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CHAPTER VI.
DIRECTIONS TO SCHOOLMASTERS ABOUT THEIR DUTY FOR THEIR CHILDREN'S SOULS

Passing by all your grammatical employment, I shall only leave you these brief directions, for the higher and more noble exercises of your profession.

Direct. I. Determine first rightly of your end; and then let it be continually in your eye, and let all your endeavours be directed in order to the attainment of it. If your end be chiefly your own commodity or reputation, the means will be distorted accordingly, and your labours perverted, and your calling corrupted, and embased, (to yourselves,) by your perverse intentions. See therefore, 1. That your ultimate end be the pleasing and glorifying of God. 2. And this by promoting the public good, by fitting youth for public service. And, 3. Forming their minds to the love and service of their Maker. 4. And furthering their salvation, and their welfare in the world. These noble designs will lift up your minds, to an industrious and cheerful performance of your duties! He that seeketh great and heavenly things, will do it with great resolution and alacrity; when any drowsy, creeping pace, and deceitful, superficial labours, will satisfy him that hath poor and selfish ends. As God will not accept your labours as any service of his, if your ends be wrong, so he useth not to give so large a blessing to such men's labours as to others.

Direct. II. Understand the excellency of your calling, and what fair opportunities you have to promote those noble ends; and also how great a charge you undertake; that so you may be kept from sloth and superficialness, and may be quickened to a diligent discharge of your undertaken trust. 1. You have not a charge of sheep or oxen, but of rational creatures. 2. You have not the care of their bodies, but of their minds; you are not to teach them a trade to live by only in the world, but to inform their minds with the knowledge of their Maker, and to cultivate their wits, and advance their reason, and fit them for the most man-like conversations. 3. You have them not (as pastors) when they are hardened in sin by prejudice and long custom; but you have the tenderest twigs to bow, and the most tractable age to tame; you have paper to write on (not wholly white, but that) which hath the fewest blots and lines to be expunged. 4. You have them not as volunteers, but as obliged to obey you, and under the correction of the rod; which with tender age is a great advantage. 5. You have them not only for your auditors in a general lecture, (as preachers have them at a sermon,) but in your nearest converse, where you may teach them as particularly as you please, and examine their profiting, and call them daily to account. 6. You have them not once a week, (as preachers have them,) but all the week long, from day to day, and from morning until night. 7. You have them at that age, which doth believe their teachers, and take all upon trust, before they are grown up to self-conceitedness, and to contradict and quarrel with their teachers (as with their pastors they very ordinarily do). All these are great advantages to your ends.

Direct. III. Labour to take pleasure in your work, and make it as a recreation, and take heed of a weary or diverted mind. 1. To this end consider often what is said above; think on the excellency of your ends, and of the worth of souls, and of the greatness of your advantages. 2. Take all your scholars as committed to your charge by Jesus Christ; as if he had said to you, Take these whom I have so dearly bought, and train them up for my church and service.¹²² 3. Remember what good one scholar may do, when he cometh to be ripe for the service of the church or commonwealth! How many souls some of them may be a means to save! Or if they be but fitted for a private life, what blessings may they be to their families and neighbours! And remember what a joyful thing it will be, to see them in heaven with Christ for ever! How cheerfully should such excellent things be sought! If you take pleasure in your work, it will not only be an ease and happiness to yourselves, but greatly further your diligence and success. But when men have a base esteem of their employment, and look at children as so many swine or sheep, or have some higher matters in their eye, and make their schools but the way to some preferment, or more desired life, then usually they do their work deceitfully, and any thing will serve the turn, because they are weary of it, and because their hearts are somewhere else.

