Sect. 1.

Every Father and Master is in his own house a King, Motives for Pa­rents & Masters. a Priest, and a Prophet. house a King, a Priest, and a Prophet. He is a King to govern them, a Priest to pray with them, and for them, a Pro­phet to instruct and teach them. If you will take upon you to rule and govern your Families, you must instruct them too; you would not be justled out of your command in your own houses, you must not thrust your selves out of it by neglecting your instructing office. We read of Nymphas, Col. 4.15 that he had a Church in his house; his house is stiled a Church, not only because the faithful came thi­ther to be instructed in the Faith, and to hold communion in those times of per­secution, but also because he did care­fully [Page 7]instruct those of his own Family in the knowledge of Christ, and trained them up in spiritual and holy Dutys. Familiam suam privatam fecit ecclesiam, eam pietate & religione exernans. So The­odoret.

Sect. 2.

God commands that we should instruct our Children and Family in the know­ledg of God, Deut. 4.9, 10. Deut. 6.5, 6. Deut. 11.19, 20. Psal. 78.6. Eph. 6.8. and the matters of Religi­on, where we may observe. 1. That they were to teach them; it was not a matter Arbitrary left at pleasure, but a Duty. 2. What they should teach them, the knowledg of God, of his ways and Commandments, not frivolous discourses, Songs, Tales, Romances, but Gods Sta­tutes. 3. How they should teach them, diligently and constantly, they must whet it often upon their memories, and never leave them, till they have made them understand. 4. The great advan­tage that they should gain hereby, both they and their children they should live long in the Land which God gave them. If those were good motives to them, how much stronger have we? Was the Law which discovered their sin, but could not cure it, so diligently to be [Page 8]learned, and shall not the Gospel which discovers a remedy for our sin, be worth our knowledge? should the Inheritance of an earthly possession quicken them to gain the knowledge of Gods law, and shall not the enjoyment, of a perpetuall rest, quicken us to get acquaintance with Jesus Christ in the Gospel?

Sect. 3.

God commands children to learn of their Parents, and to hearken to their In­struction, which implyes the Parents duty to teach them. Prov. 6.20, 21. My son keep the Com­mandment of thy Father, and forsake not the law of thy Mother. Bind them conti­nually upon thine heart, and tie them about thy neck. Mercer. The Commandments of Pa­rents that fear the Lord, are the very Commandments of God himself, and therefore carefully to be kept. Deut 6.8.11-18. Bind them continually] a phrase frequent in Scrip­ture, importing, that they should never forget them, but that they should be al­ways in our eye, Exod. 12.26. Exod. 13.14. in our heart as our greatest ornament. Nay, it is not only their duty to learn when they are taught, but also to be enquiring, that they may learn, which is plainly hinted in those [Page 9]texts. If children had any sence of true Religion, they would be enquiring into the nature, ground, and end of those services which were done to God; for true Religion is the exercise of mind inlightned by Faith and Knowledge, and not a piece of blind and ignorant devo­tion. Josh 4.6. Deut. 32.7. A man should be able to give some account of every thing that he doth in Gods service, and why and upon what account he doth it; when they ask, you ought to teach them.

Sect. 4.

Gods children have always made this their great care. Abraham, Gen. 18.19. I know Abraham, that he will teach his children, &c. I know him, he is a godly Man, he will not neglect so necessary and im­portant a duty as this. Abraham were not the man I took him for, indeed Abra­ham were not Abraham if he would not make a conscience of teaching his children and his houshold after him, that they might walk in Gods ways. Josh. 24.15. Joshua is resolved upon the point, that whatever others did, he for his part would worship the true God, and that none should nest under his roof, who [Page 10]would not do so too. We see what care David had of his Family, Psal. 101.6, 7. when he pro­fesses that he who would not submit to Gods ways, to know and do his will, should not tarry in his sight: Prov. 31.1. Solomons Mother was not wanting on her part, she taught him a good Lesson, if he had had the grace to have followed it. What my Son! Prov. 4.3. Vide Cart­wright and what the son of my womb! and what the son of my vows! Give not thy strength unto women, nor thy ways to that which dectroyeth Kings; so did David.

Timothy was born of godly Parents, 2 Tim. 1.5. & 3.15. as you may see, he had a good Mother, and a good Grand-mother, and these taught him the Scriptures from his youth.

The Elect Lady's care was, 2 John 4. that her children might be found walking in the truth.

Sect. 5.

Parents and Masters are answerable for those miscarriages of their children, into which they run for want of due in­struction or correction. If the Command­ment be given to the Parents for their instruction, government, and puting them upon pious duties, then at their hands will God exact an account for that ignorance [Page 11]and misbehavior which is found in them. Deut. 4.9, 10. Exod. 20 But we find God commanding them to instruct their Families, and to keep them to his service; Remember that thou keep holy the Sabbath day, thou, thy Son and thy Daughter, thy Man-servant and Maid­servant, &c. The Command is given to the Parent and Master, who are pre­sumed to have authority enough to see their Commands obeyed; and though the untaught and ungoverned Family should perish in their sin, yet God will re­quire their blood at their Parents and Masters hands. Instances of Gods deal­ing with Parents for their neglect of this duty we have in Eli, 1 Sam. 3.13. 1 Kings 1.5. Chrys. hom. de educat. lib. and in David too.

Sect. 6.

This business in hand is a matter of the greatest concernment to them, what­soever be neglected, this should not; this is that unum necessarium, without which they cannot be happy, as they may with­out other things. For, first their souls are much more precious then their bodies; these are but the caskets, those the Jewels; these are of the earth earthy, those are of [Page 12]heaven heavenly; one of their souls weighs more then all the world; Many would, cannot purchase it, theres no worldly things can be found sufficient for its exchange; it cost more then so to redeem a soul. You are carefull for their bodies, that they want not food nor ray­ment, nor lodging, nor any thing that is needfull: If a bone be broken, how sol­licitous are you to have it set? if a wound given, how carefull to have it cured? If a disease be growing on, how industrious are you to prevent or remove it? and will you be so carefull for their bodies, and do nothing for their souls; will you have no regard, how blind, how lame, how diseased, how naked and void of all good their souls are?

Secondly, Their future estate is more to be regarded then their present, this is but for a moment, that to eternity; the mi­series which they are subject to here, are but such as are common to man, through measure tollerable; those which in s [...]me your neglect, they may be sub­ject to hereafter, will be intollerable. The greatest happiness that you can procure for them here is but transitory, and it is mixt with much sorrow: that [Page 13]whereof you deprive them by want of instruction, is permanent, a full and per­fect happiness without any mixture of evil in it. It is an argument of the great­est love to provide best for their better part. When Solomon would tell us how his Father instructed him, he tells us also what the reason was that he was so care­full of him; I was my Fathers son, Prov. 4.3. and the only beloved in the sight of my mother; true love, makes Parents instruct their children in true Piety; the more they in­struct them, the better they love them. Its a foolish cockering love that makes us loth to trouble their heads with the knowledg and practice of their duty: thus David loved Adonijah, to his own and his Sons cost. David had more sons by Bathsheba, but we read not that he took that pains to teach them, as he did Solomon; this was his Darling, and the better he loved him, the more carefull he was to teach him in Gods ways.

But thirdly, if men be so carefull to provide for their childrens welfare in this world, now much more carefull should they be to provide for their eternal con­dition; you take much pains that they may live like men when you are dead, [Page 14]and will you take no care nor pains that they may like like Saints, when they are dead? You would have them live like men here, will you be content that they should live like Devils hereafter! You provide for them riches which the rust and moth doth corrupt, and will you not provide for them more durable riches? Aristippus was wont to advise Parents, that since our passage thorough this world was like a voyage by Sea, they should provide something for their chil­dren, that they might carry to the shore with them, in case they suffered ship­wracks; Cic. Pa­radox. 6. calc. by which he meant knowledge and vertue; all other things may be lost in wrack, but this cannot be lost; these will stick by us, when all other things forsake us. When Demetrius besieged and sacked Megara, he asked Stilpon, whether he had lost any thing? No, (saith he) thy soldiers cannot plunder me of my vertue, and for other things, I count the parting with them no loss. when Socrates was asked his opinion what he thought of such a mighty Prince, whether he were not the happi­est man living? I do not know (saith he) what stock of wisdome or vertue he [Page 15]hath. He that best instructs and brings up his children in their youth, makes the best provision for them against their age.

Hence the Poet calls the institution of youth, Miseris (que) viatica canis, the best pro­vision for gray hairs. Pers. 5. Satyr. v. 65. You must not neg­lect those fair advantages w^ch God puts into your hand for their outward estate: but your chief and greatest care should be for their souls good.— [...]. Epict. Enchirid. c. 63.

What if thy child come not to be great nor rich in this world, yet he may be an honest, gracious man, and rich toward God: but if thou sufferest him to live in ignorance of Religion, whate­ver thou providest for him else, in the end he will be most miserable. Poor Lazarus would not change skins, though it were full of sores, with rich Dives. Verily, our extraordinary diligence in making temporal provision for our chil­dren, will rise in judgement against us for our utter neglect of their eternal welfare.

Sect. 7.

