Sermon Preached Several Times, Sermon 1 – Title page 2

Sermon Preached Several Times · Sermon 1 – Title page 2

p. 1DAVIDS Inſtructer.

PSALM. 34.11.

Come, Children, hearken vntounto mee: I will teach you the feare of the Lord.

ALL aaforeign. 2. Tim. 3.16.2 Tim 3:16Scripture, ſaith the Apoſtle, is divinely inſpired, and is profitable to inſtruct. AndbbProv. 30.5Prov 30:5 Every word of God, ſaith Agur, is pure: evenccPſal. 12.6.Ps 12:6 as pure as gold or ſilver that hath paſt ſeven times through the fire in the furnace.

But yet, as ſome gold and ſilver is finer than other; and ſome golden veſſels are more uſefull than 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 uſe.

AndddLicet omnis Scriptura divina Dei gratiam ſpiret, praecip…è tamen dulcis eſt Pſalmorum liber. Ambr. praeſat. in Pſalm. foreign. Baſil. praeſat. in Pſ. Pſalmorum liber quaecunque utilia ſunt ex omnibus continet. Auguſt. no one Booke of Scripture more excellent, oreePſalmus omnibus & ubi que praſto est Lege Ambroſ. Aug Ruffin. & Euthym. praefat. in Pſal. of more frequent uſe both in publike and private than this of the Pſalmes; wherein the holy men of God, as theyffPſal. 42.4. & 102. tit. 1. Sam. 1.15.Ps 42:4Ps 42:1021 Sam 1:15 powre out their ſoules unto him, ſo they portrait and paint them out unto us.

Among the reſt of the Pſalmes, ſome of them there are, about which the Holy Ghoſts pleaſure was, that the Pen-men thereof ſhould take more paines than uſuall, and more Art than ordinarie ſhould be ſhewed, in the framing and contriving of them: And where he uſeth more Art, we may well expect more excellence; where they have taken moſt paines in teaching us, there ſhould wee uſe moſt diligence in learning that, that is taught us.

Of this kinde are the 25. the 37. the 119. and this 34. Pſalme; hhPſalmi Abcedarii. Aug. ad Pſal. 118. in fine.Ps 118compoſed 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 uſuall order: partlyiiVt memoriae conſuleret Muſcul. in Pſal. 119.Ps 119 to help memorie; and partly,kkVt quemadmodum parvulorum ingenia primis literarum clemē tis aſſueſcunt uſum dicendi aſſumere; ita nos etiam uſum vivendi diſcamus. Ambroſ. in Pſal. 118.Ps 118 that even Children and learners, together with their firſt Elements of other learning, might have an Alphabet of piety and godlineſſe taught them.

This Pſalme, one of thoſe thus artificially framed, is a Pſalme conſiſting partly ofllVerſ. 1.2. Celebration, of praiſe and thanks-giving to God; and partly ofmmVerſ. 3, 5, 7, 8. Exhortation and inſtruction to us.

p. 2The words propounded for the ſubject matter of my preſent diſcourſe, are parcell of the latter part. For innnVerſ. 9.10. the verſes next before-going, the Pſalmiſt had incited men to the feare of God: and in theſe words he undertaketh 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 mee.

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

The Agent, the Act, the Object, the Subject.

1. The Agent; King David himſelf, the Pen-man of this Pſalme; I.

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

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

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

And of theſe parts and points in order, as briefly as conveniently I may.

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

Doctr. 1 We had need of all invitements and incitements, inticements and allurements to goodneſſe and godlineſſe. Hence ſo many mementoes in the word of God:ooEccleſ. 12.1.Eccl 12:1 Remember thy Creator: and,ppDeut. 9.7.Deut 9:7 Remember, forget not: &c. ſo many Caveats; qq1 Tim. 4.16.1 Tim 4:16Cave tibi; Take heed to thy ſelf: and,rrDeut. 4.23.Deut 4:23 Cavete vobis, Take yee heed to your ſelves, &c. ſo many Invitations; ſſEſai. 2.3.Isa 2:3Come, let us goe up to Gods houſe: and,ttEſai. 2.5.Isa 2:5 Come, let us walke in the light of the Lord: and in this place, Come, Children; hearken to mee: &c.

All needfull, and all little enough:

Reaſon 1 1. In regard of our naturall averſneſſe to good things.uuIob. 11.12.Job 11:12 Man by nature, ſaith Zophar, is like a wilde Aſſes Colt: as an Aſſes foale, for rudeneſſe; a wilde Aſſes, for unrulineſſe: untamed and untractable,xxIer. 2.24.Jer 2:24 as the wilde Aſſe in the wilderneſſe.

Reaſon 2 2. In regard of the difficultie of the worke.yyProv. 15.24.Prov 15:24 The way of the wiſe, ſaith wiſe Salomon, is upward. Wee are bred in Hell: (zzforeign. Epheſ. 2.3.Eph 2:3 by Nature veſſels of wrath:) and we muſt climbe up to Heaven:aaforeign. Heſiod. Et, Ardua virtutis via. Horat. carm. l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg. tendit in ardua virtus. Et Silius bel. Pun. l. 2. Ardua virtutem proſert via. Et, celſum virtus petit ardua collem. Lege Senec. epiſt. 123. a long way and a ſteepe. We arebbMens cùm ad meliora enititur, quaſi contra ictum ſluminis conatur, &c. Greg. Rom. moral. l. 11. c. 28. like thoſe, that row againſt winde and tide; wee ſtrive againſt the ſtreame and current of corrupt nature, of evill cuſtome; wee ſtruggle againſt the ſtrong counterblaſts of bitter ſcoffes, and bad counſell. Wee have need therefore of all kinde of encouragement.

Reaſon 3 3. In regard of our proneneſſe to grow ſlack.cc2 Theſſ 3.13. Galat. 6.9.2 Thess 3:13Gal 6:9 And you, my brethren, ſaith the Apoſtle, be not weary of well doing. Wee are too prone, even the beſt of us, to wax weary on this way, to grow ſlack at this worke. It is true of us, thatddAlphius foenerator, cujus meminit Horat. epod. 2. Alphius the Uſurer ſometime ſaid of his Clients,eeOptima nomina non appellando mala fieri, Alphius dixiſſe veriſſimè fertur. Colum. de re ruſt. l. 1. c. 7. Even good Debters will grow ſlack Pay-maſters, if they be let alone, if they be not now and then called upon.

p. 3Vſe 1 The conſideration whereof may ſerve, Firſt, to admoniſh us of our dutie one to an other.ffHebr. 10.24.Heb 10:24 Let us obſerve either other, ſaith the Apoſtle,ggforeign. to whet on, or to egge on, to love and good works. So the Holy Ghoſt deſcribeth the manner of Gods Saints, quickning, calling on, and incouraging either other.hhEſai. 2.3.Isa 2:3 And many people ſhall goe, and ſay; Come, and let us goe up to the Mountaine of the Lord, to the Houſe of the God of Iacob: and he will teach us his wayes, and we will walke in his paths. And,iiEſai 2.5.Isa 2:5 Come, O yee houſe of Iacob, and let us walke in the light of the Lord. And againe;kkZech. 8.21.Zech 8:21 The people of one Citie ſhall goe to another, and ſay; Vp, and let us pray before the Lord, and ſeeke the Lord of hoſts: and I will goe my ſelfe too.