Direct. IV. Seeing it is divinity that teacheth them the beginning and the end of all their other studies, let it never be omitted or slightly slubbered over, and thrust into a corner; but give it the precedency, and teach it them with greater care and diligence, than any other part of learning; especially teach them the catechism and the holy Scriptures. If you think that this is no part of your work, few wise men will choose such teachers for their children. If you say as some sectaries, that children should not be taught to speak holy words, till they are more capable to understand the sense, because it is hypocrisy, or taking the name of God in vain; I have answered this before, and showed that words being the signs, must be learned in order to the understanding of the sense, or thing that is signified; and that this is not to use such words in vain, how holy soever, but to the proper end for which they are appointed. Both in divine and human learning, the memories of children must first be furnished in order to the furnishing of their understandings afterwards. And this is a chief point of the master's skill, that time be not lost, nor labour frustrated. For the memories of children are as capacious as men's of riper age; and therefore they should be stored early, with that which will be useful to them afterwards: but till they come to some maturity of age, their judgments are not ripe for information about any high or difficult points. Therefore teach them betimes the words of catechisms and some chapters of the Bible; and teach them the meaning by degrees as they are capable. And make them perceive that you take this for the best of all their learning.

Direct. V. Besides the forms of catechism, which you teach them, speak often to them some serious words, about their souls, and the life to come, in such a plain, familiar manner, as tendeth most to the awakening of their consciences, and making them perceive how greatly what you say concerneth them. A little such familiar serious discourse, in an interlocutory way, may go to their hearts, and never be forgotten; when mere forms alone are lifeless and unprofitable. Abundance of good might be done on children, if parents and schoolmasters did well perform their parts in this.

Direct. VI. Take strict account of their spending the Lord's day! how they hear, and what they remember; and how they spend the rest of the day. For the right spending of that day, is of great importance to their souls! And a custom of play and idleness on that day, doth usually debauch them, and prepare them for much worse. Though they are from under your eye on the Lord's day, yet if on Monday they be called to account, it will leave an awe upon them in your absence.

Direct. VII. Pray with them, and for them. If God give not the increase by the dews of heaven, and shine not on your labours, your planting and watering will be all in vain. Therefore prayer is as suitable a means as teaching, to do them good; and they must go together. He that hath a heart to pray earnestly for his scholars, shall certainly have himself most comfort in his labours; and it is likely that he shall do most good to them.

Direct. VIII. Watch over them, by one another, when they are behind your backs, at their sports or converse with each other. For it is abundance of wickedness that children use to learn and practise, which never cometh to their masters' ears; especially in some great and public schools. They that came thither to learn sobriety and piety of their masters, do oftentimes learn profaneness, and ribaldry, and cursing, and swearing, and scorning, deriding, and reviling one another, of their ungracious school-fellows. And those lessons are so easily learnt, that there are few children but are infected with some such debauchery, though their parents and masters watch against it; and perhaps it never cometh to their knowledge. So also for gaming and robbing orchards, and fighting with one another, and reading play-books and romances, and lying, and abundance other vices which must be carefully watched against.

Direct. IX. Correct them more sharply for sins against God, than for their dulness and failing at their books. Though negligence in their learning is not to be indulged, yet smart should teach them especially to take heed of sinning; that they may understand that sin is the greatest evil.

Direct. X. Especially curb or cashier the leaders of impiety and rebellion, who corrupt the rest. There are few great schools but have some that are notoriously debauched; that glory in their wickedness; that in filthy talking, and fighting, and cursing, and reviling words, are the infecters of the rest. And usually they are some of the bigger sort, that are the greatest fighters, and master the rest, and by domineering over them, and abusing them, force them both to follow them in their sin and to conceal it. The correcting of such, or expelling them if incorrigible, is of great necessity to preserve the rest; for if they are suffered the rest will be secretly infected and undone, before the master is aware. This causeth many that have a care of their children's souls, to be very fearful of sending them to great and public schools, and rather choose private schools that are freer from that danger; it being almost of as great concernment to children, what their companions be, as what their master is.

CHAPTER VII.
DIRECTIONS FOR SOLDIERS, ABOUT THEIR DUTY IN POINT OF CONSCIENCE

Though it is likely that few soldiers will read what I shall write for them, yet for the sake of those few that will, I will do as John Baptist did, and give them some few necessary directions, and not omit them as some do, as if they were a hopeless sort of men.

