of youth in this City O the cursing swearing taking God's name in vain that is to be heard from Children in this City How doth it sometimes affect me as I go along to hear young ones with Oaths and Curses in their mouths how soon are they pregnant in sin and ripe for Hell they can no sooner speak almost but they are venting wickedness and when they arrive at some further growth how do they flock to Ale-houses and Taverns O the early drunkards that London is full of O the lying gaming drinking scoffing at what is good c. that our Youth is tainted with in this place O Citizens doth not this proclaim to the world that good Education is too much neglected by you Is not that the cause of all this Would Children Servants be so bad abroad if you did do your duty at home Indeed I must charge that abundance of sin that is amongst the Youth chiefly upon the want of Religious Education And O that many even of those who profess God and Godliness were not herein too remiss and careless They pray in their Families and keep up duties in their Families but as to constant and faithful endeavours for the well educating of those under them therein they come very short Surely Professors are not now as to strict holy pious Education what formerly Professors were one might with much more of comfort have placed a child with old Professors than he can with present Professors It being thus I cannot but speak something to excite you to a further care and faithfulness in the well-educating of those who are under your Authority be they Children or Apprentices The Commands of God are very express and positive Prov. 22.6 Train up a Child in the way he should go and when he is old he will not depart from it The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Root from which the Word in my Text rendred by Dedication is derived Children must be initiated or dedicated for the Septuagint translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how by good and religious education by training them up in the way of Duty So Eph. 6.4 And ye Fathers provoke not your Children but bring them up in the nurture and admonition of the Lord. Parents you see what God requires of you those that you have brought forth you must bring up in the nurture c. You must not only take care that your Children be able to * Non tantum curare debenâ— Parentes us liberi sui vivant sedetiam ut Deo bene vivant Ames Cas Cons l. 5. c 22. live as to the world but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may live well fearing God and doing his will The Scripture is very full both of Precepts and also of Presidents for this religious Education if it was necessary here to enlarge but I will pass them by here because they will better fall under the Particular Directions that I shall give presently Let me only use some powerful motives and inducements the better to excite you to the Duty First Motive 1 Your Children and others under you they are a trust which you must give an account for to the great God you stand intrusted with the Souls of these the care of their Souls lies upon you and therefore you must be accountable for them for where-ever there is a trust there will be an account taken Where you trust your Servants you will expect an account Hath God trusted you with precious souls so many Children so many Servants so many Trusts and will he not have an account whether you are faithful to your Trust 'T is a mistake to think that the Cura animarum doth only lie upon Ministers though indeed eminently it doth Ezek. 3.18 19. it lies also upon you who are Parents and Masters if you let the Souls of Children and Servants to perish for want of good Education their blood shall be required at your Hands Let me allude to that of the Prophet to Ahab 1 King 20.39 Behold a man turned aside and brought a man unto me and said Keep this man if by any means he be missing then shall thy life be for his life So here God says this to you Here 's a child keep this Child for me if he miscarry and be lost through thy neglect thy life shall go for his If men did but consider this certainly they would be more careful and conscientious in their Education You must answer for the Souls for the sins of those under your charge Do not think that I speak my own private thoughts only to affright you I say nothing but what others have said before me * Omnia quae deliquerint filii à Parentibus requirentur qui non erudierint filios suos Orig. in â—ob Origen tells us That all the faults of Children shall be required of their Parents who have not instructed them And we read in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit. Ap. Lib. 4. Cap. 10. in Zonaras pag. 909. Constitutions that go under the name of the Apostles If Children through the carelesness of Parents shall fall into sinful courses those Parents should be guilty of the souls of those Children and that not only the children shall be punished themselves but the Parents also for their sake That look as children sometimes in this life are punished for the Parents sake so Parents in the life to come shall be punished for the childrens sake O what an awakening consideration is this 'T is the affliction of many that they have no Children they have none of these arrows in their quiver Psal 127.4 5. 't will be the affliction of others at the great day that ever they had children O when they shall come to witness against them and say Lord here 's my Father that let me lie steal swear play away the Sabbath and he never regarded me my sin was the fruit of his bad Education will not this fall heavy upon the negligent Parent will not such a child be an arrow indeed to pierce him to his very heart Pray therefore think of this in time that you may prevent these tremendous consequences You take delight in your children but do you consider O I must answer for the soul of every child You imploy your Servants about your business but do you consider I must answer for the souls of these Servants If you did you would not carry it as you do Second Motive 2 Religious Education carries much of Good along with it you cannot imagin how much good you do when you do this First you do good to your selves for by this you discharge your duty and acquit your selves from the guilt of souls and however things go liberâ tis animam you have freed your selves in the sight of God What if after all your care pains prayers faithfulness your children should yet miscarry O this would be matter of comfort to you 't is not upon your default or neglect