This is the fittest season to instil know­ledge into them, before their hearts be corrupted with the pleasures, or insna­red with the profits of this world. If you suffer those things to preingage them, it will be a harder matter to make them unlearn evil, then it would have been to have made them learn that which was good before. While they are young, their memories are best, their appetites are strongest, their affecti­ons keen and eager; they are now apter to learn and to take any impression you shall set upon them, now they must be followed close. Pers. Sat. 3. v. Casaub. Plato 2. de legi­bus. [Ʋdum & molle lutum es — Nunc, nunc properand. &c. —] As age grows on, they will be more hard to learn. They are now of an active disposition, they find themselves em­ployed in something. If you employ them not in what is good, they will em­ploy themselves in what is bad. Good things are as easily learnt as bad, (were they but as diligently taught); a Cate­chise as easily learned as a Ballad, or a tale of Robin Hood. Whatsoever you would have your children excellent in, [Page 17]teach it them betimes. Heyl. Geog. in Russia. In Russia they train up their children to shooting in their minority, and give them nothing to eat till they can hit a white that is set before them. The Baleant give them no meat, Flor. hist. l. 3. c. 8. but what they can kill with their sling, [Cibum puer à Matre non accipit, nisi quem ipsâ monstrante percussit.—] time and use makes them Masters of their Art. Much may be done with children ere we think fit to trouble them with such things. They can learn to swear, and to prophane the Sabbath, why might they not as well be taught to read, to be catechised, to learn some choice Scriptures by heart? I have heard of that Noble Lady, the now Lady Pack­ington, daughter of the Lord Keeper Coventry, that in her minority she was tyed by the strictness of her education to learn daily such a proportion of Scripture by heart, before she should eat a bit of bread; by which custome and assiduity she became in a short time so perfect in the Scripture, that she had a great part of the Old Testament, and all the New so perfectly by heart, that she could repeat any chapter backward or forward, tell you any particular verse [Page 18]or words, where they were, what went before, and what followed after. In­deed she was a living Concordance, the very Prodigy of Memory, whose excel­lencies in these attainments are almost beyond the belief of any, but of those who have seen or heard her examined. Husbandmen know that they must not expect a good crop, unless they sow in a right season. Youth is the time to have the seeds of grace and godliness sown, else there's little hope of a good and a holy life.

Sect. 8.

Children are the seed-plot of the Church and Common-wealth; those who are now children, will soon grow up to be men of action both in things con­cerning God and their countrey. Such as they are when they cease to be chil­dren, such they will be when they begin to be men. Those who spend their youth in ignorance, idleness, naughti­ness, what can you expect from them when they become men, but to grow from bad to worse? As youth leaves them, manhood finds them; good, if [Page 19]good; if bad, stark naught. What impressions are put upon wax when it is melted, you shall find upon it when it is hardned. What you write upon white paper, sticks there. What savor your vessels have when they are new, they retain when they are old. What good you infuse into youth, it will relish on, when it is ripened into age. The wise man gives counsel like himself, Train up, (or catechize) a child in the way that he should go, Prov. 22.6. and in his age he will no [...] depart from it. It should be something to us to consider what posterity we are like to leave behind us; and that we may labour to make the generation to come happier then this, by giving our children better instruction then (perhaps) we have had. Pythagoras was wont to say, Lilius Gyrald. [...]ymb. Pytha­num pro­pter opes. that the main end of our begetting and bringing forth children should be [...] that we might leave those behind us who may serve God in their generation. When we consider the trouble and mise­ries which our eyes have seen, we are ready to wish and hope that our children may see better times. Good men will make good times: Time is in it self nor good nor evil, but as the persons are [Page 20]who live in them. Do your duty, and you may much promote your own de­sires: Labour to make them more know­ing men, and more obedient to God, and that will make better men, and bet­ter men will make better times.

Sect. 9.

This will enable them to profit by the Sermons which they hear: And the want of this is one main ground of that strange non-proficiency amongst men, that live even under powerful Ministers. God hath been exceedingly gracious in giving his word a free passage, which is by many men set on with a great deal of power and life; yet many even of such complain in the bitterness of their souls, and say, Lord, who hath believed our report? and to whom is the arm of the Lord revealed? In many such places, there's but little good done; and this I conceive amongst others is not the smal­lest cause, that they who come to hear the Word Preached, are in no measure prepared thereunto, by understanding the Principles of Religion. If they un­derstood beforehand what Justification, [Page 21]Sanctification, Adoption, &c. were what the covenant of works, and the cove­nant of grace were, then, they would be able to go along with us in what we say: But being so arrantly ignorant of Fun­damental necessary truths, we only speak into the air, they give us the hearing, and they depart no wiser then they came. A man would wonder else what shift many men could make to remain so ig­norant: who are like the Ectones, Heyl. Geo. in Lyvon. the original inhabitants of Poland, who are diligent frequenters of the Churches, but so extreamly ignorant, that hardly one in a Village can say his Pater Noster.

Should any of you hear a man make a learned Discourse concerning any point in Geometry, Arithmetick, &c. you might admire what you did not under­stand: but if you were beforehand in­structed in the Principles of that Sci­ence, you would then see the reason of what was spoken, your understandings would close with the things delivered, and you would reap profit by that Dis­course. So in this case, were men bet­ter insighted into the Principles of Reli­gion, we should soon see better fruits of all our labors.

Sect. 10.

The want of this is the unhappy ground of that unstableness in the faith, which to the reproach of our Religion, discovers it self so visibly amongst us at this day. Ephes. 4.14. That of the Apostle is too apparently manifested amongst us, that many of us are like children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, which hinders their growing up into him in all things, who is the head, even Christ. I find in story mention made of one Philetas Coûs, Syms. Chron. parte 5. pag. 44. an excellent Grammarian and Poet, [Master [...]o Ptolomeus Philadelphus, that great lover and promoter of Learning] but of so small and thin a body, that he was fain to wear soles of lead upon his shooes, Non du­bitamus, cur tot hereses & nova dogmata locum passim inveniunt, causam vel maximam esse catechizatio­nis neglectum, &c. Act. Syn. od. sess. 15. Judic. Theol. Palat. or else every blast of wind would overturn and blow him down. The reason why so many are so easily tossed aside by every wind of Doctrine, is, because they are not well bottom'd, nor kept steady by the Principles of Re­ligion. [Page 21]This is the true ground why every new Doctrine finds so many sol­lowers, because they were never esta­blisht in the truth. We have seen many who have made fair shew for a time, readily embrace and admire any new Discoveries which have been offered to them, under the specious vizor of New­light. They have run thorough all those new Modes of Religion which the Fa­ther of lyes hath presented them with­all, 1 Joh. 2.19. always liking that best which was newest, not finding where to rest their feet, having once forsaken that good old way of Gospel-Truth, wherein (indeed) they were never thoroughly instructed. If they had been of us, they would no doubt have continued with us; but they went out that it might be made manifest that they were not at all of us. This is the cause of those many sad breaches grown in families to their utter ruine, while they run into several ways with such eagerness and animosity, contend­ing to maintain their several parties, when it may be few of them have any competent knowledge of the Funda­mentals of Religion, and fewer have any true sense of the power of godliness [Page 24]upon their hearts. When the ship wants ballast every gust of wind will overset it. When the mind is void of serious know­ledge, no wonder that errors creep into the judgement, and looseness into the conversation. Col. 2.7, 8. Those who are not root­ed and grounded in Christ, will be easily spoiled through Philosophy and vain deceit.

Sect. 11.

The eternal welfare of your families depends upon it. Joh. 17.3 This is life eternal to know God and Jesus Christ whom he hath sent. O that you would give your thoughts liberty to expatiate in this wide field! That you would seriously lay to heart what Heaven and Hell are, Ʋbi nec operosa actio, nec requies desidiosa, laus erit sine fasti­dio, sine defectu, Aug. how full of glory the one, how full of horror and amazedness the other! Hea­ven, it is the throne of God, the pur­chase of Christ, the habitation of An­gels, the expectation of men, the envy of Devils. There's the vision of God, communion with all Saints, and an un­interrupted enjoyment of eternal rest. There's pure pleasure without pain, a continual day without night, perfect holiness without sin. The good things [Page 25]which God hath provided there for them that know and love him, are so many, they cannot be numbred; so great, they cannot be measured; so precious, they cannot be valued. They are as far beyond our apprehension, as expression. 2 Cor. 12.4. Who can declare that which Gods Spirit tells us is ineffable? Who can tell me how much sweetness, Bern. in 11. of Cant. Omnes deliciae L [...]eus erit. Aust. ib how much happi­ness is wrapt up in those few words, God shall be all in all; your faith most make out what your reason cannot compass, and what the tongue of men and Angels cannot express. [— [...]. Nilus in sentent. Tom 1. Orthodoxog. p. 181] And for Hell, the very name and notion of it is enough to make a mans heart ake, and his sinews tremble▪ Esa. 66. ult. There's the worm that never dyeth, and the fire that never goes out; the worm that ne­ver dyeth, is the gnawing and twinging, the horror and amazedness of the con­science, which shall then reproach us for our neglect of knowledge and the means of grace. When conscience remembers how many fair advantages we have slipt of making our calling and election sure, how many invitations we have slighted, [Page 26]and how much means we have neglected, then it will lay about it, and torment the soul. Conscience may be dull and sensless here, and go sleeping to Hell; but it comes no sooner there, but it is a­wakened to its cost. It reproaches and reviles the sinner, and makes his condi­tion so much the worse, because he was the occasion of his own sufferings. [There's the fire that never goes out] O dismal, dreadful fire! Fire without light, for there is utter darkness in the midst of it; fire mixt with cold, for while the tongue burns, the teeth chatter; fire without comfort, mixt with stifling choaking brimstone. Fire that will ne­ver want fewel to maintain it, there is much wood, and the breath of the Lord like a stream of brimstone kindling it. Esa. 30.33. Who can endure to hold his finger in the fire but for a moment? How do we roar and cry when we are but a little singed, scorched, burned? And if our material fire be so irksome and intolera­ble, what will that keener and more sub­tile fire be which will work upon the soul as well as upon the body! What will it be to have fire accompanied with cold, and darkness, and brimstone?

