. 2. p. 72. Eusebius , haud modica doctrinae fidei argumenta praeiecerat , in divinis scriptis adhuc puer exercitatus . Even then in his tender age he shewed no small tokens of the doctrine of faith , being but a childe as he was , and exercised in holy writ . How came our Saviour before them both being but twelue yeares old , to be found in the Temple amidst the Doctors s s Luk 2.46 . hearing them , & asking them questions ? Samuel was but young when as he was consecrated to the Lord : when his mother had weaned him , saith the t t 1. Sam. 1.24 . Scripture , shee tooke him with her , and brought the childe to Eli. And she said , oh my Lord as thy soule liueth , my Lord , I am the woman that stood with thee here praying vnto the Lord . I praid for this childe , & the Lord hath given me my desire which I asked of him . Therefore also I haue given him vnto the Lord : as long as hee liveth , he shall be given vnto the Lord . And he worshipped the Lord there . Howbeit these wil some man say , were destinated afterwards to be Teachers themselues , and therfore no marvaile if so be they began betimes . Go we then vnto the other Sex that is vtterly bard from publique u u 1. Tim. 2.12 . teaching , & were not infants of that sort brought vp in the Scriptures too ? I will content my selfe at this time only with a couple of them , Paula the daughter of Laeta , and Pacatula the daughter of Gaudentium , both of them young , both of them Virgins , and concerning both with the counsaile of Ierome for the bringing of them vp . First concerning Paula writing to her Mother Laeta : r r Hieron . ad Laetam de Instit Filiae . Reddat , ˣ saith he , tibi pensum quotidiè de scripturarum floribus carptum : Enioyne her as a daily taske to gather you some flowers every day out of the garden of holy Scriptures . And again a little after , Progemmis & serico , saith he , divinos codices amet : Insteed of preticus stones and silkes , teach her to loue the holy Scriptures . And againe after that , shewing what order she shoulde obserue in reading those Scriptures : First , saith he , let her learne the Psalter , then the Proverbs , then Ecclesiastes , then Iob , then the Gospels , then the Acts of the Apostles , then the Epistles . After these the fiue bookes of Moses , the books of Kings , of Chronicles , of Esdras , of Hester ; Last of all let her learne the Canticles . And writing to Gaudentium concerning her daughter Pacatula , y y Hieron . ad Gaudent de Infantulae educat . Cum autem virgunculam rudem & edentulam septimus aetatis annus exceperit , discat memoriter Psalterium , & vsque ad annos pubertatis libros Solomonis , Evangelia , Apostolos & Prophetas sui cordis thesaurum faciat . When she comes , saith St Ierome , to be seven yeares of age let her learne the Psalter by hart , and till shee bee twelue , let her make the treasure of her heart , the books of Solomon , the Evangelists , the Apostles , and the Prophets . It had beene strange in those daies to haue heard Christians , I , and learned Christians , either of the one sex or the other , to profess they were z z Illic . trepidaverunt timore vbi non erat timor , Ps. 14.9 . afraid to read the Scriptures , to say , that Ignorance was the Mother of devotion , that it was not fit for girles and boyes to be medling therewith : nay maxi-mè pueris , a a Chrysost in Ephes. Hom. 21. saith S. Chrysostom ; est enim plurimum insipientiae in illa aetate . It is most necessarie , saith S. Chrysostom , for worldly men to knowe those things which are to be taught out of the Scriptures , but especially for children for so much as that age is most repleat with lacke of wisdome and discretion . And againe a little after : Let vs bring them vp , saith he , in instruction , and information of the Lord . Let vs giue them example our selues , facientes eos à primaeva aetate Scripturarum lectioni vacare , causing them from their young and tender yeares to apply themselues to the reading of the Scriptures . But I haue beene longer in this second point then I purposed to haue beene : I come vnto the third , namely the duty to be performed on their parts , Come yee children and harken vnto me . [ And harken . ]