Direct. I. Be careful to make your peace with God, and live in a continual readiness to die. This being the great duty of every rational man, you cannot deny it to be especially yours, whose calling setteth you so frequently in the face of death. Though some garrison soldiers are so seldom, if ever, put to fight, that they live more securely than most other men, yet a soldier, as such, being by his place engaged to fight, I must fit my directions to the ordinary condition and expectation of men in that employment. It is a most irrational and worse than beastly negligence, for any man to live carelessly in an unpreparedness for death, considering how certain it is, and how uncertain the time, and how unconceivably great is the change which it inferreth: but for a soldier to be unready to die, who hath such special reason to expect it, and who listeth himself into a state which is so near it, this is to live and fight like beasts, and to be soldiers before you understand what it is to be a christian or a man. First, therefore, make sure that your souls are regenerate and reconciled unto God by Christ; and that when you die, you have a part in heaven; and that you are not yet in the state of sin and nature: an unrenewed unsanctified soul is sure to go to hell, by what death or in what cause soever he dieth. If such a man be a soldier, he must be a coward or a madman; if he will run upon death, when he knoweth not whither it will send him, yea, when hell is certainly the next step, he is worse than mad: but if he know and consider the terribleness of such a change, it must needs make him tremble when he thinks of dying. He can be no good soldier that dare not die; and who can expect that he should dare to die, who must be damned when he dieth? Reason may command a man to venture upon death; but no reason will allow him to venture upon hell. I never knew but two sorts of valiant soldiers: the one was boys, and brutish, ignorant sots, who had no sense of the concernments of their souls; and the other (who only were truly valiant) were those that had made such preparations for eternity, as, at least, persuaded them that it should go well with them when they died. And many a debauched soldier I have known, whose conscience hath made them cowards, and shift or run away when they should venture upon death, because they knew they were unready to die, and were more afraid of hell than of the enemy. He that is fit to be a martyr, is the fittest man to be a soldier: he that is regenerate, and hath laid up his treasure and his hopes in heaven, and so hath overcome the fears of death, may be bold as a lion, and ready for any thing, and fearless in the greatest perils. For what should he fear, who hath escaped hell, and God's displeasure, and hath conquered the king of terrors? But fear is the duty and most rational temper of a guilty soul; and the more fearless such are, the more foolish and more miserable.