What will it be to have our childrens beds made in the midst of this fire? What will it be to have them lie for ever in these everlasting burnings? Ʋbi nec tortores de­ficiunt, nec torti moriun­tur, quibus sine fine more est, non posse in cruciati­bus mori. Aug. id. where they shall be ever burning, and yet never consumed, always dying, and yet never dead. To be without ease, and with­out hope, and all this in the company, and under the power of so many hideous ugly fiends, Ad so­latium malevo­lentissi­mū dam­nationis suae, &c. Id. whose only refreshment under their own torments will be to exe­cute their wrath and malice upon poor beguiled souls. O now you that have the bowels of Parents, tell me, whether it be not a matter of concernment, to teach your children to know God and Jesus Christ? Whether the joys of Hea­ven are not worth the having? And the torments of Hell so inconsiderable, that 'tis not worth while to avoid them? O do, do not betray your own flesh and bloud, and those precious souls which lodge in houses of clay, by your negli­gence, into those eternal flames, nor bereave them of those eternal joys!

Sect. 12.

Their souls will bless you when they come to Heaven for all your care and pains in sowing the seeds of Religion in their minds by a godly education. If the Saints in Heaven shall know their former relations, (as it is probable) how will your children then bless God for your conscientiousness in the discharge of your duty, whereby they had the happiness of coming to the saving know­ledge of that God, whom now they shall enjoy to all eternity. On the other hand consider how they will revile and curse you, if they meet you in Hell, whither they are condemned (with you) through the neglect of your duties. Methinks I see such a miserable soul casting balls of Hell fire into his fathers face, and yelling out such hideous words, Cursed be the hour wherein I was conceived, and the day wherein I was born thy child. Hadst thou done thy duty in instructing me in the fear of God, and in the knowledge of his ways, I might have been a glori­ous Saint in Heaven; whereas now, through thy neglect, I am become a mi­serable firebrand in Hell. I had indeed from thee a temporary life (which I had [Page 29]better never have enjoy'd) but thou hast betrayed me to an eternal death. I am undone, undone for ever by thy perfidi­ousness, and thou who wast the father of my body, hast been the murderer of my soul. [Perdidit nos aliena perfidia, Parentes sensimus parricidas, Austin. Ep. 23 ad Bonif. out of Cyprian in Epist. de Lapsis] With what face canst thou be­hold me frying upon these coles, to which I am betray'd by thy unfatherly careles­ness? Had I been thy slave, nay, thy horse, thy dog, thou wouldst have pro­vided what had been fit for me, but be­ing thy child, thou hast neglected me in that which most concerned me, my soul. When Quintilius Varius had by his rashness and indiscretion lost three Legions of his Masters the Emperor Augustus, in Germany; the Emperor was observed to be long after very pensive, sometimes pulling off the hair from his beard, sometimes beating his head in a frantick manner against the posts, and to cry out. [Redde mihi Legiones Quin­tili Vari] Restore me my Legions which thou hast lost. How much more bitterly shall these undone creatures cry out to their Parents in Hell, Reddite nobis [Page 30]animas, Restore us our souls which you have lost. I have heard at many execu­tions the dying Malefactors make sad complaints against their Parents negli­gence in this kind, charging their bloud upon the not performance of their Pa­rents duty. What may be expected from such persons in the flames of Hell, where all manner of respect and love is banisht? I am apt to think that it will be a great part of the damneds Parents mi­sery in Hell, to hear the reproaches and revilings of their children, whom their neglect of doing their duty hath betray'd unto that place of torment.

Sect. 13.

You may then expect a blessing in them, and what they undertake, when they are taught to obey for conscience sake. All other both natural and civil ties are too weak to keep children to their du­ties, 2 Sam. 15 but this will do it. Absalom, though an own son, lifted up his hand against David, a man after Gods heart, to de­stroy him: 1 Sam 24.5, 6. David durst not do so to Saul, a father in law, and a wicked ty­rant, who sought his life. What is the reason of the great disobedience and un­dutifulness [Page 31]of children to their Parents, but that Parents are so careless of teach­ing them to know God, and have not imprinted their duties upon their consci­ences, to restrain them from such courses? I do not say, that all that are so taught are obedient, and a comfort to their Pa­rents; no, Grace is not (ex traduce) by generation, no more then their souls. The Spirit blowes where it listeth; many a gracious man hath to his grief a grace­less and stubborn child. But this I am sure of, that they who neglect the per­formance of this duty toward their chil­dren which God requires, cannot with any good confidence expect that duty which their children owe to them; they only may expect it, who conscionably make use of the means which God hath appointed them.

Sect. 14.

You will much help forward the Mini­ster in his publick work, who shall but labor in the fire, and take much pains to small purpose, if you assist not in pri­vate. The children are yours, and you must not cast all the work upon the Mi­nisters backs, and you your selves not [Page 32]touch it with one of your fingers. It is not one daies instruction in a week, that will carry on the work; you must take all occasions to put them on in private. There is no time wherein you may not take some advantage to do them good; when thou sittest in thine house, Deut. 6.7. when thou walkest in the way, when thou liest down, and when thou risest up. This will advance them much; and you your selves shall find the profit on't. Docendo discetis, (as one of the Fathers acknow­ledges of himself) While you teach them, and hear them learn, you will learn with them, and imprint what you have learned more lastingly in your memo­ries.

Sect 15.

The very Heathens will rise up in judgement against you, Plato de legibus, Plutar. de Ed. lib. Epict. Enchir. Pythag. Aurea carm. they had their [...] & [...]. Arrian, apud Epict. lib. 1. cap. 27. and condemn you for your neglect of this duty. How exceeding careful the wiser sort of them were in this particular, he that hath but cast an eye into their Writings, will easi­ly perceive. They had their Manuals and Compendiums of their doctrine to [Page 33]teach them their duty both to God and man; they had reduced their doctrine to some few short heads, which their Scholars were to have perfectly by heart. What a Pithy downright Cate­chisme is that of the Poets.

That every man should be able to give an account, What we are? What was the end of our Creation? What is the brevity and unconstancy of life, and he certainty of death? What, and how admirable Gods Power, and Wisdome, and Good­ness, and Providence shines in the go­verning and ordering of the world? What bounds we should put to our de­sires of earthly things? To what end and purpose they are serviceable, and much more. Of what, many who pro­fess Christianity, can give but a slender account.

Philip of Macedon, Quintus Curtius Supplem. 1. cap. having found the benefit of good education himself, was careful to provide the best tutors for A­lexander his son, especially Aristotle, by whose care and industry he was so well [Page 34]improved, that it grew into question, whether Alexander owed more to Phi­lip who begat him, or to Aristotle who taught him?

The Persians were exceeding exact in teaching their children betimes, Xenoph. de inst. Cyr. in princip. they la­bored to prepossess their minds with good things before they were poisoned with evil, as being rather desirous to see them do what was good, then to punish them for doing amiss.

Nay, the very Turks themselves are exceeding careful of training up their youth, Grand Signor. Serag­lio, pub. by Mr. J. Greaves, p. 70, 71. those especially that are to be for the more immediate service of the grand Seigneur. The course that is taken with them so soon as they come into the Se­raglio, is admirable, and nothing resem­bling the barbarism of Turks, but besee­ming men of singular vertue and disci­pline; for they are exceeding well tuto­red, and daily taught as well good fa­shion, and comely behavior, as they are instructed in the rites and ceremonies of the Mahometan Law, and whatsoever else may tend to the enriching of their minds. What will such Christians be able to answer for themselves at the day of Judgement, for their neglect of this [Page 35]duty, wherein they see themselves out­done by the purblind Heathen?

I come now to the second Branch of the Exhortation, which is to chil­dren and servants, to submit themselves to discipline, and to be willing to learn that which conduceth to their souls health. And that they may more cheer­fully yeeld up themselves to publick and private instruction, I beseech them by the mercies of God to consider.

Sect. 1.

Your eternal salvation depends upon your knowledge of, and faith in Christ; what ways God hath for those who dye in their infancy, we shall not be curious to inquire, much less confident to deter­mine: But for such as are come to the use of reason, and to years of discretion, he saves none but such as can and do act faith in Christ. Hos. 4.6. How can you believe on him whom you do not know? Want of knowledge is destructive to yong as well as to old. If you reject knowledge, he will also reject you. Either you have Parents that put you forward, or they do [Page 36]not; if they do, you are bound to obey your Parents in the Lord, for this is good and right. Eph. 6.1. Disobedience to Parents in things which they command, agreeable to the mind of God, is direct disobedi­ence to God himself. If they be backward in their duty, be not you backward in yours. Your souls are your own, and you must give an account to God for them. God will require your bloud (if you dye for want of instruction) at your Parents hands, but you shall perish in your sins. Hell torments will not be a jot the easier to you, because you come into them through your Parents fault. If they be careless of your eternal welfare, you had need to double your diligence, to make your calling and election sure. You are put to your shifts to provide for your selves in your greatest concernment, you must take the more pains. Are you so inconsiderable that your souls are not worth the saving? why, of such is the kingdome of God.

