A SERIOUS EXHORTATION TO THE Necessary Duties of Family and Personal Instruction.  
Made (formerly) to the Inhabitants of the Parish of Tredington in the County of Worcester, and now upon request, published for their use.  
By William Durham B. D. Minister of the Gospel there.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Train up a Child in the way that he should go; and when he is old he will. not departed from it. Prov. 22.6. 
London, Printed by Tho. Newcomb, dwelling in Thames-street over against Baynard's Castle. 1659.   

TO The truly Religious, and my much honoured, the Lady Vachel of colly near Reding.  
Madam!  
IT is no mean privilege to be born of godly Parents, and such who are steadfast in the faith; for although Grace be no more (ex traduce) by traduction from our Ancestors then our souls, but both immediately from God, yet (besides the benefit of their prayers) their Godly examples, and their Religious care in the education of their children, have (by God's blessing) a wonderful influence in moulding their hearts towards Godliness. The fairest Gem in Solomon's Crown was the special care which his Parents had to teach him to know God and his Law. It was Timothy's great advantage that his Mother and Grandmother were so famous for Religion. In this great Privilege few persons of your rank are greater sharers than yourself; 
Sir Francis Knollys Knight of the Garter, Treasurer of the household and Councillor to Q. Eliz.  Your Grandfather, an Exile (with his Family) for Religion in those bloody days of Queen Mary, and an eminent Instrument in that happy Reformation in the time of Queen Elizabeth, whose name is yet eminent in Foreign parts, and no less precious at home for his many good services done to the Church of God. 
Sir Francis Knollys.  After him your late dear Father, of whom I may say as the 
* Epistol. lib. 2.  Learned Zanchy saith of William Landgrave of Hessen, that he was (Optimi parentis, Optimus filius) the most Religious Son of a most Religious Father, who was the greatest Countenancer of Religion, and cherisher of Religious men in those parts all his time; whose pains and purse were never spared sor their encouragement and defence, even in the worst of times, as is yet very well remembered with thankful hearts by many who bless his memory. The pious labours of divers eminent Ministers of Christ, 
Dr. Twist Dr Tho. Taylor.  whom he cherished under his wing, give the world a taste how much it owes to his memory. How great his care was to instruct his children in the Faith, may be seen by their carriage in the Church of God, when they were grown up to riper years. Witness him who whilst he lived, 
Sir Francis Knollys your brother.  was [deliciae humani generis] for his candour, sweetness, courtesy and love to goodness, the delight and love of all that had the happiness to know him. I hearty desire that there may be the like Religious care taken for the education of that Infant upon whom that Estate is descended, that he may tread in the steps of his worthy Ancestors, and inherit their virtues as well as their possessions! Your Ladyship might be my next great instance, who have so well improved those Principles of Religion instilled in your education, that your Piety, Charity, and Religious Government of your Family (I may call it in the Apostles Language, The Church in your house) may be a pattern to Posterity, which will not readily be taken out. I must not take in all that might be spoken, but consider what your Ladyship will be willing to hear: Who in this, as in your whole course, have proposed your Saviour for your example, who when he had done any great work commanded them not to publish it. It is much more delightful to your Ladyship to do good, then to hear of it when you have done it. What the benefits and advantages of instructing Families are, I have endeavoured to manifest in this following Exhortation, and being importuned to communicate it to mine own charge, I have taken the humble confidence to put it under your Ladyship's name; for which attempt I the rather hope to gain your pardon, because all that is said here, is but a transcript of your own practice in your Family. You will find it plain, (so are the people for whom it is mainly intended) but I hope honest, and suitable to the mind of God. So God may have glory, his people committed to my trust advantage, and this small testimony of my thankfulness for the many real expressions of your favours may find acceptance at your hands, he hath his ends, who is  
Madam, Your Ladyships much obliged Nephew, and most humble servant William Durham. From my study in Tredington this 7 of December 1658.   

TO My well beloved Friends and Neighbours the Inhabitants of the Parish of Tredington. Grace and Peace in Jesus Christ.  

BELOVED!  
