Maskil le-David = Dauids instructer A sermon preached at the visitation of the Free-Schole at Tunbridge in Kent, by the wardens of the Worshipfull Companie of Skinners; by Thomas Gataker B. of D. and pastor of Rotherhith.

DAVIDS INSTRVCTER . PSALM . 34. 11. Come , Children , hearken vnto me : I will teach you the feare of the Lord .

ALL a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Tim. 3. 16. Scripture , saith the Apostle , is diuinely inspired , and is profitable to instruct . And b b Prov. 30. 5. Euery word of God , saith Agur , is pure : euen c c Psal. 12. 6. as pure as gold or siluer that hath past seuen times through the fire in the furnace .

But yet , as some gold and siluer is finer then other ; and some golden vessels are more vsefull then others are : so betweene Scripture and Scripture ( though all pure , pretious , and profitable ) there is great difference : some is of greater excellency , and of more ordinarie vse .

And d d Licit 〈◊〉 Scriptura diuina Dei gratiam spiret , praecipuè tamen dulcis est Psalmorum liber . Ambr. praefat. in Psalm . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil. praefat. in Ps. Psal●●rū liber quaeconque vtilia sunt ex omnibus continet . August . no one Booke of Scripture more excellent , or e e Psalmus omnibus & vbi● prasto est . Lege Ambros Aug. Ruffin . & Euthym. praefat. in Psal. of more frequent vse both in publike and priuate then this of the Psalmes ; wherein the holy men of God , as they f f Psal. 424. & 102 ut . 1. San. 1.15 . powre out their soules vnto him , so they portrait and paint them out vnto vs .

Among the rest of the Psalmes , some of them there are , about which the Holy Ghosts pleasure was , that the penmen thereof , should take more paines then vsuall , and more Art then ordinarie should be shewed , in the framing and contriuing of them : And where he vseth more Art , we may well expect more excellence ; where they haue taken most paines in teaching vs , there should we vse most diligence in learning that , that is taught vs .

Of this kinde are the 25. the 37. the 119. and this 34 Psalme ; h h Psalmi 〈…〉 Psal. 118 in fi●e . composed according to the order of the Hebrew Alphabet , the verses of them beginning , as in Acrostichall Poems , with the letters thereof in their vulgar and vsuall order : partly i i Vt memoriae consuleret . Muscul. in Psal. 119. to helpe memorie ; and partly , k k V●autmadm●di● parvutorum inger●● primis literarum elementis assu●scunt vsum dicendi assumer● ; itanos etiam vsam vtuendi discamus . Ambros. in Psal. 118. that euen Children and learners , togither with their first Elements of other learning , might haue an Alphabet of piety and godlinesse taught them .

This Psalme , one of those thus artificially framed , is a Psalme consisting partly of l l Vers. 1 , 2. Celebration , of praise and thanks-giuing to God ; and partly of m m Vers. 3 , 5 , 7 , 8. Exhortation and instruction to vs .

The words propounded for the subiect-matter of my present discourse , are parcell of the latter part . For in n n Vers. 9 , 10. the verses next before-going , the Psalmist had encited men to the feare of God : and in these words he vndertaketh to teach them this Feare .

In the words there are these foure parts : Invitatio , Compellatio , Exhortatio , & Pollicitatio .

1. An Invitation ; Come .

2. A Compellation ; Children .

3. An Exhortation ; Hearken to me .

4. A pollicitation or a promise ; and therein againe these foure particulars :

The Agent , the Act , the Obiect , the Subiect .

1. The Agent ; King Dauid himselfe , the pen-man of this Psalme ; I.

2. The Act ; teaching or instructing : I will teach .

3. The Obiect , or persons to be taught ; Children ; whom before he called vpon ; You.

4. The Subiect-matter of his teaching , that wherein he would instruct them ; the Feare of the Lord .

And of these parts and points in order , as breifly as conueniently I may .

In the first place then there is prompta Invitatio , Part 1. a free Invitation : affording vs this Lesson , ( to omit all others ) that

We had neede of all invitements & incitements , Doctr. 1. inticements and allurements to goodnes and godlines . Hence so many mementoes in the word of God : o o Eccles. 12. 1. Remember thy Creator : and , p p Deut 9. 7. Remember , forget not : &c. so many Caveats ; q q 1. Tim. 4. 16. Cave tibi ; Take heede to thy selfe : and , r r Deut. 4. 23. Cavete vobis , Take yee heede to your selues : &c. so many Invitations ; s s Esai . 2. 3. Come , let vs goe vp to Gods house : and , t t Esai . 2. 5. Come , let let vs walke in the light of the Lord : and in this place , Come , Children ; hearken to me : &c.

All needfull , and all litle enough :

1. Reason 1. In regard of our naturall auersenes to good things . u u Iob. 11. 12. Man by nature , saith Zophar , is like a wilde asses Colt : as an Asses foale , for rudenes ; a wilde Asses , for vnrulinesse : vntamed and vntractable , x x Ier. 2. 24. as the wilde Asse in the wildernes .

2. Reason 2. In regard of the difficultie of the worke . y y Prov. 15. 24. The way of the wise , saith wise Soloman , is vpward . We are bred in Hell : ( z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 2. 3. by Nature vessels of wrath : ) and we must climbe vp to Heauen : a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . L● , Ardua virtutis via . Horat. carm. l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg . tendit in ardua virtus . Et S●●us b. l. Pun. l. 2. Ardua virtut●̄ profert via . ●Et , cilsum virus . petit ardua collem . Lege Se. nec . epist. 123. a long way and a steepe . We are b b Mens●●● ad mel●●ra em●itur , quasi contra ictis fl●minis con●tur . &c. Greg. Rom. m●ral . l. 11. c. 28. like those , that row against winde and tide ; we striue against the streame and current of corrupt nature , of euill custome ; we struggle against the strong counterblasts , of bitter scoffs , and bad counsell . We haue neede therefore of all kinde of incouragement .

3. Reason . 3. In regard of our pronenes to grow slacke . c c 2 Thess 3. 13. Galat. 69. And you , my brethren , saith the Apostle , be not weary of well-doing . We are too prone , euen the best of vs , to wax weary on this way , to grow slacke at this worke . It is true of vs , that d d Alphius foener●t●r , cuius m●minit Hora●●us epod 2. Alphius the Usurer sometime said of his Clients , e e Optima n●mina no appellando mala f●eri , Alphius 〈◊〉 v●rissimè f●rt●r . Colum. de re rust l. 1. c 7. Euen good Debters will grow slacke Pay-masters , if they be let alone , if they be not now and than called vpon .

The consideration whereof may serue , First , Vse 1. to admonish vs of our dutie one to an other . f f Hebr. 10. 24. Let vs obserue either other , saith the Apostle , g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to whet on , or to egge on , to loue and good works . So the Holy Ghost describeth the manner of Gods Saints , quickning , calling on , and incouraging either other . h h Esai . 2. 3. And many people shall goe , and say ; Come , and let vs goe vp to the Mountaine of the Lord , to the House of the God of Iacob : and he will teach vs his wayes , and we will walke in his paths ▪ And , i i Esai . 2. 5. Come , ô yee house of Iacob , and let vs walke in the light of the Lord . And againe ; k k Zech. 8. 21. The people of one Citie shall go to another , and say ; Vp , and let vs pray before the Lord , and seeke the Lord of hosts : and I will goe my selfe too .