Sect 2.

You were engaged hereunto by Bap­tisme; your Baptismal Covenant enga­ges you to learn all things belonging to [Page 37]your souls health. You were baptized into the name of the Father, the Son, and the holy Ghost, and will you always be ignorant, who, and what that Father, Son and holy Ghost are? And what each of them doth toward the promoting of your eternal welfare? Will you grow old in the ignorance of that ordinance which you received so yong, and render it fruitless? You then renounced the world, the flesh, and the devil, Repete quid in­terroga­tus sis, re­cognosce quid re­sponderis. tenetur vox tua in libro viventi­um, pre­sentibus Angelis locutus es. Amb. de initi­and. c. 2. and were dedicated unto Christ. What, will you live and dye in the ignorance of him, into whose warfare you have engaged your selves! Remember what was askt you, remember what you promised, what sti­pulation and covenant was made that day between God and your souls. Your words were spoken in the presence of Angels, and they are recorded in Hea­ven. If the children of Israel would be asking their Parents what was the meaning of Circumcision and the Pas­chal Lamb, those Sacraments under the Law; is it commendable for you to spend all your days, and never inquire what is the end, use, nature of Baptisme, and the Lords Supper, the Sacraments under the Gospel? I beseech you con­sider [Page 38]the vows of God are upon you.

Sect. 3.

You have no assurance of your lives, but may be quickly taken away, and have no long time to learn. What will be­come of you if you are called to an ac­count before you have learned what to plead for your Justification? I have heard of a young man who being desi­rous to be instructed in Moral Philoso­phy, which is the Doctrine of living well, was disswaded from it; he was told he was too young, in the flower and prime of his youth, to which such harsh rules were no way suitable; he might apply himself to that hereafter. O! but (saith he) what if I dye before I be elder, what will become of me then? Think seriously on this, the Charnel house hath as many little Skuls as great ones in it: there are as many young as old carried out to bury­ing. We often see (as the Proverb is) the old Camel carry the young Camels skin to market; Parents doing that office for their Children, which in the course of Nature might be expected from the Chil­dren to their Parents. If you were sure of long life, yet it were no wisdom to put off this work to old age; you will be [Page 39]then harder to learn, your avocations more, your hindrances greater: Be­sides, you must not put off sowing your seed until it be time to reap. Since your time is uncertain, work while it is to day; neglect not your season.

Sect. 4.

You have much to do in a little time: Ars longa, vita brevis; our life is but short, but our lesson is long and difficult: A Christians task is never at an end; so long as he lives he will have something to learn, or to learn better: There be many things necessary to make the man of God perfect, throughly furnished unto every good work. The sum of Christian Reli­gion, though it may be drawn into a short Catechism, yet 'tis of large ex­tent: Every Article requires an age to know it throughly. As there are many things to be known, so many of them are very difficult, 1 Tim. 3.16. the whole knowledge of the Gospel is a mystery, a great mystery, yea, beyond all controversie, it is a great mystery. 2 Pet. 3.16. There be many ( [...]) things hard to be understood: And alas! our apprehensions are but dull at spiritu­al, heavenly things. You are like vessels that have but little mouthes, which re­ceive [Page 40]whatsoever is put into them drop­meal Such vessels will be long in filling, there must be the greater diligence, and continuance at the work.

Sect. 5.

You ought not to be admitted to the Lords Supper, until you have attained a competent measure of knowledge; when you are grown up, you will take it ill to be kept back from that spiritual banquet, but to admit you without knowledge, is but to admit you to your own destructi­on, to invite you to poison instead of meat, to admit you to eat and drink your own damnation, 1 Cor. 11.29. But of this again hereafter. [Nemo ex juvenibus ad Coenae communionem admittitur nisi prius examinetur, an Mysterium hoc sacrum probè intelligat. Judic. Theol. Helvet. Syn. Dodr. S. 15.]

Sect. 6.

You are free from some of those un­just prejudices which keep others from this necessary work. It's usual with some of riper years, when they are called up­on to be instructed, to break out, What do you make us children still? we are too old to be catechised: What an irra­tional [Page 41]retortion and answer this is, we shall consider in its proper place; but you, with whom we have now to do, have no pretence to this plea. You are young, and none of us brought know­ledge into the world with him, but we must get it. It is not so much a shame to be ignorant, as to continue so, when we have means and opportunities to learn. It cannot be expected that any should know the things of God, till they be taught, and youth is the fittest time to learn. You take it no disparagement to learn a Trade or Mystery when you are young, why should you think it any to learn the great Mystery of Godliness.

Sect. 7.

You are subject to stronger affections, passions, lusts, in your youth, and there­fore should more carefully lay in provi­sions against them. It's a great matter to abstain from the sin of youth, Magnum est à vi­tiis juventutis absti­nere. Amb. in obi­tu Valentin. to. 5. p. 107. Grave est juveni cujus aetas est florulen­tior. Id. and to renounce the vanity and folly of it in our very entrance into the world. There is a great emphasis in the word, Wherewithal shall a Young man cleanse his way, [Page 42]Psal. 119.9. A Young-man, who is in the heat of blood, fulness of strength, height of affections, and many times under the greatest lusts. It's a hard taske for such a one to submit his ear to discipline, and to conquer these corruptions, he had need to be more careful to fetch in strength, Fretum adolescen­tiae. Flo­rus. l. 1. c. 26. and to arm himself against it. The Historian calls Youth [fretum] a troubled and tempestuous Sea, when as a riper age, is but [Otium maris] a quiet and calm Bay, a safer Harbor; in a quiet Sea, it is no such hard matter to steer and govern the ship aright, Cum sit aetas lu­brica frae­nari ac regi de­bet. Lact. but in a tempe­stuous and working Sea, it requires more care and diligence. Youth is a slip­pery and unsteady age, and had need of much caution and circumspection to restrain, and guide, and fix it. Upon this consideration St. Ambrose thus read that place, Lubricae ac per­plexae sunt viae juven­tutis, non solum fra­gilitate lubricae aetatis prolabitur, sedet ig­norantiâ mandatorum. Amb. ibid. Prov. 30.18▪ There be three things which be too won­derfull, yea, four which I know not, the way of an Eagle in the air, of a Serpent upon a rock, the way of a Ship in the midst of the sea, and the ways of a Man in his Youth. Therefore David was fervent [Page 43]in this prayer, Remember not the sins of my Youth, Ps. 25.7. What through the giddi­ness and headiness of that age and what through that ignorance which most com­monly attends it, it is exceedingly apt to run into error. What is the best means for a young man to cleanse and direct his ways? why, by taking heed unto thy word. In the strength of this it was, that Joseph repulsed the down-right temptations of his lewd Mistris; How shall I do this wick­edness and sin against God. Gen. 39.9. It is this that gives the young man knowledge and discretion, Prov. 1.4.

Sect. 8.

Knowledge when you have attained to it, puts an extraordinary lustre and ho­nor upon you, and of all knowledge, this divine and saving knowledge most. All other knowledge is but blindness and ig­norance in comparison of knowing Jesus Christ and him crucified. Other know­ledge puffs up but the knowledge of the things of God, edifieth. In those pla­ces before mentioned, where God com­manded them to teach their children his statutes and his ways, he tells them that this shall be as front lets and brace­lets, [Page 44]it shall be their greatest ornament. This made David wiser then his Teachers, Psal. 119.98, 99, 100. then his Enemies, then his Antients, be­cause Gods Testimonies were his conti­nual study and meditation. What a sweet savor did Josiah leave behind him, who at eight years old knew the Lord, and walked in the ways of David his Fa­ther, 2 Kings 22, 23, chap. entred into covenant with God, re­formed Religion, destroyed Idolatry, and turned not aside, either to the right hand or to the left. 2 Tim. 3.14. What an honor it was to Timothy that he was instructed in the Scriptures from a very child? 1 Kin. 18.12. Am 1. ubi supra. To Obadiah, That he seared the Lord from his youth? to Valentinian the Emperor, that he was so good, at such an age? How preci­ous are the memories of Edward the Sixt, Vid. their lives. and the young Lord Harrington upon this account? as wickedness in grey hairs is double iniquity, so piety in young men is double gilt; its like apples of gold in pictures of silver.

Sect. 9.

Lastly, You are growing up toward the having of children and families your selves how will you be able to teach them their duties then, if you be ignorant of your own [Page 45] now? And here let me add to all that hath been said before, that it is a sad thing to see young people thrusting themselves into the world, and taking upon them the government of Children and Families, who never yet had any acquaintance with God, nor know any thing of the Principles of Religion! who are usually very sollicitous what Portion they shall have, what Joynture they shall have, but never enquire what abilities they have to discharge the Duties of those Family-relations which they are enga­ging to; these things never come into their thoughts. It was said of Herod, that it was better being his Hog then his Child, which may be truly said of such persons; They know how to feed their Hogs but not to breed their Children. Many men deal worse with their Child­ren then they do with their Beasts; they will be at any charge to have a Horse ma­naged, a Dog or a Hawk well trained but not to have their Children taught. They would have a good Carter, a good Shep­heard, a good Bayliff, what wages soever they gave them; but any Schoolmaster is good enough, if he be but cheap e­nough. Any drunken vitious Sot, shall [Page 46]sooner have their Children, and their good will, then the sobrest man and the best Schollar in the world, if he will teach, that is, undo them, but three pence cheaper.