Now this, as it is the dutie of all,Application. ſo more ſpecially of thoſe that converſe familiarly together; moſt eſpecially of thoſe that have care and charge of others, Miniſters and Magiſtrates in publike, Parents, Schoolemaſters, and Maſters of Families in private,llforeign to whet up their inferiors, (it is the terme thatmmDeut. 6.7. Sic Prov. 27.17.Deut 6:7Prov 27:17 Moſes uſeth, and the Apoſtle imitateth him in) to be oft calling upon thoſe that bee under their charge, and inciting of them to thoſe things that be good Remembring, that, as the Heathen man ſaith that thoſe that correct but inſtruct not, areuuforeign. 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 up the weeke, which unleſſe it be in due time ſtill done, the light will of it ſelfe ſoone decay, and wax dim, though there bee no defect of liquor to feed it withall.

Vſe 2 Secondly, as we muſt our ſelves call upon others; ſo wee muſt be content to bee called upon by others. Inferiours eſpecially and learners, children, ſervants, or others, muſt not thinke much to be frequently called upon by their Superiours: they muſt not account it any diſgrace or diſparagement unto them, that they are oft admoniſhed, incited and called upon in this kinde.oo2 Pet. 1.12.2 Pet 1:12 I will not bee negligent, ſaith Peter, to put you in minde of theſe things, though you have knowledge, though you know the truth already, and bee eſtabliſhed in it. Yea,ppRom. 15.14.15.Rom 15:14Rom 15:15 Though I bee perſwaded of you, ſaith the Apoſtle Paul, that you are full of goodneſſe, and of all knowledge, and able to admoniſh one another: yet I am bold by writing to put you in minde of theſe things. Yea,qqPhilip. 3.1.Phil 3:1 It is not tedious to mee to goe over the ſame things oft with you; and it is the ſafeſt courſe for you. So that**Fortibus aſſuevit tubicen prodeſſe, ſuoque Duxbene pugnantes incitatore viros. Ovid. de Pont. lib. 3. eleg. 1. even thoſe that are beſt grounded, that have abundance of ſound knowledge, that are full of grace and goodneſſe, that are the greateſt proficients, and forwardeſt Scholars in Chriſts Schoole, yet may ſtand oft in need of being whet up, and put on: much more ſuch as are but rude and raw, as are but novices and dullards, as are ſcarce, it may be, yet of the firſt forme in Chriſts Schoole.rrPlantas tenellas frequentius adaquare proderit. Primaſ. in Philip. & Greg. Rom. moral. l. 27. c. 14. Tender plants and new planted have need oft to be watred; they are in danger elſe to windle and wither away. And Gods grace and good things in us are like a dull ſea-coale fire, which if it bee not now and then blowen orſſHinc foreign monemur, 2. Tim. 1.6.2 Tim 1:6 ſtirred up, though there be no want of Fewell, yet will of it ſelfe at length dye and goe out.

Part 2 In the next place there is as prompta Invitatio, ſo blanda Compellatio: as a free Invitation, ſo a ſweet and loving Compellation: Children.

p. 4The Name of Children is a moſt ſweet Name, ſavouring ſtrongly of Love; and uſed therefore ſo oft byttIoh. 13.23. & 21.7.John 13:23John 21:7 that Diſciple of Love, and of Chriſts love, in that Epiſtle of his that breatheth nothing but Love:uu1. Iohn 3.17. & 4.7.1 John 3:171 John 4:7 Little Children, let us love one another, not in word and tongue, but in deed and truth: and,xx1. Ioh. 3.7.1 John 3:7 Little Children, let no man deceive you: And,yy1. Ioh. 5.21.1 John 5:21 Doctr. 2 Little Children, keep your ſelves from Idols, &c. And it ſheweth what loving affection ought to be between Teacher and taught; even ſuch as is between naturall Parents and Children. That which the Apoſtle Paul ſo oft, and in ſo lively manner expreſſeth in himſelfe, when he compareth himſelfe, ſometime to a Father; aa1. Theſſ. 2.11.1 Thess 2:11I exhorted you and beſought you, as a Father his Children: ſometime to a Mother; bbGalat. 4.19.Gal 4:19My little Children, of whom I travaile againe till Chriſt bee formed in you: ſometime to a Nurſe; cc1. Theſſ. 2.7.1 Thess 2:7We were gentle among you, as a Nurſe cheriſheth her Children.

And great reaſon is there that ſo it ſhould be:

Reaſon 1 For firſt,ddExod. 20.12. Deut. 5.16.Exod 20:12Deut 5:16 God hath given the name of Parents unto them: hee hath comprehended all Superiours under that head.

And ſurely, if other maſters have the name of Father given them: asee2. King. 5.13.2 Kgs 5:13 Naamans ſervants give it him: Schoole-maſters much more. They are in ſome kinde, under God, (to uſe the Apoſtles tearme)ffHebr. 12.9.Heb 12:9 patres ſpirituum, the Fathers of mens Spirits. Our Parents are inſtruments under God, for the producing of our Bodies the baſer part: they are inſtruments under him, for the framing and moulding of our minds and ſoules, the better and more principall part of us.

Reaſon 2 Yea, as the Apoſtle Paul ſaith of the Corinthians, thatgg1 Cor. 4.15.1 Cor 4:15 he was their Father, becauſe by his Miniſterie 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 Scholers that they are their children in Chriſt, as the ſame Paul ſtilethhhforeign. 1 Timo. 1.2. 1 Tit. 1.4.Titus 1:4 Timothie and Titus elſe-where; ſince that many (no doubt) of them receive the firſt ſeeds and graines, and beginnings of faith and feare of God, and other ſaving and ſanctifying grace from them.

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

Vſe 1 That which ſerveth in the firſt place to admoniſh all Teachers and Inſtructors, either publike or private, how they ought to be affected toward thoſe that are committed to their charge. As one ſaith of a good Prince, thatkkPrinceps pius nunquam carebit liberis: Totius eſt regni pater. Princeps abundat ergò foeliciſſimus Tot liberis, quot ſubditis. Th. Morus in epigram. he hath as many Sonnes as hee hath ſubjects, and is therefore as a kinde and loving Father to them: ſo ſhould the Schoole-maſter make account that hee hath in ſome ſort,llforeign. Homer. de Vlyſſe Odyſſ. foreign. Xenophon Cyripaed. l. 8. as many Children as Scholers that be under his charge; and therefore carry himſelfe toward them in kinde and loving manner, even as if he were a naturall Father unto them.

Which kinde and loving carriage, or Fatherly affection, yet is not ſo to be interpreted,Caution. as if it were utterly to exclude and cut off all juſt reproofe and due correction, when occaſions ſhall require it. That was the fault ofmm1 Sam. 2.22. Levis objurgatio non ſatisfecerat diſciplina. Sulpit. hiſt. ſacr. l. 1.1 Sam 2:22 Eli, andnn1 King. 1.6.1 Kgs 1:6 David too, though worthy men of God otherwiſe; and it provedoo1 Sam. 4.18.1 Sam 4:18 a breake-necke to the one, and p. 5pp2 Sam. 15.12. 1 King. 1.5.2 Sam 15:121 Kgs 1:5an heart-ſore to the other.rrProv. 29.15.Prov 29:15 The rod and correction give inſtruction, ſaith Salomon, but a childe left to himſelfe is the confuſion of her that bare him. And,ſſProv. 13.24.Prov 13:24 Hee that ſpareth the rod, hateth his Sonne, but he that loveth him, chaſtneth him betimes. ttMango blanditur, ut corrumpat; Pater minatur, ut corrigat. Aug. in 1. Ioan. tract. 7.The ſeducer ſpeaketh the childe faire to marre him; the Father handleth him roughly to amend him:uuPius eſt ſeriendo; crudelis eſſet parcend…. Idem de temp. 94. Hee is kinde in correcting him; he were cruell in ſparing him.xxforeign Ariſtotel. ethic. Nicom. b. 2. Correction is a kinde of cure. A faire hand, wee ſay commonly, maketh a foule wound. yyQuid tam pium quam medicus ferens ferramentum? ſaevit in vulnus ut homo ſanetur: quia ſi vulnus palpetur, homo perditur. Aug. de verb. Dom. 15.The Surgion ſearcheth the wound to the quick, that hee may ſave the mans life: for he ſhould endanger the one, if he dealt but ſuperficially with the other.zzforeign, (1 Cor. 15.55.) foreign. Baſil. in aſcet. q. 4.1 Cor 15:55 Hee is not cruell that diggeth and gaſheth the fleſh, to get out a ſting, or a ſplinter, that will not out otherwiſe: hee is cruell rather, that (out of a fond pitifulneſſe) letteth it alone: Nor he cruell, that giveth correction, when it is requiſite and needfull, but he rather that then with holdeth it.

