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I Go on to the Third Branch of the Exhortation: As you desire to ad∣vance, and set up Religion in your Houses, let your Education of Children and others (who are under your charge) be religious: That House can∣not
be look'd upon as dedicated to God, where Religious Education is neglected.
Now the first step in this, is Baptismal Dedication: This concerns your Chil∣dren in their Infant-state; Doth God bless you with such? dedicate them to Him in Baptism; As soon as He hath given them to you, do you (Hannah-like, 1 Sam. 1.28.) give them back a∣gain to him; and let them be consecra∣ted to the Lord in this solemn way. As to Infant-Baptism, I would advise you neither to scruple it, nor to neglect it. Do not scruple it; to me, 'tis a truth, written as with the beams of the Sun, (yet I know, that that may be clear to me which is dark to another, and so vice versa); and God forbid, that I should be uncharitable to those who differ from me herein; let them be as harsh and severe, as they please to their Children, I would be tender to∣wards themselves, (many of them I verily believe dissenting upon consci∣entious grounds and motives). But let persons go, I come to the Thing. Should I enter upon the Controversie of Infant-Baptism, I should either wrong the
Cause by saying too little, or the Reader by saying too much. The Arguments are commonly known, several Books are written about it, (that one of Mr. * Baxters,* 1.1 I should think was e∣nough to give every man satisfaction), and therefore, if you be dissatisfi'd, I remit you to them: For my own part, so long as I have those Scriptures, Gen. 17.7. (compared with the 10. ver.) Act. 2.39. 1 Cor. 7.14. Act. 16.15, 33. (with many others); and these two Reasons, that the first Covenant-Grant is unrepealed; that the priviledges of Believers under the Gospel are rather heightened, and amplified, then any way curtail'd or diminished; I say, so long as I have Scriptures and these Reasons, I hope I shall never scruple Infant-Bap∣tism: But I suppose you to be satisfi'd as to this; then I say, Do not neglect it, or omit it. Godly Parents have always made Conscience of this, (I mean of bringing their Children under the seal of the Covenant): when Circumcision was this seal, then they would have their Children circumcis'd: You may read it in Abraham, Gen. 21.4. In Ze∣chary and Elizabeth, Luk. 1.59. In
Joseph and Mary, Luk. 2.21, 22. Since Baptism was the seal (for there hath been a change as to the external seal, though there be none as to the matter of the Covenant it self, to which this seal is annexed) as persons were brought in, to the owning of Christ and of the Christian Faith, all along they would have their children bap∣tiz'd; Look but into the New testa∣ment, and you will find plenty of In∣stances; Will you then neglect it? Is it not an act of singular Grace, that God hath not only provided Ordinan∣ces for your selves, who are adult, but also one for your Children, in their Infant-state, and will you make no∣thing of it? Is it not admirable mercy that the Lord hath taken your seed into the Covenant too, and so will have them to pass under the seal of it? Hath God entailed Covenant-blessings upon them this way, and will you cut off the entail? Is this the first visible Act of God's grace, whereby he receives poor creatures into his favour and friendship, and the first visible means, by which he applys Christ in the me∣rits of his death and blood for sancti∣fication
and the remission of sin? Doth it please God effectually to work in and by this Sacrament, so as to exhibit grace by it? (as he doth, in the pursu∣ance of his own Purpose from everlast∣ing), and will you withhold it from your Children? Have you been the instruments of conveying the stain and filth, and pollution of sin to your Children, and will you not bring them to this Heavenly Laver, in order to the washing and cleasing of them? Is Church-membership a little thing in your eye, that you will omit that Ordinance, in which your Children, are enrolled, and admitted, as members of the Church? will you keep them (so far as in you lies), in an estate little better than Heathenish, and make them only Can∣didates of Christianity? Once more, are not delays, neglects, here very dan∣gerous? Gen. 17.14. The uncircumcised manchild, &c. that soul shall be cut off from his people; he hath broken my Co∣venant. Here the punishment is de∣nounced against the child, else where against the Parent, (upon whom in∣deed the sin lies): Moses had almost lost his life upon his omitting to cir∣cumcise
his Child, (for the most lay it upon this) Exod. 4.24. And it came to pass by the way in the Inn, that the Lord met him, and sought to kill him. O upon this (and all the foregoing conside∣rations) do not make light of this Or∣dinance, or neglect the administration of it. What if your Child should die unbaptised? Far be it from me to conclude that therefore 'tis damned, (which was once Austin's opinion, whence he was called Durus Infantum Pater); yet this I must say, this is a very* 1.2 sinful omission, and you have been very unfaithful to your child, and this will lie heavy upon Conscience under such an affliction; (though I hope, the child it self shall not suffer as to its eternal state upon your omission). This (lying in my way) I durst not bawk it, though 'tis not convenient, to make any long stay upon it.
That which I have most in my eye, is Religions Education, when your Chil∣dren are grown up to the use of Rea∣son; and this I will first stir you up un∣to, and then direct you about it. Surely
there's great need of the first, that men should be quickned to the religious edu∣cating of those who are under their charge. How* 1.3 few look after this! Look into the most of Houses, where will you find Parents or Masters, soli∣citous about good education of Children and Servants? Let me come neerer to you in this City; Are you so careful in the Religious Education of Children and Apprentices, as you ought to be? O the sad neglect of this even amongst you! What is it that many (I fear, the most) of you do mind? to feed and cloth those that belong to you, to learn them something of civility, and good manners, ('tis well, if you go so far), to provide estates and portions for them, to breed them up to some calling, (and therein, eying more a subsistance for your Children, than the Glory of God); this is all that too many of you trouble your selves about; and what Tears are sufficient to bewail this! O, the rudeness of youth in this City; O, the cursing, swearing, taking God's name in vain, that is to be heard from Children in this City; How doth it some∣times affect me, as I go along to hear
young ones with Oaths and Curses in their mouths; how soon are they preg∣nant in sin, and ripe for Hell; they can no sooner speak almost, but they are venting wickedness; and when they arrive at some further growth, how do they flock to Ale-houses and Taverns! O the early drunkards that London is full of! O the lying, gaming, drinking, scoffing at what is good, &c. that our Youth is tainted with in this place! O Citizens, doth not this proclaim to the world, that good Education is too much neglected by you: Is not that the cause of all this? Would Children, Servants, be so bad abroad, if you did do your duty at home? Indeed I must charge that abundance of sin that is amongst the Youth, chiefly upon the want of Religious Education. And O that many, even of those who profess God and Godliness, were not herein too remiss and careless! They pray in their Families, and keep up duties in their Families, but as to constant and faithful endeavours, for the well educating of those under them, therein they come very short. Surely Professors are not now (as to strict, holy pious Educati∣on)
what formerly Professors were; one might with much more of comfort, have placed a child with old Professors than he can with present Professors. It being thus, I cannot but speak some∣thing, to excite you to a further care and faithfulness, in the well-educating of those, who are under your Authority, (be they Children or Apprentices).
The Commands of God are very express and positive. Prov. 22.6. Train up a Child in the way he should go, and when he is old, he will not depart from it. The Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Root from which the Word in my Text, (rendred by Dedication) is derived; Children must be initiated or dedica∣ted, (for the Septuagint translate it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), how? by good and religi∣ous education; by training them up in the way of Duty. So Eph. 6.4. And ye Fathers provoke not your Children, but bring them up in the nurture and admo∣nition of the Lord. Parents, you see what God requires of you; those that you have brought forth, you must bring up in the nurture, &c. You must not only take care that your Children be able to* 1.4 live, (as to the world); but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
that they may live well, fearing God, and doing his will. The Scripture is very full both of Precepts, and also of Presidents, for this religious Education, (if it was necessary here to enlarge) but I will pass them by here, because they will better fall under the Particular Directions that I shall give presently. Let me only use some powerful motives and inducements, the better to excite you to the Duty.
First, [Motive. 1] Your Children (and others under you) they are a trust, which you must give an account for to the great God; you stand intrusted with the Souls of these, the care of their Souls lies upon you; and therefore you must be accountable for them; (for where∣ever there is a trust, there will be an account taken): Where you trust your Servants, you will expect an account: Hath God trusted you with precious souls, (so many Children, so many Ser∣vants, so many Trusts), and will he not have an account, whether you are faithful to your Trust? 'Tis a mistake to think that the Cura animarum doth only lie upon Ministers, (though in∣deed eminently it doth, Ezek. 3.18, 19.)
it lies also upon you, who are Parents and Masters; if you let the Souls of Children and Servants to perish, (for want of good Education) their blood shall be required at your Hands. Let me allude to that of the Prophet to Ahab; 1 King. 20.39. Behold a man turned aside, and brought a man unto me, and said, Keep this man; if by any means he be missing, then shall thy life be for his life: So here, God says this to you; Here's a child, keep this Child for me, if he miscarry and be lost (through thy neglect), thy life shall go for his. If men did but consider this, certainly they would be more careful and conscienti∣ous in their Education. You must an∣swer for the Souls, for the sins of those under your charge: Do not think that I speak my own private thoughts (only to affright you) I say nothing but what others have said before me:* 1.5 Origen tells us, That all the faults of Children shall be required of their Parents, who have not instructed them. And we read in the* 1.6 Con∣stitutions
(that go under the name of the Apostles) If Children through the carelesness of Parents, shall fall into sin∣ful courses, those Parents, should be guilty of the souls of those Children; and that not only the children shall be punished themselves, but the Parents also for their sake. That look as children sometimes in this life are punished for the Parents sake; so Parents in the life to come, shall be punished for the chil∣drens sake: O what an awakening con∣sideration is this! 'Tis the affliction of many, that they have no Children, they have none of these arrows in their quiver;* 1.7 'twill be the affliction of others at the great day, that ever they had children; O when they shall come to witness against them, and say; Lord, here's my Father, that let me lie, steal, swear, play away the Sabbath, and he never regarded me; my sin was the fruit of his bad Education; will not this fall heavy upon the negligent Parent? will not such a child be an arrow indeed to pierce him to his very heart? Pray therefore think of this in time, that you may prevent these tremendous consequences. You take delight in
your children, but do you consider? O I must answer for the soul of every child: You imploy your Servants a∣bout your business, but do you consi∣der? I must answer for the souls of these Servants: If you did, you would not carry it as you do.