Diogenes was wont to say, That it was better be some mans sheep then his Son: He will provide a good Shepheard for his sheep, but cares not to whom he commits the tutelage of his Childe. One told Hyperides, an Orator of Greece that he had sent his Son to travel, and had sent one of his Slaves along with him to be his Governor and Tutor in his tra­vels; Its well done said he, for now in­stead of one Slave thou shalt receive twain. Such another wise Wiggin, brought his Son to Aristippus, and de­manded of him what he should give him to read Philosophy to his Son: Why, saith he, you shall give me a hundred Crowns: O! saith the other, that will buy me a Slave; yes, answered Aristippus, so it may, and then thou maist have two Slaves, one whom thou hast bought for thy Hun­dred Crowns, and another of thy Son, whom thou wilt not be at charge to have taught. To conclude, take heed, lest by rushing into a married condition [Page 47]without any ability or inclination to teach those whom God hath given you, you bring out children for the destroy­er. In some Protestant Churches there are none permitted to be married, Judic. Theol. Helvet. in yn Dor. till they have first given their Minister an account of their knowledge of, and proficiency in the Doctrine of the Christian Faith. Sect. 15[Sponsi non copulabuntur, nisi privatim pastoribus, suos in Religione profectus satis comprobaverint. Act Syn. Nat. Dordrect. sess. 15. Sent. Theol. Hassior. juxta fi­nem] this want of instruction makes many Parents deal with their Children, as the great Duke of Muscovy deals with his Subjects, who will not suffer any of them to be instructed, Heyl. Geog. in Russia. least they should be wiser then himself▪ who are by this means bred up in such lamentable igno­rance, that when they are asked any serious question, satisfie themselves in saying, God and our Great Duke can tell.

But as Solomon says, Eccles. 11.4. He that observeth the winde shall not sow, and he that regar­deth the clouds shall not reap. Prov. 26.13. And the sluggard crieth there is a Lion in the way. He that hath no mind to any work, will never want frivolous pretences and ex­cuses, [Page 48]to take him off. So in this case, some are apt to plead

This is a new way, Obj. 1 what need this trouble now more then heretofore; our Fathers were not so strictly held to learn, and yet they did well enough; God send us but to live and dye as well as our Fore-fathers, and we need care for no more.

1. Answ. No, This is no new way; We have this very name and thing, Catechising, frequently mentioned and prest upon us in Scripture. Pro. 22.6 Train up a childe in his youth, [...] Im­buere, do­cere, pri­ma docu­menta da­re paula­tim & paulatim, ut ferri possit. Rab. Dav. in lib. Rad. Hence [...], with them, signifies, Chatechesis, chatechismus, rudimenta, initiatio. Mercer in Pagnin. and in his age he shall not depart from it. Train up the word is Cate­chise, as the margin of our Bibles ren­ders it. Teach a childe, according to his way, or in such a way and manner as he is capable to bear, that is, by little and little.

A word very usual also in the New Te­stament, [...]. Steph. in verb. [...]. Luk. 1.4. That thou mightest know the certainty of those things wherein thou hast been instructed, or catechised. Act. 18.25. This man (Apollos) was instructed in the [Page 49]way of the Lord. 1 Cor. 14.19. That I may iustruct others. And many other Texts too tedious to recite; in all which places it peculiarly signifies to teach the Principles and fundamentals of Christian Religion (by word of mouth) and there­fore this is no new thing. It was a con­stant practice in the primitive times, who had their Chatechists, and their Chatechumens; those whose office it was to instruct them who were newly con­verted, and but raw in the Faith. [...]. Ma­gist. Hier. de script. Eccles. Cle­mens Alexandrinus (to pass by others) who lived near to the Apostles, was a Chatechist in the Church of Alexandria, and upon this occasion wrote his Poeda­gogus: Their peculiar office was to in­struct young Christians in the Articles of the Christian Faith, and grounds of Re­ligion, until they were fit to partake of those heavenly mysteries in the Lords Supper. The Liturgy of our Church in­joyned that all should be instructed in the Faith, and able to give an account of it before they were admitted to the Lords Table.

2 And for your Fore-fathers; what if they lived and died in ignorance, doth that make ignorance the more excusable [Page 50]or commendable? If they were saved, I dare boldly say, that it was not their ig­norance that saved them; if they perished through ignorance, have you such an o­pinion of, and love to them and their example, that you are willing to go to hell with them for company? This were to do, as I read, that Roboald, once a King in West-Freezland did, Heyl. Geog. East-freizl. in Germ. who being overcome by Charls the Great, was per­swaded by him to receive the Christian Faith, and the Sacrament of Baptism; But being told that his Friends and Kins­folks were in Hell, because they were no Christians; neither will I (said he) be of that profession, for I love to be among my Kindred. How wisely he resolved, I leave you to judge.

Object. 2. But I am ignorant, and cannot answer.

Answ. You had the more need to learn; the most learned was ignorant, until he were taught: Ignorance is the high road to ruine; and to refuse in­struction is not the way to cure your ignorance, but to continue and en­crease it.

Object. 3. I am ashamed.

Answ. You should never be ashamed [Page 51]of doing that which God requires; you should be ashamed of nothing but sin; are you ashamed to be good? are you not ashamed to be called a Christian, and will you be ashamed to learn what Christ is, and what he hath done for your soul? Are you ashamed to follow the examples of all Christians of all ages? will you be ashamed to go to heaven? Matt. [...] 38. remember what it is to be ashamed of Christ and his ways; are you not ashamed of your fil­thy ignorance, and will you be ashamed to use the means to cure it. But yet where there is an unconquerable bashful­ness (which yet in this case should be la­boured against) there may be means found to instruct such in a less publique way.

Object 4. But Catechising is for chil­dren; we are grown up to be of mens and womens estate

Answ. If you have not yet learned, it is more then time to begin now. Your age is no presciption against a duty that God requires: You should rather be­moan your mispent youth, and redeem your lost time, then plead it in Bar against your future knowledge; do you ever intend to learn or no? if not, you will [Page 52]unavoidably perish in your ignorance; if you do, then begin while you have time and opportunities and means offered you. There be children in understanding as well as children in age, and those need instruction as well, Muscul. in Ps. 19.7. or rather more then these. Of old, not young children onely, but those of riper years, if igno­rant, were to be catechised. In those places before instanced, they that were able to ask a reason of every piece of Gods service, were to be instructed, and these were past children. The (Chatechu­mens) or persons to be catechised, men­tioned above, were all such as were con­verted to the faith, whether young or old, in which form they continued till they were fully instructed in Christian Religion, and fitted for the highest Or­dinances.

Object. But what is this but to teach children by roat (like Parots) what they do not understand.

Answ. It is not the bare saying of a Catechism by heart, but the understand­ing it, that we mainly drive at; we shall labor to make them understand it as far as they are capable; though some may not be able to understand it, others are [...] [Page 53]2. Though they, who are very young, can but say it, yet as age and discretion come on, they will increase in knowledg. He that now onely learned, may come in a little time to understand the meaning on't: But he will never understand, who never learned. There he some terms of Art, in all Sciences, which the learner must get, though he understand them not; when he comes to make use of them, then he will understand them.

Object 6. What is this, but to take Gods work out of his hand, whose work it is to teach, and who hath promised that in Gospel times, we shall be all taught of God.

Answ. God in this, as usually in o­ther things, works by means; he teaches us by the Ministery of men. This reason is as much against Preaching as Cate­chizing. We might expect such an Ob­jection from super-Ordinance men, and to them we would suit another Answer: But not from them who acknowledge Gods Ordinances; those who are taught by Gods Ministers, according to Gods Commands, Rules, and Directions, those God teaches. We take not Gods work out of his hand, but (like his Ushers) we [Page 54]teach under him and or him. By this time (I hope) you that are Parents and Masters, see the conveniency, excellency, and neces­sity, of instructing your Families; and Chil­dren, and Servants see that it is their duty, and for their great advantage to learn.

I come now to the last stage of my in­tended journey upon this subject, Branch of Ex­hortati­on. which is to press all sorts of people, of what age or degree soever, to a chearful submission to this necessary work of instruction in the fundamentals of Religion. Not that I intend the bringing of the aged to pub­lick Catechizing (though I shall shew you anon what the Reformed Churches think fit in this case) but that they would submit to private personal instruction in the points which be necessarily to be known for their salvation. I easily fore­see the difficulty of the work which I have in hand, against which flesh and blood will undoubtedly make head.

For first, there is naturally a willing­ness in mens hearts to conceal their mi­serable ignorance, whereof they would not be thought guilty: We desire to hide our spiritual defects as well as our natural ones. The ignorant as well as the pro­phane, [Page 55]hates the light that he may not be discovered.

Secondly, We shall meet with the hor­rid pride (which too often accompanies such black ignorance) of those who think themselves too wise to learn; of whom I may say, as it was said of others in the like case; they might have attain­ed to a good stock of knowledge, if they had not thought themselves wise enough too soon. There is no greater enemy to knowledge, then presuming ignorance; Multi ad sapientiae vestigium pervenis­sent, nisi se jam pervenisse putassent. Plin. Pride and self conceit bar the door a­gainst instruction: Those who think themselves rich, and increased with goods, and have need of nothing, when they are poor, and naked, and miserable, are hardliest convinced of their sad con­dition, Rev. 3.17. Isa. 47.10. Prov. 12.1.