THat which was the hearts desire of the Apostle, 
Rom. 10.1.  and prayer to God for Israel, is really mine for you, that you may be saved. That wise God, who in his Providence hath set me over you in things pertaining to your souls, hath (through Grace) made me in some measure sensible of the weight of mine employment, and the excellency of those souls committed to my trust. Were your souls like those of inferior creatures, only as salt to preserve your bodies from putrefaction, and did they die together with you, it were more excusable, if you were less curious in the cultivating of them: but since they are immortal, and must live, when these houses of clay are dissolved, and that nothing is a proportionable price for them but that blood of God, it concerns us highly to take care what will become of them when we go hence, and shall be seen no more. The great part of a Christians portion lies in reversion; that which we enjoy here (though full of inward comfort) is nothing in comparison of what we expect. There's an inheritance in Heaven, 
1 Pet. 1.4.  which is incorruptible, undefiled, etc. whose worth the tongue of men and Angels cannot express; for the obtainment of this glorious inheritance I (daily) bow my knees unto the Father of our Lord Jesus Christ on your behalf; and that he would grant you according to the riches of his glory, 
Eph. 3.14.  to be strengthened with might by his Spirit in the inward man, that Christ may dwell in your hearts by faith, that you may know the love of Christ which passeth knowledge; that ye may be filled with all the fullness of God; 
Joh. 17.3.  and (in a word) that your souls may prosper through the knowledge of the only true God, and Jesus Christ whom he hath sent, because this is life eternal. This is the main end and aim, as of all that pains I have otherwise taken among you, so of this following exhortation which was formerly made to you in public: That your hearts which seemed much warmed thereby to a ready compliance with your duty, may not grow i'll and cold again, I have been induced by the persuasion of some of yourselves and others, to suffer this Exhortation to be made public for your benefit; that every one of you may have something by you that may help to quicken him to the getting the knowledge of the Principles of Religion; which I have the rather inclined to, because (as you know) since this was delivered to you, God has shaken me by the shoulder once and again, 
2 Cor. 1.9.  and shown me that my bones are not brass, nor my sinews iron, so far that I even despaired of life, and seemed to have the sentence of death passed against me. How long God may please to reprieve me to be further serviceable to your faith, is known to him alone. I would willingly leave something as a pledge of my tender affections to you in Christ Jesus; that when this tabernacle of my flesh shall be taken down, you may have a faithful Remembrancer with you, to mind you of that which is your greatest concernment. The hearts of the Galatians were once so inflamed toward the Apostle that they would even have pulled out their eyes to have done him good: I shall not impose any such rigid task upon you, but only desire that the eyes of your understanding may be enlightened, that ye may know God, yourselves, and your duty. If I had required some difficult or costly matter at your hand, it would be more excusable, should you scruple my request: but since the motion which I have to make is no extraordinary task, and tends so directly to the saving of your precious souls, I cannot but promise myself the more ready acceptance. That which I am to persuade you to, is the making of yourselves and families acquainted with God in Christ, and that you would make it your business to set up the knowledge of God in your respective families. There's none of you who would be thought careless of the good of your household in things that appertain to this life; how much more ought ye to be solicitous for them in things pertaining to a better life? The instructing of them in the Principles of Religion is of that absolute necessity that without it there can be no salvation. There's no salvation but by Christ; no benefit by Christ without faith; no faith in him without knowledge; no knowledge but by instruction. And that I may proceed more distinctly and more effectually in this so weighty a work, I shall 1. Propose such Motives as may quicken Parents and Masters in this duty, viz. in instructing their children and servants themselves as far as they are able, and in causing them to come and yield to this work in public by the Minister. 2. I shall bring some Motives to the younger sort which may persuade them to submit themselves both to public and private Catechising and Instruction. 3. I shall bring such arguments as may prevail with all sorts of people of what age or degree, what rank or quality soever to a cheerful submission to this necessary work of Instruction in the Fundamentals of Religion.  
1. 
Branch of Exhortation.  I begin with those whom God hath made Parents and Masters of Families, to whom I shall propose these following considerations, why they ought both to instruct their Families themselves, and to bring them also to public Instruction.  

