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
the olde man is manacled and it is the bridle wherwith our stubborne and effrenate affections are helde in and whereby we are gouerned and directed in the new and liuing way as the Apostle speaketh So excellent a thing is the feare of God that nothing may be compared vnto it Whereupon Ecclesiasticus saith well Chap. 40.26 Riches and strength lift vp the mind but the feare of the Lord is aboue them both there is no want in the feare of the Lord and it needeth no helpe 27. the feare of the Lord is a pleasant garden of blessing there is nothing so beautifull as it is Wherefore you good fathers which haue a desire to teach your children and seruants the true seruice of God in token of thankfulnes to their maker and redeemer Christ Iesus for so great benefits and graces receiued you must enter them with the feare of God and you must hold and continue thē in the same with the feare of God if you laye not this foundation all your labour is lost Gods seruice shall eftsoones slide away from them and then they might better neuer to haue knowen the way of righteousnes without this there is no stay or helpe from apostasie which state is most miserable of all other This maketh vs to tread surely in all the waies of the Lord whereas the forwarde children which haue no feare catch many a fall For Gods loue looke well to this point and euer carrye in your mind that most holesome saying of the Apostle in the second chapter of the Epistle to the Philipians Make an end of your saluation with feare trembling and Pro. 28.14 Blessed is the man that feareth alway Titus 2.11.12 For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that wee should deny vngodlines and worldly lustes and that wee should liue soberly and righteously and godly in this present world HItherto I haue spoken of the beginning and true foundation of Gods seruice now it followeth in order that I should teach you the whole buildinge with all the partes thereof that so good parents might goe forward in their dutie vntill they haue brought their childrē to a comly frame in Gods house But here first before we come to these partes we must speake something of the connexion of this text with the former and of the words of the text as they lye in order This word the grace of God is al one in effect with that which is translated mercie in the 130. Psalme and they both tend to one end that is to stirre vp men to the seruice of God the one noting out vnto vs the relenting and pitifull affection in God vpon the sight of our miserable estate into which we had cast our selues helplesse the other the gladsomnes of our heauenly father in bestowing this his mercie vpon vs which is signified vnder the worde grace From the nature of which two words I gather this double fruitful exhortation First that seeing our God which was our iudge and not onely our iudge but also the partie grieued offended did notwithstanding yearne in compassion towards vs pitie our miserie and forgaue vs all our debt and trespasse so now wee in token of thankfulnesse to him againe should yearne and grieue within our selues to see his name dishonoured And secondly whereas God hath bestowed his grace so frankely and gladsomelie to saue vs so now we being saued by his grace it should bee our ioye to serue him for it in all obedience and in euerie good duetie And whereas the Apostle saith that this grace hath appeared or as the Greeke verbe saith shined hee noteth out vnto vs the magnificence thereof as if the Lorde had reared it vp in the middest of the firmament like the sunne to giue light vnto all the partes of the world Great is this grace of GOD in Christ Iesus which hath shined and appeared vnto all nations knreds and tongues and vnto all kindes of men honourable and inhonourable And teacheth vs that wee should denie vngodlines and worldly lustes In these words the holy Ghost layeth downe the true and onely methode of proceeding in this seruice of God which is that wee should first wash out of the heart all vngodlinesse and worldly lustes that so there may be a conuenient roome for his worship to come into For euen as a foule and stinking viall infecteth the pure good ointment which is put into it euen so the worship of God if it be placed in a foule heart it will soone corrupt and shortly turne into flat idolatrie impious dissembling Agreeable to this the holy Ghost teacheth 1. Cor. 5. Purge out therefore the olde leauen that yee may bee a newe lamp And againe in the sixt verse a little leauen leaueneth a whole lumpe so a little vngodlines and wordly affections sowreth the whole masse of Gods seruice and maketh it vnpleasant vnto him Wherefore all must bee cleansed out And againe in the fifteenth of the Actes the Apostle speaking of the working of the holy Ghost in gathering into his Church the polluted Gentiles saith hauing purified their harts by faith So that now we see he y t will keep his vessel holy vnto the Lorde and prepare his heart aright to serue God he must wash it and rince it and purifie it before hee cannot make it too cleane for the seruice of God is the purest thing in al the world And here that wee may the better stirre vp our selues vnto this diuine seruice of God let vs diligently obserue the phrase of the holy Ghost The grace of God teacheth vs that wee should denie vngodlines and worldly lustes This is a metaphoricall speech taken from militarie affaires and is answerable vnto the worde abandon For when the good Captaine findeth iust cause of disliking in his souldiers he is said to abandon them that is to thrust them out of his band and to put them from their pay and so turne them away Again on the other side when the good souldier shall see the misgouernment of his captaine and his bad cause in hand hee leaueth his captaine and turneth to the iust cause denying and defying by solemne sacramentall othe of warre his former colours Without this denying the souldier shall not bee receiued but shall be taken and held as a spie and a traytor and so reiected Euen so beloued when we haue once renounced the black colours of the diuell the world and the flesh and are turned to the Lord Iesus because we see his cause is iust and his pay best now this great captaine and Lorde generall of heauen and earth before hee will admit vs into his band he requireth of vs that we should deny and defie our former colours that is all vngodlines and worldly lustes vnto which wee haue hitherto borne weapons For no man can serue two masters as our Sauiour saith in the gospell And therefore thou whosoeuer thou