Thirdly, The Devil will never be wanting with all hi [...] skill, malice and in­terest, to divert or binder a work so di­rectly tending to the overthrow of his Kingdom. We have an essay of his good will to works of this nature, Acts 19 [...]8, 20, 21. when the word of God began to be manifested, and to prevail with some to bring them out of his power, he surs up Demetrius, who put the people in an [Page 56]uproar against Paul; where, had not pro­vidence diverted their fury, he might have been torn to pieces amongst them. What between these several oppositions, which we easily forecast, and others which we cannot so readily see, we may say as Paul did, that we wrestle not a­gainst flesh and blood, but against Prin­cipalities, &c. But be the opposition what it will, Gods mind must not be con­cealed, nor our duties undiscovered, for fear of displeasing the Devil and his Par­tizans. If it appear not to be Gods mind, we leave you to your liberty: but if it be, then whether you will hear, or whether you will forbear, we must lay it before you. And I hope that God will so effectually convince you of your du­ties in this particular, that none shall be able to open his mouth against it, nor refuse it, unless it be such as apprehend not the benefit of it, or wilfully shut their eyes against the clear light of Scrip­ture.

To such I shall onely propose these in­suing considerations, which by Gods grace, may serve to quicken them to their Duty.

Sect. 1.

Ignorance is a damning sin in all the mind without knowledge is not good it darkens the understanding, Prov. 19.2. Eph. 4.18. Isa. 5.13. Hos. 4.1. Job 21.14. and alienates from the life of God; this is one main ground of Gods controversie against a Land, when they have no knowledge. It is a character of the worst of men, not to desire the knowledge of his ways: But it is much worse in aged persons, who have had more time and opportuni­ties to learn. Job 32.7, 9. Days should speak▪ and the multitude of years should teach wisdom; and it is a reproach when the aged do not understand. Deut. 32.7. 1 Cor. 14.20. At your mouths the younger sort should enquire for instruction, and if you be ignorant what do they but enquire of an Idol that hath a mouth and speaks not? St. 1 Epist. 2.13. John presumes that those who are of riper years understand the mysteries of Religion; I have writ­ten to you Fathers, because ye have knewn him that was from the beginning. You look for reverence because of your age, Prov. 16.31. but gray hairs are an honor only in the way of righteousness, otherwise they are a reproach to you; Eccles. 4.13. for a poor and wise child is better then an old and foolish [Page 58]King that will not be admonished. The Son of Syrach hath an excellent saying to this purpose; though the Book be A­pocriphal, Eccles. 25.4, 5, 6. the words are Canonical, If thou hast gathered nothing in thy youth, how canst thou find any thing in thine age. Oh! how comely a thing is judgement for gray hairs, and for antient men to know counsel? Oh! how comely is the wisdom of old men, and understanding and counsel to men of honor? Much experience is the crown of old men, and the fear of God is their glory. What a shame is it for men to have spent the greatest part of their time, and not know the end for which they were made, nor (but by roat) who made them? What an incongruous thing it is, to profess an expectation of salvati­on by Christ at your approaching death, when you can give no account who that Christ is, or what he hath done for you more then any other hath done? To pro­fess your selves Christians, and resolved to die in the Christian Faith, and yet to live and die in an utter ignorance of him, and of the saving benefits of his death? What a shame would it be to see your selves out-done by your children, who in a little time will be able (through Gods [Page 59]blessing) to give a better account of their Faith and Hope then you can, unless you (who are yet ignorant) will be willing to be taught. Wisdom crieth after you, and upbraids you with your aged igno­rance, Prov. 1.21. How long yee simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge?

Sect. 2.

You have reason to expect but little time more before you are called to your great account; you have but a little time more to learn in. Young men may die, old men must. You have one foot in the grave already; much of your sand is run, your day is far spent, your sun draws low, and is near to setting. You must not expect your shadow to go back; 2 Kings 20.11. as once it did on the Dial of Ahaz; nor your sun to stand still, as that in the fir­mament did in the days of Joshua. Josh. 10.12, 13. He who hath trifled out the morning, had need to mend his pace in the afternoon, if he would compass his journey with se­curity and comfort. Walk apace while your light lasteth; work hard while you have day, Joh. 19.4. Eccles. 9.10. for the night comes when no man can work. Whatsoever thine hand findeth [Page 60]to do, do it with all thy might, for there is no work, nor knowledge, nor aevice in the grave whether thou art going. Now is the season of getting the oyl of saving know­ledge into thy vessel, if thou wouldst have thy lamp shine, when the Bridegroom cometh. Mat. 25. Job 36.12 v. Merc. in loc. He that openeth his ears to disci­pline shall spend his years in prosperity, but he that will not hear (and obey) shall fall by the sword (i.e. miserably) and shall dye without knowledge: Those who af­fect ignorance, ignorance shall be their ruine. It's a heavy curse when God gives up them who refuse instruction, to dye without knowledge. Above all take heed of putting off this business to a further time; Parce tempori. Stoicorum praecept. Gods time is the present time. To day if you will hear my voyce Its good doing Gods work in Gods time. Procra­stination and putting off our duties to another day, Procra­stinatio semper luctatur cum dam­nis. is the great bane of souls. Many resolve to learn what's needful for salvation, and to do what's needful to be done, but hereafter: at present they have some other smal occasions, to morrow is a new day, Cras hoc fiet, Idem cras fiet; jam cras hesternum heu! confumpsimus; ecce aliud cras, egerit hos annos. Persius. they have time enough be­fore them. O but deceive not thy soul, [Page 61]with a false account; to day is thine, to morrow is not. Wilt thou mispend that time which thou hast, and dispose of that which thou mayst never live to see? Thou mayst be dead before to morrow, or if thou live, yet thou wilt be putting off the work till to morrow still: to mor­row hath no end; every day hath a mor­row behinde it, whither, when we have caught the trick on't, we shall cast all our business. He that puts off his busi­ness till to morrow, will ever come a day behinde his work: Frustra sectabere canthum. Cum rota superi­or curras & inane secundo. id. at. 5. as the hinder wheel of the Coach, though it moves as fast as the former, yet it never catches him, it is behinde still: There is no greater impediment to a good life, then neglecting the present seasons, to resolve what we will do to morrow. Delays do not onely lose time, but render us more unfit every day then other for our work. If to morrow be a convenient time, how much more to day, that thou mayst go on to morrow, and not while it off to the third day. [ [...], &c. Arrian. Epict. l. 4 c. 1.2. in fine]

Sect. 3.

The best Christians are capable of im­provement. I am well assured that there are divers amongst you who are (in your proportions) well instructed to the King­dom of heaven, who are grown men in Christ, and able to render a good ac­count of the hope that is in you, yet such ought not to withdraw themselves from this necessary work.

1. Because your withdrawing would be a pretence for those to refuse, who have most need of instruction. Others will pretend to that knowledge which they have not, when they see that your knowledge is an excuse for not submit­ting your selves to Gods ways

2. Of all men you have least reason to refuse it; of all Schollars they should be ready to stand forth to trial, who are best able to give an account of the spending of their time. It is the Banck­rupt onely who is afraid of having his e­state looked into.

3. He that hath most knowledge, hath yet many things to learn. There is a growth, 2 Pet. 3.18. as in Grace, so in the know­ledge of our Lord and Saviour Jesus [Page 63]Christ. 2 Tim. 3.15. 1 Tim. 4.15. Though Timothy was instructed in the Scriptures from his very youth, yet he was to give attendance to reading and meditation, and to continue in so do­ing, that his profiting might appear to all. In the Scriptures, a Lamb may wade, and an Elephant may swim. Heb. 5.12. There is meat for strong men, as well as milk for Babes. There be some easier truths for the less learned, and some harder to ex­ercise the understanding of more know­ing men. Eph. 2.22. Heb. 6.1. Our Christian Faith is a spiri­tual building, where it is not enough to lay a good foundation, 1 Thess. 3.10. but to go on to perfection. The saith of the Thessalo­nians was such, that it was a great sup­port to Paul in his afflictions; but yet there was something lacking in their faith, which he desired to supply by per­sonal instruction.

But suppose your knowledg to be more then it is, yet you may want quickening and liveliness to the exercise of your knowledge; Iron sharpens iron, Prov. 27.17. and the coun­tenance of a man his friend; as by whet­ting one iron against another, that which was dull gets a better edge: So by familiar and friendly conference (especially with those whose knowledge is greater) your [Page 64]parts grow more vigorous and active. The learnedest men may gain much by discourse and imparting themselves, one to another, if they could not add to one anothers knowledge, yet they may warm one anothers hearts. Holy con­ference is a great improvement both of parts and piety: Every Christians experi­ence may (I presume) seal this truth, we often meet with good old Christians, whom, though we be able to teach, yet we have from them some such savory ex ressions as much affect our hearts, and quicken us to our Duties. There be many advantages which an humble Chri­stian may gain by his frequent and fami­liar discourses with his faithful Pastor, besides the encrease of his knowledge, which yet is no small nor contemptible benefit. Act. 18.24, 26. Apollos himself, though mighty in the Scriptures learnt much by confer­ence with Aquila and Priscida.