'T is as great an affliction as can befall a godly man to see children such as have been religiously trained up by him to take sinful courses but if he can make comfortable reflections upon his practise that he hath not been accessary to this that it proceeds from the child's wickedness not from his omitting of good education this will much tend to his support and to the alleviation of his grief and burden Many a good Parent had sunk under this cross if he had not had this to bear him up You also by this may do much good to your children 'T is the most effectual and the most probable way to further their spiritual and eternal good Good Education is a great thing In his excellent Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. Plutarch says 'T is the E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the first the middle the last in order to the setting of youth right you cannot expect either moral or spiritual goodness without this O the power and virtue of Religious Education when 't is sanctify'd The earth often proves according to the seed that is first cast into it The vessel retains the tincture of that with which 't is first seasoned Plutarch in loco prius eitat Lycurgus set it forth by an allusion of two doggs the one of which was bred up to the Trencher the other to Hunting which made a very great difference in them as he exemplify'd it before the Lacedemonians to show the power of Education Persons are very much when they are grown up according to the breeding that they had in their tender Age A child well educated makes a goodman and so è contrà What is imprinted upon one in his education usually 't is very permanent As in the place forecited Train up a child in the way he should go Prov. 22.6 and when he is old he will not depart from it What blessings might Parents prove to their children what excellent things might be effected by them if they did but take the advantage of their tender years and then set themselves to bring them into God Mr. Baxter's Saints Everlasting Rest Part 3. ch 14. Sect. 11. p. 350. I do verily believe saith a Reverend Author that if Parents did their duty as they ought the word publickly preached would not be the ordinary means of Regeneration in the Church but only without the Church among Infidels c. God would pour out his Grace so upon the children of his people and hear prayers for them and bless such endeavours for their holy Education that we should see the Promises made good to our seed and the unthankeful Anabaptists that will not confess that the children of Saints are any nearer God or more beholden to him than Pagans so much as for the favour to be visible Church-members should by sweet experience be convinced of their error and be taught better how to understand that our children are holy Nay thirdly by this you would do much good to publick Societies whether they be Religious or Civil Both Church and State are great gainers by good Education what excellent members would the Church have if you did but do what lies upon you in private As the Orchard is according to what the nursery is according to the usual similitude So Churches are according to what Families are Good Families make good Churches and good Education makes good Families How smoothly readily would Church-work go on if Masters of Families did but do their duty as the building goes on apace when the materials are prepared before hand Cities and Kingdoms too gain by this and it must needs be so for what are they but the whole made up of these parts The whole is such as the parts are of which it consists and so Kingdoms and Cities are what particular Houses are therefore Aristotle defines the former thus They are Societies made up of many Families and Houses put together Families are but like the book in loose sheets and Kingdoms like the book bound up the one but like Letters that are single and apart the other like Letters joyned together Now if the sheets be not good or the Letters not good the book or writing cannot be good neither The Lacedemonians made a Law Charron of VVisd lib. 3. c. 14. that when Children did amiss their Parents should be punished because they judg'd their neglect of Education was the cause of this which tended so much to the detriment and prejudice of the Common-wealth O if you neglect your duty you fill the Nation with corrupt and ulcerous and useless members whereas upon the doing of it you make your Houses good Seminaries both for Church and State Would you have a good Kingdom make those good who are under your charge Would you have a good City look to the educating of those who are related to you The way to have the City clean is for every man to sweep before his own door and so 't is in the matter I am upon Let us have the best Magistrates let them make the best Laws and back them with the best execution yet Societies will be naught so long as Parents and Masters do not do their duty in Religious Education Nay fourthly By this you do good to Posterity for hereby you keep up Religion in the World and propagate it from age to age The Papists speak much of their Oral Tradition by which they say Truth hath been conveyed downwards all along from the Apostles days the present generation handing it down to the next and so on from generation to generation Surely 't is the duty of Parents to perpetuate and convey Religion from age to age and how shall this be done but by Religious Education 'T is said of Abel Haec est vera Cabbala i. e. Traditio per manus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quando Patres filiis tradunt admonitiones c. sed hujusmodi quae aedificent c. Pet. Mart. in Gen 18.19 Being dead he yet speaketh Heb. 11.4 O if you would but rightly train up your Children being dead you would yet speaks you seasoned them and they season theirs and so Religion is transmitted and kept up in the World by your means although you your selves be dead and gone Is not this glorious service upon your not minding of Education you are the instruments of keeping up Sin Atheism Ignorance c. in the world but by your sincerity and faithfulness in this you are Instruments to continue and promote the fear of God Piety Holiness Faith from age to age Thirdly Consider Motive 3 the mischievous and sad effects that follow upon the neglect of Education They are so so many they cannot well be numbered up and so evil they cannot sufficiently be bewailed Good Lord how are Children and Servants spoiled and lost for want of this as ground proves mossy and full of weeds for want of culture and of being manur'd in time The Tree that
weeds and briars and thorns do grow upon it I wish we had not too many Instances of this some of which sometimes come very neer unto our selves Be it so though 't is a thing much to be lamented yet 't is good to do our duty to go as far as we can and then to leave events and success to him who doth what he pleaseth I had almost forgot a passage of Mr. Herbert Poems p. 4. let me bring it in here and close with it This loss springs chiefly from our Education Some till their ground but let weeds choke their Sun Some mark a Partridg never their childs fashion Some ship them over and the thing is done Study this Art make it thy great design And if God's Image move thee not let thine So much for the stirring of you up to this Religious Education I proceed to give you some Directions about it I enter upon an Argument of great weight and importance What are Parents to do in order to the religious educating of their children or wherein are they to come up to this 'T is a very serious Question and that which deserves our most serious thoughts As Socrates in Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Theag. fol. â—22 speaks to Demodocus There is nothing that a man can advise upon more divine and weighty than how to educate well his Children and Servants In answer to the Question I will not run out upon all the Duties of Parents and Masters towards Children and Servants but