Now this , Application . as it is the dutie of all , so more specially of those that conuerse familiarly togither ; most especially of those that haue care and charge of others , Ministers and Magistrates in publike , Parents , Scholemasters , and Masters of Families in priuate , l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to whet vp their inferiors , ( it is the terme that m m Deut. 6. 7. Si● Prov. 27. 17. Moses vseth , and the Apostle imitateth him in ) to be oft calling vpon those that be vnder their charge , and enciting of them to those things that be good . Remembring , that as the Heathen man saith that those that correct but instruct not , are n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plu. praecept . polit. like those that snuffe the light oft , but put no oyle into the lampe ; so those that instruct but incite not , are like those that put in oyle enough , yea enough it may be to drowne the light , ( that which may oft soone be done , ) but are not carefull or mindfull to raise and pull vp the weeke , which vnlesse it be in due time still done , the light will of it selfe soone decay and wax dimme , though there be no defect of liquor to feede it withall .

Secondly , Vse 2. as we must our selues call vpon others ; so we must be content to be called vpon by others . Inferiors especially and learners , children , seruants , or others , must not thinke much to be frequently called vpon by their Superiors : they must not account it any disgrace or disparagement vnto them , that they are oft admonished , incited and called vpon in this kinde . o o 2. Pet. 1. 12. I will not be negligent , saith Peter , to put you in mind of these things , though you haue knowledge , though you know the truth already , and be established in it . Yea , p p R●m. 15. 14 , ●● . Though I be perswaded of you , saith the Apostle Paul , that you are full of goodnes , and of all knowledge , & able to admonish one an other : yet I am bold by writing to put you in minde of these things . Yea , q q 〈…〉 It is not tedious to me to goe ouer the same things oft with you ; and it is the safest course for you . So that * * 〈…〉 euen those that are best grounded , that haue aboundance of sound knowledge , that are full of grace and goodnes , that are the greatest proficients , and forwardest Schollers in Christs Schoole , yet may stand oft in neede of being whet vp , and put on : much more such as are but rude and raw , as are but nouices and dullards , as are scarce , it may be , yet of the first forme in Christs Schoole r r Plantas ne●●●●●●quemius adaq●●re pr●●erit . P●●m●s . in Pi●●ip . ●● Greg. Rom. m●ral . l. 27. c. 14. Tender plants and new planted haue neede oft to be watred ; they are in danger else to windle and wither away . And Gods grace and good things in vs are like a dull sea-cole fire , which if it be not now and then blowen or s s H●u● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 m●nemur 2. Timo. 1. 6. stirred vp , though there be no want of fewell , yet will of it selfe at length dye and goe out .

In the next place there is as prompt● Part 2. Inuitatio , so blanda Compellatio : as a free Inuitation , so a sweete and louing Compellation : Children .

The Name of Children is a most sweet Name , sauouring strongly of Loue ; and vsed therefore so oft by t t 〈◊〉 . 13. 23. & 21. 7. that Disciple of Loue , and of Christs loue in that Epistle of his that breatheth nothing but Loue : u u 1. Iohn 3. 17. & 4. 7. ●ittle Children , let vs loue one another , not in word and tongue , but in deede and truth : and , x x 1. Ioh 3. 7. Little Children , let no man deceaue you : And , y y 1 Iho. 5. 21. Little Children keepe your selues from Idoles , &c. Dectr . 2. And it sheweth what louing affection ought to be betweene teacher and taught : euen such as is betweene naturall Parents and Children . That which the Apostle Paul so oft , and in so liuely manner expresseth in himselfe , when he compareth himselfe , sometime to a Father ; a a 1. Thess. 2. 11. I exhorted you and besought you , as a Father his Children : sometime to a Mother ; b b Galat. 4. 19. My little Children , of whom I trauaile againe , till Christ be formed in you : sometime to a Nurse ; c c 1. Thess. 2. 7. Wee were gentle among you , as a Nurse cherisheth her Children .

And great reason is there that so it should be : Reason . 1.

For first , d d Exod. 20. 12. Deut. 5. 16. God hath giuen the name of Parents vnto them : he hath comprehended all Superiors vnder that head .

And surely , if other masters haue the name of Father giuen them : as e e 2 King . 5. 13. Naamans seruants giue it him : Schoole-masters much more . They are in some kinde , vnder God , ( to vse the Apostles tearm ) f f Hebr. 12. 9. patres spirituum , the Fathers of mens Spirits . Our Parents are instruments vnder God , for the producing of our Bodies the baser part : they are instruments vnder him , for the framing and moulding of our mindes and soules , the better and more principall part of vs .

Yea , Reason . 2. as the Apostle Paul saith of the Corinthians , that g g 1. Cor. 4. 15. he was their Father , because by his Ministery he had begotten them to God : so such Schoole-masters as are carefull and conscionable of their dutie in that kinde , may well say of their Schollers that they are their children in Christ , as the same Paul stileth h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Timo. 1. 2. 1. Tit. 1. 4. Timothie and ˡ Titus else-where ; since that many ( no doubt ) of them receaue the first seedes and graines , and beginnings of faith and feare of God , and other sauing and sanctifying grace from them .

Againe , Reason . 3. this the rather is as equall , so needfull ; because that where no loue is , there is little hope of learning . Little hope there is , that the master should doe his Schollers good , if hee loue not them : and as little hope is there , that the Schollers should receaue good from him or profit by him , vnles they loue him .

That which serueth in the First place to admonish all teachers and instructors , Vse . 1. either publike or priuate , how they ought to be affected toward those that are committed to their charge . As one saith of a good Prince , that k k Princeps pius nunquam carebit l. b●ris : Totius est regni pater . Princeps abunda● ergò faelicissimus Tet liberis , quot subditis . Th. Morus in epigram . he hath as many Sonnes as hee hath subiects , and is therefore as a kinde and louing Father to them : so should the Schoole-master make account that he hath in some sort , as many Children as Schollers that be vnder his charge ; l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer de Vlysse Odyss . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xenop●● Cyripae . l. l. 8. and therefore cary himselfe toward them in kinde and louing manner , euen as if he were a naturall Father vnto them .

Which kinde and louing cariage , Cantion . or Fatherly affection , yet is not so to be interpreted , as if it were vtterly to exclude and cut of all just reproofe and due correction , when occasions shall require it . That was the fault of m m 1 Sam. 2. 2● . ●euis obi●●gatio 〈◊〉 satisfe●erat discipli●● . Salpit . hist. sacr. l. 1. Eli , and n n 1 King . 1. 6. Dauid too , though worthy men of God otherwise ; and it prooued o o 1 Sam. 4 18. a breake-necke to the one , and p p 2 Sam. 15. 12. 1 King . 1. 5. an heart-sore to the other . r r Pro● . 29. 15. The r●d and correction giue instruction , saith Salomon ; but a childe left to himselfe is the confusion of hir that bare him . And , s s Prov. 13. 24. He that spareth the rod , hateth his Sonne ; but he that loueth him , chastneth him betimes . t t Mango blanditur , vt corrumpat ; Pater minatur , vt corrigat . Aug. in 1. Ioan. tract. 7. The seducer speaketh the childe faire to marre him ; the Father handleth him roughly to amend him : u u Pius est f●riendo ; crudelus esset parcendo , ldem de ●emp . 94. He is kind in correcting him ; he were cruell in sparing him . x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristotel . ethic. Nicom. l 2. Correction is a kinde of cure . A faire hand , we say commonly , maketh a foule wound . y y Quid tam pium quam medicus ferens ferramentis ? saeuit in vulnus vt homo sauetur : quia 〈◊〉 vult●us palpetur , homo perditur . Aug. de verb. Dom. 15. The Surgion searcheth the wound to the quicke , that he may saue the mans life : for he should endanger the one , if he delt but superficially with the other . z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( 1. Cor. 15. 55 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil. in ascet . q. 4. He is not cruell that diggeth and gasheth the flesh , to get out a sting , or a splinter , that will not out otherwise : he is cruell rather , that ( out of a fond pitifulnesse ) letteth it alone : Nor he cruell , that giueth correction , when it is requisite and needfull , but he rather that then withholdeth it .