Sect. 4.

There be very many duties which God require of you in your particular standings and relations, which you are altogether unable to discharge, till you be throughly instructed in the business [Page 65]of Religion. Your several Relations into which God hath cast you, have their several Duties to which you are ob­liged.

In your Families you are Husbands, Wives Parents, Masters and to the dis­charge of every one of these Relations aright, there is need of much holy skill. Prophane persons never heed it, igno­rant persons cannot perform it; they can neither pray with them, nor for them, nor instruct, nor correct them according to the mind of God, which they are ig­norant of.

As you are members of civill Socie­ties you have Duties to perform, which you can never do aright, till you do them upon Scripture grounds, Ro. 13 5. and have learn­ed to obey for conscience sake.

As you are members of a Church, and are in Brotherly communion with others; Mat. 18.15. there be duties too of admoni­tion, instruction, exhortation, &c. which will seem uncouth, and be unfeasable till your mind be enlightned, and your hearts warmed with this heavenly knowledge. Men may make a great noise and flourish in the world, who have really little or no worth in them. But the true trial of a [Page 66]Christians excellency consists much in the faithful discharge of the duties of his particular Calling and Relations.

Sect. 5.

Christians are bound to this mutual and reciprocal act of teaching and ex­horting one another, 1 Thess. 5.11: Heb. 3.13 Heb. 10.25. of building up one another in the faith of the Gospel; as you are bound to instruct and exhort others so to submit to the instruction and admonition of others (though private Christians) how much more should you be ready to learn of those who are set over you in things appertaining to your souls, and admonish you, whom you ought highly to prize for their works sake The Apostle urges this argument in that 1 Thess. 5 12, 13.

Sect. 6.

You are bound to render a reason of the hope that is in you, 1 Pet. 3.15. to every one that asks it; Not that it is expected that every Christian be able to give an exact account of every article of Faith, and of all the subtilties that are about it: or that he is bound at all times, in all places, in all companies, upon all occasions to [Page 67]give an account of his faith and hope to every captious Questionist; But when he is fairly called thereunto, and the glory of God, and the good (and con­firmation) of his Brethren requires it. In such cases, Luk. 12.8, 9. he ought boldly to make profession of his Faith, and to defend it by all the arguments he can, though it should bring him into trouble. How much more ready should you be to do it, Act. 19.8 to those who enquire into your faith, not to betray, nor persecute you, but to instruct, establish, confirme you, and to supply what is lacking in your Faith.

Sect. 7.

The want of this is the reason why we have so many titular Christians, who en­joy the name of Christians; but are utter­ly ignorant of the mystery of godliness, it is an unseemly and unwor­thy thing, Indignissimum est si ejus nesciamus le­ges & placita cu­jus tamen nomine & professione cense­mur. Bulling. in 1 Pet. 3.5 that we should be ignorant of his Laws and Or­dinances whose Disciples we would be reckoned. I shall give you my meaning in the words of a late learned Mini­ster of our own, now with God; who [Page 68]having admired Gods goodness in giving [...] the glorious Gospel, [...]. 48. to 55. which hath now so long shone so clearly amongst us, goes on to bewail, that after such rich injoyments of the means of knowledge, there should be so many thousands a­mongst us, who being askt a reason of the hope that is in them, cannot speak tollerable sense, why they are Christians rather then professed Infidels: That there should be whole Parishes who cannot afford one wise word toward the defence of our most holy Profession; that many who will take it very ill if they be not ac­counted as good Christians as the best, should think no otherways of Christ then some do of St. Patrick, and S. David, and o­ther of the Saints of their own Countries. He goes on to bemoan that dismal fog of Popery, which doth yet darken this Island; Popery which few men think of, viz. that blind, absurd, implicite Faith of believing as the Church believes. There is not (saith he) a pin to chuse between him that believes in gross what the Church of England beleives; and him that beleives as the Synagogue of Satan, the Church of Rome believes, if neither know any thing explicitly what either [Page 69]Church believes. And concludes to our present purpose, I see no hope but the Colliers Faith will have the greatest num­ber of Professors, whilst accurate Cate­chising of all sorts of people, which did so much good in the Cognitio & scien­tia Chri­sti & Evangelii olim Christiano populo multo perspectior fuit quàm hodie. Id. ut supra. Primitive times is so generally neglected.

Sect. 8.

You cannot with any colour of reason expect to be made partakers of the seal­ing Ordinances without knowledge; this is one main thing wherein the trial of your fitness is to be made, whether or no you discern the Lords body. If you eat and drink without knowledge, you eat it undiscerningly [...] if you eat un­discerningly, you eat unworthily; and if you eat unworthily, 1 Cor. 11. you eat and drink your own damnation. In the Synod of Dort it was thought fit, that all that brought their children to baptism, Non ad­mittitur testis Bap­tismi, &c. should give an account of their faith and know­ledg, before their children were baptized, and that none should be a witness at the baptizing of an Infant, who were not first examined concerning the nature of that Sacrament, and the Office and Du­ty [Page 70]of a Witness. And for the Sacrament of the Lords Supper, they judge that none should be admitted to it, but those who first make a publique profession of their Faith before the whole Congrega­tion. [Ad coenae Dominicae usum, nemo admittetur, nisi qui Doctrinam Chateche­ticam probe teneat▪ & fidei suae rationem coram totâ Eccl [...]siâ publice reddat. Ju­dic: Hassio. Theol:] Our Liturgy en­joyned, not onely Parents and Masters to cause their Children, Servants and Ap­prentices, to attend d [...]ligently and obe­diently upon publique Catechizing, until they had learned the Catechism appoint­ed; Rubrick for Con­firm. but also strictly forbids to admit any to the Commu [...]ion, until such time as they could say the Catechism, and were confirmed. Ignorance as well as scandal was ever reckoned a bar sufficient to keep from the Sacrament.

Sect. 9.

Ministers are to take care of all the flock, Act. 20.28. over which God hath made them overseers; Elder people are either mem­bers of the several flocks or no; if not, then these are as sheep without a shep­heard; if so, then they are not to exempt themselves from that care which we are [Page 71]obliged to take of the whole flock. The sheep which withdraw themselves from their shepheards care, are manifestly ex­posed to the worrying of the ravening Wolf.

Sect. 10

Ministers are to give an account to God for their people; Heb. 13.27. which when I seriously consider, I profess my sinews are loosened, and my joynts tremble, to think what an account we have to make to God. I have sometimes won­dered at the self-denying modesty of those times, when Gregory [...] Naziene [...] Ambrose, In their Lives printed before their Works. and others, being called to be Bishops, hid themselves, and fled away from such high imployment. But when I sadly con­sider the weight of the Ministerial im­ployment, and the account that must be given to God for the flock, I wonder that more do not flie from it. And if they must give an account to God for you, it is but reasonable that they take an account of you. God hath made us Stewards in his house, it is a great honor, but withal a great trust. If a Noble man will exact an account of all the bu­siness of his family at his Stewards hands, [Page 72]it must be necessarily implied, that others shall give up their account to him, else how shall he be accountable to his Lord? If we must be called to an account for your proficiency, we may justly call you to an account about it. O that you would help us to give up our account, that we may do it with joy and not with grief, for that will be unprofitable for you. 1 Thess. 2.19. A thriving people are (here) a Mi­nisters crown and joy, and will be much more so, when he is to give up his ac­count in the day of Jesus Christ. What a comfort will it be when God calls a Mi­nister to reckoning for his imployment, if he can bring with him many precious souls, which he hath by his Ministery converted, strengthened, confirmed; and can say in the language of the great Shepheard of our fouls, Behold, here am I, Isa. 8.18. and the children which the Lord hath given me. When God shall ask him as Esau did Jacob, Gen. 33.5. Who are these with thee? he can chearfully answer as Jacob did, These are the children that God hath gra­ciously given to thy servant in the exercise of his Ministery.

On the other hand, what a grief will it be to a Minister when God shall call [Page 65]him to an account of his employment, that in the bitterness of his spirit he must return such an answer as this; Lord, I have preached in vain, I have labored in vain, I have stretched out my hands all my life long to a rebellious people: I have spoken to them the great things of thy Law, but they have accounted them a vain thing: I would have healed them and they would not be healed, I would have gathered them, and they would not be gathered: I have piped to them and they have not danced; I have mourned for them, but they have not wept. I have laid thy Law before them, but they have not trembled: I have preached the Gospel to them, but they have not be­leived. Lord! thou knowest how I have daily bended my knees to thee in prayer for them, I have spent my strength and time in preaching to them: I have watch­ed for them when they slept, and labored night and day to bring them to the know­ledge of Jesus Christ: I would have in­structed them; but they would not learn, but they have continued proud and pee­vish, and stubborn, and ignorant, and re­fuse instruction. Good friends, take heed and be well advised, such an ac­count, [Page 66]would neither be to a Ministers comfort, nor to a peoples profit.

Sect. 11.