Reproofe therefore, yea correction too, may well ſtand with Love.aaApoc. 3.19.Rev 3:19 As many as I love, I rebuke, ſaith our Saviour. And, God, ſaithbbHebr. 12.6.Heb 12:6 the Apoſtle afterccProv. 3.12.Prov 3:12 Salomon, whom he loveth, hee correcteth; and hee ſcourgeth every Sonne that hee receiveth. ddMoleſtus eſt & Medicus furenti phrenetico, & Pater indiſciplinato filio, illeligando, ille cadendo, ſed ambo diligendo. Si autem illos negligant, & perire permittant, iſta potius manſuetudo falſa, crudelis eſt. Aug. epiſt. 50.The Phyſician is troubleſome to the frantick Patient, and the Father to the unruly Childe; the one in binding him, the other in beating him: and yet both doe what they doe out of Love.

Yea ſeveritie and ſharpneſſe may in ſome caſes well agree with it.eeTit. 1.13.Titus 1:13 Rebuke them ffforeign, rigidè. Beza in not.ſharply, ſaith Paul to Titus of ſome, that they may bee found ſound in the Faith. And, to uſe an Heathen mans compariſon;ggforeign, &c. Dion Chryſoſt. orat 78. A Surgion had hee two perſons to cut for the ſtone, the one his deare Friend, the other a meere Stranger, would hee bee ſo fooliſh, thinke wee, out of love and favour to his friend, as to cut him with a blunter toole or razor than hee would cut the other with?

It is not meant therfore, when kind and loving carriage is required of Inſtructers and Teachers, that they ſhould not therefore either correct or reprove: But thathhSive taceas, dilectione taceas: ſive clames, dilectione clames: ſive partas, dilectione parcas: ſive corrigas, dilectione corrigas. Ad diſciplinam fiant omnia dictante charitate. Omnia de charitatis procedant radice. Dilige, & quod vis fac. Aug. in 1. Ioan. tract. 7. whether they teach, or inſtruct, or reprove, or correct, theyii1 Cor. 16.141 Cor 16:14 doe, according to the Apoſtles rule, all in Love, and in loving manner: That they ſtrive in the firſt placekk— Veluti pueris dant cruſtula blandi Doctores elementa velint ut diſcere prima. Hor. ſat. 1. by all milde and gentle uſage to win them, and by faire words and rewards to intice and allure, asllforeign Alliciet Deus Iapetum Gen. 9.27. Et Hoſh. 2.14. Alliciam eam, & loquar ad cor ejus.Gen 9:27 God himſelfe is wont to deale with us. And againe, when they ſhall be conſtrained to take rougher courſes with them; yet that then alſo theymmEt ſeveritatem manſuetudo condiat, & manſuetudinem, ne diſſoluta ſit, diſtrictionis ſeveritas accendat. Greg. Rom. in Evang. hom 17. Ne aut diſtrictio ſit rigida, aut pietas remiſſa. Idem de paſtore part. 2. cap. 6. Remiſſio non vitians, correptio non cruentans: & ſeveritas etiam temperamenti, quae non ſit tetra, ſed tetrica. Sidon. epiſt. 9. lib. 4. & Radevic. de geſt. Frid. l. 2. Quae ſanguinem eff…ndat potius quàm effundat. Tertul. apolog. temper ſeverity with lenity, and allay the ſharpnes of the one with ſome milde daſh of the other:nnforeign. Galat. 6.1. tanquam membrum luxatum in locum proprium, ad ſitum nativum reducite. Strigel. ad Gal.Gal 6:1 Reſtore the offender, ſaith the Apoſtle, with the ſpirit of lenitie; asooforeign. Paul. Aegin. the Surgion ſetteth and reſtoreth a limbe diſlocated to his proper place and due ſite againe, with as little paine, as needs muſt, to the party: Do as p. 6ppforeign. Dion Chryſoſt. orat. 33. veluti pueris abſinthia tetra medentes cum dare conantur, prius oras pocula circum Contingunt dulci mellis flavoque liquore, Vt puerorum aetas improvida ludificetur Labrorum tenus; interea perpotet amarum Abſintbi laticem, deceptaque non capiatur, Sed potius tali facto recereata valeſcat. Lucret: de rer. nat. l. 4.thoſe that give Children worm-wood or aloës for the wormes, they ſweeten the brims of the cup with hony, or mix it with wine or milk, or ſome other ſuch ſweet thing to make them take it the more willingly, and give them a little ſugar after to ſweeten their mouths with againe: or asqqforeign. Baſil. & Euthym. praefat. in Pſal. Sapientes medic…, ſiquando uſus popoſcerit, ut auſteriora medicamenta aegris offerant mortalibus: ne aeger utilitatem pra auſteritate refugiat, ora ac ſummitates poculi quo remedium porrigunt, melle circumlinunt. Aug. ibid. thoſe that give bitter pils to queeſie ſtomached patients, they wrap them up in ſome conſerve, or in the pap of an apple, that they may with as little offence as may be take them in, and the better keepe 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 peeviſh and ſiniſter humour; but that even by the very manner of it, and the affection ſhewed in it, it may bee ſeene to iſſue from a loving minde, and to aime at nothing but the well-doing of the partie either corrected or reproved.

In a word, let Teachers and Inſtructers remember what the Heathen man truly ſaith, thatrrNullum eſt animal moroſius homine, quodque arte majore tractari debeat. Sen. de clement. l. 1. c. 17. there is no living creature more wayward naturally than Man, nor that need to be managed with more diſcretion and skill.

Vſe 2 Secondly, let Scholers learne hence how they are to eſteeme of their Teachers, and how to carry themſelves towards them; even to reverence them, and to affect them as Parents.ſſ1 Theſſ. 5.12, 13.1 Thess 5:121 Thess 5:13 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 have them in ſingular love for their worke ſake.

The Heathen themſelves could ſay, thatttDiis, Parentibus, & Praeceptoribus nihil pro merito poſſe rependi. to God, a mans Parents, and his Teachers, ſufficient requitall could never be made. And no marvaile. For if the Teachers doe as they ought, and the Scholers likewiſe make that uſe of them that they ſhould, they may well ſay of them as Paul doth to Philemon, uuPhilem. 19.Phlm 1:19Etiam animam mihi debes, that they owe them their very ſoules; as having been a meanes even**Prov. 23.14. Iam. 5.20.Prov 23:14Jas 5:20 to ſave their ſoules. And how ought they to love them from the heart, whom they owe their very ſoules unto?