Direct. II. Be sure you have a warrantable cause and call. In a bad cause it is a dreadful thing to conquer, or to be conquered. If you conquer, you are a murderer of all that you kill; if you are conquered and die in the prosecution of your sin, I need not tell you what you may expect. I know we are here upon a difficulty which must be tenderly handled: if we make the sovereign power to be the absolute and only judge, whether the soldier's cause and call be good; then it would follow, that it is the duty of all the christian subjects of the Turk, to fight against Christianity as such, and to destroy all christians when the Turk commandeth it; and that all the subjects of other lands are bound to invade this or other such christian kingdoms, and destroy their kings, whenever their popish or malicious princes or states shall command them; which being intolerable consequences, prove the antecedent to be intolerable. And yet on the other side, if subjects must be the judges of their cause and call, the prince shall not be served, nor the common good secured, till the interest of the subjects will allow them to discern the goodness of the cause. Between these two intolerable consequents, it is hard to meet with a just discovery of the mean. Most run into one of the extremes, which they take to be the less, and think that there is no other avoiding of the other. The grand errors in this, and a hundred like cases, come from not distinguishing aright the case de esse, from the case de apparere, or cognoscere, and not first determining the former, as it ought, before the latter be determined. Either the cause which subjects are commanded to fight in, is really lawful to them, or it is not. (Say not here importunely, Who shall judge? For we are now but upon the question de esse.) If it be not lawful in itself, but be mere robbery or murder, then come to the case of evidence; either this evil is to the subject discernible by just means, or not: if it be, I am not able for my part to justify him from the sin, if he do it, no more than to have justified the three witnesses, Dan. iii. if they had bowed down to the golden calf, or Dan. vi. if he had forborne prayer, or the apostles, if they had forborne preaching, or the soldiers for apprehending and crucifying Christ, when their superiors commanded them. For God is first to be obeyed and feared. But if the evil of the cause be such, as the subject cannot by just and ordinary means discern, then must he come next to examine his call; and a volunteer unnecessarily he may not be in a doubtful cause: it is so heinous a sin to murder men, that no man should unnecessarily venture upon that which may prove to be murder for aught he knoweth. But if you ask what call may make such a doubtful action necessary, I answer, It must be such as warranteth it, either from the end of the action, or from the authority of the commander, or both. And from the end of the action, the case may be made clear, That if a king should do wrong to a foreign enemy, and should have the worse cause, yet if the revenge which that enemy seeketh would be the destruction of the king and country, or religion, it is lawful and a duty to fight in the defence of them. And if the king should be the assailant, or beginner, that which is an offensive war in him (for which he himself must answer) may be but a defensive war in the commanded subjects, and they be innocent: even on the highway, if I see a stranger provoke another by giving him the first blow, yet I may be bound to save his life from the fury of the avenging party. But whether, or how far, the bare command of a sovereign may warrant the subjects to venture in a doubtful cause, (supposing the thing lawful in itself, though they are doubtful,) requireth so much to be said to it, which civil governors may possibly think me too bold to meddle with, that I think it safest to pass it by; only saying, that there are some cases in which the ruler is the only competent judge, and the doubts of the subject are so unreasonable, that they will not excuse the sin of his disobedience; and also, that the degree of the doubt is oft very considerable in the case. But suppose the cause of the war be really lawful in itself, and yet the subject is in doubt of it, yea, or thinketh otherwise; then is he in the case, as other erroneous consciences are, that is, entangled in a necessity of sinning, till he be undeceived, in case his rulers command his service. But which would be the greater sin, to do it or not, the ends and circumstances may do much to determine; but doubtless in true necessity to save the king and state, subjects may be compelled to fight in a just cause, notwithstanding that they mistake it for unjust; and if the subject have a private discerning judgment, so far as he is a voluntary agent, yet the sovereign hath a public determining judgment, when a neglecter is to be forced to his duty. Even as a man that thinketh it unlawful to maintain his wife and children, may be compelled lawfully to do it.

So that it is apparent, that sometimes the sovereign's cause may be good, and yet an erroneous conscience may make the soldiers' cause bad, if they are volunteers, who run unnecessarily upon that which they take for robbery and murder; and yet that the higher powers may force even such mistakers to defend their country, and their governors, in a case of true necessity. And it is manifest that sometimes the cause of the ruler may be bad, and yet the cause of the soldier good; and that sometimes the cause may be bad and sinful to them both, and sometimes good and lawful unto both.

Direct. III. When you are doubtful whether your cause and call be good, it is (ordinarily) safest to sit still, and not to venture in so dangerous a case, without great deliberation and sufficient evidence to satisfy your consciences. Neander might well say of Solon's law, which punished them that took not one part or other in a civil war or sedition, Admirabilis autem illa atque plane incredibilis, quæ honoribus abdicat eum, qui orta seditione nullam factionem secutus sit.¹²³ No doubt, he is a culpable neuter that will not defend his governors and his country, when he hath a call; but it is so dreadful a thing to be guilty of the blood and calamities of an unjust war, that a wise man will rather be abused as a neuter, than run himself into the danger of such a case.