The concurrent consent of all Prote­stant Divines, Synod. of Dort. ses. 15. not onely singly consider­ed and dispersed (which would be too tedious to recite) but as united into one body, in the most considerable Assembly that hath been of the Protestants since the Reformation. Where, though some thought it would be a difficult work to bring antient people to be publickly ca­techized, especially in the first setting this unusual work on foot, unless they would voluntarily submit themselves thereunto; yet they all agree in this, that Parents and Masters ought to be constantly present at the publique Cate­chizing their Children and Families, that so they may the better take notice of their proficiency, and know how either to encourage or reprehend them accord­ingly, and be hereby the better inabled to teach them themselves in private. And further, that they ought to submit them­selves to trial; if not publique (as some noble persons had done, to the great ad­vantage of the Church of God) yet that [Page 67]they would be content to learn in pri­vate (which is all that we now press, and) which they all consent, we may ex­act when they come to have their chil­dren baptized, or to be made partakers of the Lords Supper.

Sect. 12.

It was the practice of the Minister of the Church of Empden, Ibid. once a year to vi­sit every house, & to exhort Parents, Chil­dren and all the Houshold to their Du­ties, and chiefly that they continued in the duty of catechising. St. In Vit. Aug. c. 7. Austin was wont to teach publickly in the Church, and privately, in particular private houses, as he could meet with occasion to instruct his people. [Docebat ac prae­dicabat publice & privatim, in domo, & in ecclesia, verbum Dei.] Act. 2.46. & 5.42. & 20.20. It's a frequent expression of the Apostles that he taught them in the mysteries of the Gospel, not onely publickly, but from house to house; he taught them not onely in the Temple, at their general meetings, but from house to house, in private too, as opportunity was offered him: Private, domestical, personal instruction is necessary and ex­ceeding useful, whilst it is done in subor­dination and subserviency, not in oppo­sition [Page 68]to the work of publick teach­ing. But by the way, those words [from house to house] may bear another sense. The Church of God at Jerusalem, was now so great, and the members of it so many, Beza in Act. 2.46. [...]. that they could not meet in one place for the service of God, and the participation of Ordinances: That Mo­ther Church sent out (as it were) Colo­nies; they divided themselves into more Congregations, which met at several places, houses, and so the Apostles preach­ing from house to house, might be but his taking care of, and instructing these se­veral new planted Churches in the do­ctrine of the Gospel. But I pass that.

Sect. 13.

How many have made sad complaints against their former Ministers that they were ignorant, and unable, or lazy, care­less and negligent in instructing them in the ways that tend to life? If now they may have help and means that way, by such as beseech them to accept of their help; if now, I say, they refuse neglect, and contemn that motion, it will be more then suspitious, that it was not out of conscience and desire to be better in­structed [Page 69]that they sought their removal, but for the revenging of some old grudge, or for the obtaining of some base car­nal, sordid, temporal advantage of their own. Where such rotten principles set men on work it is no wonder that they remain as bad as ever. It is just with God to render that Ministery unsucces­ful to them, who never sought it for the subduing, but for the gratifying of their lusts.

Sect. 14.

The saving knowledge of Jesus Christ will enable you to undervalue all these sublunary things, and makes abundant recompence for the want of them. The former of these is clear from the Apostles judgement and practice, 1 Cor. 2.2. who contented himself with the knowledge of Jesus Christ as with the richest treasure; yea, he counted all things but loss and dung for the excellency of the knowledge of Jesus Christ our Lord. Phil. 3.8. The latter is as mani­fest as the former, in this, that when others comfort themselves in their corn, and wine, and oyl; when they glory in their Houses, Lands, Friends, Revenews, Rents; he whose soul is enlightned from [Page 70]above, can glory in the Lord, and in the knowledge of his Name; which over­weighs them all. When the King of Spains Herald (its a known story) had proclaimed all his Masters swelling titles, King of Spain, and Arragon, King of Naples and Jerusalem, &c. The King of France his Herald answers him, by pro­claiming his Master as often King of France, King of France; intimating that that one Kingdom of France, was worth all the Dominions of the proud Spani­ard. When carnal men have crackt of all their earthly Priviledges, preroga­tives and enjoyments, they all fall short of this inestimable treasure of knowing God, [...]. Arri­an. Epict. l. 4. c. 9. and him whom he hath sent, his Son Jesus Christ. The Philosopher could en­courage his Schollar against the vaunts of wicked men in their worldly enjoy­ments by bidding him put his Philosophy in the scales against them all; if thou hadst nothing (saith he) to lay against their enjoyments, thou art miserable indeed, but if thou hast the knowledge of Philo­sophy, thou hast that which is more worth then all their enjoyments: How much rather may we say so, of the saving knowledge of God in Christ; if thou hast [Page 71]that, thou hast that to which all earthly things bear no proportion.

Sect. 15.

It will be a leading example, and a great encouragement to those under your charge to submit themselves to learn; when they see their Parents and Masters not disdain to be instructed. Inferiors live more by the Eye then by the Ear; they rather observe what you do your selves, then what you command them to do. If the examples which you set be­fore them be speckled and ring streaked. their practises will be such too; it will little avail any of you, to command your families to be sober, when they see you frequently reeling and drunken; to com­mand them not to swear, while they hear you daily swearing and blaspheming; to command them to observe the Sab­bath, whilst you prophane it; [...]. Xenep. de inst. Cyr. in princ. to be ca­techised, whilst you your selves hate in­struction. Lynus, yet a child, when he compared the strictness or the education of the Persian youth, with the drunken­ness of the old Courtiers, could tell his Grandfather Astiages, That they com­manded the Youth one thing, but did the [Page 72]quite contrary themselves; We have severe Lectures of Sobriety read us, when as (saith he) your stammering tongues, and stumbling feet proclaim your Drunken­ness. Judg: 12.5. The best way to make them good who are under your charge is to give them good example: If there be any thing worse then other in your behavior, they are aptest to pick out that for their imitation; Gen. 12. Gen. 20. Abraham was an eminent servant of God, both for his faith and obedience; the greatest failure we finde in him was in his dissembling (to say no worse) when he denied Sarah to be his Wife. And yet we finde Isaak, who was a good man, Gen. 26. culling out this sin for his imitation, and sinning after the simi­litude of Abrahams transgression; so apt are we to follow the evil that is set before us. It concerns you much to take he [...]d what examples you give seeing your children are so apt to write after the copies which you set them: when you your selves ingage in that which is good, and then say to your families as Gideon did to his Souldiers, as you see me do, so do yee, then there's some hope of an ef­fectual reformation. Inferiors suffer them­selves easily to be bound by those laws, [Page]which they see observed by those that made them: thou shalt have them readily obedient to thy commands, when they see thee practizing what thou enjoynest them. It was the reproach of Appius, Appius, Lucretiae Regum, juris quod ipse com­posuerat oblitus. Flor. lib. 1. c. 24. In commune jubes, si quid censesve tenendum, Primus ipse subi. Claud. Prius disce, qui doces. Lanct. that he forgot the Law of his own making, and that he who had expelled Tarquin for a rape, himself committed one. Pompey was famous for giving good rules, but as infamous for breaking them first himself.

When a Father or a Master of a Fa­mily doth truly fear God, Suarum legum Au­thor & Eversor. Tacitus. Vid. Mus­cul. Psa. 7.7. he will both by his Precepts and Example endeavor to bring his whole houshold to the know­ledge and obedience of God too: but if he be a wicked person himself (what­soever commands he may lay upon them) his corrupt practice will hazard and in­danger the ruine of them all. Mind that place in Joshua well. Josh. 24.15. I and my house will serve the Lord; it is not I, without my house; a good man would willingly bring all, especially those of his Family, to hea­ven with him; nor is it my house with­out [Page 74]me; I am contented that they shall know and serve him, but I will not. This is all one, as if one should say, I am willing that my Family should go to heaven, but for my self, I am resolved to go to hell: But it is I and my house; I will enjoyn them no more then I will do my self: I shall walk be­fore them by mine own example, but I will not leave them to their own choice whether they will serve God or no. It's a pernitious liberty which suffers men to be either of no Religion, or of a false one. You must provoke them to this good work, by doing it before them, or else they will be apt to think, that it is onely a device to keep children in awe, but not a duty necessary to salvation.

Thus have I according to the grace of God given me, Conclu­sion. endeavored to perswade you to lay the foundation, whereon the Fabrick of your salvation is to be raised. Other foundation can no man lay; let e­very man take heed how he builds there­uponi; fanyman build upon this foundati­on, 2 Cor. 3.10, 11, 12 &c. wood, hay, stubble, his work shall be burnt with fire, but if any man build gold, silver, precious stones, his work shal abide, [Page 75]and he shall receive a reward. You have seen the sad inconveniencies which at­tend the neglect of this work, and the great advantages that accrew to those who exercise themselves in it. Profit is a spur to Piety: Moses his eying the re­compence of the reward, quickened him in his Duty. The Lord give you understanding in all things, that you may know where your interest and greatest concernment lies! And now (Brethren) I beseech you by the tender mercies of God, by the precious merits of Jesus Christ, by all that is dear and precious to you, that you suffer this word of Exhortation to prevail with you, to the performance of your respective Du­ties! God will have much glory, and your poor Souls will one day find the comfort on't. And as for me, it will be an abun­dant recompence of this and all other pains which I have taken amongst you, if I may find your hearts more and more inflamed after the saving knowledg of our blessed Saviour Jesus Christ, as he is re­vealed in the Gospel.

Finally, what remains, Act. 20.32. but that I com­mend you to God, and to the word of his Grace, which is able to build you up, [Page 76]and to give you an inheritance among them that are sanctified. Humbly be­seeching the God of peace, Heb. 13.20. that brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting Covenant, that he would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.