Far be it from any here then, to be like thoſe wicked wretches, whom the Prophet inveigheth againſt,xxAmos 5.16.Amos 5:16 that hate thoſe that reprove them: to hate their Inſtructors, becauſe they are ſometime alſo neceſſarily Reprovers or Correctors, to hate them for that, for which they ought rather to love them. You muſt not, asyyPſal. 32.9.Ps 32:9 this our Pſalmiſt ſpeaketh, be as Horſe or Mule that are without underſtanding. Horſes and Mules can well endure and are wontzzEſai. 1.3.Isa 1:3 to take notice of thoſe that feed them, and ſtroake them, and make much of them; butaaIumenta eos calce morſuque appetunt, à quibus eorum curanda vulnera contrectantur. Aug. epiſt. 10. & homil. 24. they cannot endure thoſe that come about them to drench them, or bleed them, or to meddle with their ſores, though they intend nothing therein but their good: becauſe they have ſenſe, whereby they perceive ſome preſent good in the one; but they have no reaſon to apprehend any future good in the other. Creatures endued with reaſon, muſt be wiſer than they: and love their Teacher, as well reproving and correcting, when juſt occaſion is, as ſpeaking faire and commending: p. 7asbbMedicum & urentem & ſecantem diligimus: quem & ad urendum ac ſecandum conducimus Ambr. in Pſal. men were wont to eſteeme themſelves beholden to the Surgion, as well for opening the ulcer, and letting out the corrupt matter, as for healing up the wound againe.

They muſt remember what the wiſe man ſaith, thatccProv. 12.1.Prov 12:1 hee that hateth Inſtruction and Correction, and ſo he that hateth his Inſtructers and Correctors, is a Foole: yea,ddProv. 15.10.Prov 15:10 he that hateth either, ſhall dye.

Part 3 In the third place followeth, Seria exhortatio, a ſerious Exhortation: Doctr. 3 Hearken unto mee. Wherein is expreſſed, the principall duty of Children, Scholers and Learners, to hearken unto their Parents, Inſtructers and Teachers. That for which Salomon ſo oft calleth upon thoſe that he dealeth with:eeProv. 4.1.Prov 4:1 Heare, O yee Children, the Inſtruction of a Father, and give eare to learne underſtanding: and,ffProv. 4.20.Prov 4:20 My Sonne, hearken unto my words, and incline thine eares to my ſayings. And,ggProv. 5.7.Prov 5:7 Heare mee now therefore, O Children, and hearken unto the words of my mouth, &c.

And great reaſon they ſo ſhould.

Reaſon 1 For firſt, it is their wiſdome ſo to doe,hhProv. 13.1.Prov 13:1 A wiſe Sonne, ſaith Salomon, will hearken to his Fathers inſtruction. And,iiProv. 12.15.Prov 12:15 Hee that hearkneth to good advice is wiſe. kkProv. 3.7. & 26.12. Bis de ſipit qui ſibi ſaepit.Prov 3:7Prov 26:12No greater folly in young people, than to think themſelves wiſe enough,llConfilii ſatis eſt in me mihi. Arachne apud Ovid. met. l. 6. able enough to adviſe and to guide themſelves well enough, and to ſtand in no need of direction or advice. You know well what the famous ſentence ſo oft cited ſaith:mmforeign. Heſiod. oper. l. 1. & Ariſt. ethic. l. 1. c. 4. Paucis animus ſui rector optimus. Moneri velle ac poſſe ſecundae virtus eſt. Senec. de benefic. l. 5. c. 25. He is the beſt man that can of himſelfe diſcerne, what is fit and meet to bee done. Hee is the next him, that can hearken to good advice given him by others: But hee that neither can ſee what is fit of himſelfe, nor will follow the good counſell that others ſhall give, ſuch a one is as an unprofitable limbe in the bodie, nnforeign. telluris inutile pondus. Homer. Iliad. foreign. & Odyſſ. foreign.and a very burden to the earth that beareth him. Children and young people, ſince they cannot bee in the firſt rank, (becauſeooforeign. Sophocl—ſeris venit uſus ab annis. Ovid. metam. l. 6. Quiſquis ſenex ad ſapientiam pervenit, annis pervenit. Senec. epiſt. 68. age bringeth experience, and skill requireth yeeres:) they muſt be content to bee in the ſecond, leſt they come within compaſſe of the third.

Reaſon 2 Secondly, it is impietie in ſome ſort to doe otherwiſe.ppEzech. 3.7.Ezek 3:7 They will not heare thee, ſaith God to the Prophet: for they will not heare mee. And ſurelyqqforeign. Philo de Decalog. the fift Commandement, (as Philo the Jew well obſerveth, who therefore alſo maketh it a branch of the firſt Table, and ſo divideth the Tables equally, aſſigning five 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 us; this as Gods Deputy, ſtanding in his ſtead, by him ſet over us, and in his name, and by his authority, performing offices about us. And therefore when ſuch inſtruct and admoniſh,rr2 Cor. 13.3.2 Cor 13:3 God doth it by them.ſſQuicquid obedientiae exhibetur, ei exhibetur, qui dicit; Qui vos audit, me audit. Bern. de grad. obed. Luk. 10.19.Luke 10:19 When we hearken to them, wee hearken to him in them: when we refuſe to regard them, we contemne him in them. Neither can ſuch contempt bee cleered from ſome taint of impietie.

Vſe. Let this briefly then admoniſh Children, to hearken to, and take to heart the good and wholeſome admonitions of their Parents, Inſtructers, Tutors, and Teachers,**Auris prima mortis janua, prima aperiatur ſaluti. Ber. alicubi. Let the Eare, ſaith Bernard, that was once opened to let in death and deſtruction, by hearkning to evill counſell, bee p. 8now ſet wide open to let in life and Salvation, by giving eare to good advice. Let your eares withttHomer. Odyſſ. foreign. Sapiens eris, ſi clauſeris aures, quibus ceram parum eſt obdere. Firmiori ſpiſſamento opus est, quam uſum in ſociis Vlyxem ferunt. Sen. ep. 31. Vlyſſes (to deale with you out of your owne learning) bee cloſe ſhut againſt the Sirens ſongs of ſuch as ſhalluuRom. 16.18.Rom 16:18 by faire words and ſmooth language, goe about to ſeduce you, and to with-draw you from that, wherein conſiſteth your ſpeciall good; that ſhall ſeeke to bring you out of love with your Inſtructers, or with thoſe courſes that are by them taken with you for your good. But let your eares be open, and your hearts pliable to attend unto them, their inſtructions and admonitions, anduuQuia utile eſt juventutiregi, impoſiti ſunt illi quaſi Magiſtratus domeſtici, ſub quibus contineretur. Sen. de ben. l. 3. c. 11. yeeld your ſelves wholly unto them to be ruled, guided and directed by them.

There is a bleſſing of God promiſed on thoſe that ſo doe:xxProv. 8.32.33.Prov 8:32Prov 8:33 a Bleſſing of wiſdome, a Bleſſing of long Life.yyProv. 15.31.Prov 15:31 The eare, ſaith Salomon, that hearkeneth to the inſtruction of life, ſhall lodge among the wiſe. And,zzEpheſ. 6.2, 3.Eph 6:2Eph 6:3 It is the firſt Commandement, ſaith the Apoſtle, in the Decalogue, that hath a ſpeciall promiſe annexed to it;aaExod. 20.12. Deut. 5.16. Matth. 15.4. & 19.9.Exod 20:12Deut 5:16Matt 15:4Matt 19:9 Honour thy Father and thy Mother; (and Inſtructers, as we heard before, are as Parents:) that it may goe well with thee, and that thou maiſt be bbforeign.long-lived.