Reproofe therefore , yea correction too , may well stand with Loue . a a Apoc. 3. 19. As many as I loue , I rebuke , saith our Sauiour . And , God , saith b b Hebr. 12. 6. the Apostle after c c Prov. 3. 12. Salomon , whom he loueth , he correcteth ; and he scourgeth euery Sonne that he receiueth . d d Molestus est & Medicus furenti phrene●ico , & Pater indisciplinato filio , ille ligando , ille caedendo , sed ambo diligendo . Si autem illos negligant , & perire permittant , ista poti●● mansuetudo falsa , crudelis est . Aug. epist. 50. The Physitian is troublesome to the frantick Patient , and the Father to the vnruly Childe ; the one in binding him , the other in beating him : and yet both doe what they doe out of Loue .

Yea seueritie and sharpnes may in some cases well agree with it . e e Tit. 1. 13. Rebuke them f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . rigidè Biza i● not . sharply , saith Paul to Titus of some , that they may be found sound in the Faith . And , to vse an Hethen mans comparison ;

g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Dion Chrys●st . orat 78. A Surgion had he two persons to cut for the stone , the one his deere Frend , the other a meere Stranger , would he be so foolish , thinke we , out of loue and fauour to his frend , as to cut him with a blunter toole or razer then he would cut the other with ?

It is not ment therefore , when kind and louing cariage is required of Instructors and Teachers , that they should not therefore either correct or reproue : But that h h Srie tateas , dilectione taceas : sine cl●m●s , di●ectione clam ●●si●eparcas , d●iect●●n● parecas : sine corrigas , dilect●●e corrigas . A●i disciplinum si●ni 〈◊〉 di●●ante ●h●ritate . Omnia de charitatis pro●d●nt rad●●e . D●●ge , & quod●●s fat . Aug. in 1. Ioan. tract. 7. whither they teach , or instruct , or reproue , or correct , they i i 1. Cor. 16. 14. do , according to the Apostles rule , all in Loue , and in louing manner : That they striue in the first place k k Veluti pueris dant crus●ula ●landi D●ctores el●m n●● velint vt discere trim● . Hor. sat. 1. by all milde and gentle vsage to win them , and by faire words and rewards to entice and allure , as l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A●ciet D●us la●etū Gen. 9. 27 E : H●sh 2 14. Alliciam eam , & ●quar ad cor eius God himselfe is wont to deale with vs . And againe , when they shall be constrained to take rougher courses with them ; yet that then also they m m L● seuerita●ē mansuetud● condiat , 〈◊〉 mansuetuainē , ne disselu●a sit , distriction● seueritas ac●●ndat Greg. ●o . in Euang. bon. 17. Ne aut districtio sit rigida , aut ●●etas remissa . Idem de pastore part. 2. cap. 6. Remissio no vitians , correptio non cruemans : & seueritas etiam temperamenti , quae non sit titra , 〈◊〉 te●●ca . Sidou . epist. 9 lib. 4. & Radevic de gest . Frid. l. 2. Quae sangnin●m effundat p●u tius g●m effund . 1. Tertull. ap●l●g temper seueritie with lenitie , and allay the sharpnes of the one with some mild dash of the other : n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Galat. 6. 1. tanquam membrum luxatum in lo. um proprium , ad situm na●●vum reducrte . Sirigel . ad Gal. Restore the offendor , saith the Apostle , with the spirit of lenitie ; as o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Paul . Aegin . the Surgion setteth and restoreth a limme dislocated to his proper place and due site againe , with as litle paine , as needs must , to the party : Do as p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . D●●n C●●risest . orat . 33. - v●luti pueris a● sin●●ia tetra midentis Cum dare conantur , prius oras p●●ula 〈…〉 dulci mellis sta●●que liquore , Vt puerorum atas improuida ludificetur Labr●rum tenus ; interea perpotet amarum Absinthi laticem , deceptaque non capatur , Sed potius tali facto recereata val●● it . Lucret de r●r , nat. l. 4. those that giue Children wormwood or aloës for the wormes , they sweeten the brims of the cup with honie , or mix it with wine or milke , or some other such sweet thing to make them take it the more willingly , and giue them a litle sugar after to sweeten their mouths with againe : or as q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil. & Euthym. praefat. in Psal. Sapientes mediei , siquando vsus popescerit , vt austeriora medicamenta agris o●●erant mortalibus : ne aeger vtilitatem pr● austeritate refugiat , ora ac sammitates poculi quo remedium perrigūt , m●lle ●●cuml●nunt . Aug. ibid. those that giue bitter pils to queesie stomached patients , they wrap them vp in some conserue , or in the pap of an apple , that they may with as litle offence as may be take them in , and the better ●eepe and retaine them when they be downe : So order and temper their reproofe and their correction , that it may appeare not to proceed from spleene , or grudge , or choler , or some other such peeuish and sinister humor ; but that euen by the very manner of it , and the affection shewed in it , it may be seene to issue from a louing minde , and to aime at nothing but the well-doing of the party either corrected or reproued .

In a word , let Teachers and Instructers remember what the Heathen man truly saith , that r r Null●̄ est animal morosius homine , quodque arte mai●re tract●ri debeat . Sen. de clement . l. 1. c. 17. there is no liuing creature more wayward naturally then Man , nor that neede to be managed with more discretion and skill .

Secondly , Vse 2. let Schollers learne hence how they are to esteem of their Teachers , and how to cary themselues towards them ; euen to reuerence them , & to affect them as Parents . s s 1. Thess. 5. 12 , 13. I beseech you , saith the Apostle , that you would take notice of them , that take paines with you , and that admonish you ; and that you would haue them in singular loue for their worke sake .

The Heathen themselues could say , that t t Dijs , Paren●ibus , & Praeceptoribus nihil pro merit● posse rependie . to God , a mans Parents , and his Teachers , sufficient requitall could neuer be made . And no maruaile . For if the Teachers do as they ought , and the Schollers likewise make that vse of them that they should , they may well say of them as Paul doth to Philemon , u u Philem. 19. Etiam animam mihi debes , that they owe them their very soules ; as hauing bin a meanes euen * * Prov 23. 14. Iam. 5. 20. to saue their soules . And how ought they to loue them from the heart , whom they owe their very soules vnto ?

Far be it from any here then , to be like those wicked wretches , whom the Prophet inveigheth against , x x Am●● 5. 16. that hate those that reproue them : to hate their Instructors , because they are sometime also necessarily Reprouers or Correctors , to hate them for that , for which they ought rather to loue them . You must not , as y y Psal 32. 9. this our Psalmist speaketh , be as Horse or Mule that are without vnderstanding . Horses and Mules can well endure and are wont z z Esai . 1. 3. to take notice of those that feed them , and stroake them , and make much of them ; but a a Iumenta eos calce morsuque appetunt , à q●bus corum curam . da vul●●ra contrectantur . Aug epist. ●0 . & hemil. 24. they cannot endure those that come about them to drench them , or bleed them , or to meddle with their sores , though they entend nothing therein but their good : because they haue sense , whereby they perceaue some present good in the one ; but they haue no reason to apprehend any future good in the other . Creatures endued with reason , must be wiser then they : and loue their Teacher , as well reproouing and correcting , when just occasion is , as speaking faire and commending : as b b Medicum ●●vr●n em & secam●m 〈◊〉 quem & a● r●endum a● s●●●nd ●mem●uci●us ●●●res . in Psal. men were wont to esteeme themselues beholden to the Surgion , as well for opening the vlcer , and letting out the corrupt matter , as for healing vp the wound againe .