For is it enough to come ? nay , for when wee are come , we may fairely fall asleep . Who so telleth a foole of wisdome , b b Ecclus. 22.10 . saith the wisdome of Iesus the sonne of Syrach , is as a man which speaketh to one that is asleepe : when he hath told his tale , he saith what is the matter ? We may sleepe and fall , as did c c Act. 20.9 . Eutychus from the third loft , & be taken vp for dead . We may come and be no wiser then we were before we came , like them in the Acts of the Apostles , d d Act. 19.32 . the more part knewe not wherefore they were come together . We may come as the e e Gen. 19.11 . Sodomites did to Lots doore , haue our eies perhaps broadwaking , and yet secundum quid , in regard of the matter in hand , be as blind as Beetles too . It is not enough you see to come then , but you must come & harken . Come yee children and harken . Here then wee are all and every of vs to bid Philosophy adue . The Eye in this case as excellent a sense as it is , yet it is not the most excellent , the Eare is farre to bee preferred before it . Plus , saith f f Lact. Instit. l. 3. c. 9. Lactantius , est in auribus quàm in oculis situm , quoniam & doctrina , & sapientia percipi auribus solis potest , oculis solis non potest . There is more in the eares of man , saith he , then there is in his eyes , for that learning and wisdome may bee obtained by the eares only , by the only eye it is impossible . Thus , saith a worthy g g D. Hackwell Vanitie of the eyes , c. 21. p. 101 Divine , doe wee iudge by the hearing only of the temper of mettals , the soundnesse of timber , the emptinesse of vessels , the deepnesse of waters . And wee haue heard , saith he , of many blind men who haue become famous for wisdome and learning , but of deafe men we haue not heard of any . I , Faith it selfe , as speakes the Apostle , is not that by hearing ? How shall they call on him , h h Rom. 10.14 . saith he , in whom they haue not beleeued ? and how shall they beleeue in him of whom they haue not heard ? & how shall they heare without a Preacher ? his conclusion i i V. 17. there is , then faith is by hearing , as if he had said , No Eare , no Faith : no hearing , no beleeuing . Adde herevnto the commoditie that Hearing hath aboue all other senses whatsoever . For how many things must we see , & what bookes must we read , before we shall attaine to the knowledge of that which wee may learne by hearing one Lecture . We receaue and vnderstand in halfe an houre , that which our Master or Tutor who teacheth vs , hath not prepared perhaps for vs but in a long time & season . This Woolsey the Cardinall made good vse of , in regard of his private good , for whereas the rest of the Councell in those daies called oft vpon K. Harry to acquaint himselfe with matters of state by resorting to the Councell Table , and affourding his presence at their deliberations : he would advise him to follow his pleasures , and let Councell matters alone to him , assuring him that at night he should haue as much of him in one quarter of an houre as if he had been present all day at those tedious and wearisome consultations . By this tricke , saith my l l B. Godw. his Catal. of Bish. pag. 487. Author , he won himselfe such autority with the King , as he did even what he listed a long time after . But to returne vnto my purpose .

As we are to come and harken to , so is there danger also in hearing . For as our Saiuour said in S. Marks m m Mark . 4.24 . Gospel : Take heed what you heare , and as S. Luke n n Luk. 8.18 . relateth it , Take heed how ye heare : so must we take especiall heed not only what , and how , but also whom we heare . For as the Apostle o o Philip. 3.18 . saith to the Philippians , Many walke who are the enemies of the crosse of Christ , whose end is damnation , and so forth : so may it be said now a daies that Many talke who are the enemies of the crosse of Christ , whose end is damnation , whose God is their belly , and whose glory is to their shame , which minde earthly things . And the same Apostle in an other place , Moreover p p Act. 20.30 . saith he , of your owne selues shall men arise speaking perverse things to draw disciples after them . And S. Peter to this purpose : These are wels without water q q 2 Pet. 2.18 . saith he , and clowdes carryed about with a tempest , to whom the blacke darknesse is reserved for ever . For in speaking swelling words of vanity , they beguile with wantonnes through the lusts of the flesh , them that were cleane escaped from them which are wrapped in errour . And would you then know whom to harken to ? It followeth , Come ye children and harken vnto me . Venite filij , audite me . Me your Prince , Me your Prophet , for he was in truth a very mixture of both . In the one hand as it were his Sword , in the other the Word , suppose a Book , & in both this Motto , Haec docet , Haec terret , This hand teacheth , This terrifies . For as r r Aug. Ep. 48. S. Austen like a Father , Si terrerentur & non docerentur , improba quasi dominatio videretur ; If those that erre should be terrified only & not be taught , it might seeme a kinde of Tyrany : so the same Father in the selfe same period but like a Iudge , sed rursus si docerentur & non terrerentur , vetustate consuetudinis obdurarentur , & ad capessendam viam salutis pigrius moverentur ; but againe if they should be taught and not terrified to , custome would harden them , and make them pace but slowly to the way of eternall life . Howbeit this is an argument that befits not our Meridian . I speake not now to Magistrates ; I speake only vnto you , and therefore come vnto the last point namely the duety on his part who doth invite here , & what the Parties invited might expect at his hands , Come ye children & harken vnto me , I will teach you the feare of the Lord . [ I will teach you the feare of the Lord . ]