reuerence and common maintenance so the people must honour their pastour the child his parent the wife her husband and the seruant his master All these must bee honoured and obeyed of vs not sleightly but seriously and vnfeynedly euen as purposing to honor God in them for this also is a part of Gods seruice and the dueties which wee giue vnto them wee must giue as vnto God himselfe setting God alwaies before our eyes whome in all thinges wee ought to worship and reuerence And on the other side superiours must know so to carie themselues towardes their inferiours in gouerning teaching and defending of them in all wisedome and grauitie that they may seeme worthie of those honours which according to Gods ordinance are bestowed vpon them Secondly for the helping and relieuing of our brother wee must not doe it by halfes but fully as God himselfe hath commaunded We must not aide him in his bodie and hurt him in his goods and wee must not helpe him in his goodes and offend him in his name and lastly wee must not care for him in his bodie goodes and name and suffer his soule to perish by vs for want of our spirituall counsell and exhortation but wee must labour to vpholde and defend him in all these together but especially in his soule because this is more pretious then all the other For euen as one member of our own bodie is as deere vnto vs as another so should all our brothers things be vnto vs because we are all members of our deere Sauiour who hath loued vs all alike in giuing his whole selfe for vs all Thirdly and lastly so shoulde wee loue all men as well those which haue no neede of vs as those which stand in need that no offence being giuen on either side wee liuing as lightes in the worlde and shewing forth the vertues of him that hath called vs out of darkenesse into his marueilous light as Saint Peter sayeth all men maye haue iust cause to praise GOD for vs and so God to be honored all in all 3. The third highest part of our seruice is to liue holily towardes God and this is to set vp and exalte the Lorde onelye in our heartes and to establish his kingdome and gouernement in our soules banishing and auoyding from within vs all forraine powers of the world the flesh and the diuell that so there may be but one sole and absolute regiment of Gods spirit within vs that hee onely may commaund forbid controule chastize and direct in all his waies And secondly that as hee onely is wise to prescribe so wee should giue our selues wholy to serue him not as wee our selues thinke best but as hee commaundeth in his worde that is spiritually inwardly and vnfainedly and in such particulars as hee himselfe setteth downe vnto vs. And thirdly because hee is such a great GOD holding all the worlde vnder his obedience saying to the king as it is in Iob 34. Thou naughtie man and to the nobles you wicked men therefore now we should vse his name with all holy reuerence and neuer presume to speake of him but with titles of maiestie and honour And fourthly and lastly wee must performe all our homage and seruice vnto him in frequenting his courts diligently in hearing his word preached gladly in praying to him deuoutly in receiuing his holy Sacraments reuerently in casting our selues downe at his feete acknowledging all our possessions wealth honours priuiledges and whatsoeuer els wee enioy that good is all to bee held from his gracious hands most heartily thanking him for the continuance of them vnto vs and being readie whensoeuer hee shall call to surrender them vp vnto him againe In this present world Now in that the holy Apostle restraineth his exhortation to the time of this present world he teacheth vs that there is no longer deferring to serue God but wee must euen now at this present instant change our hearts and set vpon his worke for this present instant is a parte of this present world and so you see here that the Lord hath left vs no time in this life to serue our owne lustes and pleasures Secondly the Apostle here setteth foorth vnto vs the common stade of Gods seruice which is this present life This present life and this present world God hath appoynted out for seruice and that which is to come hee hath ordained for reward and rest Wherefore now if men will serue God they must serue him in this life or els they shall neuer serue him I know well that many could be content to serue God after they bee dead so they might enioy and follow their pleasures in this present world then they would liue soberly and righteously and holily but then it is too late For this present world as I sayd is the time of seruice and the next is the time of reward the reward of glorie and rest to such as haue serued God in this world and the reward of vengeance and torment to such as haue disobeied him Verse 13.14 Looking for that blessed hope and appearing of that glorie of that mightie God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to bee a peculiar people vnto himselfe zealous of good workes NOw hauing taught you what the whole seruice of God is and what is required at our hands for our saluation redemption because our hearts are so heauie and sluggish that few of vs regard these things And againe such of vs as regard them can better talke of them then performe them and considering the lets of Christianitie to bee many I haue thought good here to vse such forcible motiues as I can best gather out of Gods worde whereby our colde zeale may bee enflamed and wee violnttlie thrust forward to laye hand vpon Gods busines 1. The first motiue which the holie Ghost here offereth vnto vs is the lifting vp of our eyes vnto the marke or reward which is set vp for vs at the ende of our race to drawe vs forward with all our might For as it is in the game of running which similitude the Scripture often vseth there is a marke or crowne of rewarde erected vppe on high on some pillar at the race end to the end it might be seene a far off and that it might bee alwayes in the eye of the runner like the load-stone to drawe him forward with all his might and power euen so vnto vs Christians which runne in the spirituall race of Gods seruice wherein the great God and his Angels are lookers on there is a great price set vppe for vs euen in the height of the heauens which is here called the blessed hope and the glorie of the mightie God which at that day shall breake forth as a floud of light from his owne glorious maiestie to glorifie all his saints And for the more efficacie of this motiue I will bring