They must remember what the wise man saith , that c c Prov. 12. 1. he that hateth Instruction & Correction , and so he that hateth his Instructors and Correctors , is a Foole : yea , d d Prov. 15 10. he that hateth either , shall die .

In the third place followeth , Part 3. Seria exhortatio , Doctr. 3. a serious Exhortation : Hearken vnto me . Wherein is expressed , the principall duty of Children , Schollers and Learners , to hearken vnto their Parents , Instructors and Teachers . That for which Salomon so oft calleth vpon those that hee dealeth with : e e Prov. 4. 1. Heare , O yee Children , the instruction of a Father , and giue eare to learne vnderstanding : and , f f Prov. 4. 20. My Son ; hearken vnto my words , and encline thine eares to my sayings . and , g g Prov. 5. 7. Heare me now therefore , O Children , and hearken vnto the words of my mouth , &c.

And great reason they so should .

For first , Reason 1. it is their wisdome so to doe , h h Prov. 13. 1. A wise Sonne , saith Salomon , will hearken to his Fathers instruction . And , i i Prov. 12. 15. Hee that hearkneth to good aduice is wise . k k Prov. 3. 7. & 26. 12. B●●d●sipi● , quisibi sap●t . No greater folly in young people , then to thinke themselues wise enough , l l Corsilij satis est in 〈◊〉 m●mi●i . Aracl●ne apud Ouid . met . l. 6. able enough to aduise and to guide themselues well enough , and to stand in no neede of direction or aduice . You know well what the famous sentence so oft cited saith : m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . oper. l. 1. & Arist. ●thi● . l. 1. c. 4. Paucis animus sui rector optimus . Moeneri v●lle ac posse s●cunda virtus est . Senet . de benefic . l. 5. c. 25. He is the best man that can of himselfe discerne , what is fit and meete to be done . He is the next him , that can hearken to good aduice giuen him by others : But he that neither can see what is fit of himself , nor will follow the good counsell that others shall giue , such a one is as an vnprofitable limme in the bodie , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉 invtile pondu● . Homer . Il●ad . 6. & Odyss . ● . and a very burden to the earth that beareth him . Children and young people , since they cannot bee in the first ranke : ( because o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . S●phccl . ●seru venit vsu● ab a●nis . Ovid. m●tam 1. 6. Quisquis sen●x ad sapientiam per venit , annis p●rvenit . Sen. ep. 68. age bringeth experience , and skill requireth yeeres : ) they must be content to be in the second ; least they come within compas of the third .

Secondly , Reason 2. it is impiety in some sort to doe otherwise , p p Ezech 3. 7. They will not heare thee ; saith God to the Prophet : for they will not heare mee . And surely q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philo de Decalog . the fift Commandement , ( as Philo the Iew well obserueth , who therefore also maketh it a branch of the first Table , and so diuideth the Tables equally , assigning fiue precepts to either : ) it is a mixt Commandement , and differeth somewhat from the rest of those in the Second Table ; they consider Man as our neighbour , in nature like vs , this as Gods Deputy , standing in his steed , by him set ouer vs , and in his name , and by his authority , performing offices about vs . And therefore when such instruct and admonish , r r 2. Cor. 13. 3. God doth it by them . s s Quicquid obedientiae exhibetur , et exhibetur , qui dicit : Qui vos qudit , me audit . Bern. de grad. obed. Luk. 10. 19. When wee hearken to them , we hearken to him in them : when we refuse to regard them , wee contemne him in them . Neither can such contempt be cleered from some taint of impiety . Vse .

Let this briefely then admonish Children , to hearken to , and take to heart the good and wholesome admonitions of their Parents , Instructors , Tutors , and Teachers , * * Aur● prima mortis 〈◊〉 , prima ap●riatur saluto . Bern. a●i●ubi . Let the Eare , saith Bernard , that was once opened to let in death and destruction , by hearkning to euill counsaile ; be now set wide open to let in life and Saluation , by giuing eare to good aduice . Let your eares with t t Homer . Odyss. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sapiens 〈…〉 aures quibus cer●m pari● est obdere . spissament●●pus est , qu●● vsumin s●cijs Vlyxem ferunt . Sen. 〈◊〉 . 31. Vlysses ( to deale with you out of your owne learning ) bee close shut against the Sirens songs of such as shall u u Rom. 16. 18. by faire words and smooth language , goe about to seduce you , and to with-drawe you from that , wherein consisteth your speciall good ; that shall seeke to bring you out of loue with your Instructors , or with those courses that are by them taken with you for your good . But let your eares bee open , and your hearts pliable to attend vnto them , their instructions and admonitions , and v v Quia vtile est i●ventuti regi , impositi sunt 〈◊〉 quasi Magistratus d●mestici , sub quibus contineretur . S●n. de ben . l. 3. c. 11. yeeld your selues wholy vnto them to be ruled , guided and directed by them .

There is a Blessing of God promised on those that so doe : x x Prov. 8. 32 , 33. a Blessing of wisdome , a Blessing of long Life . y y Prov. 15. 31. The eare , saith Salomon , that hearkeneth to the instruction of life , shall lodge among the wise . And , z z Ephes 6. 2 , 3. It is the first Commandement , saith the Apostle , in the Decalogue , that hath a speciall promise annexed to it ; a a Exod. 20. 12. Deut. 5. 16. Math. 15. 4. & 19. 9. Honour thy Father and thy Mother ; ( and Instructors , as we heard before , are as Parents : ) that it may goe well with thee , and that thou maist be b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . long-liued .

As on the other side , there is a Curse of God denounced against those that do otherwise , that c c Psal. 58. 4 , 5. stop their eares , like the deafe Adder , against good admonition , and refuse to heare the Charmers voice , charme he neuer so sweetly , to be ruled by their Gouernors , deale they neuer so kindly and louingly with them . d d Prov. 30. 6. The eye that scorneth the Father , or setteth light by the Mothers admonition , e e Effosses oculos roret a●ro gutture corvus . Catull. in Comin . let the rauens of the valley dig it out , and the young Eagles devoure it . They are cursed with a witnes , whom the Holy Ghost thus curseth , in such emphaticall manner , in such exquisite termes , as may well make ones heart quake to heare .

Yea , to do otherwise it is made a note of a reprobate and a cast-away , of one that God is fully determined euerlastingly to damne and destroy ; f f 2 Chron. 25. 16. I know , saith the Prophet to Amaziah , that God is determined to destroy thee , because thou doest thus , and wilt not hearken to mine advice . And of Elies Sonnes , saith the Holy Ghost , g g 1. Sam. 2 25. Notwithstanding they obeyed not the voice of their Father , because the Lord was bent to slay them . We are wont to say of those that haue Plague-spots , that they haue Gods tokens vpon them , and such are seldome knowne to scape or recouer . Of such vngratious Children we may much better say , that they haue Gods tokens indeed on them ; and such ( obserue it when you will ) you shall seldome see come to good .

In the fourth Part 4. and last place commeth benigna pollicitatio , a kinde pollicitation or promise .

And in it consider we , according to our former Division ;

First , Branch 1. the Agent , or person teaching , King Dauid himselfe . As h h Eccles. 1. 1 , 12. Salomon his Sonne , thought a King , scorned not the title of a Preacher ; so Dauid his Father , though a worthy Prince , thought no scorne to play the part of a Scholemaster , to be a Teacher of Children , Doctrine 4. euen of pety Schollers , of litle ones .