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 yourselves 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 styled 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 instruct those of his own Family in the knowledge of Christ, and trained them up in spiritual and holy Duties. 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 knowledge 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 knowledge of God, of his ways and Commandments, not frivolous discourses, Songs, Tales, Romances, but God's 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 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 God's law, and shall not the enjoyment, of a perpetual 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 implies the Parent's 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 texts. If children had any sense 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 enlightened 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 God's service, and why and upon what account he doth it; when they ask, you ought to teach them.   

Sect. 4.  
God's children have always made this their great care. Abraham, 
Gen. 18.19.  I know Abraham, that he will teach his children, etc. 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 household after him, that they might walk in God's 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 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 God's ways, to know and do his will, should not tarry in his sight: 
Prov. 31.1.  Solomon's 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 Grandmother, 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 putting them upon pious duties, then at their hands will God exact an account for that ignorance 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 Manservant and Maidservant, etc. 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 than their bodies; these are but the caskets, those the Jewels; these are of the earth earthy, those are of heaven heavenly; one of their souls weighs more than all the world; Many would, cannot purchase it, there's no worldly things can be found sufficient for its exchange; it cost more than so to redeem a soul. You are careful for their bodies, that they want not food nor raiment, nor lodging, nor any thing that is needful: If a bone be broken, how solicitous are you to have it set? if a wound given, how careful to have it cured? If a disease be growing on, how industrious are you to prevent or remove it? and will you be so careful 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 tolerable; those which in s●me your neglect, they may be subject to hereafter, will be intolerable. The greatest happiness that you can procure for them here is but transitory, and it is mixed with much sorrow: that 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 careful of him; I was my Father's 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. It's a foolish cockering love that makes us loath to trouble their heads with the knowledge 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 careful he was to teach him in God's ways.  
But thirdly, if men be so careful to provide for their children's welfare in this world, now much more careful should they be to provide for their eternal condition; you take much pains that they may live like men when you are dead, 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 through 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 shipwrecks; 
Cic. Paradox. 6. calc.  by which he meant knowledge and virtue; 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 virtue, 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 wisdom or virtue he 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, Miserisque viatica canis, the best provision for grey hairs. 
Pers. 5. satire. v. 65.  You must not neglect those fair advantages which 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 ensnared 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, than 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 apt 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.  [Vdum & molle lutum es— Nunc, nunc properand. etc.—] 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 learned 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, 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 profane 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 tied 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 custom 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 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 seedplot of the Church and Commonwealth; those who are now children, will soon grow up to be men of action both in things concerning God and their country. 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 good; if bad, stark naught. What impressions are put upon wax when it is melted, you shall find upon it when it is hardened. What you writ upon white paper, sticks there. What savour 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 catechise) a child in the way that he should go, 
Prov. 22.6.  and in his age he will no● departed 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 than this, by giving our children better instruction then (perhaps) we have had. Pythagoras was wont to say, 
Lilius Gyrald. lymb. 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 itself nor good nor evil, but as the persons are 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 nonproficiency 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, Sanctification, Adoption, etc. 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 than 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 extremely 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, Arithmetic, etc. 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 labours.   

Sect. 10.  
The want of this is the unhappy ground of that unstableness in the faith, which to the reproach of our Religion, discovers itself 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. part 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 shoes, 
Non dubitamus, cur tot herese & nova dogmata locum passim inveniunt, causam vel maximam esse catechizationis neglectum, etc. Act. Syn. odd. 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 bottomed, nor kept steady by the Principles of Religion. This is the true ground why every new Doctrine finds so many sollowers, because they were never established in the truth. We have seen many who have made fair show for a time, readily embrace and admire any new Discoveries which have been offered to them, under the specious vizor of New-light. They have run through all those new Modes of Religion which the Father of lies hath presented them withal, 
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 ruin, 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 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, 
Vbi 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 which God hath provided there for them that know and love him, are so many, they cannot be numbered; 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 wrapped 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 man's heart ache, 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 slipped of making our calling and election sure, how many invitations we have slighted, and how much means we have neglected, than it will lay about it, and torment the soul. Conscience may be dull and senseless 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 mixed with cold, for while the tongue burns, the teeth chatter; fire without comfort, mixed with stifling choking brimstone. Fire that will never want fuel 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 subtle 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 children's beds made in the midst of this fire? What will it be to have them lie for ever in these everlasting burn? 