Second. [Motive. 2] Religious Education carries much of Good along with it; you can∣not imagin how much good you do, when you do this: First, you do good to your selves; for by this, you discharge your duty, and acquit your selves from the guilt of souls; and however things go, liberâ tis animam, you have freed your selves in the sight of God. What if after all your care, pains, prayers, faithfulness, your children should yet miscarry? O this would be matter of comfort to you, 'tis not upon your default or neglect: 'Tis as great an af∣fliction as can befall a godly man to see children (such as have been religiously trained up by him) to take sinful cour∣ses; but if he can make comfortable re∣flections upon his practise, that he hath not been accessary to this; that it proceeds from the child's wickedness, not from his omitting of good education,
this will much tend to his support, and to the alleviation of his grief and bur∣den. Many a good Parent had sunk un∣der this cross, if he had not had this to bear him up.
You also by this may do much good to your children. 'Tis the most effectual and the most probable way to further their spiritual and eternal good. Good Education is a great thing;* 1.8 Plutarch says, 'Tis the E " 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 'tis the first, the middle, the last, in order to the setting of youth right; you cannot expect, either moral, or spiritual goodness without this. O the power and virtue of Religious Edu∣cation, (when 'tis sanctify'd)! The earth often proves according to the seed that is first cast into it; The vessel retains the tincture of that with which 'tis first seasoned.* 1.9 Lycurgus set it forth by an allusion of two doggs; the one of which was bred up to the Trencher, the other to Hunting, which made a very great difference in them, (as he exem∣plify'd it before the Lacedemonians, to show the power of Education); Per∣sons are very much, (when they are grown up) according to the breeding,
that they had in their tender Age: A child well educated makes a goodman; and so è contrà. What is imprinted upon one in his education, usually 'tis very permanent: As in the place fore∣cited, Train up a child in the way he should go,* 1.10 and when he is old, he will not depart from it. What blessings might Parents prove to their children, what excellent things might be effected by them, if they did but take the advan∣tage of their tender years, and then set themselves to bring them into God.* 1.11 I do verily believe (saith a Reverend Author) that if Parents did their duty as they ought, the word publickly preached, would not be the ordinary means of Regeneration in the Church, but only without the Church a∣mong Infidels, &c. God would pour out his Grace so upon the children of his peo∣ple, and hear prayers for them, and bless such endeavours for their holy Education, that we should see the Promises made good to our seed; and the unthankeful Ana∣baptists that will not confess that the children of Saints are any nearer God, or more beholden to him than Pagans▪ so much as for the favour to be visible
Church-members, should by sweet experi∣ence be convinced of their error, and be taught better how to understand, that our children are holy.
Nay thirdly, by this, you would do much good to publick Societies; (whether they be Religious or Civil): Both Church and State are great gainers by good Edu∣cation; what excellent members would the Church have, if you did but do what lies upon you in private? As the Orchard is according to what the nurse∣ry is, (according to the usual similitude) So Churches are according to what Fa∣milies are. Good Families make good Churches; and good Education makes good Families; How smoothly, readily would Church-work go on, if Masters of Families did but do their duty; as the building goes on apace when the mate∣rials are prepared before hand. Cities and Kingdoms too, gain by this: and it must needs be so, for what are they, but the whole made up of these parts; The whole is such as the parts are, of which it consists; and so Kingdoms and Cities are what particular Houses are; therefore Aristotle defines the former thus. They are Societies made up of many
Families and Houses put together. Fami∣lies are but like the book in loose sheets, and Kingdoms like the book bound up; the one but like Letters that are single, and apart, the other like Letters joyned together. Now if the sheets be not good, or the Letters not good, the book or writing cannot be good neither. The Lacedemonians made a Law,* 1.12 that when Children did amiss, their Parents should be punished; because they judg'd their neglect of Education was the cause of this, which tended so much to the de∣triment and prejudice of the Common∣wealth. O if you neglect your duty, you fill the Nation with corrupt and ulcerous and useless members: whereas upon the doing of it, you make your Houses good Seminaries, both for Church and State. Would you have a good Kingdom? make those good, who are under your charge: Would you have a good City? look to the e∣ducating of those who are related to you. The way to have the City clean is for every man to sweep before his own door; and so 'tis in the matter I am upon. Let us have the best Magi∣strates, let them make the best Laws, and
back them with the best execution; yet Societies will be naught, so long as Parents and Masters do not do their duty in Religious Education.
Nay fourthly, By this you do good to Posterity; for hereby you keep up Re∣ligion in the World, and propagate it from age to age: The Papists speak much of their Oral Tradition, by which (they say) Truth hath been conveyed down∣wards, all along from the Apostles days, the present generation handing it down to the next, and so on from generation to generation. Surely 'tis the duty of Parents to perpetuate and convey Religi∣on from age to age; and how shall this be done, but by Religious Education. 'Tis said of Abel,* 1.13 Being dead he yet spea∣keth, Heb. 11.4. O, if you would but rightly train up your Children, being dead you would yet speaks you seasoned them, and they season theirs, and so Religion is transmitted and kept up in the World by your means, (although you your selves be dead and gone). Is not this glorious service? upon your not minding of Education, you are the instruments of keeping up Sin, Atheism, Ignorance, &c. in the world; but by
your sincerity and faithfulness in this, you are Instruments to continue and promote the fear of God, Piety, Holi∣ness, Faith from age to age.
Thirdly, Consider, [Motive. 3] the mischievous and sad effects that follow upon the neg∣lect of Education: They are so so many they cannot well be numbered up, and so evil, they cannot sufficiently be be∣wailed. Good Lord! how are Chil∣dren and Servants spoiled and lost for want of this; as ground proves mossy and full of weeds, for want of culture, and of being manur'd in time. The Tree that is not kept straight at the first grows crooked till it be incurable: young ones, when let alone, how soon doth sin get strength in them, how na∣turally do they fall into the way of wickedness; and then in time they are so hardened, that there's no reclaiming of them. Would it not grieve you, to see your Children to prove Drunkards, Swearers, Ʋnclean persons, every way naught? What can you expect better, if you do not at the first, principle them aright for God and duty? O this is the bane of youth, that root upon which much evil grows, the omitting of se∣rious,
early, pious Education. Daily experience is too sad a proof of what I say.
Fourthly, [Motive. 4] your Care and Fi∣delity in Pious Education, will be high∣ly pleasing to God; you cannot do a thing which he will take more kindly, and more graciously accept of. A clear proof of this you have in Abraham, Gen. 18.17. &c. And the Lord said, Shall I hide from Abraham that thing which I do. Seeing that Abraham shall surely become a great and mighty Nation, and all the Nations of the Earth shall be blessed in him: Why will God do all this for Abraham, and give out such eminent acts of Grace to him? you have the reason of it, (v. 19.) For I know him (saith God) that he will com∣mand his children and his houshold after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. All the great favours designed and promised by God to Abraham, were laid upon his zeal and religious care, as to those who were under him; God would not hide
Secrets from him because he would not hide the ways of God from them; God will make him great in the world, be∣cause he would make God great in his Family. O, how doth it please God, when he sees Masters and Parents, treading in the steps of Abraham, and what blessings doth he heap upon such! Holy Education will be a singular dis∣covery of your love to God, and if you discover your love to him, he will discover and act his love to you.
That I may shorten as much as may be, let me put things together. Will you neglect the main? what are the things of the world in comparison of Grace? You are industrious about worldly things for yours; to get wealth for them, to leave them Estates, Portions, ample Possessions; you spare no costs, no pains for their Preferment, the heightening of their parts, the en∣riching of them with Natural knowledg, and the like; and will you do nothing for them, as to that which is infinitely better than all this? Is not the fear of God, saving grace better than all this? should not your love run out after the best things for them you love? Will
not Christ be better to your Children than the world? Will the trial at the great day be this, whether you have made them rich and knowing, and great; or whether you have made them reli∣gious, gracious, holy? Did not the Hea∣then cry-out of the folly of Parents in this? O (saith Crates), that I could so speak as to be heard by all men: this I would then say to them;* 1.14 What do you mean in laying out all your endeavours and industry to get wealth, and in the mean time neglecting the education of those to whom all is to be left? This is, (saith Charron) as if a man should take care of his shoo, but not of his Foot: or (as ana 1.15 eminent Writer of our own hath it), this is as great folly, as to be curious for an handsome shoo, and then to put it upon a gouty foot.
O Parents are not your Children dear to you? Are not your souls knit to them by the strongest bonds and li∣gaments of Love? and will you look on, and let them perish for ever? Can you be content to see your own Image
upon them without God's Image? Shall they lye as the Devils fallow? Shall no∣thing but weeds and briars grow upon them, for want of your mature cultiva∣ting of them? Will you be cruel to the souls of these, who are so near to you? (the not giving of good Education to them is unnaturalness; nay the highest cruelty): Will you be worse than Di∣ves in Hell? he would feign have had the damnation of his Relations pre∣vented, Luk. 16.27. &c. and will you do nothing to prevent this as to your Children? shall there be more of bo∣wels in Pharoahs daughter towards the child of another, (when she saw the poor babe floating upon the waters) than in you towards your own Chil∣dren? Shall the Heathens who had no∣thing but moral light, (and yet were very careful and solicitous about the Education of their Children) rise up in judgment against you, (who have an higher light), and condemn you? O quanta damnatio, à damnatis damnari, (as one says)! How great a condemnati∣on is that, to be condemned by the Con∣demned. Will you like it, when the wickedness of your Children will
break your very hearts, and you will not know how to help your selves? (nay your own Consciences will tell you that all this is the fruit of your Neg∣lect)? Will it not be sad, when your Children shall curse the day that ever they knew you? and say, (as 'tis in Cyprian.) Parentes sensimus Parricidas; our Parents have been little better to us than Murderers; and they that were the Instruments of our being, have also been the occasions and means of our everlasting undoing:* 1.16* 1.17 Are not the times you live in, very evil? Will you make them worse and worse? Ah Lord, what will become of Religion in England, in a little time, if Professors now do not mind the Education of Children! 'Twas pro∣mis'd, Isa. 58.12. They that shall be of thee, shall build the old wast places. O the sad wasts and ruins of Religion that are now amongst us! and therefore, O that your Children might be so brought up, that they who are of you might build the wasts thereof. I beseech you, if you have any love to God, to your own souls, to your children, to this poor Nation, to Posterity, make more Conscience of this duty, than hither∣to
you have done: Believe it, Good Education is better than a great Portion;* 1.18 Do but cast into your Children the seeds of Virtue and Piety, for other things you may trust God. I do too well know, that after the very best E∣ducation, some may and do prove very bad; (as some ground, let it be never so well dress'd, till'd, manur'd, yet after all this, nothing but weeds and briars, and thorns do grow upon it): I wish we had not too many Instances of this; (some of which sometimes come very neer unto our selves); Be it so, (though 'tis a thing much to be la∣mented), yet 'tis good to do our duty, to go as far as we can, and then to leave events and success to him, who doth what he pleaseth. I had almost for∣got a passage of Mr. Herbert,* 1.19 let me bring it in here, and close with it.