confine my self to those only which have a more direct and immediate reference to Religion And wheras the constant performance of Family Duties as Prayer and Reading the Scriptures is a great part of Religious Education they having been already spoken to it will not be requisite that I should here further insist upon them That which I have to say by way of Direction I will give you under the following Heads First Be frequent in spiritual Instruction for this is a very considerable branch of Religious Education this is like the setting or planting of the Root upon which all must grow or like the laying of the foundation upon which all is to be built Unquestionably this is the duty of Superiors towards Inferiors What the Preacher is in the Pulpit that the Master of the Family is in the House saith Origen Hom. 9. in Levitic This is a part of that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Instruction as well as Correction 2 Tim. 3.16 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the same too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nurture and Admonition in which Fathers are to bring up their Children Eph. 6.4 Abraham was much in this duty Gen. 18.19 And 't is said of him Gen. 14.14 When he heard his Brother was taken captive he armed his trained Servants born in his own House c. We read it his trained servants in the Hebrew 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initiatos suos his initiated or dedicated ones or as 't is noted in the margent and as * Armavit pueros suos nempe à se imbutos institutos Pagn in Verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnine opens the word his instructed ones All in Abrahams Family were instructed by him O those are blessed Families where all in them are instructed in the things of God Hic locus indicat priscos ilies Patres gui â—gem Mosiâ—â— omnemque sacrum Diviâ—tium Humana um rerum Scripusram pragressi sunt solitos viâ—â— voce per Domestiâ—am institutionem Disciplinam docere filios posteros suos quaecunque ad consequendam animi salutem after namque faelicitatem scire eos id temporis atque agè â—porteret Perer. in Gen. 18.19 This was Davids practise so his Son tells us Prov. 4.4 He taught me also and said unto me Let thine heart retain my words keep my Commandments and live And Bathsheba's too Pro. 31.1 The Prophesie that his mother taught him And saith David Psal 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. You read of Jehoash He did that which was right in the sight of the Lord all his days wherein Jehoiada who was instead of a Father to him the Priest instructed him Now you that are Parents do you thus do when shall I come to that duty which is not notoriously neglected Sure this must not be it for 't is too manifest that this is generally neglected You converse much with your Children spend much time with them do you improve your converse or your time in speaking to them of the things of God You teach them your Callings learn them this and that do you teach them to know God and Jesus Christ O that this Heavenly instruction might be more minded by you when you are with your Children be instilling and dropping spiritual things into them as their capacities will bear be * Cum eum in finem homines condiderit Deus ut Se cognoscant celebrent aeternum salventur prima baec sit parentum cura ut à teneris Dei rerum ad salutem necessariarum cognitionem liberis su is instillent c. Quistorp in Ephes c 6.4 Pag. 185. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tobaeus Serm. 1. instructing of them as to what they are to know and practise Poor Creatures they come blind and ignorant into the world let pity move you to inform them and to give them an insight into the mysteries of Religion Are not these the things that are most necessary to be known Is not knowledg the way of God to Salvation Joh. 17.3 Is not ignorance a soul-destroying thing O let these things prevail with you to do what the people of God all along before you have done Let your Children be well taught as well as well fed let not a servant go un-instructed for he is a part of your charge Nay let not the meanest servant be without this As 't is said of Lewis the Ninth King of France he was found instructing his poor Skullion and being ask'd why he did so he answered I know the meanest in my Family hath a Soul as precious as mine is If you ask me Wherein you are to instruct yours Ans There are two things that the Scripture in special directs you to The Word of God and the Works of God Deut. 6.6 7. These words which I command thee this day shall be in thine Heart Is that all no And thou shalt diligently teach them unto thy children and shalt talk of them when thou sittest in thine House c. To the same effect Deut. 11.18 19. Timothy from a child knew the holy Scriptures 2 Tim. 3.15 How came this about He had a good mother and a good grand-mother and they instructed him in the Scriptures Officium pii Patris-familias est liberos familiam educare ad pietatem docereque quomodo opera Dei rectè debeant conside
rare Piscat in Gen. 18.19 in Observ So for the works of God Psal 78.4 c. We will not hide them from their children shewing to the generation to come the Praises of the Lord and his strength and his wonderful works that he hath done For he established a testimony in Jacob and appointed a Law in Israel which he commanded our Fathers that they should make them known to their children That the generation to come might know them even the children which should be born who should arise and declare them to their children That they might set their hope in God and might not forget the works of God but keep his Commandments Deut. 4.9 Only take heed to thy self lest thou forget the things which thine eyes have seen c. but teach them thy Sons and thy Son's Sons Josh 4.21 22. When your children shall ask their Fathers in time to come saying What mean these Stones Then ye shall let your children know saying Israel came over this Jordan on dry land c. Exod. 12.26 And it shall come to pass When your children shall say unto you what mean you by this service That ye shall say It is the sacrifice of the Lord 's Passeover who passed over the Houses of the children of Israel in Egypt c. Menochius relates That the Jews the night before the Passeover They were wont to discourse with their children thus Why is it called the Passeover the Father answered Because the Angel passed over us when it slew the Egyptians and destroy'd us not Why do we eat unleavened bread the Father answered Because we were forced to hasten out of Egypt Why do we eat sowre grapes To mind us of our afflictions in Egypt So again Psal 44.1 We have heard with our ears O God Our Fathers have told us what work thou didst in their days in the times of old You see how in special the Scripture instances in these two things wherein Children are to be instructed God's word and works and is not all comprehended under these two Is not here a large field for Instruction and Information Let me intreat you to be speaking much of these unto your Children Do what in you lies to acquaint them with the Holy Scriptures and those great Truths which are therein revealed especially those which do more nearly concern Salvation Tell them