these things haue I obserued from my youth Of this sweete dutie of fayre speech Salomon giueth this commendation 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 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 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 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. 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 y e yelling of the wicked spirits in that infernal dungeō 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 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 thē exāple of this we haue in the Angel Gabriel who being sent of God in message to the virgin Marie 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 thus Marie y e mother of our Lord went and saluted her cousē Elizabeth who was then with child of Iohn Baptist where to the great cōmēdatiō of this kind dutiful salutatiō we read that y e 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 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. 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 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 spokē 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 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
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 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 mā 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 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 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 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 salutatiō 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 thēselues 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 childrēs sake require it that so they may bee brought vp in the knowledg of their duetie receiue the blessing
LECTVRES Or Readings vpon the 6. verse of the 22. chapter of the Prouerbs concerning the vertuous education of Youth A treatise very necessarie for all parents in this corrupt and declining age of the world AT LONDON Printed by Felix Kingston for Thomas Man 1602. TO THE RIGHT HONORABLE SIR THOMAS EGERTON Knight Lord Keeper of the great Seale of England and one of her Maiesties priuie Councell my very good Lord health and prosperitie with the increase of grace in this life and eternall happines in the life to come NOn datur beneficium nisi propter officium saith a learned Father Wherefore hauing performed this small part of my dutie in the house of God now at last I am bold to offer it to your good Lordship first as a signe of my dutie for your good Benefice in Suffolke lately bestowed vpon me and secondly for patronage For whereas since my going into Suffolke by meanes of some of my friends I was discouered to my enemies in the flesh but not in the Lord to be the author of this booke which at the first came forth like a fatherlesse orphan vnworthily I was cast vpon the obloquie of all men they seeing in me nothing worthie of this meanenes and behinde my backe was bought and sold for a vaine glorious man Thus while I shunned the title of vaineglorie and would not be like those Philosophers which as Tully saith put their names to the bookes which they make in contempt of glory ere I wist as Iob saith the thing which I feared fell vpon me Notwithstanding taking patience for my buckler and a cleare conscience for my defence I satisfied my selfe though I could not satisfie mine aduersaries Now so it is come to passe that all the first fatherlesse edition is spent and the vertuous call vpon the Printer and the Printer calles vpon me for a second presse exhorting me to make some addition or correction if I were so disposed that so it might come forth the second time with a happier successe The which thing hauing performed according to my weake measure I am bold to present it to your Lordships patronage to couer my simplenes vnder the shadow of your wing and to craue protection both for the worke and my selfe which if your Lordships fauour shall vouchsafe you shall encourage a poore Minister beginning at low steps to ascend higher in religious duties the young infants which as yet sucke vpon their mothers breasts shall thanke God for you and my selfe shall be alwaies bound to pray for you Your Honours in all dutie most bounden ROBERT SHELFORD 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 y e 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 childrē 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 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 childrē 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 groūd 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 which according to the law of creatiō 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 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
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 gouernmēt of them to be good vnto them in this chiefe point aboue the rest 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 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 mā is borne for himselfe but his friends will require one part his kindred another and his coūtrie 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 lamēted through all our land that our gentle mens children may not be brought vp in any trade oh it is too base beggerly for thē 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 y e 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 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 thē good manners and ciuill behauiour to rise vp to their betters to vncouer the head to make obeisance to be