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
harde rocke and you shall striue against both the winde and the streame Againe doe wee not see that while the plant is yong and tender a man may winde and bende it which way hee will but if you assaye this when it is growen olde it will sooner burste then bende euen so is it in the education of youth and therefore if parentes will doe their children any good and bend their crooked disposition to a comely stature they must do it while they bee tender and yong for now they wil bend now they be pliable now they will worke therefore Salomon sayth Teach a child not teach a man For how came Paul to bee so mightie a teacher in the scriptures after he was conuerted and wrote more then the rest of the Apostles but because hee was brought vp in them from his youth at the feet of Gamaliel And how came Timothie to be such a famous scholler of so worthy a master as Paul was but because hee had knowen the holy scriptures of a child And how came Daniel to be so excellent a prophet but because he was so religious being a child that he chose rather to feed vpon hard pulse thē to pollute himselfe with the kinges delicates Euerie thing groweth well in the spring time and so the best planting of any goodnesse is in the youth for then it will grow if it bee well watered and looked vnto But here I finde two principall wants in parents which greatly hinder this vertuous worke The first is the want of following continuance For many thinke that if now and then they giue their children some good instruction that then they are discharged before God that they haue performed a very great duetie but alas this is but little worth Euery trades man can easilie tell vs that no science will go forward wel except it be hardly followed And again the mindes of children are like the soft waxe the which as it will soonest take the print so it wil be soonest beaten out againe and therfore haue need often to be imprinted The second principall want is the want of gouernment as when parents teach their children good things but doe not looke diligently after the practise of them nor see howe they take roote in them this is but a dead kinde of teaching therefore loseth his fruit but they doe worst of all who after they haue taught wel suffer the cleane contrarie for these build with one hande and pull downe with the other Wherfore here the carefull parent must not only teach but continue in teaching and not onely continue in teaching but also look for the fruit of his teaching and againe not only looke for the fruite of his teaching but also wall it about with his diligent gouern that in the end it be not lost 3. The third reason is drawn frō the true end and proper good of euery child Teach a child in the trade of his way that is teach him in the trade of his owne way and that is as I haue shewed you in some honest profession in good nourture and godlines This is called a childes waye not because hee of his owne will inclineth vnto it but because the Lord who is only wise and most louing hath of his great grace appointed out this way for him to walke in for his owne good Nowe you tender parentes would it not grieue you that your children shoulde take a wrong course and drudge and droyle for other men all the dayes of their life without any profite or pleasure to themselues but now it were well with them if they were mens drudges for if they misse of their owne waye and of their owne trade for want of good guiding and instruction they fall presently into the Diuels way because there be but two waies and now they are become the diuels packe-horse bearing his burden vnto hell gates shal they not be well paied for their paines when they come there wherefore good parents if you would not haue your children to bee the diuels drudges and to labour all their liues for his profite then teach them in the trade of their owne way and hold them in it 4. The fourth reason is fetched from the speciall blessing of God vpon the parent for this vertuous care of instructing his children as we may reade in the eighteenth chapter of Genesis and the seuenteenth verse Shall I hide from Abraham that thing which I doe for I knowe him that hee will commaunde his sonnes and his houshoulde after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Heere wee see plainelie to no small encouragement to good parentes howe the Lord referreth to godly instructing of families as vnto the meane of his working not onely the imparting of his blessed secrets but also all other blessings in generall that the Lord may bring vpon Abraham that he hath spoken vnto him Now what was that he had spoken vnto him why the promise of all his blessings both temporall and spirituall as we may reade Gen. 12. I will make of thee a great nation and will blesse thee and make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth bee blessed O great is the blessing that commeth by the meane of this vertuous teaching the fruite of it shall remayne with our posteritie euen long after we are gone and the benefite shal be poured out from age to age vnto the worlds end Godlines maketh great housen for the Lorde hath promised his blessing to a thousand generations of them that loue him and keepe his commandements But on the contrarie what is the cause why the Lord hideth his secrets keepeth backe many a heauenly instruction withholdeth great blessings from most parents but because they will not doe as Abraham did they haue no care that these blessed monuments may not die but bee deriued from age to age to Gods eternall glorie Wherefore thou good parent goe thou forwarde in this vertuous education of thy children and then GOD shall hide no necessarie secret or instruction from thee and he shall withhold no good blessing from thy posteritie thou shalt be a father of the faithfull as Abraham was if thou hast the same care for thy children and familie that he had 5. The fifth reason to stirre vp dull and carelesse parents to this their duetie are those punishmēts and hard threatnings of God in holy scripture denounced against both parēt and childe failing in their dueties Salomon sayth Pro. 17. Hee that begetteth a foole begetteth himselfe sorrowe and the father of a foole can haue no ioy Here by the word foole is not meant an innocent or idiot but the child that is foolish and vntaught as Salomō expoundeth