This loss springs chiefly from our Educa∣tion. Some till their ground, but let weeds choke their Sun. Some mark a Partridg, never their childs fashion.
Some ship them over, and the thing is done. Study this Art, make it thy great design, And if God's Image move thee not, let thine.
So much for the stirring of you up to this Religious Education; I proceed to give you some Directions about it: I enter upon an Argument of great weight and importance. What are Pa∣rents to do, in order to the religious edu∣cating of their children? or, wherein are they to come up to this? 'Tis a very serious Question, and that which de∣serves our most serious thoughts: As Socrates in Plato,* 1.20 speaks to Demodocus, There is nothing that a man can advise upon, more divine and weighty, than how to educate well his Children and Servants. In answer to the Question, I will not run out upon all the Duties of Parents and Masters, towards Chil∣dren and Servants, but confine my self to those only, which have a more direct and immediate reference to Religion. And wheras the constant performance of Family Duties, (as Prayer and Rea∣ding the Scriptures) is a great part of
Religious Education, they having been already spoken to, it will not be requi∣site, that I should here further insist upon them. That which I have to say, by way of Direction, I will give you, under the following Heads.
First, Be frequent in spiritual In∣struction; for this is a very considerable branch of Religious Education; this is like the setting or planting of the Root, upon which all must grow; or like the laying of the foundation, upon which all is to be built. Unquestion∣ably this is the duty of Superiors to∣wards Inferiors: What the Preacher is in the Pulpit, that the Master of the Family is in the House, (saith Origen):* 1.21 This is a part of that* 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nurture and Admonition, in which Fathers are to bring up their Children, Eph. 6.4. Abraham was much in this duty, Gen. 18.19. And 'tis said of him, Gen. 14.14. When he heard his Brother was taken captive, he armed his trained Servants, born in his own House, &c. We read it, (his trained servants), in the Hebrew 'tis, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), initiatos suos his initiated, or dedicated ones; or, (as 'tis noted in the margent;
and as* 1.23 Pagnine opens the word) his in∣structed ones: All in Abrahams Family were instructed by him; O, those are blessed Families, where all in them are instructed in the things of God.* 1.24 This was Davids practise; so his Son tells us; Prov. 4.4. He taught me also▪ and said unto me, Let thine heart retain my words▪ keep my Commandments and live. And Bathsheba's too, Pro. 31.1. The Prophesie that his mother taught him. And (saith David), Psal. 34.11. Come ye children, hearken unto me, I will teach you the fear of the Lord. You read of Je∣hoash, He did that which was right in the sight of the Lord all his days, wherein Je∣hoiada (who was instead of a Father to him) the Priest instructed him. Now you that are Parents, do you thus do? when shall I come to that duty which is not notoriously neglected? Sure this must not be it; for 'tis too manifest, that this is generally neglected. You converse much with your Children, spend much time with them, do you improve your converse, or your time, in speaking to them of the things of God? You teach them your Callings, learn them this and that; do you teach
them to know God and Jesus Christ? O that this Heavenly instruction might be more minded by you! when you are with your Children, be instilling and dropping spiritual things into them, (as their capacities will bear); be* 1.25 in∣structing of them, as to what they are to know and practise: Poor Creatures, they come blind and ignorant into the world, let pity move you, to inform them, and to give them an insight into the mysteries of Religion. Are not these the things, that are most necessary to be known? Is not knowledg the way of God to Salvation? (Joh. 17.3.) Is not ignorance a soul-destroying thing? O let these things prevail with you, to do what the people of God all a∣long before you, have done: Let your Children be well taught, as well as well fed; let not a servant go un-instructed, for he is a part of your charge; Nay, let not the meanest servant be without this: As 'tis said of Lewis the Ninth, King of France; he was found in∣structing his poor Skullion; and being ask'd why he did so, he answered, I know the meanest in my Family hath a Soul as precious as mine is.
If you ask me, Wherein you are to instruct yours? Ans. There are two things, that the Scripture in special di∣rects you to; The Word of God, and the Works of God: Deut. 6.6, 7. These words which I command thee this day, shall be in thine Heart; (Is that all? no:) And thou shalt [diligently teach them un∣to thy children], and shalt talk of them, when thou sittest in thine House, &c. To the same effect, Deut. 11.18, 19. Timo∣thy from a child knew the holy Scriptures, 2 Tim. 3.15. How came this about? He had a good mother, and a good grand-mother, and they instructed him in the Scriptures.* 1.26 So for the works of God. Psal. 78.4. &c. We will not hide them from their children, shewing to the generation to come, the Praises of the Lord, and his strength, and [his wonderful works] that he hath done; For he established a testimony in Jacob, and appointed a Law in Israel, which he com∣manded our Fathers, that they should make them known to their children: That the generation to come might know them, even the children which should be born, who should arise and declare them to their children: That they might set
their hope in God, and might not forget the works of God, but keep his Com∣mandments. Deut. 4.9. Only take heed to thy self, lest thou forget the things which thine eyes have seen, &c. but teach them thy Sons, and thy Son's Sons, Josh. 4.21, 22. When your children shall ask their Fathers in time to come, saying, What mean these Stones? Then ye shall let your children know, saying, Israel came over this Jordan on dry land, &c. Exod. 12.26. And it shall come to pass, When your children shall say unto you, what mean you by this service? That ye shall say, It is the sacrifice of the Lord's Passeover, who passed over the Houses of the children of Israel in Egypt, &c. Me∣nochius relates, That the Jews the night before the Passeover, They were wont to discourse with their children thus; Why is it called the Passeover? the Father answered, Because the Angel passed over us, when it slew the Egyptians, and de∣stroy'd us not: Why do we eat unleaven∣ed bread? the Father answered, Because we were forced to hasten out of Egypt: Why do we eat sowre grapes? To mind us of our afflictions in Egypt. So again, Psal. 44.1. We have heard with our ears
O God, Our Fathers have told us, what work thou didst in their days, in the times of old. You see how in special the Scripture instances in these two things, (wherein Children are to be instruct∣ed) God's word and works; and is not all comprehended under these two? Is not here a large field for Instruction and Information? Let me intreat you to be speaking much of these unto your Children. Do what in you lies to ac∣quaint them with the Holy Scriptures, and those great Truths which are there∣in revealed; (especially those which do more nearly concern Salvation); Tell them, what there you find, concerning God, Christ, mans fall and recovery, the Covenant of Grace, the conditions thereof, Faith and Repentance, &c. Be often opening these things to them: The Eagle carries her young ones to the Sun; O bring your young ones to the Light of the Word,* 1.27 and help them to look upon it, and into it. The Children of the Jews were very well vers'd in the Scriptures, even when they were young, because their Parents did frequently herein instruct them; (so * Josephus tells us). What a shame
is it, that 'tis so long before the Chil∣dren of Christians come to any consi∣derable knowledg of them! O do not only read the Scriptures to them, but often be discoursing of Matters therein disclosed; and put them themselves upon the reading of them also; and call them often to an account of what they read, (as Hierome advised Laeta in order to the religious Education of her Daughter). Reddat tibi pensum quo∣tidiè die Scripturarum floribus excerp∣tum. Hieron. ad Laetam.
Here, as an excellent way for the in∣structing of Children and Servants, let me advise you to set up Catechising in your Families: O set some time a∣part for Catechising;* 1.28 'tis one of the best means that I know, for the advan∣cing of Scripture-knowledg. In Cate∣chisms you have a Summary of Divi∣nity, (both Doctrinal and Practical), in a plain and familiar way set before you; there Matters of Faith and Practise are succinctly handled, and brought down to the weakest capaci∣ty: There's no such compendious way for the attaining of Heavenly knowledg
as this is. Whence is it, that persons are so ignorant when they are men? but from this, they were not well Ca∣techiz'd when they were children! And whence is it, that so many leave the way of Truth, and desert that true Re∣ligion wherein they were bred, and turn Papists, and what not? but be∣cause the foundation was not well laid at the first, in Catechetical exercises. The * Greek word,* 1.29 which signifies to Catechise, signifies also to teach and in∣struct; as in 1 Cor. 14.19. Luk. 1.4. Act. 18.25. Gal. 6.6. Catechising is the best way of instructing. If I could but prevail with you once a week to call your Families together, and to spend some time in this exercise, O how would Gospel knowledg encrease amongst us!
Secondly, To Spiritual instruction, add holy admonition, exhortation, good advice and counsel. You must not only let them know (by instruction) what their duty is, but you must press, urge, enforce this duty upon them, by admonition, good counsel. O my child, thus and thus the word speaks, O do thou do accordingly: O my child, do not lie, do not swear, do not profane the Lord's day, do not associate with wicked persons; but fear God, walk in the good ways of God, keep the commandments of God. I say, thus admonish, advise, counsel, those that are under your charge: What abundance of good might you do by this! what a prevailing influence, hath good coun∣sel, when 'tis duly appli'd! How many are there now rejoicing in Heaven, and blessing God for good Parents and Masters upon earth, who gave them pious admonitions from time to time: Whereas, there are others bur∣ning in everlasting flames, who are cursing the day that ever they had to do with those who altogether neglect∣ed this duty. This also is included in that* 1.30 admonition, (which the
Apostle speaks of in the forenamed place), Ephes. 6.4. (if you take the word in the active sense, for it may be taken passively).
In the further prosecution of this Direction, I might much enlarge upon such Heads as these.
1. Be sure your admonition be holy and good: Take heed of giving bad advice, of counselling Children to do what is evil; this is dreadful: Yet I wish that some Parents were not guilty of it, they put their Children upon wicked acts and courses; Athaliah (the mother of Ahaziah) is branded for this, 2 Chron. 22.3. His mother was his Coun∣seller to do wickedly. Have we not some such amongst us? Surely, this is the very heighth of wickedness; and God will sooner or later find out such Pa∣rents, and severely punish them. Epi∣phanius hath a pretty observation upon Terah, (the Father of Abraham).