what there you find concerning God Christ mans fall and recovery the Covenant of Grace the conditions thereof Faith and Repentance c. Be often opening these things to them The Eagle carries her young ones to the Sun O bring your young ones to the Light of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph lib. 3. contra Appion and help them to look upon it and into it The Children of the Jews were very well vers'd in the Scriptures even when they were young because their Parents did frequently herein instruct them so * Josephus tells us What a shame is it that 't is so long before the Children of Christians come to any considerable knowledg of them O do not only read the Scriptures to them but often be discoursing of Matters therein disclosed and put them themselves upon the reading of them also and call them often to an account of what they read as Hierome advised Laeta in order to the religious Education of her Daughter Reddat tibi pensum quotidiè die Scripturarum floribus excerptum Hieron ad Laetam Here as an excellent way for the instructing of Children and Servants let me advise you to set up Catechising in your Families O set some time apart for Catechising Prater publicam Doctrinam etiam privato Catechizatio Domesticorom vigere debet inter nos ex Dei mandato Parcus in Gen. 18.19 't is one of the best means that I know for the advancing of Scripture-knowledg In Catechisms you have a Summary of Divinity both Doctrinal and Practical in a plain and familiar way set before you there Matters of Faith and Practise are succinctly handled and brought down to the weakest capacity There 's no such compendious way for the attaining of Heavenly knowledg as this is Whence is it that persons are so ignorant when they are men but from this they were not well Catechiz'd when they were children And whence is it that so many leave the way of Truth and desert that true Religion wherein they were bred and turn Papists and what not but because the foundation was not well laid at the first in Catechetical exercises The * Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est imbuere prima rudimenta dare erudire Frequens est apud Doctores in Piel pro instituere paulatim assuefacere quod Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt Pagn It nearly concerns every Parent as they will free themselves from the guilt of their Childrens undoing that they be careful to see them instructed in all necessary things To which purpose it will be fit early to teach them some short Catechism Whole Duty of Man p. 49. But above all the best way of Institution especially as to the younger sort may be performed by Catechisms Platforms of sound words by Question and Answer in a short and compendious method whose Terms being clear and distinct might be phrased out of Holy Scripture and fitted to their Capacities by a plain though solid stile and to their memories by brief expressions Morn Lect. Serm. 8. p. 196. which signifies to Catechise signifies also to teach and instruct as in 1 Cor. 14.19 Luk. 1.4 Act. 18.25 Gal. 6.6 Catechising is the best way of instructing If I could but prevail with you once a week to call your Families together and to spend some time in this exercise O how would Gospel knowledg encrease amongst us Secondly To Spiritual instruction add holy admonition exhortation good advice and counsel You must not only let them know by instruction what their duty is but you must press urge enforce this duty upon them by admonition good counsel O my child thus and thus the word speaks O do thou do accordingly O my child do not lie do not swear do not profane the Lord's day do not associate with wicked persons but fear God walk in the good ways of God keep the commandments of God I say thus admonish advise counsel those that are under your charge What abundance of good might you do by this what a prevailing influence hath good counsel when 't is duly appli'd How many are there now rejoicing in Heaven and blessing God for good Parents and Masters upon earth who gave them pious admonitions from time to time Whereas there are others burning in everlasting flames who are cursing the day that ever they had to do with those who altogether neglected this duty This also is included in that * Proprie significat Admonitionem non simpliciter sed talem quam in mentem pueri ponas ingeras quae sunt ad salutem necessaria Zanch. in Eph. 6.4 admonition
After bitter Pills let there be something to sweeten the mouth 'T is Plutarch's similitude Plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1.9 After the Nurse hath made the Child cry she falls a kissing of it These are some prudential hints and yet there is much of Religion in them too which I leave with you So much for the exercise of your Authority as it refers to Religious Education Fourthly Keep a watchfuleye and astrict hand over those who are committed to you Here is great need of all possible care and vigilancy and you will find that all is little enough How soon is the garden over-grown with weeds if the keeper thereof doth not tend it and look to it every day how soon is Childhood and Youth tainted with sin if it be not narrowly observed The Masters eye in other things doth very much and surely it hath its influence in that which I am treating of your Instruction Admonition interposure of Authority will be ineffectual as to the attaining of your great end without this constant vigilance and inspection How many Children and Servants are irrecoverably lost for want of this daily experience shows and therefore let me apply that of Solomon to you Prov. 27.23 Be thou diligent to know the state of thy flocks and look well to thy herds Now here I would commend two or three things to you First Be watchful in observing what the Natural Temper is of those under you A wise man will be sure to satisfie himself in this and to make the best observations he can in order to the finding out of this for when this is known he will the better be able to apply himself in advice reproof correction or any other way By the knowing of this he will the better also be able to judg of the Inclinations Propensions of those with whom he hath to do How weakly and unsuccessfully do some manage their Education upon their not understanding of this which certainly might with much ease be found out upon a little observation Satan will be sure to assault them with his Temptations according to their Natural Temper for he always takes the advantage of that and therefore if you do not know this how will you be able to obviate and countermine him in his Temptations Secondly Be watchful in observing the first sproutings out or buddings forth of what is either good or evil Are there some blossoms of what is good O encourage and cherish them all that you can Doth the child sometimes go aside and begin to pray Doth he take the Bible or some good Books into his hands and seem to desire to read them Or doth the Servant of riper years make some offers towards what is Religious Pray set in with this and give all encouragement to them Far be it from any of you to check or discountenance or hinder yours in what is good this is to be an Elymas Act. 13.10 a child of the Devil to act his part If ever a man acts like a Devil 't is