* Vbi 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 malevolentissimun damnationis suae, etc. 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 blood, 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 than 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 father's 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 better never have enjoyed) 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, Parents sensimus parricidas, Austin. Ep. 23 ad Bonif. out of Cyprian in Epist. de Lapsis] With what face canst thou behold me frying upon these coals, to which I am betrayed by thy unfatherly carelessness? 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 frantic manner against the posts, and to cry out. [Red 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 animas, Restore us our souls which you have lost. I have heard at many executions the dying Malefactors make sad complaints against their Parent's negligence in this kind, charging their blood upon the not performance of their Parent's duty. What may be expected from such persons in the flames of Hell, where all manner of respect and love is banished? I am apt to think that it will be a great part of the damneds Parent's misery in Hell, to hear the reproaches and revile of their children, whom their neglect of doing their duty hath betrayed 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. Absalon, though an own son, lifted up his hand against David, a man after God's 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 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 than their souls. The Spirit blows 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 own 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 public work, who shall but labour 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 yourselves not touch it with one of your fingers. It is not one day's 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 yourselves 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 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 Catechism is that of the Poets.  
[— Disciteque ô miseri, etc. 
Pers. Sat. 3. v. 66. Vid. Casaub. —  
Quid sumus! quidnam victuri gignimur? Ordo  
Quis datus, etc.—]  
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 God's Power, and Wisdom, 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 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 laboured 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 Signior. 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 virtue and discipline; for they are exceeding well tutored, and daily taught as well good fashion, and comely behaviour, 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 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 yield up themselves to public 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 die 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 young 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 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 blood (if you die 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 Parent's 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 yourselves 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 kingdom of God.   

Sect 2.  
You were engaged hereunto by Baptism; your Baptismal Covenant engages you to learn all things belonging to your souls health. You were baptised 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 young, and render it fruitless? You than 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 die in the ignorance of him, into whose warfare you have engaged yourselves! Remember what was asked 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 ask 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 Baptism, and the Lords Supper, the Sacraments under the Gospel? I beseech you consider 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 dissuaded 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 die before I be elder, what will become of me then? Think seriously on this, the Charnel house hath as many little Skulls 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 Camel's 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 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 controversy, 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 mouths, which receive 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 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, Psal. 119.9. A Youngman, who is in the heat of blood, fullness of strength, height of affections, and many times under the greatest lusts. It's a hard task 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 Harbour; 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 wonderful, 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 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 downright temptations of his lewd Mistress; 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 honour 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, it shall be their greatest ornament. This made David wiser than his Teachers, 
Psal. 119.98, 99, 100  than his Enemies, than his Ancients, because God's Testimonies were his continual study and meditation. What a sweet savour 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.  entered 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 honour 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 sixth, 
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 yourselves how will you be able to teach them their duties then, if you be ignorant of your own 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 solicitous what Portion they shall have, what Jointure they shall have, but never inquire 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 Shepherd, a good Bailiff, what wages soever they gave them; but any Schoolmaster is good enough, if he be but cheap enough. Any drunken vicious Sot, shall sooner have their Children, and their good will, than the sobrest man and the best Scholar 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 man's sheep then his Son: He will provide a good Shepherd for his sheep, but cares not to whom he commits the tutelage of his Child. 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; It's 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 mayst 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 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.  lest they should be wiser than himself▪ who are by this means bred up in such lamentable ignorance, that when they are asked any serious question, satisfy themselves in saying, God and our Great Duke can tell.  
But as Solomon says, 
Eccles. 11.4.  He that observeth the wind 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, 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 than heretofore; our Fathers were not so strictly held to learn, and yet they did well enough; God send us but to live and die as well as our Forefathers, 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 pressed upon us in Scripture. 
Pro. 22.6  Train up a child in his youth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imbuere, docere, prima documenta dare paulatim & paulatim, ut ferri possit. Rab. Dau. in lib. Rad. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with them, signifies, Chatechesis, chatechismus, rudimenta, initiatio. Mercer in Pagnin.  and in his age he shall not departed from it. Train up the word is Catechise, as the margin of our Bibles renders it. Teach a child, 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 (Apollo's) was instructed in the way of the Lord. 1 Cor. 14.19. That I may instruct 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 Catechumen; 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 catechist 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 Lord's Supper. The Liturgy of our Church enjoined 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 Forefathers; what if they lived and died in ignorance, doth that make ignorance the more excusable 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 Charles the Great, was persuaded 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 ruin; and to refuse instruction is not the way to cure your ignorance, but to continue and increase it.  