For 3332. years,* 1.31 there was not (saith he) one example of a Son, that died before his Father, but the course of Nature was kept, that he who was first born did first die, (you are to understand it of Natural death, and
therefore Abel cannot be opposed to this observation) till that Terah taught the people and his Relations a new Religion, to make Images, and wor∣ship them; and concerning him it was first remarked, that Haran died before his Father Terah in the land of his Nativity: and so God punished him for his sinful counsel, by the un∣timely death of his Son.Let Parents look for some unusual, remarkable judg∣ment, either upon themselves, or upon theirs, who counsel to sin.
2ly. Your Admonition being good, (for the matter of it) see that you back it with Scripture, and with the most con∣vincing Arguments you can think of; for you will find all little enough; and good advice without these is but like a bullet without powder.
3ly. Act Prudence as to the best timing of good counsel; If it be given unsea∣sonably, it will be taken unsuccess∣fully.
4ly. For the manner of it, let it be
Thirdly, Back Instruction and Ad∣monition with the putting forth and due improvement of your Paternal Authority. This religious Education calls for, as well as for the former; you have not done all that lies upon you, when you
have instructed and exhorted; God hath put Authority into your hands, and that must be imployed and impro∣ved, to back and second Instruction and Exhortation. 'Tis not more common∣ly than truly said, (by those who write of Oeconomical Duties), that a Master of a Family (in his House) is, King, Priest, and Prophet; he hath power and authority there, so he is King; he is to pray with and for his Family, so he is Priest; he is to teach and instruct his Family, so he is Prophet. Now if you would religiously educate those under you, you must exert your Authority for religious ends and purposes. If you would know how, or wherein, I will briefly open that to you: 1. You must lay your charge upon them that are sub∣ject to you, that they do what is good. David did not only advise, but he charged his Son Solomon, saying, &c. 1 King. 2.1. Prov. 4.4. Keep my Com∣mandments and live: 'Twas not bare counsel that he gave, but he laid his commandments upon his Son. Gen. 18.19. I know him, that he will* 1.33 command his Children, &c. Observe it, Abraham would not only perswade and exhort,
but he would command his Childrens and his Houshold after him, &c▪ 2ly. You must authoritatively restrain them from sin; (But of this restraining from sin, I will speak more, under the fourth Head, in the next Chapter): 3ly. You must act your Authority, to see that they duly sanctifie the Sabbath; This is expressly laid upon you in the fourth Commandment; Exod. 20.10. You are to answer for Childrens and Servants spending the Lord's day; If they be idle, frequent vain Houses, spend their time (or rather Gods time) in playing, gamings, walking in the fields, recreations, (all of which are forbidden on that day), you partake of their guilt, and must be accountable for it. O that Masters in this City would better improve their Authority over their Servants, in order to the better sanctification of the Sabbath! upon this neglect, the Sabbath is greatly profaned; and that is no small sin. 4ly. Your power must be imployed to bring them to the means of Grace, to the Ordinances. You attend upon them your selves, O look to this, that yours also attend upon them: Possibly some
of them may be backward enough to this; carnal hearts do not delight in spiritual duties; Youth is more for Pleasure than for religious attendance upon holy Ordinances; they like play∣ing better than praying; their foolish sports better than the serious exercises of Religion. Time was, when it was just so with some of the best of your selves; but 'twas God's infinite mercy to you, you had Parents who looked after you, who would have you to be present at holy Ordinances; Do you not bless God for such Parents when ever you think of them? And will not you do to yours according to what was done (with so much advantage) to your selvs? Odonot go alone to the means, but take your Families, your Relations, along with you. 'Tis said of Elkanah, that he and all his House went to offer to the Lord the yearly Sacrifice, 1 Sam. 1.12. Jess and all his Sons must be at the Sacrifice, 1 Sam. 16.5. I meddle not with the Coercive power of the Magistrate; but surely as to that which I am upon, the Parent, the Governor of a Family, hath a Coercive power; and he is bound to put it forth. You cannot force your Children to be well, but you may command them to
take Physick: And so here, you cannot force them to believe, to repent, but you may bring them to wait upon the means, in order to believing, and in order to repenting. Is God present in them? doth God work Illumination, Conversion by them? and will you not cause yours to give their atten∣dance? would you have them healed, and will you not bring them to the Pool∣side, where this healing is to be had? If you go to Ordinances your selves, but leave your Children and Servants behind you, may it not be said to you, what Eliab once said to David, With whom hast thou left those few sheep in the Wilderness? 1 Sam. 17.28. Then 5ly. your Authority must be exercis'd as to Family-duties. See that those under you do attend upon Prayer, reading the Word, Repetition of Sermons, and the like: Have you Power in your Houses, and shall any absent them∣selves from these things? Shall they eat with you who will not pray with you? shall they dwell in your Houses who will not conform to the Religious Orders there observed? 6ly. Often call Chil∣dren and Servants to an account; (espe∣cially
when there is cause of jealousie and suspicion, that all is not well), how time is spent, what they have been do∣ing, what company they keep, what they have heard (after a Sermon), what they remember, how they under∣stand, &c. If such account was but oft∣ner taken, we should have better Chil∣dren, and better Servants, than now we have. You find the benefit of it as to your own concerns, surely it would be as beneficial in higher Concerns. 7ly. When they do amiss, let them be reproved and corrected. O when such are let alone in that which is evil, without re∣proof and correction, how sad are the consequences! Connivance and Indul∣gence is the bane of Youth. What a cross had Adonijah like to have proved to David? and 'tis said of him, His Father had not displeased him at any time, in saying, Why hast thou done so? 1 King. 1.6. Be faithful in reproving what is amiss in those who are under your charge:* 1.34 This is very well con∣sistent with love; nay, this is the best and the truest love; nay indeed, you do not love, where you do not reprove. (See Levit. 19.17.) O the benefit of
well manag'd reproofs both to young and old! Prov. 15.31. The ear that heareth the reproof of life, abideth a∣mong the wise, Prov. 6.23. Reproofs of instruction are the way of Life. And besides this, what you do not reprove, (according to the nature of the Crime),* 1.35 you are accessary to, and bring the guilt of it upon your selves: So Eph. 5.11. And then for Correction; If fairer means will do the work, for∣bear this; but if not, this must be used, as the last remedy: The word of Ex∣hortation, and the rod of Correction must not be parted; where God loves, he chastens, (Rev. 3.19.) and he that truly loves his child, will not let him be lost, for want of Chastisement: Prov. 13.24. He that spareth his rod, ha∣teth his Son; but he that loveth him, chastneth him betimes. Prov. 29.15. The rod and reproof give Wisdom, but a child left to himself, bringeth his mother to shame: (vers. 17), Correct thy Son, and he shall give thee rest, yea, he shall give delight unto thy Soul. Prov. 19.18. Chasten thy Son, while there is Hope, and let not thy soul spare for his crying. Prov. 22.15. Foolishness is bound in the heart
of a child, but the rod of correction shall drive it far from him. Prov. 23.13, 14. With-hold not correction from the child; for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from Hell. What Arguments are there in these scriptures, to put Parents and Masters upon due correction! This is an ordinance of God, which as he hath appointed, so he is pleased also to bless; You cannot take a speedier course to ruin your Children,* 1.36 than not to cor∣rect them: If I do not punish my child, said Epictetus), he will be stark naught. Impunity is peccandi illecebra: persons are hardened in sin, and encouraged to sin by this: O that Indulgent Parents and Masters (all are not so, some are severe enough) would think of these things! Their fond over-loving makes them indeed not to love at all, (as Plu∣tarch hath express'd it): Well, you have Authority in your hands, and so these two things, (correption and cor∣rection) lie upon you; Pray do your duty in them: And as Religion puts you upon them, so let Prudence regu∣late you in the managing of them;
(for I do not know any thing, wherein Prudence is more requisite than that which is before me at present): Re∣prove and correct, but
Fourthly, Keep a watchfuleye, and astrict hand over those who are commit∣ted to you: Here is great need of all possible care and vigilancy; and you will find, that all is little enough: How soon is the garden over-grown with weeds if the keeper thereof doth not tend it, and look to it every day; how soon is Childhood and Youth tainted with
sin, if it be not narrowly observed: The Masters eye (in other things) doth very much; and surely, it hath its influence in that, which I am treating of: your Instruction, Admonition, interposure of Authority, will be ineffectual, (as to the attaining of your great end), with∣out this constant vigilance and inspecti∣on: How many Children and Servants are irrecoverably lost for want of this, daily experience shows; and therefore let me apply that of Solomon to you, Prov. 27.23. Be thou diligent to know the state of thy flocks, and look well to thy herds. Now here I would commend two or three things to you.
First, Be watchful in observing what the Natural Temper is, of those under you: A wise man will be sure to satisfie him∣self in this, and to make the best obser∣vations he can, in order to the finding out of this; for when this is known he will the better be able to apply himself in advice, reproof, correction, (or any other way); By the knowing of this he will the better also be able to judg of the Inclinations, Propensions of those with whom he hath to do. How weak∣ly and unsuccessfully do some manage
their Education upon their not under∣standing of this; (which certainly might with much ease be found out upon a little observation). Satan will be sure to assault them with his Temp∣tations, according to their Natural Temper, (for he always takes the ad∣vantage of that), and therefore if you do not know this, how will you be able to obviate and countermine him in his Temptations?