when he sets himself against that which is good To encourage excite animate any to wickedness to discourage hinder check any as to acts of Piety and Godliness this is to be a very Devil When Moses would have had Pharaoh to let Israel go he instead of doing this gives this answer Wherefore do ye let the people from their works get you unto your burdens And the tale c. for they be idle therefore they cry saying Let us go and sacrifice to our God Let there be more work laid upon the men that they may labour therein Exod. 5.5.8 9. O that we had not too many Masters and Parents of this spirit Do they see Servants and Children to begin to look Heaven-ward and especially do these desire a little time some relaxation in order to secret duties how do they snubbe and curb them and frown upon them and tell them they are idle or Hypocritical and they will turn melancholy and twenty such replies are made by them to take them off from what is good The Lord rebuke this spirit for 't is a cursed spirit I would not have these mens guilt upon me for all the world What to endeavour to blast the blossomings of Godliness to put back the throws of the New Birth to give a check to the breathings of the Holy Spirit O 't is a sin out of measure sinful I warn you all of it and I beseech you do you carry it quite otherwise What ever is of God or tends to God let it be helped on by you let the buddings of Grace be furthered and ripened by the beams of your influence Do not discourage or despise the day of small things in any of yours Zach. 4.10 Math 12.20 God doth not do so and will you do so Do you observe some putings forth of what is good cherish them Do you observe some good though it be but some good own it and take notice of it In Jeroboam's child there was found some good 1 King 14.13 and God observed it so as to reward it O though Children and Servants be not altogether what you desire yet if there be some good found in them let that be taken notice of you must so punish what is evil as also to observe what is good On the other hand do ye see the sproutings out of that which is evil interpose presently for the prevention of their further growth Do they begin to take God's name in vain to be careless in attending upon holy Duties do they nibble at a lie doth pride in apparel peep forth set in with serious counsel immediately that these things may not grow upon them 'T is good to suppress the very initials of sin to kill the Viper or Serpent in the very egg The disease taken in time is easily cured which by delays proves mortal the Fire at the first might be quenched with ease which afterwards will admit of no stop O that we had not known this to be true The Vices and faults of young ones by timely applications might be prevented but being let alone they take such a rooting in them that their case is desperate O that many were not undone by Parents and Masters unfaithfulness and invigilancy in this 'T is good advice that which Hierome gave to Laeta He bids her speedily to reform whatever she should see amiss in her Daughter for Aegrè reprehendas quod sinis consuescere difficulter eraditur quod rudes animi perbiberunt Thirdly Watchfully observe what company they keep If you do not look to this you do nothing O be sure you keep those under you from bad society Plutarch in his excellent Discourse upon the Education of Children much insists upon this as a special direction to be practised in order to good Education What more fatal more dangerous than evil company The Spartans would rather suffer their City to be taken than give their Children for Hostages for fear of
read it If an earthly King should send you a Letter would you put it up in your pockets or throw it aside and never look into it or would you do thus to a Friend that should write to you And will you slight what the great God your best friend in love to your souls doth send to you The Scriptures are the Touchstone for your Graces the Test for your Evidences the Magna Charta of your Priviledges the foundation of your Hopes by them you must stand or fall and be judged at the great day Joh. 12 46. Of all Writings they are the most delightful O that infinite sweetness and delight that is to be found in them will not all this prevail with you to be much in reading of them Let Alexander be so fond of his Homer that he cannot sleep unless Homer be under his pillow Senec. L 8. Ep. 6. Cum â—egeris Sextiâ—â—â— c. liber est supra hominem dimitâ—ie â—e plenum ingentis fidâ—â—iae c. Let * Seneca so much cry up the Books of his Sextius and Tully the Book of the Twelve Tables Let your delight be in God's Word to read it to meditate on it night and day Psal 1.2 Ciceroâ— lib. 1. de Orat. Bibliothecas omnium Philosophorum 〈◊〉 mihi videtur Duodecim Tabularum si quis rerum fontes capinâ— viderit authoritatis pondere utilitatis ubertate liber ssuperare Besides this you must read the Scriptures in your Families Dei verlium non modo in Templis pubâ—ice praedicari ssed in privatonum aedibuâ—â—ectitari audiri oportet Daven in Col. 3.16 if it be possible let these be read whenever you pray but though sometimes you will be hindered and you cannot be so constant in the one as in the other yet however read the Scriptures frequently in your Families to your Children and Servants Would you have them perform their duty to God to you let them know what it is out of the Word (a) Ibi bellator reperit unde virtute animi roboretur Inde Princeps accipit c. Cassiod Ep. 3. There are particular directions suited to all relations such as will make all relations good O therefore acquaint them with it May be they themselves cannot read or will not read or they want time to read the more doth it lie upon you to spend some time with them in this duty Who knows but that this may be the means of conversion to them God sometimes blesses this ordinance to this end and doth that in an ordinary way which he did to Austine in that extraordinary Tolle lege Blessed be God In your Religion you are not interdicted the reading of the Scriptures they are not to you as a fountain sealed or lock'd up from you you may go to them when you please The Papists will not suffer their Proselytes so to do without a specialdispensation their Laity must not meddle with the Bible This to me is one of the most venemous opinions and most impious practises in the whole Body of Popery Sixtus Senensis tells us To suffer Laymen to read the Scriptures is nothing but to throw Pearls before doggs or swine 'T is Pope Innocent's allusion A beast saith he was not to touch the Mount neither are private persons to meddle with the Scriptures And Bellarmine says Scripturae obscuriores sunt quà m ut à Laicis possint intelligi viz. Rivet Chamier Whittaker Dr Fr. White with very many others But our * Protestant Divines have sufficiently proved the plainness and perspicuity of the Scriptures in the Fundamentals of Faith and Practise May you then read the Scriptures and will you not Num Deus mentis vocis Linguae Artifex disertè loqui non potest Imo verò summa Providentia carere faco voluit ea quae divina sunt ut omnesiâ—telligerent quae ipse omnibus loqueretur Lactant. lib. 6. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Ep. 2 ad Thes Hom. 3. August de Doctr. Christ l. 2. c 9. In his quae apertè in Scripturâ posita sunt inveniunturilla omnia quae continent fidem moresque vivendi vid. etiam in Psal 8. Fulgent In verbo Dei abundat quod perfectus comedat quod parvulus fugat Gregor Divinus Sermo sicut myâ—teriis prudentes exercet sic plerunque superficie simplices refovet Habet in publico unde parvulos nutriat servat in secreto unde mentes sublimium in admiratione suspendat Quasi quidam fluvius plenus altus in quo agnus ambulet Elephas natet Aug. Spiritus Sanctus it a Scriptur as modificavit ut locis apertioribus fami occurreret obscurioribus fastidia detergeret This is in his Treatise De Doct. Christ. l 2 c. 6. Id. de Verb. Dom. Pascimur apertis exercemnr obscuris hinc Fames pellitur illinc Fastidium Chrysost Hom. in Mat. The Scriptures are easie to be understood and exposed to the capacity of every servant and plowman and him that is most unwise Therefore God penned the Scriptures by the hands of Publicans Fishermen Tent-makers c. that none of the simple might have any excuse to keep them from reading that so they might be easie to be understood of all men the Artificer the Housholder c. Ambros Ep. 44. Mare est Scriptura divina habens in se c. Cyril Nihil in Scripturis difficile est iis qui in illis versantur ut decet O your neglect will make your case worse than the case of Heathens or Papists for the one have them not to read the other have them but they must not read them To conclude to read a Chapter or two would not take up so much time but what you may well part with in a work so necessary so good as this is I 'le say no more on it Thirdly There is one Duty more which I cannot pass over without speaking something to it and that is Singing of Psalms in your Families That this is no Jewish Legal antiquated Duty but that which is Evangelical and incumbent upon Christians under the Gospel several who have wrote upon that Argument do prove strongly and convincingly You have the practice of our Saviour and of the Apostles for it At the closing up of the Lords-Supper they sung an Hymn Mat. 26.30 The Jews us'd to conclude their Passeover with the singing of David's Psalms particularly they sang Psal 111. Psal 112. and so on to the 116. Psalm In imitation of them Christ and his Apostles after the Sacrament they sang an Hymn too which probably was either the forementied Psalms or some other Psalm or Psalms of David Act. 16.25 You read of Paul and Silas At midnight they pray'd and sang praises to God Besides Examples under the New Testament the Command is very express and indeed 't is as express for singing as 't is for praying or hearing or any other duty Eph. 5.19 Speaking to your selves in Psalms
is not kept straight at the first grows crooked till it be incurable young ones when let alone how soon doth sin get strength in them how naturally do they fall into the way of wickedness and then in time they are so hardened that there 's no reclaiming of them Would it not grieve you to see your Children to prove Drunkards Swearers Vnclean persons every way naught What can you expect better if you do not at the first principle them aright for God and duty O this is the bane of youth that root upon which much evil grows the omitting of serious early pious Education Daily experience is too sad a proof of what I say Fourthly Motive 4 your Care and Fidelity in Pious Education will be highly pleasing to God you cannot do a thing which he will take more kindly and more graciously accept of A clear proof of this you have in Abraham Gen. 18.17 c. And the Lord said Shall I hide from Abraham that thing which I do Seeing that Abraham shall surely become a great and mighty Nation and all the Nations of the Earth shall be blessed in him Why will God do all this for Abraham and give out such eminent acts of Grace to him you have the reason of it v. 19. For I know him saith God that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him All the great favours designed and promised by God to Abraham were laid upon his zeal and religious care as to those who were under him God would not hide Secrets from him because he would not hide the ways of God from them God will make him great in the world because he would make God great in his Family O how doth it please God when he sees Masters and Parents treading in the steps of Abraham and what blessings doth he heap upon such Holy Education will be a singular discovery of your love to God and if you discover your love to him he will discover and act his love to you That I may shorten as much as may be let me put things together Will you neglect the main what are the things of the world in comparison of Grace You are industrious about worldly things for yours to get wealth for them to leave them Estates Portions ample Possessions you spare no costs no pains for their Preferment the heightening of their parts the enriching of them with Natural knowledg and the like and will you do nothing for them as to that which is infinitely better than all this Is not the fear of God saving grace better than all this should not your love run out after the best things for them you love Will not Christ be better to your Children than the world Will the trial at the great day be this whether you have made them rich and knowing and great or whether you have made them religious gracious holy Did not the Heathen cry-out of the folly of Parents in this O saith Crates that I could so speak as to be heard by all men this I would then say to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charron 3. B. Ch. 14. p. 437. of VVisd What do you mean in laying out all your endeavours and industry to get wealth and in the mean time neglecting the education of those to whom all is to be left This is saith Charron as if a man should take care of his shoo but not of his Foot or as an a Dr. Reyn. Sermon upon Human Learning p 7. eminent Writer of our own hath it this is as great folly as to be curious for an handsome shoo and then to put it upon a gouty foot O Parents are not your Children dear to you Are not your souls knit to them by the strongest bonds and ligaments of Love and will you look on and let them perish for ever Can you be content to see your own Image upon them without God's Image Shall they lye as the Devils fallow Shall nothing but weeds and briars grow upon them for want of your mature cultivating of them Will you be cruel to the souls of these who are so near to you the not giving of good Education to them is unnaturalness nay the highest cruelty Will you be worse than Dives in Hell he would feign have had the damnation of his Relations prevented Luk. 16.27 c. and will you do nothing to prevent this as to your Children shall there be more of bowels in Pharoahs daughter towards the child of another when she saw the poor babe floating upon the waters than in you towards your own Children Shall the Heathens who had nothing but moral light and yet were very careful and solicitous about the Education of their Children rise up in judgment against you who have an higher light and condemn you O quanta damnatio à damnatis damnari as one says How great a condemnation is that to be condemned by the Condemned Will you like it when the wickedness of your Children will