Direct. IV. When necessity forceth you to go forth in a just war, do it with such humiliation and unwillingness as beseemeth one that is a patient, a spectator, and an actor, in one of the sorest of God's temporal judgments. Go not to kill men, as if you went to a cock-fight, or a bear-baiting. Make not a sport of a common calamity; be not insensible of the displeasure of God, expressed in so great a judgment. What a sad condition is it to yourselves, to be employed in destroying others! If they be good, how sad a thought is it, that you must kill them! If they are wicked, how sad is it that by killing them you cut off all their hopes of mercy, and send them suddenly to hell! How sad an employment is it, to spoil and undo the poor inhabitants where you come! to cast them into terrors, to deprive them of that which they have long been labouring for! to prepare for famine, and be like a consuming pestilence where you come! Were it but to see such desolations, it should melt you into compassion; much more to be the executioners yourselves. How unsuitable a work is it to the grace of love! Though I doubt not but it is a service which the love of God, our country, and our rulers, may sometimes justify and command, yet (as to the rulers and masters of the business) it must be a very clear and great necessity that can warrant a war. And, as to the soldiers, they must needs go with great regret, to kill men by thousands, whom they love as themselves. He that loveth his neighbour as himself, and blesseth, and doth good to his persecuting enemy, will take it heavily to be employed in killing him, even when necessity maketh it his duty. But the greatest calamity of war is the perniciousness of it to men's souls. Armies are commonly that to the soul, as a city infected with the plague is to the body; the very nurseries and academies of pride, and cruelty, and drunkenness, and whoredom, and robbery, and licentiousness; and the bane of piety, and common civility, and humanity. Not that every soldier cometh to this pass; the hottest pestilence killeth not all; but oh how hard is it to keep up a life of faith and godliness in an army! The greatness of their business, and of their fears and cares, doth so wholly take up their minds and talk, that there is scarce any room found for the matters of their souls, though unspeakably greater. They have seldom leisure to hear a sermon, and less to pray. The Lord's day is usually taken up in matters that concern their lives, and therefore can pretend necessity; so that it must be a very resolute, confirmed, vigilant person, that is not alienated from God. And then it is a course of life, which giveth great opportunity to the tempter, and advantage to temptations, both to errors in judgment, and viciousness of heart and life; he that never tried it can hardly conceive how difficult it is to keep up piety and innocency in an army. If you will suppose that there is no difference in the cause, or the ends and accidents, I take it to be much more desirable to serve God in a prison, than in an army; and that the condition of a prisoner hath far less in it to tempt the foolish, or to afflict the wise, than a military. (Excepting those whose life in garrisons and lingering wars, doth little differ from a state of peace.) I am not simply against the lawfulness of war; (nor as I conceive, Erasmus himself, though he saw the sinfulness of that sort of men; and use to speak truly of the horrid wickedness and misery of them that thirst for blood, or rush on wars without necessity;) but it must be a very extraordinary army, that is not constituted of wolves and tigers, and is not unto common honesty and piety the same that a stews or whorehouse is to chastity. And oh how much sweeter is the work of an honest physician that saveth men's lives, than of a soldier, whose virtue is shown in destroying them! or a carpenter's, or mason's, that adorneth cities with comely buildings, than a soldier's that consumeth them by fire!¹²⁴

Direct. V. Be sure first that your cause be better than your lives, and then resolve to venture your lives for them. It is the hazarding of your lives, which in your calling you undertake; and therefore be not unprepared for it; but reckon upon the worst, and be ready to undergo whatever you undertake. A soldier's life is unfit for one that dare not die. A coward is one of the most pernicious murderers; he verifieth Christ's saying in another sense, "he that saveth his life shall lose it." While men stand to it, it is usually but few that die; because they quickly daunt the enemy, and keep him on the defensive part; but when once they rout, and run away, they are slain on heaps, and fall like leaves in a windy autumn. Every coward that pursueth them is imboldened by their fear, and dare run them through, or shoot them behind, that durst not so near have looked them in the face; and maketh it his sport to kill a fugitive, or one that layeth down his weapons, that would fly himself from a daring presence. Your cowardly fear betrayeth the cause of your king and country; it betrayeth the lives of your fellow-soldiers, while the running of a few affrighted dastards, lets in ruin upon all the rest; and it casteth away your own lives, which you think to save. If you will be soldiers, resolve to conquer or to die. It is not so much skill or strength that conquereth, as boldness. It is fear that loseth the day, and fearlessness that winneth it. The army that standeth to it, getteth the victory, though they fight never so weakly; for if you will not run the enemy will. And if the lives of a few be lost by courage, it usually saveth the lives of many (though wisdom still is needful in the conduct). And if the cause be not worth your lives, you should not meddle with it.