Secondly, Be watchful in observing the first sproutings out, or buddings forth of what is either good or evil. Are there some blossoms of what is good? O en∣courage and cherish them, all that you can: Doth the child sometimes go a∣side, and begin to pray? Doth he take the Bible, or some good Books into his hands, and seem to desire to read them? Or doth the Servant of riper years, make some offers towards what is Reli∣gious? Pray, set in with this, and give all encouragement to them. Far be it from any of you to check or discoun∣tenance or hinder yours in what is good; this is to be an Elymas,* 1.40 a child of the Devil, to act his part: If ever a man acts like a Devil, 'tis when he sets
himself against that which is good: To en∣courage, excite, animate, any to wicked∣ness; to discourage, hinder, check any, as to acts of Piety and Godliness, this is to be a very Devil. When Moses would have had Pharaoh to let Israel go, he (instead of doing this), gives this an∣swer: Wherefore do ye let the people from their works? get you unto your burdens. And the tale, &c. for they be idle, there∣fore they cry, saying, Let us go and sacri∣fice to our God: Let there be more work laid upon the men, that they may labour therein, Exod. 5.5.8, 9. O that we had not too many Masters and Parents of this spirit! Do they see Servants and Children to begin to look Heaven∣ward, and (especially) do these desire a little time, some relaxation, in order to secret duties? how do they snubbe and curb them, and frown upon them; and tell them, they are idle, or Hypocri∣tical, and they will turn melancholy; and twenty such replies are made by them, to take them off from what is good. The Lord rebuke this spirit, for 'tis a cursed spirit! I would not have these mens guilt upon me, for all the world: What? to endeavour to blast
the blossomings of Godliness? to put back the throws of the New Birth? to give a check to the breathings of the Ho∣ly Spirit? O 'tis a sin out of measure sin∣ful. I warn you all of it, and I beseech you, do you carry it quite otherwise: What ever is of God, or tends to God, let it be helped on by you; let the buddings of Grace be furthered and ripened by the beams of your influence: Do not discourage or despise the day of small things in any of yours;* 1.41 God doth not do so, and will you do so? Do you observe, some putings forth of what is good? cherish them. Do you observe some good? though it be but some good; own it, and take notice of it. In Jero∣boam's child, there was found some good, 1 King. 14.13. and God observed it, so as to reward it. O, though Children and Servants be not altogether what you desire, yet if there be some good found in them, let that be taken notice of; you must so punish what is evil, as also to observe what is good.
On the other hand, do ye see the sproutings out of that which is evil? interpose presently for the prevention of their further growth, Do they be∣gin
to take God's name in vain? to be careless in attending upon holy Du∣ties? do they nibble at a lie? doth pride in apparel peep forth? set in with serious counsel immediately, that these things may not grow upon them. 'Tis good to suppress the very initials of sin; to kill the Viper or Serpent in the very egg. The disease taken in time is easily cured, which by delays proves mortal: the Fire at the first might be quenched with ease, which afterwards will admit of no stop; (O that we had not known this to be true!) The Vices and faults of young ones, by timely applications might be prevented; but being let alone, they take such a rooting in them, that their case is desperate. O that many were not undone by Parents and Masters unfaithfulness, and invi∣gilancy in this! 'Tis good advice that which Hierome gave to Laeta, He bids her speedily to reform whatever she should see amiss in her Daughter; for, Aegrè reprehendas quod sinis consuescere; difficulter eraditur quod rudes animi perbiberunt.
Thirdly, Watchfully observe what company they keep: If you do not look
to this, you do nothing: O be sure you keep (those under you) from bad soci∣ety; Plutarch (in his excellent Discourse upon the Education of Children), much insists upon this, as a special di∣rection to be practised in order to good Education. What more fatal, more dangerous than evil company: The Spartans would rather suffer their City to be taken, than give their Children for Hostages; for fear of their being corrupted in the Enemy's Camp. When Antipater sent to them, demanding fifty Children for Hostages, they repli'd, They had rather give him twice as many men at their ripest years.* 1.42 How receptive is Youth of evil impressions from evil company; how soon are they cast into the mould and likeness of those with whom they converse; how quickly do they learn their ways, and so get a snare to their souls; (as 'tis Prov. 22.25.) Let your Education be never so good at home, if you let yours converse with idle, vain, dissolute, de∣baucht persons abroad, all your care and pains will be lost. The meat that is fly-blown, taints presently; bad com∣pany hath this effect, upon them that
are young. Would you be faithful to your own Children, and to the Chil∣dren of others (whom you have taken into your Families, and in a manner adopted them for your own), take a special care of the Company they keep: Bad Company may do more mischief in an hour, than you can do good in a week; all that you have laboured to imprint and fasten upon them in a week will be obliterated and defaced, in one hours converse with vain persons. We have a sort of men up and down in this Nation, who are the Devils factors, and they do him eminent service; such I mean, who make it their business to corrupt and debauch youth (by their in∣fusing of cursed Principles of Atheism, and Libertinism into them): Are not our Noblemen's and Gentlemen's Hou∣ses, haunted with these vermine, these Setters for Hell? No wonder that so many of their Sons prove as they do, (Heroum filii Noxae, is now as true as ever it was), when they have such ad∣mitted into their society, whose trade it is to be drunk themselves, and to teach and egg on others to be drunk too: Do not these Preachers of the
Devil do that in a Cellar, over their Bottles, which God's Ministers cannot undo again in the Pulpit with the Book of God? O, how bitterly doth Plu∣tarch (in the forecited Treatise) inveigh against these Pests and Plagues of Man∣kind! And are these, confin'd only to the Country, and to great mens Houses? have not we these miscreants swarming even in this City? Are not these (the worst of Spirits) amongst us, who would steal away our Children from us, and carry them to Hell? These I say, who make it their trade to seduce and corrupt Youth? How doth it concern all of you, (O Parents and Masters),* 1.43 with the greatest care and vigilance to watch over all that belong to you, least they should be drawn aside by these persons; or by any others, (who may do the work as successfully, though perchance they do not do it so wicked∣ly).
This for the First thing laid down in this Direction; wherein I have ex∣horted you, to keep a watchful eye over those under your charge. Before I go off from it, I will offer one thing to your serious consideration: 'Tis this, Whe∣ther
your Country Houses be so well con∣sistent, with this so necessary duty of your constant and vigilant inspection over Children and Servants? I dare not censure you, for the keeping of them, or charge sin upon you for so doing; I know the health of many, necessitates them to this; (and there may be other causes which may very well be allowed of); But I desire you to consider, whether your Families be not much prejudic'd by this; by this means you are absent from them a great part of your time, and where then is your constant watching over them? Is not your flock endanger'd, by your (though but little) Non-residency? But I will not press this too far; only I present this to such as are serious and conscien∣tious, as a thing worthy of Conside∣ration: I shall only add this; where this is done upon slighty grounds, (as meerly the pleasure and delight, which a Country-House affords) there to di∣vide the Family, and always to be ab∣sent from some part of it, I think cannot well be justifi'd; but where there are weighty Reasons, and grounds for this, I submit to it; provided, that persons
herein concerned, go as far as ever they may, in the acting of their utmost care, for the preventing of those inconvenien-which Servants left behind are exposed to, upon their Misters absence from them. The Counsel that Hierome gave to Laeta, was this, Si quando ad subur∣banna pergis, domi filiam non relinquas. When thou goest into the Country, do not leave thy daughter at home behind thee. By a little abscence, and the want of the Parents and Masters eye, Children and Servants are much endangered.
I added further in the Direction, Keep a steddy hand over those who are com∣mitted to you: I am not for rigors and austerities, or any such things; but I am for a prudent, strict Education: Re∣misness in Government is of very bad consequence to Youth; A steddy rein se∣cures the rider; a steddy Education se∣cures the child. Here also respect must be had to the different Tempers of Children and Servants: Where the Horse is tender-mouth'd, a looser rein is sufficient, but where he is resty▪ and not so easily check'd, the rider cannot hold him in too much; I need not ap∣ply it. This respect being had to the
difference of their Dispositions, doubt∣less a strict Education is the best: I know, some (through the strength of corruption) are the worse for this, but that's the fault of the person, not of the Education; and Bottles must be closely stopt, though they are upon this the more apt to fly, when ever they are opened. But I will not further en∣large upon this.
Fifthly, If you would give your Children Religious Education, see that you breed them up to some Calling; A Calling (in the common notion of it), is a civil thing; (we usually take it in contradistinction to the Ministry, that Sacred Office); yet care about this, is a piece of Religious Education, Religion being so much concerned in it. (And so it is, partly, because a Calling is Gods institution, 1 Cor. 7.17.20. and part∣ly, because it is a great fence and anti∣dote against sin and wickedness): Now therefore I say, in order to this Edu∣cation, train up your Children to some Calling: (I speak indefinitely, for you your selves know what calling is most proper and suitable, according to the particular Circumstances under which
you and yours do stand): If you be persons of that rank and quality, that you think 'tis below you to bring up your Children to common and ordinary Trades, then there are other employ∣ments which will better suit with your rank, for which they may be fitted: If the Ministry, if the Law, and Phy∣sick, (in the ordinary Practice of them), be not high enough for you; yet surely Learning is, and Magistracy is, and some Publick Employment is, (wherein they may eminently serve God and their Country): You then who are such per∣sons (as here is mentioned), pray train up your Sons for these. Shall this be all the Education that you will give them, to teach them, how to follow an Hawk, or a Dog, or how to demean themselves in Company, or how to court a Lady, or how to manage an Estate, (or some such thing as this is)? O that this was not the top, the utmost of the Education, of too many of our Gentry! Is not this sad? what can be expected from persons, thus educated? but only this, They may have an in∣sight into Games, make a fine legg, be very ready at a Complement, dress
themselves very exactly, tell a story of what they have seen at Paris, and be able just to cast up an account with their Stewards: But as to any parts or endowments, to fit them for service for God or their Country, alas, this is not to be looked for, from them: you must not deny them to be Gentlemen, (unless you'l venture the hazard of a Duel), but when you have said that, you have said all. O you Parents, whom God hath advanced in the world with Titles of Honour, with great Estates, be not offended with me, because I speak the Truth, (and that Truth too, which is so necessary to be spoken, in order to your Conviction and Reformation): Be pleased (I be∣seech you) to give better Education to your Children. Do not content your selves with this, that you make your Sons to be Gentlemen, that you convey a little better blood (than ordinary) in∣to their veins;* 1.44 that you leave them an estate to spend upon, (and may be to spend too in a little time): but let this be your care, so to educate yours, that they may * be useful and serviceable in their
Generation, when you are laid in the dust; that they be persons so accom∣plished, that they may be fit to be em∣ploy'd for publick Good; that they may not only be some body, as to their de∣scent and possessions, whilst (as to any real service or worth) they are but meer cyphers and drones in the Common∣wealth.