Whence obserue we , that Teaching euen of Children is no base profession ; it is that , that may well beseem euen the greatest Abraham , though a i i Gen. 23. 6. Prince of God , or k k Sic Montes Dei . i. ingentes . Psal. ●6 . 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arat. in diosem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . T●●on . in schol. a great Prince , yet was carefull himself l l Genes. 18. 19. to teach his sonnes and his seruants ( God himselfe testifieth it of him , and commendeth it in him ) to keep Gods commandements . Dauid , though m m Psal. 78. 71. the cheife Gouernor of Gods people , and n n Psal. 18. 43. the Head of many Heathen , yet inviteth Children here to come to him , and promiseth himselfe to instruct them : as also elswhere , o o Psal. 32. 9. I will instruct & teach thee what way to take , I will guide thee with mine eye . And Salomon , p p 1. King . 3. 12. 2. Chron. 2. 12. the wisest meere man that was euer since Adam , thought it no disparagement either to his place or his person q q Prov. 4. 1 , 2. to giue instructions & directions to the Children that God gaue him . Yea , as our Sauiour saith , r r Matth. 12 42. Behold one greater then either s s Math. 22. 43 , 44 ▪ Dauid or Salomon . Our Sauiour himselfe , t t Math. 19. 13 , 14 , 15. when Children were presented vnto him , and his Disciples would haue kept them backe from him , as supposing it too meane a busines for him to be employed in , was displeased with them for so doing , and called the Children vnto him . And he that was so forward to embrace them and blesse them , was ( no doubt of it ) as ready also to teach and instruct them , so oft as oportunitie was offred him .

Neither ought any to disdaine or thinke meanly of this office . For

1. Reason 1. It is an office that hath bin formerly performed to them by others . We are all naturally as wild trees , that by manuring and husbandry become fruitfull & vseful . We brought neither Grace , nor Art into the world with vs . If we haue ought of either , we haue bin taught it by others . And we should not think much to perform that office vnto others , that by others hath bin formerly performed vnto vs . Salomon thinketh no scorne to instruct his Sonne , u u Prov. 4. 3 , 4. because his Father instructed him in like manner before .

2. Reason 2. It is an office most necessarie and of singular vse . x x Op●rum Fastigia s●ectantur , latent Fandamenta . Qui. til . institut. prasat . Pius ●abet ●peris 〈◊〉 . mostentatio●● . Ibid l. 1 c. 4. It is the foundation , that lieth lowest , vnder ground , out of sight , that though it maketh least shew , yet * * Non sunt cont●nenda qua●si para● , fine quibus magne constare 〈◊〉 ssunt Hierom ad laetam Ad nullius res summem ni● prae edenti us intiijs pervenatur . M●n ra●sta si negligantur , n●n ●rit mat●ribus ●o●us . Q●●●til . 〈◊〉 . praefat. De●●le fundamentum fal . ●t opus . 〈◊〉 de ●r●mm●●ca . Nec stqui● di●cere satis non est , Quin●●●●●st●t . l. 1. c. 1. beareth vp the whole building . As Kingdomes and States consist of Cities & Townes , so these of priuate Families ; the well-being whereof mainely dependeth vpon the carefull education and training vp of the youth in them .

The consideration whereof may serue first to take away the vnjust and frivolous aspersions , that either rude & ignorant , or prophane and irreligious persons do vsually cast vpon this profession . Where it is strange to see , ( and it argueth the great corruption of mans nature , ) how that those Callings that God hath most graced in the Word , are commonly most disgraced and contemned in the World . How meanely do most men think of a Preist or a Pedant ? as in scorne they vse to terme them the one and the other . Vse 1. And yet y y Levit. 10. 3. N●m. 16 9. who come neerer to God then the Ministers of his word ? Or who come neerer to Ministers then Schole-masters do ? What is their Schole but a priuate Church ? if it be ordred as it ought . If z z 1. Cor. 16. 19. Christian Families be so , Christian Scholes much more . Or what are they themselues , ( if they be at least that they should be ) but priuate Catechists , but priuate Preachers ? But as he saith , a a Scientia non habet iuimicum nisi ignorantem . Skill hath no foe of any , but such as are vnskilfull themselues : so none will thinke basely of so worthy and honourable a Calling , but those that are themselues either rude dolts or debauched rake-hels .

Secondly , it may serue to approue and commend the prudent and pious practise of those , Vse 2. that are carefull to giue incouragement to those of this profession , and to prouide such meanes for the maintainance of them , that men of worth and good parts may be employed in such places : As also , to incite others , whom God hath blessed with meanes and abilitie , to all due care and caution in this kinde , as being a businesse , wherevpon the good both of Church and State mainely dependeth . As b b Eccles. 5. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Socrates . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xenoph. ●●conom . Salomon saith , that the Throne ( or the Chaire of Estate ) is vpheld by the Plough : so we may truly say , that both Church and State are vpheld by the Schole . For let priuate Scholes be neglected , whence shall the Uniuersities be supplied ? whence shall the Ministerie be prouided ? how shall they teach others , that were themselues neuer taught ? how shall the cheife Offices be furnished with men of abilitie either in Church or Common-weale ? Both Religion and Learning will soone dye and decay , if life be not kept and maintained in the roote .

And here can I not wholy passe by in silence , nor forbeare to put you of this place , in minde , Application . of those two Honourable Knights , c c Sr Andrew Iudde . the Grand-Father , and d d Sr Thomas Smith . the Grand-Child , the one long since deceassed , the other yet liuing ; whom God hath made Instruments of a great blessing , in this kinde , to this place . The former of them first founded a free Schole among you , for the training vp of your youth in vertue , religion , and good learning , and left land and meanes to maintaine it , with stipends ( such as were in those times ordinarie ) for Schole-master and Ushier . The latter of them hath added liberally to his Grand-Fathers gift , hath increased the salaries of the Teachers , and beside sundry yeerely pensions to the poore both of this place , and of diuers others neere about you , to incourage Parents the rather to set their Children to learning , and the Children to bend their minds and endevours thereunto , hath giuen a e e Seuenty pounds per annum . large and liberall exhibition for the maintainance of seuen Schollers in one of the Uniuersities , to be chosen successiuely each yeere from your Schole . The Lord reward this his bounty and liberalitie aboundantly into the bosome o● Him and His ; giue you grace to make a good v●e of it ; and stir vp many more whom he hath b●essed with abilitie , Branch 2. to shew their thankfulnes in like maner to him from whom they haue it , Doctrine 5. by setting apart and consecrating some part of their meanes , to the furtherance and aduancement of religion and learning .

Hitherto of the Agent : the Act followeth , and that is Teaching or Instruction : I will teach . Reason 1.

Here is the Scholemasters worke to teach , to instruct . f f Psal 32. 9. I will instruct thee , and teach thee , saith our Psalmist els-where . And , g g Prov 4 3 , 4. when I was young and tender , my Father taught me , saith Salomon . A worke and dutie of great necessitie .

For the soule of man is naturally instar tabulae abrasae , as a cleane paire of tables , that haue nothing at all written in them . h h Nemo nase●tur art●sex . Non dat natura virtutem . Ars est bonis s●●i . Virt●s non cont●ngil animo nistinstituto & edocto , & ad summum assidua exercitatione perducto . Ad hoc quidem , sed non cum ho : nascimur . Et in opti●● etiam , an●equam erudias , virtutu materia , non virtus est . Senec. epist. 8. There is no grace or goodnes , learning or art naturally written in it : howsoeuer some grounds there are , whereby these things may through industry & Gods blessing be attained .

Yea in regard of grace and goodnes , Reason 2. it is instar codicis depravati , as a booke blurred and blotted , or depraued and misprinted , that must haue much rased and done out , ere it can be well corrected , or that written into it , that it ought to haue .