As on the other ſide, there is a Curſe of God denounced againſt thoſe that doe otherwiſe, thatccPſal. 58.4, 5.Ps 58:4Ps 58:5 ſtop their eares, like the deafe adder, againſt good admonition, and refuſe to heare the Charmers voice, charme he never ſo ſweetly, to be ruled by their Governours, deale they never ſo kindly and lovingly with them.ddProv. 30 6.Prov 30:6 The eye that ſcorneth the Father, or ſetteth light by the Mothers admonition, eeEffoſſos oculos voret at…o gutture corvus. Catull. in Comin.let the ravens of the valley dig it out, and the young Eagles devour it. They are curſed with a witneſſe, 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 doe otherwiſe it is made a note of a reprobate and a caſt-away, of one that God is fully determined everlaſtingly to damne and deſtroy;ff2 Chron. 25.16.2 Chr 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,gg1 Sam. 2.25.1 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 have Plague-ſpots, that they have Gods tokens upon them, and ſuch are ſeldome knowne to ſcape or recover. Of ſuch ungratious Children we may much better ſay, that they have Gods tokens indeed on them; and ſuch (obſerve it when you will) you ſhall ſeldome ſee come to good.

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

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

Branch 1 Firſt, the Agent, or perſon teaching, King David himſelfe. AshhEccleſ. 1.1, 12.Eccl 1:1Eccl 1:12 Salomon his Sonne, though a King, ſcorned not the title of a Preacher; ſo David his Father, though a worthy Prince, thought no ſcorne to play the part of a Schoolemaſter, to be a Teacher of Children, even of pety Scholers, of little ones.

Doctrine 4 Whence obſerve wee, that Teaching even of Children is no baſe profeſſion; it is that, that may well beſeeme even the greateſt. Abraham, though aiiGen. 23.6.Gen 23:6 Prince of God, orkkSic Montes Dei, i. ingentes. Pſal. 36.6. Et foreign. Arat. in dioſem. foreign. Theon. in ſchol.Ps 36:6 a great Prince, yet was carefull himſelfe p. 9llGeneſ. 18.19.Gen 18:19to teach his ſonnes and his ſervants (God himſelfe teſtifieth it of him, and commendeth it in him) to keepe Gods commandements. David, thoughmmPſal. 78.71.Ps 78:71 the chiefe Governour of Gods people, andnnPſal. 18.43.Ps 18:43 the Head of many Heathen, yet inviteth Children here to come to him, and promiſeth himſelfe to inſtruct them: as alſo elſe-where,ooPſal. 32.9.Ps 32:9 I will inſtruct and teach thee what way to take, I will guide thee with mine eye. And Salomon, pp1 King. 3.12. 2 Chron. 2.12.1 Kgs 3:122 Chr 2:12the wiſeſt meere man that was ever ſince Adam, thought it no diſparagement either to his place or his perſonqqProv. 4.1, 2.Prov 4:1Prov 4:2 to give inſtructions and directions to the Children that God gave him. Yea, as our Saviour ſaith,rrMatth. 12.42.Matt 12:42 Behold one greater than either ſſMatth. 22.43, 44.Matt 22:43Matt 22:44David or Salomon. Our Saviour himſelfe,ttMatt. 19.13, 14, 15.Matt 19:13Matt 19:14Matt 19:15 when Children were preſented unto him, and his Diſciples would have kept them back from him, as ſuppoſing it too meane a buſineſſe for him to be imployed in, was diſpleaſed with them for ſo doing, and called the Children unto 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 opportunitie was offred him.

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

Reaſon 1 1. It is an office that hath beene formerly performed to them by others. Wee are all naturally as wilde trees, that by manuring and husbandry become fruitfull and uſefull. We brought neither Grace, nor Art into the world with us. If wee have ought of either, wee have beene taught it by others. And wee ſhould not thinke much to performe that office unto others, that by others hath beene formerly performed unto us. Salomon thinketh no ſcorne to inſtruct his Sonne,uuProv. 4.3, 4.Prov 4:3Prov 4:4 becauſe his Father inſtructed him in like manner before.

Reaſon 2 2. It is an office moſt neceſſary and of ſingular uſe.xxOperum Faſtigia ſpectantur, latent Fundamenta. Quintil. inſtitut. praeſat. Plus habet operis quam oſtentationis. Ibid. l. 1. c. 4. It is the foundation, that lyeth loweſt, under ground, out of ſight, that though it maketh leaſt ſhew, yet**Non ſunt contemnenda quaſi parva, ſine quibus magna conſtare non poſſunt. Hierom. ad Laetam. Ad nullius rei ſummam niſi praecedentibus initiis pervenitur. Minora iſta ſi negligantur, non erit majoribus locus. Quintil. inſtitut. praeſat. Debiſe fundamentum fallit opus. Wainſtet. de Grammatica. Nec ſiquid diſcere ſatis non est, ideo neceſſe non eſt. Quantil. inſtit. l. 1. c. 1. beareth up the whole building. As Kingdomes and States conſiſt of Cities and Townes, ſo theſe of private Families; the well-being whereof mainly dependeth upon the carefull education and training up of the youth in them.

Vſe 1 The conſideration whereof may ſerve firſt to take away the unjuſt and frivolous aſperſions, that either rude and ignorant, or prophane and irreligious perſons doe uſually caſt upon 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 meanly doe moſt men think of a Prieſt or a Pedant? as in ſcorne they uſe to terme them the one and the other. And yetyyLevit. 10.3. Num. 16.9.Lev 10:3Num 16:9 who come neerer to God than the Miniſters of his word? Or who come neerer to Miniſters than Schoole-maſters doe? What is their Schoole but a private Church? if it be ordred as it ought. Ifzz1 Cor. 16.19.1 Cor 16:19 Chriſtian Families be ſo, Chriſtian Schooles much more. Or what are they themſelves, (if they be at leaſt that they ſhould be) but private Catechiſts, but private Preachers? But as he ſaith,aaScientia non habet inimicum niſi ignorantem. Skill hath no foe of any, but ſuch as are unskilfull themſelves: ſo none will thinke baſely of ſo worthy p. 10and honourable a Calling, but thoſe that are themſelves either rude dolts or debauched rake-hels.

Vſe 2 Secondly, it may ſerve to approve and commend the prudent and pious practice of thoſe, that are carefull to give incouragement to thoſe of this profeſſion, and to provide ſuch meanes for the maintainance of them, that men of worth and good parts may be imployed 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, whereupon the good both of Church and State mainly dependeth. AsbbEccleſ. 5.9. foreign. Socrates. foreign Xenoph. oeconom.Eccl 5:9 Salomon ſaith, that the Throne (or the Chaire of Eſtate) is upheld by the Plough: ſo we may truly ſay, that both Church and State are upheld by the Schoole. For let private Schooles be neglected, whence ſhall the Univerſities be ſupplied? whence ſhall the Miniſterie be provided? how ſhall they teach others, that were themſelves never taught? how ſhall the chiefe 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 root.

Application.And here can I not wholly paſſe by in ſilence, nor forbeare to put you of this place, in minde, of thoſe two Honourable Knights,ccS^t Andrew Iudde. the Grand-Father, andddS^t Thomas Smith. the Grand-Childe, the one long ſince deceaſed, the other yet living; whom God hath made Inſtruments of a great bleſſing, in this kinde, to this place. The former of them firſt founded a free Schoole among you, for the training up 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 Schoole-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 divers 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 given aeeSeventy pounds per annum. large and liberall exhibition for the maintainance of ſeven Scholers in one of the Univerſities, to be choſen ſucceſſively each yeere from your Schoole. The Lord reward this his bounty and liberalitie abundantly into the boſome of Him and His; give you grace to make a good uſe of it; and ſtir up many more whom he hath bleſſed with abilitie, to ſhew their thankfulneſſe in like manner to him from whom they have it, by ſetting apart and conſecrating ſome part of their meanes, to the furtherance and advancement of religion and learning.

Branch 2 Hitherto of the Agent: the Act followeth, and that is Teaching or Inſtruction: I will teach.