But 'tis time for me to come to you Citizens, (with whom my business mainly lies); Do you breed up your Children to some Calling: Many of you God hath blessed with Estates, what then? will you not have your Children in a Calling? Have you by God's blessing upon your diligence in your Callings got something in the world, and must the Son (forsooth) be bred up as a Gentleman, (without a Calling), that the Gentleman may spend, what the Tradesman hath got? Without this, will he not need all, that you can leave him, and is not this flat poverty? (as Mr. Herbert expresses it).* 1.45 But higher than this; where's Religi∣on in this Education? What hazards do you expose your Children to, by leaving them in an idle, unimployed
life? what a mischievous thing is idle∣ness! 'tis an in-let to all sin, it opens a gap to all Temptations: 'Tis dan∣gerous to your selves, and is it not so to your Children also? The garment that is not used, is fill'd with moths, which eat it up; The standing water gathers filth and mudd; The sitting bird is easily shot; What a noisome thing would the Sea be, was it not preserv'd sweet and clean by continual motion? How many bodies are ruin'd for want of exercise! These are usual Similies to set forth the danger of idle∣ness. Will you lay yours open to this? Shall the Tempter have this advantage against them, to find them (as it were) upon his ground? (as Tertullian speak∣ing of one that was possess'd by the Devil, he being ask'd the reason, why he had so possess'd that person, he an∣swered, Inveni in meo, I found him in my own ground; his meaning was, he found him idle): O put them into Callings, that they may not live an idle life, and so be expos'd to the worst of Temptations. If Satan comes to them, Semper inveniat eos occupatos; (which was Hierom's Antidote and prescription
against Temptations): A Calling will entitle them to God's protection, make way for God's blessing, fit for service, and secure from Sin and Satan. He that hath nothing to do, is ready to do any thing. I find the Heathens making Conscience of this: The Athenians had a Law, (which Nazianzene writing to Eudoxius, doth much commend), that all their Youth should be put to some Call∣ing: And 'twas one of* 1.46 Solon's Laws, That the Son should not be bound to nou∣rish or relieve those Parents in old age, (or, if they were reduced to poverty), who had not taught him some Art or Calling, when he was young. And if you look into the Word, you find there what was the practice of the Ancients; they us'd to breed up their Children to some Calling; Adam had two Sons, the one, he bred up to be a keeper of Sheep, the other to be a tiller of the ground, Gen. 4.2. Jacob bred up his Sons under a painful employment, See Gen. 37.12. Laban would not have Rachel her self to be idle, but she must look to her Father's sheep, Gen. 29.9. &c. David himself was thus imploy'd, 1 Sam. 16.11. Samuel trained up his Sons in such
a manner, that when he was old, they were fit to be made Judges over Israel, 1 Sam. 8.1. Well, (that I may shut up this), be perswaded to have a Calling in your eye for your Children: If they have parts for the Ministry, and incline to that office, and some consi∣derable discouragements do not inter∣vene, then devote them to God, and breed them up for the Ministry: God had given Hannah a Child, and pre∣sently she thus devoted him to the Lord, 1 Sam. 1.28. It was the usual saying, (and he acted accordingly), of my worthy, never to be forgotten Friend, Mr. Whittacre, (now with God), Had I never so many Sons, they should all be Ministers. O 'tis an high expression of your love to God, and that which argues a great sense of the worth of Souls, when you can give up your Children to the service of God, and the salvation of Souls, in this excellent office. But if you do not do this, yet however put them into some Calling; for my part I think that (in some respects) a Calling is better with∣out an Estate, than an Estate without a Calling.
Sixthly, Religious Education very much consists in the setting of a good and holy example:* 1.47 This Plutarch commends to Parents, in order to a good Educa∣tion, above all the other rules and di∣rections which he had given: And sure∣ly this is a great thing, in no case to be neglected. Parents and Masters must be exemplary, patterns of Good to all under them: Good Instruction, good Admonition, good Inspection will sig∣nifie but little without a good Conver∣sation: Holy Practices must back and set on holy Counsels; Examples are very prevalent, and teach best: Vertue or Vice are most effectually advanced in the world, by Example. O the power and energy of this! especially upon such as are young, and upon those who are in the state of* 1.48 inferiority and sub∣jection. How apt are Children to imi∣tate their Parents! such as the Father is, such is the Child, (very often 'tis thus; I do not say always, (for some∣times the Father is good, and the Child naught, or the Father is naught, and the Child good) but commonly 'tis as I say); there is not a greater likeness as to features than there is as to Manners;
and whence is this, but from the prone∣ness that is in Children to imitate their Parents. And (which is the misery of it), they are more most prone to imitate them in what is evil,* 1.49 (through the prevalency of Natural Corrupti∣on). Proclivis est malorum aemulatio, & quorum virtutes assequi nequeas, citò imitaris vitia. (Hieron.) There is a great proclivity in persons, to imitate what is evil; and you will soon follow their vices, whose graces you cannot so presently come up to. The poor Children had heard their Fathers deride the Prophet, and they upon this had learnt to call him Bald pate too, 2 King. 2.23. Just what Abraham had done in his dissimulation, just the same his Son Isaac did, (Gen. 26.7. compared with Gen. 20.2). And further too, (the consi∣deration of which should very much work upon Parents to be very careful as to their Example), what Children learn by imitation, when they are young, usually it sticks by them, and is very hardly removed; Alexander in his youth had got the Gate of his Master Leonides, and he could never leave it. All this holds true in Ser∣vants
also; they will tread in the steps, and follow the examples of their Governors, Prov. 29.12. If a ruler hearken to lies, all his servants are wicked. Doth it not therefore highly concern Parents and Masters, to look to their carriage, in their Fa∣milies? that they set a good Example to all that are under them? This Da∣vid's eye was much upon, Psal. 101.2. I will behave my self wisely in a perfect way, O when wilt thou come unto me? I will walk within my House with a per∣fect Heart. O that this might be the resolution of all Parents and Gover∣nors in this City! Would you have yours not to sin? do not you sin your selves; The swearing Father makes a swearing Child; the cursing Father makes a cursing Child; the drunken Father makes a drunken Child; (and so in all cases). Look to your selves, that you do nothing, that may be to yours, inductivum peccati. This was Hieroms counsel to Loeta l (I cite that Epistle very often,* 1.50 because 'tis written wholly upon the Argument which I am upon): O 'twill be matter of rejoy∣cing to you, in case your Child should
do evil, if you can say, (as that Pope once did) Haec vitia me non com∣monstratore didicit: He never learn'd this by my example. And so, Would you have them to be good, and to do good? Be you so, and do you do so; than you may say what Gideon did to his Soldiers, Judg. 7.17. Look on me and do likewise; as I do, so shall ye do. And it will be so: If you pray, they will pray; if you be religious, they will be religious; if you make Con∣science of keeping the Sabbath, they will do the same. O the advantage and benefit of good example! How are Children and Servants undone by the want of it! How few do mind or regard it! How do the most, first make over their sins, and then their estates; and before their Children have from them, what is but imaginarily good, they have that from them, (in their evil example), which is really evil, (as the* 1.51 Author of the Epistle, ad Eccles. Cath. in Salvian expresses it).
O you my dear Friends in this City, let it be otherwise with you; order your Conversations so, that they may be exemplary. You teach and instruct
those under you, and 'tis well; but do you set them a good Example? Do you not unteach in your Lifes, what you teach with your Tongues? Is not Practise (as hath been said), the most powerful and the most effectual way of teaching? Precepts may teach, but examples lead and draw (according to the known saying); You lose your Authority in good Counsel,* 1.52 if you do not second it with doing well your selves; Inferiors do not so much mind what you say, as what you do; how shall it appear that you are in good earnest, if you do not practise your selves, what you perswake others to? Will not your bad example do more hurt than the best advice will do good? O so teach and so live: The life of teaching, is the teaching of the Life; let your actions be instructive, as well as your words; and let all your acti∣ons be so; Ʋniversa sint vocalia, (as the Father speaks concerning the con∣versation of Ministers): Teach at the Table by your Temperance, teach in the Shop by your Honest dealing, teach in your closet by your performance of Secret duties, &c. This is the way
to win upon Relations. The Magistrates Laws are not so prevalent as the Magi∣strates Life, (according to that of Claudian,
— Nec sic inflectere sensus Humanos edict a valent, quàm vita re∣gentis).
And so 'tis here, as to Parents and Masters of Families. You pray in your Families, 'tis well, but do you set a good example after Prayer? 'Tis sad to spoil good duties with a bad Con∣versation; Religious Orders in the House, and a disorderly Conversation, do not well agree, (saith one): O if you pray in your Houses, and do not walk suitably in other things, you will bring Duty into contempt, and harden the hearts of Children and Servants against it. Would you feign have a good Family? He that lives a bad life can never expect a good Family; his bad example will spoil all. Every thing in you is doubled; if you do evil you sin twice, (for there's the sin of the act, and then the sin of bad exam∣ple); if you do well you do good twice, (for then there's the goodness of the act, and the goodness of the example):
O with what face will you be able to reprove what is amiss in others, when your own guilt shall fly in your faces? Let these things be thought of, and let the Duty (of setting a good exam∣ple to yours) be done by you.