break your very hearts and you will not know how to help your selves nay your own Consciences will tell you that all this is the fruit of your Neglect Will it not be sad when your Children shall curse the day that ever they knew you and say as 't is in Cyprian Parentes sensimus Parricidas our Parents have been little better to us than Murderers and they that were the Instruments of our being have also been the occasions and means of our everlasting undoing Aetas Parentum pejoravis c. Horat. * Ista diligentius c. hoc tempore ubi videmus quantopere vires Diaboli in valuerint ut homines ad tanta flagitia grandia scelera pertrabat Fabric in Psal 30. Titu Are not the times you live in very evil Will you make them worse and worse Ah Lord what will become of Religion in England in a little time if Professors now do not mind the Education of Children 'T was promis'd Isa 58.12 They that shall be of thee shall build the old wast places O the sad wasts and ruins of Religion that are now amongst us and therefore O that your Children might be so brought up that they who are of you might build the wasts thereof I beseech you if you have any love to God to your own souls to your children to this poor Nation to Posterity make more Conscience of this duty than hitherto you have done Believe it Good Education is better than a great Portion Dr. Gouge of Family Duties p. 537. Do but cast into your Children the seeds of Virtue and Piety for other things you may trust God I do too well know that after the very best Education some may and do prove very bad as some ground let it be never so well dress'd till'd manur'd yet after all this nothing but
at the Sacrifice 1 Sam. 16.5 I meddle not with the Coercive power of the Magistrate but surely as to that which I am upon the Parent the Governor of a Family hath a Coercive power and he is bound to put it forth You cannot force your Children to be well but you may command them to take Physick And so here you cannot force them to believe to repent but you may bring them to wait upon the means in order to believing and in order to repenting Is God present in them doth God work Illumination Conversion by them and will you not cause yours to give their attendance would you have them healed and will you not bring them to the Pool-side where this healing is to be had If you go to Ordinances your selves but leave your Children and Servants behind you may it not be said to you what Eliab once said to David With whom hast thou left those few sheep in the Wilderness 1 Sam. 17.28 Then 5ly your Authority must be exercis'd as to family-Family-duties See that those under you do attend upon Prayer reading the Word Repetition of Sermons and the like Have you Power in your Houses and shall any absent themselves from these things Shall they eat with you who will not pray with you shall they dwell in your Houses who will not conform to the Religious Orders there observed 6ly Often call Children and Servants to an account especially when there is cause of jealousie and suspicion that all is not well how time is spent what they have been doing what company they keep what they have heard after a Sermon what they remember how they understand c. If such account was but oftner taken we should have better Children and better Servants than now we have You find the benefit of it as to your own concerns surely it would be as beneficial in higher Concerns 7ly When they do amiss let them be reproved and corrected O when such are let alone in that which is evil without reproof and correction how sad are the consequences Connivance and Indulgence is the bane of Youth What a cross had Adonijah like to have proved to David and 't is said of him His Father had not displeased him at any time in saying Why hast thou done so 1 King 1.6 Be faithful in reproving what is amiss in those who are under your charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 10 c. 13. This is very well consistent with love nay this is the best and the truest love nay indeed you do not love where you do not reprove See Levit. 19.17 O the benefit of well manag'd reproofs both to young and old Prov. 15.31 The ear that heareth the reproof of life abideth among the wise Prov. 6.23 Reproofs of instruction are the way of Life And besides this what you do not reprove according to the nature of the Crime In omnibus peccantihus pecco quando eos quos scio peccare quâdam crudelis animi malignitate non increpo Prosp de vit Contempl. 3.23 you are accessary to and bring the guilt of it upon your selves So Eph. 5.11 And then for Correction If fairer means will do the work forbear this but if not this must be used as the last remedy The word of Exhortation and the rod of Correction must not be parted where God loves he chastens Rev. 3.19 and he that truly loves his child will not let him be lost for want of Chastisement Prov. 13.24 He that spareth his rod hateth his Son but he that loveth him chastneth him betimes Prov. 29.15 The rod and reproof give Wisdom but a child left to himself bringeth his mother to shame vers 17 Correct thy Son and he shall give thee rest yea he shall give delight unto thy Soul Prov. 19.18 Chasten thy Son while there is Hope and let not thy soul spare for his crying Prov. 22.15 Foolishness is bound in the heart of a child but the rod of correction shall drive it far from him Prov. 23.13 14. With-hold not correction from the child for if thou beatest him with the rod he shall not die Thou shalt beat him with the rod and shalt deliver his soul from Hell What Arguments are there in these scriptures to put Parents and Masters upon due correction This is an ordinance of God which as he hath appointed so he is pleased also to bless You cannot take a speedier course to ruin your Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit. Apost l. 4. c. 10. than not to correct them If I do not punish my child said Epictetus he will be stark naught Impunity is peccandi illecebra persons are hardened in sin and encouraged to sin by this O that Indulgent Parents and Masters all are not so some are severe enough would think of these things Their fond over-loving makes them indeed not to love at all as Plutarch hath express'd it Well you have Authority in your hands and so these two things correption and correction lie upon you Pray do your duty in them And as Religion puts you upon them so let Prudence regulate you in the managing of them for I do not know any thing wherein Prudence is more requisite than that which is before me at present Reprove and correct but 1. Suit this to the different ages of the persons you have to do with The Physician doth not give such strong Physick to a child as to one that is grown up 2. To the different Tempers of them some are mild ingenuous of a sweet and yielding disposition others are more rough surly dogged gentle reproof and correction is best for the first for the others rougher physick must be appli'd 3. To the nature of the offence and the several Circumstances that go along with it the corrosive must be according to the quality of the sore 4. Keep within bounds as there may be Indulgence in doing nothing so there may be cruelty in doing too much 5. Never do this without a cause for then you bring both your selves and the duty also into contempt and make it insignificant at other times 6. * Quâ—cquid exacerbato animo dixeris punientis est impetus non charitas corrigentis Aug. in comm ad Galat. Do nothing in Passion Passionate reproofs and corrections never do good Physicians do not give their Potions scalding hot only a little warm The * vid. Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 10. Heathen told his servant He would have beaten him but that he was in anger 'T is bad to correct one fault with the commission of another O 't is your mild gentle reproving and correcting that soaks like a mild rain and doth the most good 7. After this is done return to your former kindness and serenity Do not keep up acerbity of spirit for that 's of bad consequence either to provoke or to discourage