Direct. VI. Resolve upon an absolute obedience to your commanders, in all things consistent with your obedience to God, and the sovereign power. Disobedience is no where more intolerable than in an army; where it is often unfit for a soldier to know the reason of his commands; and where self-conceitedness and wilfulness are inconsistent with their common safety, and the lives of many may pay for the disobedience of a few. If you cannot obey, undertake not to be soldiers.

Direct. VII. Especially detest all murmurings, mutinies, sidings, and rebellions. For these are to an army like violent fevers to the body, or like a fire in a city, and would make an army the greatest plague to their king and country. How many emperors, kings, and commanders have lost their dignities and lives, by the fury of mutinous, enraged soldiers! And how many kingdoms and other commonwealths have been thus overthrown, and betrayed into the enemy's hands! And how many thousands and millions of soldiers have thereby lost their lives! In your discontents and murmuring passions, you may quickly set the house on fire over your heads, and when you feel your misery repent too late. Passion may begin that which fruitless penitence must end. The leaders of mutinies may easily have many fair pretences to inflame an army into discontents: they may aggravate many seeming injuries; they may represent their commanders as odious and unworthy, by putting an ill appearance on their actions: but in the end it will appear, that it was their own advancement which they secretly aimed at, and the destruction of the present government, or the soldiers' ruin, which is like to be the effect. A mutinous army is likest hell of any thing I know among God's creatures, and next hell, there is scarce a worse place for their commanders to be in.

Direct. VIII. Use not your power or liberty to the robbing, or oppressing, or injury of any. Though military thieves and oppressors may escape the gallows more than others, they shall come as soon to hell as any. If you plunder, and spoil, and tyrannize over the poor people, under pretence of supplying your own wants, there is a God in heaven that will hear their cries, and will avenge them speedily, though you seem to go scot-free for a time. You may take a pride in domineering over others, and making yourselves lords by violence of other men's estates, and when you see none that will question you for it, you may take that which you have most mind to. But the poor and oppressed have a just Defender, who hath a severer punishment for you than the sword or gallows! And though he take you not in the very fact, and his sentence is not presently executed, yet be certain of it, that your day is coming.

Direct. IX. Take heed lest custom, and the frequency of God's judgments, do harden your hearts into a reprobate stupidity. Many a man that formerly by the sight of a corpse, or the groanings of the sick, was awakened to serious thoughts of his latter end, when he cometh into an army, and hath often seen the dead lie scattered on the earth, and hath often escaped death himself, groweth utterly senseless, and taketh blockishness to be valour, and custom maketh such warnings to be of no effect. You can scarce name a more strange and lamentable proof of the maddening and hardening nature of sin! that men should be most senseless, when they are in the greatest danger! and least fear God, when they are among his dreadful judgments! and least hear his voice, when his calls are loudest! and live as if they should not die, when they look death so often in the face, and see so many dead before them! That they should be most regardless of their endless life, when they are nearest it; and sense itself hath such notable advantage to tell them of all this! What a monstrous kind of sottish stupidity is this! Think whither the soul is gone, when you see the carcass on the earth; and think where your own must be for ever.

Direct. X. Take heed of falling into drunkenness and sensuality, though temptations and liberty be never so great. It is too common with soldiers, because they are oft put to thirst and wants, to think they may lawfully pour it in, when they come at it, without moderation or restraint: even as many poor men take a gluttonous meal for no sin, because they have so many days of hunger; so is it with such soldiers in their drink: till drunkenness first have wounded their consciences, and afterwards grow common, till it have debauched and seared them; and then they have drowned religion and reason, and are turned sottish, miserable brutes.