Seventhly, To sum up all in one general Direction: Let it be your great design and endeavour in Education, to promote and further the conversion and salvation of them that belong to you: When the heart is set upon this, and all things are carried on in subserviency to this, this is Religious Education. You have Children, what's the great thing that you must pursue after in the educating of them? 'tis this, that they may be Gods Children, as well as yours; that as they are near to you, they may be near to God; that Gods Image may be where your Image is; that where the First birth is, the Second birth may be also: In a word, that they may have grace, This I say must be the main thing, which in your Education you must desire and pursue. And so for Servants also. To move you to mind this, and to lay out your selves with the greatest diligence and ardency to
attain this, very much might be spo∣ken. O consider the misery of your Children till they be converted. Are they born believers? Do they bring grace with them into the world?* 1.53 surely no! Are they not Children of wrath by Nature? Heirs of Hell? lying in their blood?* 1.54 Will you not make it your first and principal endeavour to get them out of this condition? (especially con∣sidering how accessary you have been to the bringing of them into it). Have you convey'd sin and filth, and defile∣ment to them, and will you not do something, that you may convey Grace, Sanctification, Renovation, to them? Have you done so much for their hurt, will you do nothing for their good? you that know what the misery of the Natural state is, how can you be quiet till you have got all yours out of it? You are to further the Conversion of others; 'tis a blessed thing to be the Instrument of Cover∣sion; Dan. 12 3. And they that be wise shall shine as the brightness of the Fir∣mament, and they that turn many to Righteousness, as the Stars forever and ever. Jam. 5.20. He which converteth
a sinner from the error of his way, shall save a soul from death. Ezek. 18.32. wherefore turn others (so some read it), and live ye. Grace is of a sprea∣ding, diffusive nature; ('tis set forth by Light, Leaven, Oyl, and such other resemblances, because of this). He that is converted himself, he will be con∣verting others: The Woman of Sa∣maria being wrought upon, she would feign bring in all the City to Christ, Joh. 4.28, 29. The Lepers would not keep the good tidings of the Enemies flight to themselves, but they must publish it, 2 King. 7.9. A gracious heart is for the Conversion of All it comes near to; but in an especial man∣ner, 'tis for the Conversion of near and dear Relations: Andrew having found Christ, O he runs to his Brother Peter, and tells him of it, Joh. 1.41. Cornelius calls together his Kinsmen and his near Friends, Act. 10.24. The Apostle tells us, He that provides not for his own, hath deny'd the Faith, &c. 1 Tim. 5.8. What a monster in Religion he is, that doth not especially look after the souls of Relations, and en∣deavour to bring them in to God! will
not you then do this for your Chil∣dren? they are near to you, they are a part of your self, they are your self, (The Children are but the Father in fractions, or, the Father multiply'd): Shall they be near to you, and afar off from God? Will you suffer any part of you to be in a state of dis-union from Christ? 'Tis* 1.55 Natural to all Creatures to desire other things to be like to them; you are gracious your selves, do you not desire, that all yours should be so too? you have Grace,* 1.56 and you know the worth and excellency of it, you would not ex∣change it for the world; Do you know so much of it, and will you let your Children be without it? When Za∣cheus closed with Christ, Christ told him, This day Salvation is come to thine House, Luk. 19.9. Why so? why is it not to his Person, but to his House? Ans. Not only because Christ and the Gospel bring Salvation to Families, where they are entertain'd; but also because Zacheus now would make it his business, to further the conversion, and so consequently the salvation of all in his House. Christ is come, and
Salvation is come to your selves; but are they come to your Houses too? Are your Children, and Servants in a state of Grace, and so consequently of Sal∣vation? Can you better express your love to them, than by helping on Grace in them? You are sollicitous about other things; alas, they are all of them meer Trifles in comparison of this! The greatest estate is not to be compared with the least Grace: If your Children may fear God here, and enjoy God hereafter, they are happy; Though you can leave them but slender porti∣ons, if you can leave them in a Cove∣nant state, 'tis enough. How unspeak∣ably will this rejoice your souls at the great day, if you can take your Chil∣dren by the hand and say, Lord, here am I,* 1.57 and the Children which thou hast given me: Whereas, if Conversion-work be not done, Will it not be a sad parting, (if that state will admit of sadness), when the gracious Parent shall go to Heaven, and the graceless child shall go to Hell? O dreadful par∣ting indeed! I have told you, the souls of your Children will be requi∣red at your hands; O if (through
your neglect) they be found unconver∣ted, your* 1.58 account will be very sad. Pray do not think that this Conversion-work is only to be done by Ministers, it lies upon you as well as upon them, and in some respects you may* 1.59 better do it than they; you better know your Childrens Temper, you can speak more particularly to them, you have a greater share in their love, they have a further dependance upon you, and so they will be the more attentive to what you urge upon them. I know not how to get off from this Argument; Do not think me tedious, when I am pleading with you, to secure and save the souls of your poor Children. If you ask me, how this may be done? I answer, by that which hath been spo∣ken to; Instruct them, admonish them, watch over them, win them by a good Conversation, pray with them, pray for them;* 1.60 These are the ways which are proper to further their Conversion; and do but make sure of that, and then question not their Salvation.
I have done with the opening of Religious Education, and have fully shown you wherein it lies, or how 'tis
to be managed. O that what I have written, may not be in vain, to those Parents and Masters of Families to whom 'tis in special directed. I will add but Three things further, by way of Direction, and so dismiss this Par∣ticular.
1. Take the advantage of early Edu∣cation; that you may educate well, be∣gin betimes. Do not put off, or delay Instruction, Admonition, (and what∣ever is proper to Religious Educati∣on), but, as soon as ever you may, fall upon these; As soon as the day of Rea∣son dawns, be you at your work; 'Tis better here to be much too soon, than a little too late. There are many inducements to this early education: The younger they are with whom you have to do, the more pliable and framable they are;* 1.61 is soft, 'tis capable of any impression, and therefore we immediately set the seal upon it; The Tree in its first and tender growth, you may bow it, bend it, which way you will; but when 'tis of some years growth, 'tis stubborn and inflexi∣ble: so 'tis here; you may do with a child what you please, that Age is
tractable and flexible, receptive of any good impression; but if you let him alone, till he can tell that he is fifteen, sixteen, seventeen years old, this ad∣vantage is lost; now you will meet with a more resisting and obstinate Temper.
2. The younger they are, the more disengag'd they are from vicious and sinful Principles, and so you may do your work with more facility; (as 'tis easier writing upon white Paper, than 'tis upon that which is blotted and blurr'd, and written upon already; for all this must be scrap'd out and ex∣pung'd, before you can write): The child is Rasa Tabula, the youth is not. 3. The younger they are, the more* 1.62 tenacious they will be, of what is im∣printed upon them; The vessel retains the savour of that with which 'tis sea∣soned at the first: you cannot easily fetch out that colour with which the wool is dy'd at first. O if Parents would but set upon Religious Education, whilst Children are young, they might (by the blessing of God) fasten that upon them, which might abide with them for ever: This is the way
to Naturalize the ways of God to them,* 1.63 and so to make them more de∣lightful, and also more durable. Things that were set betimes, and have taken good rooting, are not so easily pull'd up. 4. 'Tis easier to prevent than to remove what is evil; (as with respect to Bodily diseases, Prophylacticks are more easie than Therapeuticks). He that gains the first possession, hath great advantage: He that hath the start, wins the race: O that you would do whatever in you lies, to be before hand with the Devil; if you do not mind your work, he will mind his; if you neglect your Education, he will not neglect his Temptation; and if he first gets possession, it will be very hard to cast him out. 5. What a blessed thing is it to see a child looking Heaven-wards betimes, under an early work of Grace, sanctifi'd from the womb, (as John Baptist was); knowing the Scriptures betimes, (as Timothy did); 'Tis said of Obadiah,* 1.64 he feared God from his youth, 1 King. 18.12. The poor * little Children had Hosanna in their mouths, Math. 21.15. (was not that better than the Childrens Bald-pate? 2 King. 2.23.)
How soon are young ones receptive of good or evil; and how pleasing is it to God, when he sees persons betimes seasoned with Grace! Under the Law, Lambs and Kids, and young Turtles were the Sacrifices that he delighted in; when Parents dedicate their Chil∣dren to God betimes, and educate them so, that this dedication may be made good, this is highly acceptable to the Lord. Shall not these things prevail with you, to put you upon timely and early Education? Pray do as the Gar∣diner doth, as soon as ever the Spring comes, he's digging, setting, sowing, planting,* 1.65 he will by no means lose that season; O let that care and activeness be in you, for your Children in refer∣ence to Spiritual things. Will it not wound and pierce you to the very heart, when you shall see Relations, perverse, obstinate, spurning at all counsels and reproofs? to consider, O time was, when they were pliable, when they would have harkened and yielded to good advice, when ye might have done with them what ye would; but now that time is over, now your Children are incorrigible; and
so by your not timely doing of your duty, their souls are ruin'd. O Friends, it will come to this, if you do not take the course here prescribed. The Horse that is not broken when he's young, will never be mastered: The wildest Creatures taken in time, may be tamed and cicurated, but upon the omission of that, what a fierceness and cruelty is there fixed in them. I leave it to you to make the application; God grant you may never know the Truth of it by experience, upon your delaying and deferring of good Educa∣tion.
Secondly, Back Religious Educati∣on, (in all the several parts of it) with fervent Supplications. You may do your duty, but 'tis God that must give the blessing; The best Education is fruitless and successless, if it be not ac∣company'd with this: The Gardiner may set and plant, but there must be rain from Heaven, and the warm in∣fluences of the Sun, or else there is no growth; Ministers may preach in pub∣lick, you may do much in private, but after all, 'tis God that gives the increase and blessing.* 1.66 You are upon greater
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disadvantages than the Gardiner; for you sow and plant upon very bad ground, upon a very bad stock, a very corrupt Nature. O, if God's special Grace doth not accompany and bless your endeavours, nothing but weeds will grow upon this soil, nothing but luxuriant branches upon this stock. Often therefore go to him in humble and hearty prayer; beseech him to set in with your Education, to crown your endeavours with success, to make the means effectual to the attaining of the end. Say, Lord, that my Child, my Servant may be the better for all this; I instruct, Lord sanctifie instruction; I exhort, Lord do thou set Exhortation home upon the heart; Lord, I correct, let Correction fetch out pride, &c. Let me ask you, Do you thus pray over your Education? Do you pray over and for your Children? (as Abraham, Job, and others us'd to do). Do you in secret pour out your Souls, your Sighs, your Tears, for your poor Children? Do you sometimes, (nay often) plead their case at the Throne of Grace? Lord, here's an Ishmael, O that he might live;* 1.67 here's a Child, O
that Christ might be formed in him;* 1.68 here's a child of wrath, wilt thou make him an heir of Grace? shall my child be thy child? thou hast given him Feature, Limbs, Lineaments, Reason, Wit, wilt thou give him Grace too? 'tis not the things of the world, that I so much de∣sign or desire for him, but 'tis Christ a Covenant Interest, a renewed Heart, that I breathe after. I say, do you thus plead with God for your Children? Surely if you do, God will hear. A child of Prayers and Tears shall not perish; (as Ambrose comforted Monica concerning her Son Augustine). O Pray, pray thus for them, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Sophocles calls it),* 1.69 this treasure, or this stock of Prayers, is the best portion, or estate that you can leave them. And in special, when you are at praying-work, beg of God, that holy Education may be blessed to them.