Concerning Feare , in holy Scripture it is taken diverse and sundry waies . It is taken first of all for the thing or danger feared , as Prov. 1.26 , I will laugh at your destruction , and mocke when your feare commeth . It is according vnto that , Psalm . 2.4 , He that dwelleth in heaven shall laugh them to scorne : the Lord shal haue them in derision . Which is not , Beloved , to be so vnderstood as if the Lord were made of our mettal , petulanti splene , as speakes the s s Pers. Sat. 1. Poet , set ( as we say ) on a merry pin : God forbid wee shoulde ever thinke so basely of our God , but for the Prophet would intimate to vs ( as Calvin obserues on that place ) that when the whole world is vp against him , he needeth no munitions , no fortifications or rampires against them , but can as easily and instantly bridle them , as a man is said to laugh who laughs by nature . Secondly , Feare is taken for the Person which is feared , as Gen. 31.42 . Except the God of my Father , the God of Abraham , and the feare of Isaac had beene with me , surely thou hadst sent me away now empty . They are Iacobs words to Laban alluding , as Tremellius thinkes , to Gen. 27.33 , when as Isaac his father was stricken with a marveilous great feare whereby God as it were bridled him , least hee should recall againe the blessing he gaue . Thirdly Feare is taken for a free voluntary reverence , which Inferiors shew to their Superiors , making them carefull to obey & fearefull to offend , as Rom. 13.7 , Tribute to whom ye owe tribute , custome to whom custome , feare to whom feare . And that fear there spoken of is fearefulnesse to offend , not formidine poenae ( as speakes the Poet ) because of punishment insuing , but virtutis amore , for loue of goodnes . You know whose saying it was , Oderunt peccare boni virtutis amore : t t Horat. Epist. l. 1. ad Quintium .

Fourthly Feare is taken for an holy affection of the hart awing vs & making vs loath to displease God by sinne in respect of his gracious goodnes and mercies , and for a loue we beare to righteousnes , as Psa. 130.4 . There is mercy with thee , therefore shalt thou be feared . Now this is that Alpha and Omega , that beginning & end of wisdome so much spoken of in the Scriptures . The beginning , as Psalm . 111.10 . The feare of the Lord is the beginning of wisdome : The end , as Eccles. 12.13 . Let vs heare the end of all , Feare God , and keepe his commaundements . Very excellent things throughout the Scriptures are spoken of this Feare . As Psal. 25.11 . What man is he that feareth the Lorde , him shall he teach in the way that he shall choose : and Psal. 145.19 , He will fulfill the desire of them that feare him : and Psalme , 115 , 13 , He shall blesse them that feare the Lord both small and great . I but lentum est dabit , dat saith the u u Senec. Herc. Furens Act. 3. sc. Vtrumne vi sui . Poet : it may seeme to long a comming , He will do it : why then he doth it in the present tence , and therefore , Psal. 33.17 . The eie of the Lord is vpon them that feare him , and Psal. 103 , 11. Looke how high the heaven is in comparison of the earth : so great is his mercy also towards them that feare him : and in the 13. verse of that Psalme , Like as a father pitieth his owne children , even so is the Lord mercifull to them that feare him : and againe in the 17. verse , The merciful goodnes of the Lord endureth for ever and ever vpon them that feare him : and in the 9. verse of this Psalme , They that feare him lacke nothing . Si hoc quoque est lentum : if this may seeme to slacke to , for it is but even a doing , why then lo he hath done it already , and that in the praeterperfect tence perfitly past , He hath given meate vnto them that feare him , Psal. 111.5 . I omit Psal. 112.1 . and Psal. 128.1 . and Psal. 147.11 . and Prov. 19.23 . & Tob. 1.21 . all decyphering vnto vs the benefit of this Feare , and I will say with the sonne of Syrach , The feare of the Lord is a pleasant garden of blessing , and there is nothing so beautifull as it is , Ecclus. 40.27 .