good Conversation pray with them pray for them 1 Pet. 3.1 2. These are the ways which are proper to further their Conversion and do but make sure of that and then question not their Salvation I have done with the opening of Religious Education and have fully shown you wherein it lies or how 't is to be managed O that what I have written may not be in vain to those Parents and Masters of Families to whom 't is in special directed I will add but Three things further by way of Direction and so dismiss this Particular 1. Take the advantage of early Education that you may educate well begin betimes Do not put off or delay Instruction Admonition and whatever is proper to Religious Education but as soon as ever you may fall upon these As soon as the day of Reason dawns be you at your work 'T is better here to be much too soon than a little too late There are many inducements to this early education The younger they are with whom you have to do the more pliable and framable they are Vdum molle lutun es c. Pers Sat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 3. is soft 't is capable of any impression and therefore we immediately set the seal upon it The Tree in its first and tender growth you may bow it bend it which way you will but when 't is of some years growth 't is stubborn and inflexible so 't is here you may do with a child what you please that Age is tractable and flexible receptive of any good impression but if you let him alone till he can tell that he is fifteen sixteen seventeen years old this advantage is lost now you will meet with a more resisting and obstinate Temper 2. The younger they are the more disengag'd they are from vicious and sinful Principles and so you may do your work with more facility as 't is easier writing upon white Paper than 't is upon that which is blotted and blurr'd and written upon already for all this must be scrap'd out and expung'd before you can write The child is Rasa Tabula the youth is not 3. The younger they are the more * Recens Testa diu saporem retinet odorem quo primum imbuta est Hieron Naturâ tenacissimi sumus corum quae rudibus annis percepimus ut sapor quo nova imbuas durat nec Canarum colores quibus simplex ille candor c. Quintil. lib 1. Instit cap. 1. Adeò in teneris consuescere mnitum est Virg. tenacious they will be of what is imprinted upon them The vessel retains the savour of that with which 't is seasoned at the first you cannot easily fetch out that colour with which the wool is dy'd at first O if Parents would but set upon Religious Education whilst Children are young they might by the blessing of God fasten that upon them which might abide with them for ever This is the way to Naturalize the ways of God to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charondas in ythag Pragm p. 207. and so to make them more delightful and also more durable Things that were set betimes and have taken good rooting are not so easily pull'd up 4. 'T is easier to prevent than to remove what is evil as with respect to Bodily diseases Prophylacticks are more easie than Therapeuticks He that gains the first possession hath great advantage He that hath the start wins the race O that you would do whatever in you lies to be before hand with the Devil if you do not mind your work he will mind his if you neglect your Education he will not neglect his Temptation and if he first gets possession it will be very hard to cast him out 5. What a blessed thing is it to see a child looking Heaven-wards betimes under an early work of Grace sanctifi'd from the womb as John Baptist was knowing the Scriptures betimes as Timothy did 'T is said of Obadiah Purvulae adhuc lingua bulbutiens Christi Hallelujah resonaret Hier. ad Laeta .19 he feared God from his youth 1 King 18.12 The poor * little Children had Hosanna in their mouths Math. 21.15 was not that better than the Childrens Bald-pate 2 King 2.23 How soon are young ones receptive of good or evil and how pleasing is it to God when he sees persons betimes seasoned with Grace Under the Law Lambs and Kids and young Turtles were the Sacrifices that he delighted in when Parents dedicate their Children to God betimes and educate them so that this dedication may be made good this is highly acceptable to the Lord. Shall not these things prevail with you to put you upon timely and early Education Pray do as the Gardiner doth as soon as ever the Spring comes he 's digging setting sowing planting Inveterata difficilius curantur Senec. Elleborum frustrà cum jam cutis aegra tumebit Poscentes vide as venienti occurrite morbo Pers Sat 3. he will by no means lose that season O let that care and activeness be in you for your Children in reference to Spiritual things Will it not wound and pierce you to the very heart when you shall see Relations perverse obstinate spurning at all counsels and reproofs to consider O time was when they were pliable when they would have harkened and yielded to good advice when ye might have done with them what ye would but now that time is over now your Children are incorrigible and so by your not timely doing of your duty their souls are ruin'd O Friends it will come to this if you do not take the course here prescribed The Horse that is not broken when he 's young will never be mastered The wildest Creatures taken in time may be tamed and cicurated but upon the omission of that what a fierceness and cruelty is there fixed in them I leave it to you to make the application God grant you may never know the Truth of it by experience upon your delaying and deferring of good Education Secondly Back Religious Education in all the several parts of it with fervent Supplications You may do your duty but 't is God that must give the blessing The best Education is fruitless and successless if it be not accompany'd with this The Gardiner may set and plant but there must be rain from Heaven and the warm influences of the Sun or else there is no growth Ministers may preach in publick you may do much in private but after all 't is God that gives the increase and blessing 1 Cor. 3.7 You are upon greater disadvantages than the Gardiner for you sow and plant upon very bad ground upon a very bad stock a very corrupt Nature O if God's special Grace doth not accompany and bless your endeavours nothing but weeds will grow upon this soil nothing but luxuriant branches upon this stock Often therefore go to him in humble and hearty prayer beseech him to