which God hath promised vnto them for it 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. 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 childrē 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 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 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 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 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 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 thē 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
expressed in the 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 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 Foolishnes is bound in the heart of a childe but the rodde of correction shall driue it away And againe in the 13. 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 gouernmēt 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 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 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. 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 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 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. 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 Good Master what shall I doe that I may possesse eternall life And when hee made answere againe hee saide Master all
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 thē we must make answer in few words without vnnecessarie circumstances and directly vnto the matter This is taught Prouerbs 17. 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. 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 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. 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 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 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 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. 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 y e 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 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 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 whē we are in his seruice that wee should not see or regard any mā 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 Woman what haue I to doe with thee which examples well teach vs that whē 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 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 mē 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 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 tokeÌ„ 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 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. 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 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 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 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 Phil. 4. Whatsoeuer things are honest whatsoeuer things are of good report those things doe 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 coÌ„mended 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 deceÌ„t 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 membâ—â—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 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 and these are three in number 1. The first is meeknes of minde whereby euery man must esteeme others better then himselfe 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 as Abigaile made cursie to Dauids seruants 1 Sam. 25.41 2. The second help is to cast our eyes vpoÌ„ 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 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 the strong maÌ„ vpon his strength the welfauoured man vpoÌ„ his beautie the Nobleman vpon his birth the officer vpon his office the learned man vpon his knowledge the wittie man vpon his coÌ„ceits 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 maÌ„ 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 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 theÌ„ 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. and in calling our Ministers his Ambassadors and such
as occupie not their owne place but are in Christ stead vnto vs 2. Cor. 5. in terming our parents fathers after his own name therfore now we will reuerence thē not sleightly or for fashiō 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 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 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 cōpany 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 y e 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 christiās 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 partes of this text are three and so y e 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 frō our miserie that is to feare God vnder which word is cōprehended 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 parēt 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 thē 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 yea he doeth what his minde desireth And againe in the ninth chapter hee saith If wee would dispute with him 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 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