Object. 3. I am ashamed.  
Answ. You should never be ashamed 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 public way.  
Object 4. But Catechising is for children; we are grown up to be of men's and women's estate  
Answ. If you have not yet learned, it is more than time to begin now. Your age is no presciption against a duty that God requires: You should rather bemoan your misspent youth, and redeem your lost time, then plead it in Bar against your future knowledge; do you ever intent to learn or no? if not, you will 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 than these. Of old, not young children only, 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 God's service, were to be instructed, and these were past children. The (Catechumen) 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 rote (like Parrots) 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 labour to make them understand it as far as they are capable; though some may not be able to understand it, others are● 2. Though they, who are very young, can but say it, yet as age and discretion come on, they will increase in knowledge. He that now only 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, than 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 Ministry of men. This reason is as much against Preaching as Catechising. 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 God's Ministers, according to God's Commands, Rules, and Directions, those God teaches. We take not Gods work out of his hand, but (like his Ushers) we 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, 
3 Branch of Exhortation.  which is to press all sorts of people, of what age or degree soever, to a cheerful submission to this necessary work of instruction in the fundamentals of Religion. Not that I intent the bringing of the aged to public Catechising (though I shall show 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 men's hearts to conceal their miserable ignorance, whereof they would not be thought guilty: We desire to hid our spiritual defects as well as our natural ones. The ignorant as well as the profane, 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 hinder 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 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, etc. But be the opposition what it will, God's mind must not be concealed, nor our duties undiscovered, for fear of displeasing the Devil and his Partisans. If it appear not to be God's 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 only propose these ensuing considerations, which by God's 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 God's controversy 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 inquire for instruction, and if you be ignorant what do they but inquire 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 grey hairs are an honour only in the way of righteousness, otherwise they are a reproach to you; 
Eccles. 4.13.  for a poor and wise child is better than an old and foolish King that will not be admonished. The Son of Syrach hath an excellent saying to this purpose; though the Book be Apocryphal, 
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 grey hairs, and for ancient men to know counsel? Oh! how comely is the wisdom of old men, and understanding and counsel to men of honour? 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 rote) 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 than any other hath done? To profess yourselves 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 yourselves outdone by your children, who in a little time will be able (through God's blessing) to give a better account of their Faith and Hope than 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 ye 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 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 oil 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 die without knowledge: Those who affect ignorance, ignorance shall be their ruin. It's a heavy curse when God gives up them who refuse instruction, to die without knowledge. Above all take heed of putting off this business to a further time; 
Parce tempori. Stoicorum precept.  God's time is the present time. To day if you will hear my voice It's good doing Gods work in God's 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 small 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, with a false account; to day is thine, to morrow is not. Wilt thou misspend 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 behind 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 behind 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 behind 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 only lose time, but render us more unfit every day than 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. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 yourselves to God's ways  
2. Of all men you have least reason to refuse it; of all Scholars 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 Bankrupt only 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 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 knowledge to be more than 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 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 another's knowledge, yet they may warm one another's 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 savoury 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 increase of his knowledge, which yet is no small nor contemptible benefit. 
Act. 18.24, 26.  Apollo's himself, though mighty in the Scriptures learned much by conference with Aquila and Priscida.   

Sect. 4.  