Thirdly, Compleat your good Educa∣tion at home, by your special care, when you are to send them abroad, and to dispose of them in the world: Surely, such as are Conscientious in the former, will be very careful in the latter. This
is like the laying of the Roof in a buil∣ding; He that builds an House will not only lay his foundation, and see that that be firm and strong, nor only carry up the Superstructure; but he will also look to the laying of the roof, for without this, the foundation it self will be endangered. That's your case here; I suppose, as to Education, you have laid the foundation well, and have built well upon it, (whilst your Children were at home with you); Now that which further lies upon you is the laying of the Roof; that you dispose well of them abroad, which if you do not do, the foundation which you have laid, will be in danger; and all that you have done with so much pains, will presently be undone again. And therefore I earnestly commend this to Parents; not only to be careful of theirs, whilst they are with them, and under their eye, but also to be careful how they dispose of them upon their removal from them. Are Children to to go to School? or to the Ʋniversity? or to a Trade? or are they to enter upon a married state? First, beg di∣rection of God, how and where to dis∣pose
of them, (as Manoah did, Judg. 13.8. O my Lord, let the man of God, which thou didst send, come again unto us, and teach us what we shall do unto the Child, that shall be born). And then, steer your course by Religious Considerations; As near as you can, place them with such as fear God; with such as will clench the nail which you have driven in, (as one expresses it); with such who will build upon that foundation which you have laid, and further that good work which you have begun. This is a matter of great importance, and that which is very necessary; we do too often see a good Education spoiled for want of care in this; All that was gained at home, is lost abroad; all that was done by the godly Parent, is undone by the careless School-master or Tutor, or Master, or New Relation. Much here might be spoken, even from Scripture, (especially as to that Branch of disposing of Children in Marriage, in which the Patriarchs,* 1.70 did exercise a singular care, as many places show us): but I will rather leave further enlargements upon this, to your own thoughts. I have all
along in this tedious Discourse, directed my self to Parents and Masters; must nothing be said to Children and Ser∣vants? to show them, how they are to carry it, with respect to this Religious Education? Should I say something upon this, I am sure it would not be unnecessary, and I hope it would not be unprofitable; But, yet this being a Digression as to what I propounded at first, I shall pass it by. The truth is, I have made so many Apologies al∣ready, that I am ashamed to make more.
Plain Scrip∣ture Proof of Infants Church-membership and Baptism.
Nisi forte ex∣istimas Christi∣anorum filios, si Baptisma non receperint, ipsos tantum reos esse pecca∣ti, & non eti∣am scelu re∣ferri ad eos, qui dare no∣luerint, maxi∣me eo tempore, quo contradi∣cere non pote∣rant, qui accepturi erant. Hieron. ad Laetam.
Verù (Bone Deus) quam paucos hodie reperias, qui tam soluciti sunt quomodo post se recte & honeste vivant filii, quamcu∣rant ut illis amplam haere∣ditatem relin∣quant, quâ post obitum ip∣sorum splendi∣dè & otiosè de∣licientur. Muscul. in Gen. 18.19.
Non tantum curare deben•• Parentes, us liberi sui vi∣vant; sedetiam ut Deo bene vivant. Ames. Cas. Cons. l. 5. c 22.
Omnia quae deliquerint fi∣lii à Parenti∣bus requiren∣tur, qui non erudierint fili∣os suos. Orig. in ••ob.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Constit. Ap. Lib. 4. Cap. 10. in Zonaras pag. 909.
Psal. 127.4, 5.
In his excel∣lent Treatise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 5.
Plutarch. in loco prius eitat.
Prov. 22.6.
Mr. Baxter's Saints Ever∣lasting Rest, Part 3. ch. 14. Sect. 11. p. 350.
Charron of VVisd. lib. 3. c. 14.
Haec est vera Cabbala, i. e. Traditio per manus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quando Patres filiis tradunt admo∣nitiones, &c. sed hujusmodi quae aedificent, &c. Pet. Mart. in Gen: 18.19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Charron, 3. B. Ch. 14. p. 437. of VVisd.
Dr. Reyn. Sermon upon Human Learning, p 7.
Aetas Paren∣tum pejoravis. &c. Horat.
Ista diligenti∣us, &c. hoc tempore ubi videmus quan∣topere vires Diaboli in va∣luerint, ut ho∣mines ad tanta flagitia & grandia scelera pertrabat. Fabric. in Psal. 30. Titu.
Dr. Gouge of Family Du∣ties, p. 537.
Poems, p. 4.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato in Theag. fol. ••22.
Hom. 9. in Levitic.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies In∣struction as well as Cor∣rection. 2 Tim. 3.16. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣ports the same too.
Armavit pue∣ros suos, nem∣pe à se imbutos & institutos. Pagn. in Verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Hic locus indicat, priscos ilies Patres, gui ••gem Mo∣si••••, omnem{que} sacrum Divi∣••tium & Hu∣mana: um re∣rum Scripus∣ram pragressi sunt, solitos vi•••• voce & per Domesti∣••am instituti∣onem & Disci∣plinam, docere filios & poste∣ros suos, quae∣cun{que} ad con∣sequendam a∣nimi salutem, after nam{que} faelicitatem scire eos, id temporis, atque agè ••porteret. Perer. in Gen. 18.19.
Cum eum in finem homines condiderit De∣us, ut Se cog∣noscant, cele∣brent & aeter∣num sal∣ventur, prima baec sit paren∣tum cura, ut à teneris, Dei & rerum ad salu∣tem necessaria∣rum cognitio∣nem liberis su, is instillent, &c. Quistorp. in Ephes. c 6.4. Pag. 185. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tobae∣us. Serm. 1.
Officium pii Patris-famili∣as est, liberos & familiam edu∣care, ad pieta∣tem, docere{que} quomodo opera Dei rectè debe∣ant conside rare Piscat. in Gen. 18.19. in Observ.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joseph. lib. 3. contra Appion.
Prater publi∣cam Doctrinam etiam privato Catechizatio Domesticorom vigere debet inter nos ex Dei mandato. Parcus in Gen. 18.19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est imbuere, prima rudimenta da∣re, erudire; Frequens est apud Doctores in Piel, pro instituere & paulatim assu∣efacere quod Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicunt. Pagn. — It nearly con∣cerns every Parent, as they will free themselves from the guilt of their Chil∣drens undoing, that they be careful to see them instructed in all necessary things. To which purpose it will be fit early, to teach them some short Catechism: Whole Duty of Man, p. 49. But a∣bove all, the best way of Institution, especially as to the younger sort, may be performed by Catechisms, Platforms of sound words, by Question and Answer in a short and compendious me∣thod; whose Terms being clear and distinct, might be phrased out of Holy Scripture, and fitted to their Capacities, by a plain though solid stile, and to their memories by brief expressions. Morn. Lect. Serm. 8. p. 196.
Proprie signi∣ficat Admoniti∣onem, non simpliciter, sed talem quam in mentem pueri ponas, & inger∣as quae sunt ad salutem, neces∣saria. Zanch. in Eph. 6.4.
Epiphan. in Panar. Sect. 6. cited in Bish. Taylor's Rule, &c. of dying. p. 32.
Metaphora du∣cta à gladio, qui dum acui∣tur saepiùs im∣pellitur ad co tem. Innuit studium & di∣ligentiam, quâ pueris praecepta Dei inculcari debent. Vatabl. in Deut. 6.7. Innuitstudium & diligenti∣am, quâ pueris praecepta Dei inculcari debent. P. Fagius in loc.
Ʋtitur verho (praecipiet) ut Parentes & Superiores in∣telligant, non segniter & obi∣ter, sed sedulò & cum Autho∣ritate, inferio∣res ad Dei ti∣morem & obe∣dientiam ad∣ducendo, faci∣endum esse of∣ficium. Pareus in Gen. 18.19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Ethic. l. 10 c. 13.
In omnibus peccantihus pecco, quando eos quos scio peccare, quâ∣dam crudelis animi maligni∣tate non incre∣po. Prosp. de vit. Contempl. 3.23.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epictet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Constit. Apost. l. 4. c. 10.
Qu••cquid ex∣acerbato animo dixeris, puni∣entis est impe∣tus, non chari∣tas corrigentis. Aug. in comm. ad Galat.
vid. Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 10.
Plut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: &c. 1.9.
Act. 13.10.
Zach. 4.10. Math 12.20.
Charron of Wisdom, l. 3. p. 441.
Nil dictu foe∣dum visu{que} haec limina taugat, Intra quae puer est. Juven. Sat. 14.
Gratum est, quod patriae ci∣vem, populo{que} dedisti, Si facis ut Pa∣triae sit idone∣us. — J••van. Sat. 14.
Poems, p. 4.
Solon Legi∣bus cavisse le∣gitur, ut silius quem Parentes nullam artem docuissent, non cogeretur illos alere, senio con, fectos aut ad inopiam re∣dactos. Erasm:
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. vid. Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 14.
Velocius & citius nos Cor∣rumpunt viti∣orum exempla Domestica, magnis Cum subeant animo•• Autoribus, &c. Juven. Sat. 14.
Dociles imi∣tandis Turpibus ac pravis om∣nes sumus. Juven. ibid.
Nihil in te & in Patre suo videat, quod si fecerit peccet. Hieron.
Ante eorum incipiunt ne∣quitiam, quàm substantiam possidere, &c. Ac antequam habent illa, quae falso dicuntur hona, habent illa, quae verè probantur ma∣la, Ad Eccles. Cathol. l. 1. p. 346.
Perdit authori∣tatem docendi cujus sermo o∣pere destraitur. Hier. ad Ocea.
Fiunt non nas∣cuntur Christi∣ant Hieron.
Ephes. 2.3.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Polit. l. 1. c. 1
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xenoph.
Hebr. 2.13.
Dt salute e∣orum, qui in domo tuâ sunt, sollicitus ac pervigil existas quia pro omni∣bus tibi sub∣ject is rationem Domino reddes. August.
See this more fully made out in Dr. Gouge, Dom. Duties, Tract. 6. p. 546. Mr. Bax∣ters Saint' everl. Rest, part. 3. p. 350. &c.
1 Pet. 3.1, 2.
Ʋdum & molle lutun es, &c. Pers. Sat. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 3.
Recens Testa diu & saporem retinet, & odo∣rem quo pri∣mum imbuta est. Hieron. Naturâ tena∣cissimi sumus corum, quae rudibus annis percepimus, ut sapor, quo nova imbuas durat, nec Canarum colores, quibus, simplex ille candor, &c. Quintil. lib 1. Instit. cap. 1. Adeò in teneris consuescere mnitum est. Virg.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cha∣rondas in y∣thag, Pragm. p. 207.
Purvulae ad∣huc lingua bul∣butiens, Christi Hallelujah re∣sonaret. Hier. ad Laeta: .19.
Inveterata di∣fficilius curan∣tur. Senec. Elleborum fru∣strà, cum jam cutis aegra tu∣mebit Poscentes vide as: venienti occurrite mor∣bo. Pers. Sat 3.
1 Cor. 3.7.
Gen. 17.18.
Gal. 4.19.
Sophocl. in Ajax.
See Gen. 24.3, 4. & 26.34, 35. & 27.46.