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 4. The fourth motiue are all those sweete graces and blessings both temporall and spiritual which are bestowed vpō vs by Christ in giuing himselfe for vs. For as the Apostle sayth 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 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 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. 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 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 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 thē we cā 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 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. 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 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 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 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 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 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. That we are by nature the children of wrath 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 And againe Rom. 8. hee telleth vs that the wisedome of the flesh is enimitie against God 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 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
himselfe 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 Wherefore oh you good children you that haue more vnderstāding then the rest take pitty vpon your deere parents y t 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 his light shall be put out in obscure darknes that is in the vtter darkenes where is weeping and gnashing of teeth 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 If his children bee multiplied they are multiplied to the sword and his posterity shal not be satisfied with bread Againe the Lord in y e prophesie of Amos saith Though they bring vp children yet will I depriue them from being men 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 thē and whence arise all these heauie plagues and iudgements of God vpon their children to y e 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 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 6. The sixt and last reason to moue parents to this excellent dutie which is the principall scop of this text is y e 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 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 vpoÌ„ 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 Reasons Gen. 5.3 Deut. 4.9 Deut. 11.18.19 Esai 1.3 Ephes. 6.4 Psal. 78.5 Prou. 18.21 The first part of the trade of the way The second part of the trade of the way Esay 3.5 Rom. 12.10 1. Pet. 2.17 Gen. 1.27 Exod. 20.12 Ephes. 6.2 The third part of the trade of the way Prouer. 1.7 Prouer. 14.27 Prouer. 3.13 1. Tim. 4.8 Iustine lib. 12. Ezech. 16.49 Matth. 13.25 Iudges 19. Prou. 6.6 Rom. 1.20 Iob. 2.2 1. Pet. 5.8 Matth. 2.18 Iere. 31.15 Gen. 27.46 Matth. 11.29 Mark 6.3 Luke 2.51 Gen. 24.35 Gen. 31.38 The adiuncts of the yoke Prou. 11.20 Prou. 29.15 Eccles. 25.27 Prou. 31.15 Esay 14.12 Zeph. 1.8 Prou. 29.15 1. Kings 1. 1. Kings 1.6 Conc. Turon 2. in prolegom Prou. 22.15 Pro. 13.24 Good manners to Parents Coloss. 3.20 Phil. 2.14 Matth. 8.9 Good manners in speech 1. Sam. 25.24 Marke 10.17 Pro. 16.24 Ephes. 4 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15.33 Iud. verse 8. Ephes. 4.23 1 Sam. 25.41 Luk. 1.28 Luke 1.40 1. King 1.47 Eccles. 29.16 Gen. 30.27 1. Sam. 25.23 Pro. 17.27 Iob. 32.4 Prou. 17.27 Prou. 29.20 Good manners in gesture Gen. 18.2 1. Kings 2.19 Leuit. 19.23 Eccles. 3.1 Deut. 33.9 Iohn 2.4 Gen. 18.8 Gen. 24.35 Mark 10.17 1. Kings 2.19 1. King 2.19 Luke 14.8 Prou. 16.18 and 15.33 Philip. 4.8 1. Cor. 14.40 Loue the soule of good manners Helpes Philip. 2.3 1. Sam. 25.41 Philip. 2.4 1. Cor. 4.7 Rom. 13.8 Psal. 82.1 1. Cor. 5.20 Ephes. 5.21 6.5.7 Coloss. 3.23 The first part of the Catechisme Iob. 23.13 Iob. 9.3.15.19.30 Easay 51.1 Gen. 2.17 Gen. 3.6 1. Cor. 15.22 Rom. 5.12 Iohn 1.5 Ephes. 5.13 Math. 6.22 Matth. 20.30 Iohn 9.39 Iohn 6.44 Rom. 7.24 Gal. 5.17 Rom. 8.7 Rom. 6.13.19 Rom. 6.23 Rom. 7.9 Rom. 7.24 Math. 5.22 Math. 5.28 Math. 15.19 2. Cor. 12.20 Rom. 7.7 Exod. 20.17 Ephes. 2.5 The second part of the Catechisme Psal. 101.1 Sanctus Bernardus in serm de S. Maria Magdalena Psal. 25.10 Psal. 85.10 Psal. 25.8 Cant. 1.2 Coloss. 2.3 1. Cor. 1.30 2. Pet. 1.19 2. Cor. 4.6 Apo. 3.18 Psalm 36.9 Phil. 2.13 Heb. 2.11.14 Zach. 13.1 Ephes. 1.7 Rom. 5.1 Ezech. 18.32 Esay 1.6 Ierem. 8.22 Rom. 11.26 1. Cor. 2.4 The meane to come by Gods mercie Habac. 2.4 2. Cor. 1.24 2. Cor. 5.7 The meanes of maintaining our faith The third part of the Catechisme Luk. 1.74 Mat. 10.22 Esay 6.5 Ezech. 1.29 and. 2.12 1. King 19.15 Heb. 12.21 Pro. 1.7 VVhat man is he that feareth the Lord him will he teach the way that he shall choose Psal. 25.12 Exod. 20.20 Gen. 31.42 Gen. 42.18 Gen. 50.19 Eccles. 34.14 Who so feareth the Lord feareth no man neither is afraid for he is his hope Psalm 19.9 Prou. 14.27 Prou. 16.6 Philip. 2.12 1. Cor. 5.7 Acts 15.9 1. Ioh. 2.16 1. Cor. 11.10 Rom. 13.7.8 1. Pet. 2.9 Iob. 34.18 Translatio Tremelij Hebr. 12.2 Philip. 3.13.14 Apoc. 7.2 1. Pet. â— 4 Psal. 16.11 2. Tim. 4.8 Cantic 6.2 2. Cor. 5.15 Gal. 2.20 Acts 21.13 Acts 20.24 Philip. 2.7 Blessings past and present Rom. 8.32 Ierem. 2.21 Ierem. 2.32 Esay 1.2 Esay 5.4 Promises and reward to come Malac. 3.10 Esay 48.18 Psalm 92. 1. Pet. 2.9 Cantic 8.6 The necessitie of teaching Psalm 51.5 Ephes. 2.3 Gen. 6.5 1. Cor. 2.14 Rom. 7.8 The oportunitie of teaching Act. 22.3 2. Tim. 3.14 15. Dan. 1.12 The proper good of euery child The â—lessing of God vpon the parent for teaching Gen. 18.17 Gen. 12.2 Threatnings and punishments Pro. 17.21 Chap. 19.13 29.15 Pro. 20.20 Chap. 30.16 Iob. 27.14 Amos. 9.12 Luk. 16.27 The diuturnitie of the good of good education Psal. 78 5.6 1. Cor. 3.9