There be very many duties which God require of you in your particular stand and relations, which you are altogether unable to discharge, till you be throughly instructed in the business 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. Profane 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 civil 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, etc. which will seem uncouth, and be unfeasable till your mind be enlightened, 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 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 subtleties that are about it: or that he is bound at all times, in all places, in all companies, upon all occasions to 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 inquire into your faith, not to betray, nor persecute you, but to instruct, establish, confirm 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 having admired God's 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 enjoyments of the means of knowledge, there should be so many thousands amongst us, who being asked a reason of the hope that is in them, cannot speak tolerable sense, why they are Christians rather than 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, implicit Faith of believing as the Church believes. There is not (saith he) a pin to choose between him that believes in gross what the Church of England believes; and him that believes as the Synagogue of Satan, the Church of Rome believes, if neither know any thing explicitly what either Church believes. And concludes to our present purpose, I see no hope but the Collier's 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, etc.  should give an account of their faith and knowledge, before their children were baptised, and that none should be a witness at the baptising of an Infant, who were not first examined concerning the nature of that Sacrament, and the Office and Duty 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 public 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 enjoined, not only Parents and Masters to cause their Children, Servants and Apprentices, to attend diligently and obediently upon public Catechising, until they had learned the Catechism appointed; 
Rubric for Confirm.  but also strictly forbids to admit any to the Communion, 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, than these are as sheep without a shepherd; if so, than they are not to exempt themselves from that care which we are obliged to take of the whole flock. The sheep which withdraw themselves from their shepherd's 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 joints tremble, to think what an account we have to make to God. I have sometimes wondered at the selfdenying 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 employment. But when I sadly consider the weight of the Ministerial employment, and the account that must be given to God for the flock, I wonder that more do not fly 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 honour, but withal a great trust. If a Noble man will exact an account of all the business of his family at his Steward's hands, 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 Minister's 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 employment, if he can bring with him many precious souls, which he hath by his Ministry converted, strengthened, confirmed; and can say in the language of the great Shepherd 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 cheerfully answer as Jacob did, These are the children that God hath graciously given to thy servant in the exercise of his Ministry.  
On the other hand, what a grief will it be to a Minister when God shall call 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 laboured 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 believed. 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 laboured 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, would neither be to a Ministers comfort, nor to a people's profit.   

Sect. 11.  
The concurrent consent of all Protestant Divines, 
Synod. of Dort. ses. 15.  not only 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 ancient people to be publicly catechised, 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 public Catechising 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 enabled to teach them themselves in private. And further, that they ought to submit themselves to trial; if not public (as some noble persons had done, to the great advantage of the Church of God) yet that 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 baptised, 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 Household to their Duties, and chief that they continued in the duty of catechising. St. 
In Vit. Aug. c. 7.  Austin was wont to teach publicly 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 only publicly, but from house to house; he taught them not only 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 to the work of public 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 than suspicious, that it was not out of conscience and desire to be better instructed 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 Ministry 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 recompense 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 oil; when they glory in their Houses, Lands, Friends, Revenues, Rents; he whose soul is enlightened from above, can glory in the Lord, and in the knowledge of his Name; which overweighs them all. When the King of Spain's Herald (its a known story) had proclaimed all his Master's swelling titles, King of Spain, and Arragon, King of Naples and Jerusalem, etc. 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 cracked of all their earthly Privileges, 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 Scholar 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 than all their enjoyments: How much rather may we say so, of the saving knowledge of God in Christ; if thou hast 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 yourselves, than what you command them to do. If the examples which you set before them be speckled and ring streaked. their practices 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 profane it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenep. de inst. Cyr. in princ.  to be catechised, whilst you yourselves hate instruction. Linus, 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 Astyages, That they commanded the Youth one thing, but did the 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 than other in your behaviour, 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 find in him was in his dissembling (to say no worse) when he denied Sarah to be his Wife. And yet we find Isaak, who was a good man, 
Gen. 26.  culling out this sin for his imitation, and sinning after the similitude of Abraham's 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 yourselves engage in that which is good, and then say to your families as Gideon did to his Soldiers, as you see me do, so do ye, then there's some hope of an effectual reformation. Inferiors suffer themselves easily to be bound by those laws, which they see observed by those that made them: thou shalt have them readily obedient to thy commands, when they see thee practising what thou enjoinest 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 endeavour to bring his whole household 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 endanger the ruin 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 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 myself, I am resolved to go to hell: But it is I and my house; I will enjoin them no more than I will do myself: 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 pernicious 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 only 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.  endeavoured to persuade you to lay the foundation, whereon the Fabric 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 etc.  wood, hay, stubble, his work shall be burnt with fire, but if any man build gold, silver, precious stones, his work shall abide, and he shall receive a reward. You have seen the sad inconveniencies which attend the neglect of this work, and the great advantages that accrue to those who exercise themselves in it. Profit is a spur to Piety: Moses his eyeing the recompense 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 recompense 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 knowledge 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, 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.     