Doctrine 5 Here is the Schoole-maſters worke, to teach, to inſtruct,ffPſal. 32.9.Ps 32:9 I will inſtruct thee, and teach thee, ſaith our Pſalmist elſe-where. And,ggProv. 4.3, 4.Prov 4:3Prov 4:4 When I was young and tender, my Father taught mee, ſaith Salomon. A worke and duty of great neceſſitie.

Reaſon 1 For the ſoule of man is naturally inſtar tabulae abraſae, as a cleane paire of tables, that have nothing at all written in them.hhNemo naſcitur artifer. Non dat natura virtutem. Ars eſt bonum fieri. Virtus non contingit animo niſi inſtituto & edocto, & ad ſummum aſſidua exercitatione perducto. Ad hoc quidem, ſed non cum hoc naſcimur. Et in optimis etiam, antequam erudiat, virtutis materia, non virtus eſt. Senec. epiſt. 9. There is p. 11no grace or goodneſſe, learning or art naturally written in it: howſoever ſome grounds there are, whereby theſe things may through induſtry and Gods bleſſing be attained.

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

It isllVt ager quamvis fertilis ſine cultura fructuoſus eſſe non poteſt: ſic ſine doctrina animus. Cic. Tuſc. l. 2. Cultura animi philoſophia eſt, quae extrahit vitia radicitus; & praeparat animos ad ſatius accipiendos; ea que mandat his & ſerit, quae adulia fructus uberrimos ferant. Ibid. inſtar agri inculti, as an untilled ground, wherein**Incultis urenda filix innaſcitur agris. Hor. ſat. 2. & injuſſa vireſcunt Gramina. Virg. Georg. l. 1. weeds of all ſorts come up of themſelves naturally, but no good thing will grow without mucking and manuring, without much travell and toyle: it is a mother (asaaforeign. Terra ſponte naſcentium mater, conſitorum eſt noverca. Aeſop. apud Planudem in vita ipſius. he ſaid of the Earth ſometime) to the one, it is but a ſtepdame to the other.

Vſe 1 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 up the hearts and minds of worthy men to eſtabliſh ſuch courſes, whereby inſtruction and learning may be conveighed to us and our Children, may be wrought into us and them, that we may not be like ſavage people, no better than brute beaſts; yea in ſome regard worſe; ſincekkforeign. Pejus eſt comparari jumento, quàm naſci jumentum. Chryſ. homil. in aſcenſ. Domini. It is worſe, as that ancient Father well ſaith, to bee like unto a beaſt, than to bee a beaſt indeed. O learne, if you bee wiſe, to know your owne happineſſe before many others, to acknowledge Gods goodnes to you above many others, and to ſhew your ſelves thankfull both to Him and to Thoſe, that hee uſeth as Inſtruments to provide ſuch things for you.

Vſe 2 Againe, let this admoniſh Teachers of their Dutie, and incite them unto the diligent performance of it; as they beare the name, ſo to execute the Office; as they receive the wages, ſo to doe the worke; as they have undertaken the charge of it, ſo to undergoe the burden of it, and diſcharge faithfully the truſt of ſo great a weight, that the Parents of their Children have entruſted them withall, even the ſoules of thoſe their Children, not their bodies onelyonly, as deare to them as themſelves.

Otherwiſe, if they ſhall beare the name of Teachers, and not execute the Office, they ſhall bee but Idols; or, as the Prophet ſaith,llZech. 11.17.Zech 11:17 Idol-ſhepherds, ſo Idol-Teachers: like Idols, that havemmPſal. 96.5.Ps 96:5 the name, butnnGalat. 4.8.Gal 4:8 not the nature of God; that have limbs and lineaments of a man, but no action nor life;ooPſal. 115.5, 6, 7.Ps 115:5Ps 115:6Ps 115:7 that have mouths, but ſpeake not; hands, but feele not; feet, but ſtir not, &c.

If they take the wages, and doe not the worke, they ſhall bee no better than Theeves. As he ſaid ſometime in Socrates, thatppforeign. Socrat. hiſt. Eccleſ. lib. 4. cap. 23. Monachus niſi operatus fuerit, praedoni par cenſctur. Caſſiodor. hiſt. tripart. l. 8 c. 1. the Monke that laboured not with his hands for his living was a Theefe: ſo the School-maſter that laboureth not with his tongue in inſtructing his Scholers; yea though he labour with his hands otherwiſe never ſo much, yet if he tend not his Schoole, and the inſtruction of thoſe under his charge in it, he is as very a Theefe, as he that taketh apurſe by the highway ſide; he might as well pick their Parents purſes or pockets.

Yea, if he be wholly careleſſe of the diſcharge of his dutie herein, p. 12he is little better than a Murtherer; hee becommeth guilty of ſoule-murther: as Bernard truly ſaith of Parents negligent in the education of their Children, that they areqqPeremptores potius quám parentes. Bern. in Epiſt. 111. rather Paricides, than Parents. For hee is a murtherer, not onelyonly that knocketh a man on the head, or cutteth his throat with a knife, or runneth him thorow with a Rapier; but hee alſo that by detention or deniall of due food ſtarveth him whom he ſtood bound to feed and releeve, and ſo ſuffereth him to periſh through his default.

As therefore you are called Teachers, and are called to teach, ſo bee you carefull torrNomen tuum attende. Eſto quod diceris. Hieron. ad Paulin. anſwer your Name, to be that, that you are termed. Apply your ſelves with all alacritie, ſedulitie and diligence, to this neceſſary, to this worthy worke. Neither let it diſcourage you, if you meet with ſome fooliſh and unthankfull perſons or Parents, that ſhall either ſlenderly conſider your travell, or con you little 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. Doe you your duty faithfully and conſtantly; and as the Prophet ſaid of himſelfe,ſſEſai. 49.5.Isa 49:5 Your worke ſhall be with God, and your wages with him: He will regard and reward you, whether men doe or no. Fortt1 Cor. 3.8.1 Cor 3:8 Every man ſhall receive his wages from him according to his worke.

Nor againe let it diſhearten you, if you meet with ſome untoward ones, whom notwithſtanding all your paines and toyle you can doe no good upon.22Curam exigeris, non curationem. Bern. de Conſid. l. 4. It is the care, not the cure of them, that is required of you. Doe your beſt endevour, and33Securus labor, quem nullus valet evacuare defectus. Ibid. let the event bee what it will, you ſhall have from God, whoſe worke you doe, when you doe conſcionably what you doe,44foreign, non foreign. Secundum laborem, non ſecundum proventum. Ber. ibid. 1 Cor. 3.8.1 Cor 3:8 according to your paines, not according to the iſſue or event of it.

Branch 3 But who are they, that King David undertaketh to teach? And ſo paſſe we on from the Act to the Object, (the third particular in his promiſe;) the perſons taught, You. They are the Children, that before he called upon, and invited unto him.

Doctrine 6 Children are to bee taught.xxProv. 22.6.Prov 22:6 Teach a Childe, ſaith Salomon. And,yyProv. 4.3, 4.Prov 4:3Prov 4:4 When I was a Childe, my Father taught mee. And,zz1 Ioh. 2.12, 14.1 John 2:121 John 2:14 I write to you, Children; ſaith the Apoſtle Iohn, among others.