It is i i Vt og●r quam vi● fertilis fine cal●●ra fructu●sus esse non p●test : sic fine doctrina an●●●us . Cic. T●●cul . l. 2. Cult●t● a●●mi plalos phia est , quae ex●ra● it v●tra radicif●●s ; & praeparat anim●s ad satus accipend●● ; eaque mandat his & s●rit , quae adul●a fructus vberrimo●●erant . Ibid. instar agri inculti , as an vntilled ground , wherein * * lucultis vrenda filix innascitur agris . Horat. sat. 2. Et iniussa viresc●●t Cra●●●● . Virg. Geog. l. 1. weedes of all sorts come vp of themselues naturally , but no good thing will grow without mucking & manuring , without much trauell & toyle : it is a mother , ( as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Terra sponte nascentium mater , consitorum est neuerca . Aesop. apud Planudem in vita ipsius . he said of the Earth sometime ) to the one , it is but a stepdame to the other .

And first , what a great mercy of God then is this to this Land , and more specially to this place and many others , that vouchsafeth such meanes , and stirreth vp the hearts and mindes of worthy men to establish such courses , whereby instruction and learning may be conveighed to vs and our Children , may be wrought into vs and them , that we may not be like sauage people , no better then brute beasts ; yea in some regard worse ; since k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . P●tus est comparati ●umento , quàm nas●i i●mentum . Chrys. ●●mil . in Asc●us . Domini . It is worse , as that Auncient Father well saith , to be like vnto a beast , then to be a beast indeede . O learne , if you be wise , to know your owne happines before many others , to acknowledge Gods goodnes to you aboue many others , and to shew your selues thankfull both to Him , and to Those , that he vseth as Instruments to prouide such things for you .

Againe , let this admonish Teachers of their Dutie , and encite them vnto the diligent performance of it ; as they beare the name , so to execute the Office ; as they receiue the wages , Vse 2. so to doe the worke ; as they haue vndertaken the charge of it , so to vndergo the burden of it , and discharge faithfully the trust of so great a weight , that the Parents of their Children haue entrusted them withall , euen the soules of those their Children , not their bodies onely , as deare to them as themselues .

Otherwise , if they shall beare the name of Teachers , and not execute the Office , they shall be but Idols ; or , as the Prophet saith , l l 〈◊〉 11.17 . Idol-shepherds , so Idol-Teachers : like Idols , that haue m m 〈…〉 . 5. the name , but n n Galat. 4. 8. not the nature of God ; that haue limmes and lineaments of a man , but no action nor life ; o o Psal. 115. 5 , 6 , 7. that haue mouths , but speake not ; hands but feele not ; feet , but stir not . &c.

If they take the wages , and do not the worke , they shall be no better then Theeues . As he said sometime in Socrates , that p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Socrat 〈◊〉 . Eccles. lib 4. c. p 23. Mon●●c●us ut ●●per●●us f●urtis prae●●●i ●ar cens●tur . Cassio●●● . i. est . tr●part. l. ●● 1. the Monck that laboured not with his hands for his liuing was a Theife : so the Scholemaster that laboureth not with his tongue in instructing his Schollers ; yea though he labour with his hands otherwise neuer so much , yet if he tend not his Schole , and the instruction of those vnder his charge in it , he is as very a Theife , as he that taketh a purse by the high-way side ; he might as well pick their Parents purses or pockets .

Yea , if he be wholy carelesse of the discharge of his dutie herein , he is litle better then a Murtherer ▪ he becommeth guilty of soule-murther : as Bernard truly saith of Parents negligent in the education of their Children , that they are q q Peremptores potius quàm parentes . Bern. in Epist. 111. rather Paricides then Parents . For he is a murtherer , not onely that knocketh a man on the head , or cutteth his throat with a knife , or runneth him through with a Rapier ; but he also that by detention or deniall of due foode starueth him whom he stood bound to feede and releeue , and so suffreth him to perish through his default .

As therefore you are called Teachers , and are called to teach , so be you carefull to r r N●men tuum attend● . I●●o quod 〈◊〉 Hieron . ad 〈◊〉 . answer your Name , to be that , that you are termed . Apply your selues with all alacritie , sedulitie and diligence , to this necessarie , to this worthy worke . Neither let it discourage you , if you meete with some foolish and vnthankfull persons or Parents , that shall either slenderly consider your trauell , or con you litle thanke for your labour . It is with you in this case , as with Tailors , that make garments for Children : though the Children pay them not , yet their Parents , they are sure , will . Do you your dutie faithfully and constantly ; and as the Prophet said of himselfe , s s Isai 49. 5. Your worke shall be with God , and your wages with him : He will regard and reward you , whither men do or no. For t t 1. Cor. 3. 8. Euery man shall receiue his wages from him according to his worke .

Nor againe let it dishearten you , if you meet with some vntoward ones , whom notwithstanding all your paines and toyle you can do no good vpon . 2 2 Curam exigeris , n●n curationem . Bern de consid. l. 4. It is the care , not the cure of them , that is required of you . Do your best endeuour , and 3 3 Securus labor , qu●m n●l●us valet eua●uare defectus . l●●d . let the euent be what it will , you shall haue from God , whose worke you do , when you do conscionably what you do , 4 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secundum laborem , non secundum proventum Bern. Ibid. 1. Cor. 3. 8. according to your paines , not according to the issue or euent of it .

But who are they , Branch 3. that King Dauid vndertaketh to teach ? And so passe we on from the Act to the Obiect , ( the third particular in his promise ; ) the persons taught , You. They are the Children , that before he called vpon , and invited vnto him . Doctrine 6.

Children are to be taught . x x Prov. 22. 6. Teach a Childe , saith Salomon . And , y y Prov. 4. 3 , 4. When I was a Childe , my Father taught me . And , z z 1. Io● . 2. 12 , 14. I write to you , Children ; saith the Apostle Iohn , Reason 1. among others .

And that not without good cause . For

1. We are then aptest to learne . a a Fingit eq●um doc●●em tenera c●ruice magister , Ire v●om quam monstrat eques . Horat epist. 2. Vt corp●ra ad quosdam membroris ste●us sormari nisi tener● non possunt : sic animos qu● qu: ad pleraque luriors r●●ur ipsum facit . Quinisl . inst. l. 1. c 1. In cunctu fere rebus citius assuescit o●e quod tenerum est . Novelles adhuc & vix firma radicis arbuscules , dum ad emuem ductum sequaces sunt , in quamlibet partem slecti facile est : quaetura plarumque curnatae citò ad arbitrium celentis corriguntur . Tenerve adhuc & primae aetatis animalia fine labore domari solent ; quantoque citius à vagandi aetatis liberti ● edissucta sunt , tanto facilius vel collaiugo , vel 〈…〉 tunt . Pelag. ad Dem●●r . The foale is easier broken and brought to a pace , Reason 2. that is taken while it is yet young , then that is let alone till it haue more yeeres . The plant is easily bowed and bent any way , while it is but a twig , that will sooner breake then bend , when it is growne a strong tree .

2. b b Altius praecepta descendunt , quae teneris imprimuntur ●tatibus . Sen. ad . Hel● . c. 16. Natura tenacissimi sumus eorum quae rudibus annis percipimus . Vt sapor , quo n●na 〈◊〉 durat : nec lauarum colores , quibus simplex ille eand●r mutatuss est , elui ●ossunt . Quintil. institut. l. 1. c. 1. What we then learne , sticketh best by vs . c c Quo semel est imbuta recens , scruabit oderem Testa din. Horat. epist. 2. Difficulter eraditur , quod rudes animi perhiborunt . Lanagum concliylia quis in pristinum condorem revocek ? Recens testa diu & soporem obtinet & oderem , quo primum imbut● est . Hieron . ad Laet. Any vessell will retaine long the sauour of that liquor , that it was seasoned first withall . And the cloth best keepeth its color , that was died in the wooll , that it tooke in , ere it came to the wheele or the woofe . d d Prov. 22. 6. Teach a childe , saith Salomon , in the trade of his way ; and he will not depart from it when he is olde .