READER,  
THere remaining some spare room, and meeting with this short Catechism, used heretofore, to the benefit of many Christians, by that eminent and faithful servant of Christ, Mr. Robert Lily late Minister of Campden, I thought fit to annex it here, as out of a desire to promote thy spiritual good, so to testify that reverend respect which I bear to the memory of that worthy Person now with God.  

Twelve Questions and Answers, fit to be learned and understood by all those who desire worthily to communicate at the Lords Table.  
Quest. 1.  
WHat is the Ground of your coming to receive the Lords Supper?  
Answ. Because it is an Ordinance which Jesus Christ hath appointed in his Church, for the spiritual good of every true Member of it.  
Q 2. What is that spiritual good Christ hath appointed it for?  
A. He hath appointed it, as for a holy remembrance of himself, so for a special means to confirm the faith of every true Believer in him.  
Q. 3. What need you or any man believe in Christ?  
A. Yes, I, and all men are sinful both by Original and Actual sin, and must die eternally, if the Lord Jesus Christ do not save us, which he will not do unless we believe on him.  
Q. 4. How can you conceive that the receiving of Bread and Wine, should be a means to confirm Faith?  
A. Yes, Because as they are a sign of Christ's Body and Blood, so they are a seal to confirm a special part of the Covenant between God and a Believer, and to give him an interest in it.  
Q. 5. What is the special part of the Covenant, which it both confirms and conveys to a Believer?  
A. That by Faith, as he shall have his sin pardoned, and Gods favour recovered, which is signed and sealed in Baptism; so in feeding on him by Faith, he shall be nourished and preserved in that estate unto Everlasting life.  
Q. 6. Hath every one that receives, this confirmed and conveyed to him?  
A. Yes, every one that hath Faith, if he come not unworthily, for so he may hinder his own spiritual good.  
Q. 7. May a Believer come unworthily?  
A. Yes, in some sort, if he do not carefully perform his Duty as he should, both before he receive, in receiving, and after receiving, sanctifying them all by prayer.  
Q. 8. What is the Duty that a Christian must do before he receive?  
A. He must duly examine himself, whether he have Knowledge, Faith, Repentance, Obedience, Love, and carefully renew them all so oft as he cometh to receive.  
Q. 9 How may he know by his examination whether he hath these Graces yea or no?  
A. By this Rule, every one of them, if he can truly say, that his Performance is some, his Endeavours are more, his Desi●e is infinite.  
Q. 10. How is a Believer to renew these Graces?  
A. In labouring to see the imperfections of them, in seeing them to bewail them, confess them, crave pardon for them with a holy resolution to redress them.  
Q. 11. What is the Duty which a Believer must do in receiving?  
A. In beholding the Bread and Wine, thankfully to discern the Lords Body, and by faith to receive them as the seal of God; that by his faith he shall be preserved in God's love, and that they as instruments of God exhibit it to him.  
Q 12. What is the Duty that a Believer must do after receiving?  
A. As to remember the Covenant made in receiving, and continually to make use of it; so to remember himself, whether he have received that spiritual comfort to be had in it; if he have, to be thankful and make use of it; if not, to search out the cause and be humble for it.   
FINIS.   

READER,  
BE pleased to correct these Erratas ere you read the Book; because many of them mar the sense; the literal slips, especially in the Margin, are less considerable, you may mend them as you read.  
Page 12. Line 3. for would, r. worlds, line 24, 25. the words are misplaced in the beginning of each line, in the 24. for through r. in some measure, in the 25. for in some measure, r. thorough. p. 14. l. 17. r. in a wrack. p. 16. l. 19 r. they will find. p. 17. l. 5. for Baleans, r. Baleares, p. 21. l. 11. for Estones, r. Estones, l. 25. for vari, r. vare, p. 33. l. 22. for what, r. which. p. 53. l. 6. for be, r. he, l. 7. for he, r. be, p. 71. r. Greg. Nazianzene. l. 22. for Eynus, r. Cyrus.