And that not without good cauſe. For,

Reaſon 1 1. We are then apteſt to learne.aaFingit equum docilem tenera cervice magiſter, Ire viam quam monſtrat eques. Horat. epiſt. 2. Vt corpora ad quoſdam membrorum flexus formari niſi tenera non poſſunt: ſic animos quoque ad plaeraque duriores robur ipſum facit. Quintil. inſt. l. 1. c. 1. In cunctis fere rebus citius aſſueſcit omne quod tenerum eſt. Novellas adhuc & vix firmae radicis arbuſculas, dum ad omnem ductum ſequaces ſunt, in quamlibet partem flecti facile eſt: quae natura plaerumque curvata cito ad arbitrium colentis corriguntur. Tenerae adhuc & primae aetatis animalia ſine labore domari ſolent; quantoque citius à vagandi libertate diſſueta ſunt, tanto ſacilius vel colla jugo, vel fraenis ora inſueſcunt. Pelag. ad Demetr. The foale is eaſier broken and brought to a pace, that is taken while it is yet young, than that is let alone till it have more yeares. The plant is eaſily bowed and bent any way, while it is but a twig, that will ſooner breake than bend when it is growne a ſtrong tree.

Reaſon 2 2.bbAlt…us praecepta deſcendunt, quae teneris imprimuntur aetatibus. Senec. ad Helv. c. 16. Natura tenaciſſimi ſumus eorum quae rudibus annis percipimus. Vt ſapor, quo nova imbuas, durat: nec lanarum colores, quibus ſimplex ille candor mutatus eſt, elui poſſunt. Quintil. inſtitut. l. 1. c. 1. What wee then learne, ſticketh beſt by us. Any veſſell will p. 13retaine long theccQuo ſemel eſt imbuta recens, ſervabit odorem Teſta diu. Horat. epiſt. 2. Difficulter eraditur, quod rudes animi perhiberunt. Lanarum conchylia quis in priſtinum candorem revocet? Recens ieſta diu & ſaporem obtinet & odorem, quo primum imbuta eſt. Hieron. ad Laet. ſavor of that liquor, that it was ſeaſoned firſt withall. And the cloth beſt keepeth its colour, that was died in the wooll, that it tooke in ere it came to the wheele or the woofe.ddProv. 12.6.Prov 12:6 Teach a childe, ſaith Salomon, in the trade of his way; and hee will not depart from it when he is old.

Reaſon 3 3. Wee have much to goe through with, and but little time to learne;eeforeign. A…s longa, vita brevis. Hippocr. aphor. 1. a long taske, and a ſhort time.ffPerge & propera, ne tibi accidat, ut ſenex diſcas: imò ideò magis propera, quoniam id juvenis aggreſſus es, quod perdiſcere vix ſenex poſſis. Senec. epiſt. 77. Though wee ſet upon it while we are young, we can hardly attaine to any perfection in ought ere wee be old: and therefore can never begin too ſoone, nor ſoone enough neither.

Reaſon 4 4.ggTurpis & ridi ula res eſt elementarius ſenex. Ibid. 36. Quid turpius quam ſenex vivere (diſcere) incipiens? Ibid. 13. It is a ſhame for an old man to be then learning his firſt elements, that, that every Childe may and ſhould know. Not that they ſhould not then learne, that have not before learned.**foreign. Socrat. apud Stob tom. 2. c. 29. It is better to learne late than never. hhStultum eſt nolle diſcere, quia diu non didiceris. Sen. epiſt. 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 have learned till then; it is much more a ſhame for him not to learne then neither. ButiiSed propera, nec te venturas differ in horas: Qui non eſt hodiè, eras minus aptus erit. Ovid. remed. l. 1. Hoc eſt diſcendi tempus. non quod aliquod ſit, quo non ſit diſcendam: ſed quemadmodum omnibus annis ſtudere honeſtum eſt, ita non omnibus inſtitui. Sen. ep. 36. the longer wee defer it, the more paine it will be to us, the more ſhame it will be for us, not a ſhame, I ſay, ſo much that now wee learne, as that before wee have not learned.

Reaſon 5 Laſtly, Children if they be taught no good thing, they will of themſelves learne evill things.kkOmni mobili mobilius conſiſtere non poteſt, ſed molendini inſtar, impigrè volvitur, &c. Bern. m dit. cap. 9. The minde of man or childe is like a reſtleſſe, Mill, that cannot ſtand ſtill, will never be without worke.llNihil agendo malè agere homines diſcunt. Catonis oraculum, quo nihil verius. Colum. de re ruſtic. lib. 11. cap. 1. By doing nothing, ſaith the Heathen Man, men ſoone learne to doe evill things. AndmmIncultis urenda ſi ix innaſcitur agris. Horat ſat. 3. evill weeds come up apace, and grow ſoone over-rank in us, if ſome diligent husbandry be not conſtantly uſed with us.

Vſe 1 And here firſt Children are to be admoniſhed to uſe their time and meanes well, that Gods goodneſſe, and the care and bounty of Friends and Parents affordeth them, &nn—Nunc adhibe puro Pectore verba, puer: nunc te melioribus offer. Horat. epiſt. 2. Vtendum eſt aetate: cito pede praeterit aetas; Nec bona tam ſequitur, quam bona prima fuit. Ovid. art. l. 3. Vd…m ac molle lutum es, nunc, nunc properandus & acri Fingendus ſine fine rota. — Perſ. Sat. 3. to apply themſelves to their learning, while their ſenſes are lively, their wit quick, their memory freſh and ſtrong; take that in now that may ſtick by them hereafter;ooInveni parandum, ſeni utendum est. Senec. epiſt. 36. Quaere adoleſcens; utere fenex. Sence. lib. 1. contr. 7. lay that up now that they have comfort of, and benefit by hereafter: Doe as wiſe travellers, that have a long dayes journey to make, that get them up betimes, and take the day before them, and notppforeign. Heſiod. — mora non t…ta eſt. — Ov d. art. l. 1. — mora damnoſa eſt. Idem met. l. 10. — ſemper noc…it differre. Idem remed. lib. 1. — mora ſaepe malorum dat cauſas. Manil. aſtrom. l. 6. like fooliſh, improvident, and unadviſed perſons, that with frivolous p. 14delayes triflle out the time, and burne daylight. You know what is ſaid commonly, thatqqSed fugit interea, fugit irreparabile tempus. Virgil. Georg. lib. 3. — breve & irreparabile tempus Omnibus eſt vitae. Idem Aen. l. 10. Agit nos, agitur que velox dies: inſcii rapimur; niſi properamus, relinquimur. Et nos inter praecipitia lenti ſumus? Non dicuntur dies ire, ſed fugere: quod currendi genus concitatiſſimum eſt. Quid ergò ceſſamus noſipſos concitare, ut velocitatem rapidiſſimae rei poſſimus aequare. quod fugit occupandum eſt. Sen. epiſt. 108. Irrevocabilis eſt-praeterita aetas. Lucret. l. 1.-ut, Stygis irremeabilis unda. Virg. Aen. 6. Quaſi fluvio quodam decurrit genus humanum. Aug. de Trinit. lib 4. c. 16. Et hîc ver um Heracliti illud, foreign. Plato Cratylo. In idem flumen bis no… deſcendimus. Sen. epiſt. 58 — aſſiduo labuntur tempora motu, Non ſecus ac flumen, neque enim conſiſtere flumen, Nec levis hora poteſt. ſed ut unda impellitur unda, Vrgeturque eadem veniens urgetque priorem: Tempora fic fugiunt pariter, pariter que ſequuntur, Et nova ſunt ſemper. Ovid. met. l. 15. — eunt anni more fluentis aquae, Nec quae praeteriit curſu revocabitur unda: Nec quae praeteriit hora redire poteſt. Idem art. l. 3. Time and Tide tarieth for no man. Neither is it poſſible to recall any one day or houre, when it is once over, 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,rrO mihi praeteritos referat ſi Jupiter annos, &c. Virgil. 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 have had, I would then doe thus and thus. Prevent it now therefore, while you may, by following good counſell, and taking your learning, that now ſeeketh you, and offreth it ſelfe unto you,ſſProv. 5.11, 12, 13.Prov 5:11Prov 5:12Prov 5:13 leſt you mourne hereafter in your latter dayes; when you have ſpent your time and your ſtrength in folly and vanitie; and ſay, How have I hated inſtruction, and in mine heart ſcorned correction; and have not obeyed the voyce of them that taught mee, nor inclined mine eare unto them that inſtructed mee: yea**Iob 20.11.Job 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 tooke, that they leave you not, till they lye downe with you in the dust.