3. Reason 3. We haue much to go through with , and but litle time to learne ; e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ars longa , vita brevis . Hippocr . aphor. 1. a long taske and a short time . f f Perge & proper●● ne tibi accidat , vt senex dis ca● : imò ideò magis properar , quontam id iuver●● aggressus es , quod perdiscere vi●●●enex po●●is Sen. ep. 77. Though we set vpon it while we are young , we can hardly attaine to any perfection in ought ere we be old : and therefore can neuer begin too soone , nor soone enough neither .

4. Reason 4. g g Turpis & ridicula res est elementarius senex . Ibid. 36. Quid rurpius qu●m senex viuere ( discere ) incipiens ? Ibid. 13. It is a shame for an old man to be then learning his first elements , that , that euery Childe may and should know . Not that they should not then learne , that haue not before learned . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Socrat. apud S●ob . ●om. 2. c. 29. It is better to learne late then neuer . h h Stult●m est nolle discere , quia di● non didiceris . Sen. ep. 36. It is a folly for a man to refuse to learne at all , because a long time he hath not learned . And if it be a shame for a man not to haue learned till then ; it is much more a shame for him not to learne then neither . But i i Sed propera , ne● it venturas differ in horas ; Qui non est bodie , eras minus ap●us erit . Ovid , remed , l. 1. Moc est discendi tempus , non quod aliquod sit , quo non sit discendum : sed qu●madmodum omnibus anni● studere hono●●um est , ita non omnibus institui . Sen. ep. 36. the longer we defer it , the more paine it will be to vs , the more shame it will be for vs , not a shame , I say , so much that now we learne , as that before we haue not learned .

Lastly , Reason 5. Children if they be taught no good thing , they will of themselues learne euill things . k k Omni mobili mobili●● consistere non potest , sed molendiui instar , impigr● voluitur . &c. Bern. medit. cap. 9. The minde of man or childe is like a restles Mill , that cannot stand still , will neuer be without worke . l l Nihil agend● malè agere homines discunt . Catonis oraculum , quo nihil verius . colum . de re rust . lib. 11. cap. 1. By doing nothing , saith the Heathen Man , men soone learne to do euill things . And m m Incultis vrenda fili●● tunascitur 〈◊〉 . Horat. sat. 3. euill weeds come vp apace , Vse 1. and grow soone ouer ranck in vs , if some diligent husbandry be not constantly vsed with vs .

And here first Children are to be admonished to vse their time and meanes well , that Gods goodnes , and the care and bounty of Frends and Parents affordeth them , and n n 〈…〉 to apply themselues to their learning , while their senses are liuely , their wit quicke , their memorie fresh and strong ; take that in now that may sticke by them hereafter ; o o 〈…〉 lay that vp now that they haue comfort of , and benefit by hereafter : Do as wise trauailers , that haue a long dayes iourney to make , that get them vp betimes , and take the day before them , and not p p 〈…〉 like foolish , improuident , and vnaduised persons , that with friuolous delayes trifle out the time , and burne day-light . You know what is said commonly , that q q 〈…〉 Time and Tide tarieth for no man . Neither is it possible to recall any one day or houre , when it is once ouer , nay nor the least minute or moment of our life , when it is once past and gone . It will be too late for you to say hereafter , r r O mihi praeteritos ref●rat si Iupiter ann. 1. &c. Oh were I as young againe as once I was ; or , Were I to begin againe as sometime I was , and had that time and those meanes that then I had , or might haue had , I would then doe thus and thus . Preuent it now therefore , while you may , by following good counsell , and taking your learning , that now seeketh you , and offreth it selfe vnto you ; s s Prov. 5. 11 , 12 , 13. least you mourne hereafter in your latter dayes ; when you haue spent your time and your strength in folly and vanitie ; and say , How haue I hated instruction , and in mine heart scorned correction ; and haue not obeyed the voyce of them that taught me , nor inclined mine eare vnto them that instructed me : yea * * Iob 20. 11. when your bones , it may be , as he speaketh in Iob , are so filled with the sinnes of your youth , with the fruits of those loose courses that then you took , that they leaue you not , till they lye downe with you in the dust .

As also many Parents come here iustly to be reproued , Vse . 2. that are too too careles in this kinde ; Let their children go on without instruction and correction so long , that afterward when they would themselues , they can do no good with them ; but through the just judgement of God vpon them by their stubbornnes and vntowardnes , they become t t Gen. 26. 35. & 27 46. such a corrosiue and an heart-sore vnto them , that they make them euen weary of their liues , and oft bring their grey heads with excessiue greife for them to the graue .

Let them alone , say they , yet a while ; they are but young yet : there will be time enough to teach them , and to nurture them hereafter . Yea , but for the body of thy Child , thou wouldst be wiser and more warie . Were any limme mishapen , or did any part grow awry , thou wouldst be sure to take it betimes , while the nervs are gentle and pliable , the flesh soft and waxie , and the bones tender , and gristly , so as they may be easily wrought and moulded any way . Be no lesse wise then for the soule of thy Childe . Thou canst not begin too soone . u u Ad neminem ante bona mens venit quàm mal● : omnes prae●ccupats sumus . Virt●tes descere est vitia dediscere , Sen. epist 51. Ad virtutem cont●udimus inter vitia distr●cti . Ibid. 75. Forestalled we are all of vs ; the Heathen themselues saw and said as much . We bring vice into the world with vs , that must be wrought out of vs ; and the sooner we are delt with , ere it take deeper roote with vs , or grow to stronger head in vs , the more easily it will be done .

What shall we say of those , that all their whole time traine them vp in idlenes , in nothing but vanitie and naughtinesse ? That which proueth after the very bane and vtter ouerthrow of them . For hauing bin brought vp to nothing , and hauing no kinde of imployment to passe their time away with , they light commonly into lewd company , whom they waste themselues and their meanes with , and so come at length to confusion . What shall we say , I say , of such , but what Bernard before said , that such are x x Peremptores potius quàm parentes . Bern. epist. 111. V●inam liberorum nostrorum mores non ipsi p●●deremus . Infantiam , statim delucijs solumus . Mol. lis illa educatio , quaem indulgentiam v●amus , neruos cens & mentis & corporis frangit Quintil. ins●● . l. 1. c. 2. rather Paricides then Parents ? And the bloud of their Children shall be one day required at their hands , which though they perish deseruedly through their owne voluntarie default , yet by their diligent endeuour and care might haue done much better .

But what is it that Dauid would haue these litle ones to learne ? Branch 4. And so come we at length to the fourth and last Branch ; the Subiect-Matter of his teaching ; the Feare of the Lord .

The last point then that we obserue hence is , Doctrine 7. that , The Feare of God , religion , and godlinesse is to be taught Children , and to be learned as well of young as of old . a a Genes. 18. 19. Abraham , saith God of him , will teach his Sonnes and his whole houshold , to walke in Gods wayes . b b Eccles. 12. 1. Remember thy Creator , to wit , to feare and serue him , saith Salomon , in the dayes of thy youth . And , c c Ephes. 6 4. Yee Fathers , saith the Apostle Paul , bring vp your Children in instruction and information of the LORD .

And great reason for Parents so to traine them vp , if they desire or regard their good .

For 1. Reason 1. there is no true wisdome but in it . d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prov 9. 10. Virtutum omn●um fandamentum 〈◊〉 . Cic. pro Planc . Timor Domini principium sapientiae . The Feare of God is the Beginning of Wisedome ; saith Salomon . Yea , Timor Domini caput , or praecipuum sapientiae ; e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sicut Prov. 3. 9 & 4. 7. The Feare of God is the cheife and principall point of Wisedome ; saith both f f Psal 111. 10. Dauid , and the same g g Prov. 1. 7. Salomon . And Iob long before either of them , h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iib. 28. 28. Qu●d & idem ferè Solomon Pro. 15. 33. Timor Domini est sapientia ipsa : The Feare of God is wisedome , euen wisedome it selfe . No true wisedome without it , no true wisedome but in it . To be taught our Children therefore , if we would haue them wise , if we would not haue them fooles and ideots , as they must needs be without it .

2. Reason 2. There is no true happinesse without it , no blessednesse but by it . For it is that , that Gods blessing is entailed vnto ; euen all the good blessings both of this life ▪ and the next ; and Blessednesse it selfe , not temporall onely , but eternall . For , i i Psal. 112. 1. Blessed is the man that feareth God : and , k k Psal. 128. 1. Blessed is euery one that feareth the Lord ; and , l l Prov. 28. 14. He is a blessed man that standeth alwayes in awe . For , m m 1. Tim. 4. 8. Godlinesse ( that is , the Feare of God , ) hath the promises both of this life , and of that that is to come . Of this life . For , n n Psal. 34. 9 , 10. There shall be no want to those that feare him : they shall lacke nothing that is good for them . And of the life to come too . For , o o Psal. 103. 17. The louing kindnes of the Lord is for euer and euer vpon them that feare him ; and his p p Ita verto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pr●●t vsurpatur , Psal. 112. 3 , 9. & 2. Cor. 9. 9 , 10. bounty or mercy vpon their Childrens Children . And therefore no maruaile if Salomon , as in the Entrance into his Prouerbs he maketh the Feare of God , the Beginning of all ; so in the Conclusion and shutting vp of his Ecclesiastes , he maketh the same Feare of God , the very Summe and the End of all . q q Eccl●s . 12. 15. Summa , or Finis rei . Will you heare , ( saith he ) what is the Summe , or the End of all : Feare God , and keepe his Commandements : For that is the whole dutie of man : and that is the only meanes to make man truly happy , the maine matter that Salomon there intended to teach .

Now this First may teach you that be Parents , Vse 1. Masters and Teachers , what to labour in , if you desire the true welfare and happinesse of those that be vnder your charge , or Gods blessing vpon them , and your labours and endeuours with them ; euen to teach them the feare of God . You are not to thinke it enough , that you haue taught them some trade , that you haue giuen them learning , ( humane learning , I meane ) that they may liue by an other day ; but you must withall , or else you come far short of that you should do , teach them also to feare God , and so to serue him here , as they may liue with him eternally , when they go hence .

To which purpose it is well obserued , that the promise of a blessing to be continued to posteritie , though made to the obseruance of all Gods precepts , yet is r r Exod. 2● . 6. Deut. 5. 10. more specially annexed to the second Commandement in the Decalogue , which is concerning the seruice and worship of God ; God thereby intimating what Parents & others should principally apply themselues to haue planted in their Families , if they would haue Gods blessing entailed vpon their issue . For as for other things , euen Heathen and Infidels , or meere Ciuill and naturall men , will be ordinarily teaching and instructing their Children , to forbeare and abhorre lying , and stealing , and loosenes of life , and surfeting , and excesse , and the like ; because such things may make them vnfit for common and ciuill society , or may be a meanes to waste them , and that , that they shall leaue them . But God would haue vs , ( and those that be truly godly will regard it , ) to go a st●p further , and to teach them a lesson beyond all this , not ciuilitie alone , but true piety too ; that we may be blessed in them , and they inherit Gods blessing with vs .

And surely what difference will there be betweene a Christian Parent and an Heathen , a Christian Schole-master and a Pagane ; if the Parent or Schole-master teach his Children and Schollers , matter of ciuilitie or humane learning alone ? Do not Heathen euen the same ? As the Apostle speaketh in an other case , s s 1. Tim 5. 8. He that prouideth not for his Familie , is worse then an Infidell : So here , that Parent that bringeth vp his Childe idly , is worse then many an Infidell : he that traineth him vp in some worldly trade onely is no better then they . That Schole-master that teacheth them not at all that be committed vnto him , is worse then many an Infidell ; he that giueth them humane learning onely , is litle better then they . That Parent or Teacher that doth not teach them Ciuilitie , comes far short of many Heathen ones ; he that doth teach Ciuilitie , and not Piety withall , goeth no further then they haue gone .

Lastly , Vse 2. Children also must learne to feare and to serue God . If your Gouernors must teach you it , then questionlesse you must learne it . t t Eccles. 12. 1. Remember thy Creator , saith Salomon , in the dayes of thy youth . And , u u Psal. 119. 9. Whereby shall a boy , or a Child , saith Dauid , make his path pure , but by taking heede to it according to Gods word ?

It is an idle conceipt of many , that Religion and Godlinesse is not for Children , that such things concerne them not . There is no age freed from it . And therefore Iohn writeth vnto , and directeth , what he writeth , vnto all , x x 1. Ioh. 2. 12 , 13 , 14. not to olde men , and young men , strong growne men onely , but to Children and litle ones also . And surely most equall it is , y y Vt primiti● reris , ita primitiae dieris . Greg. in Evang. that as the first-fruits of other things , so the first-fruits of our yeeres should go also to God .

It is but a Diuelish Prouerbe , A young Saint , and an old Diuell . The Holy Ghost by Solomon assureth vs the contrary : z z Prov. 22. 6. Teach a Childe , saith he , in the trade of his way , and he will not depart from it , when he is old . It is true indeed , that those that haue made most shew of piety , a a 2. Pet. 2 20. Math. 11. 45. when they fall away againe , proue vsually most prophane . But b b 1. Pet. 1. 23. 1. Ioh. 3. 9. Sapientia non 〈…〉 non revolvitur . Sen. epist. 76. where it hath once truly taken roote in the heart , there it will continue constantly euen to all eternity , and neuer dye or decay againe .

Let this therefore , good Children , be your principall care and studie : ( For what shall it availe you to be cunning in Tully , Virgil , Homer , and other profane Writers , if you be vnskilfull in Gods booke ? to haue learned Greeke and Latine , if you learne not withall c c Esai . 19. 18. the language of Canaan ? to haue your speech agreeable to the rules of Priscian or Lilie , if your liues and courses be not consonant to the rules and lawes of Christianitie ? to haue knowledge of the Creatures , when you are ignorant of the Creator ? to haue learned that whereby you may liue a while here , and neglect that whereby you may liue eternally hereafter ? ) Learne to feare God , to serue God ; and then God will blesse you . For d d Psal. 115. 13. He will blesse those that feare him , be they great or small . Yea he will take charge of you , and prouide for you , if your Parents be taken from you . e e Psal. 27. 10. Though my Father and Mother , saith Dauid , should leaue me , yet would God take me vp . f f Psal. 68. 5. He will be a Father vnto you : g g Psal. 23. 1. he will see you shall not want . If your Parents haue wrought the Feare of God into you ; h h Psal. 37. 25 , ●6 . they shall be sure to leaue Gods blessing to you ; they may boldly bequeath it you ; and you shall be sure to partake with them in it .

To end where we began ; it is the commendation of Timothie , and of his Parents withall , that i i 2. Tim. 3. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he had knowne the holy Scriptures from a Childe ; and had bin euen k k 1. Tim. 4. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . nursed vp in the words of faith and good doctrine ; l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . H●mer Sophista in Monod . Ru●i●s . sucking piety and godlines in , with his Mothers milke , and beginning to be acquainted with it euen at the breast . Let the like course be taken of , and with others , and it will make them proue in time also like Timothie , m m 2. Tim. 3. 15 , 17. wise to saluation , and enabled to euery good worke .

FINIS .