Vſe 2 As alſo many Parents come here juſtly to be reproved, that are too too careleſſe in this kinde; Let their children goe on without inſtruction and correction ſo long, that afterward when they would themſelves, they can doe no good with them; but through the juſt judgement of God upon them by their ſtubbornneſſe and untowardneſſe, they becomettGen. 26 35. & 27.46.Gen 26:35Gen 27:46 ſuch a corroſive and an heart-ſore unto them, that they make them even weary of their lives, and oft bring their gray heads with exceſſive griefe for them to the grave.

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 Childe, 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 nerves 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.uuAd nominem ante bona mens venit quàm mala: omnes praeoccupati ſumus. Virtutes diſcere, eſt vitia dediſcere. Sen. epiſt. 51. Ad virtutem contendimus inter vitia diſtricti. Ibid. 76. Foreſtalled wee are all of us; the Heathen themſelves ſaw and ſaid as much. Wee bring vice into the world with us, that muſt be wrought out of us: and the ſooner wee are dealt with, ere it take deeper root with us, or grow to ſtronger head in us, the more eaſily it will be done.

What ſhall we ſay of thoſe, that all their whole time traine them up in idleneſſe, in nothing but vanitie and naughtineſſe? That which proveth after the very bane and utter overthrow of them. For having been brought up to nothing, and having no kinde of imployment to paſſe their time away with, they light commonly into lewd company, whom they waſte themſelves and their meanes with, and p. 15ſo come at length to confuſion. What ſhall wee ſay, I ſay, of ſuch, but what Bernard before ſaid, that ſuch arexxPeremptores potius quàm parentes. Bern. epiſt. 111. Vtinam liberorum noſtrorum mores non ipſi perderemus. Inſantiam ſtatim deliciis ſolvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis frangit. Quintil. inſtit. l. 1. c. 2. rather Paricides than Parents? And the bloud of their Children ſhall be one day required at their hands, which though they periſh deſervedly through their owne voluntarie default, yet by their diligent endevour and care might have done much better.

But what is it that David would have theſe little ones to learne? Branch 4 And ſo come wee at length to the fourth and laſt Branch; the Subject-Matter of his teaching; the Feare of the Lord.

Doctrine 7 The laſt point then that wee obſerve hence is, that, The Feare of God, religion, and godlineſſe is to be taught Children, and to be learned as well of young as of old.aaGeneſ. 18.19.Gen 18:19 Abraham, ſaith God of him, will teach his ſonnes and his whole houſhold, to walke in Gods wayes. bbEccleſ. 12.1.Eccl 12:1Remember thy Creator, to wit, to feare and ſerve him, ſaith Salomon, in the dayes of thy youth. And,ccEpheſ 6.4.Eph 6:4 Yee Fathers, ſaith the Apoſtle Paul, bring up your Children in inſtruction and information of the LORD.

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

Reaſon 1 For 1. there is no true wiſdome but in it.ddforeign Prov. 9.10. Virtutum omnium fundamentum pietas. Cic. pro Planc.Prov 9:10 Timor Domini principium ſapientiae: The Feare of God is the Beginning of Wiſedome; ſaith Salomon. Yea, Timor Domini caput, or praecipuum ſapientiae; The Feare of God is the chiefe and principall point of Wiſedome; ſaith bothffPſal. 111.10.Ps 111:10 David, & the ſameggProv. 1.7.Prov 1:7 Salomon. And Iob long before either of them,eeforeign ſicut Prov. 3.9. & 4.7.Prov 3:9Prov 4:7 hhforeign Iob 28.28. Quod & idem ferè Salomon Pro. 15.33.Job 28:28Prov 15:33Timor Domini eſt ſapientia ipſa: The Feare of God is wiſedome, even wiſedome it ſelfe. No true wiſedome without it, no true wiſedome but in it. To be taught our Children therefore, if wee would have them wiſe, if wee would not have them fooles and ideots, as they muſt needs be without it.

Reaſon 2 2. There is no true happineſſe without it, no bleſſedneſſe but by it. For it is that, that Gods bleſſing is entailed unto; even all the good bleſſings both of this life and the next; and Bleſſedneſſe it ſelfe, not temporall onelyonly, but eternall. For,iiPſal. 112.1.Ps 112:1 Bleſſed is the man that feareth God: and,kkPſal. 128.1.Ps 128:1 Bleſſed is every one that feareth the Lord; and,llProv. 28.14.Prov 28:14 Hee is a bleſſed man that ſtandeth alwayes in awe. For,mm1 Tim. 4.8.1 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,nnPſal. 34.9, 10.Ps 34:9Ps 34:10 There ſhall be no want to thoſe that feare him: they ſhall lack nothing that is good for them. And of the life to come too. For,ooPſal. 103.17.Ps 103:17 The loving kindneſſe of the Lord is for ever and ever upon them that feare him; and his ppIta verto foreign prout uſurpatur, Pſal. 112.3.9. & 2 Cor. 9.9, 10.Ps 112:3Ps 112:92 Cor 9:92 Cor 9:10bounty or mercy upon their Childrens Children. And therefore no marvell if Salomon, as in the Entrance into his Proverbs he maketh the Feare of God, the Beginning of all; ſo in the Concluſion and ſhutting up of his Eccleſiaſtes, he maketh the ſame Feare of God, the very Summe and the End of all. qqEccleſ. 12.15.Eccl 12:15Summa, 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.

Vſe 1 Now this Firſt may teach you that be Parents, Maſters and Teachers, what to labour in, if you deſire the true welfare and happineſſe of thoſe that be under your charge, or Gods bleſſing upon them, and p. 16your labours and endevours with them; even to teach them the feare of God. You are not to thinke it enough, that you have taught them ſome trade, that you have given them learning, (humane learning, I meane) that they may live by another day; but you muſt withall, or elſe you come far ſhort of that you ſhould doe, teach them alſo to feare God, and ſo to ſerve him here, as they may live with him eternally, when they goe hence.

To which purpoſe it is well obſerved, that the promiſe of a bleſſing to be continued to poſteritie, though made to the obſervance of all Gods precepts, yet isrrExod. 20.6. Deut. 5.10.Exod 20:6Deut 5:10 more ſpecially annexed to the ſecond Commandement in the Decalogue, which is concerning the ſervice and worſhip of God; God thereby intimating what Parents and others ſhould principally apply themſelves to have planted in their Families, if they would have Gods bleſſing entailed upon their iſſue. For as for other things, even Heathen and Infidels, or meere Civill and naturall men, will be ordinarily teaching and inſtructing their Children, to forbeare and abhorre lying, and ſtealing, and looſeneſſe of life, and ſurfeting, and exceſſe, and the like; becauſe ſuch things may make them unfit for common and civill ſociety, or may be a meanes to waſte them, and that, that they ſhall leave them. But God would have us (and thoſe that be truly godly will regard it) to goe a ſtep further, and to teach them a leſſon beyond all this, not civilitie alone, but true piety too; that wee may be bleſſed in them, and they inherit Gods bleſſing with us.

And ſurely what difference will there be betweene a Chriſtian Parent and an Heathen, a Chriſtian Schoole-maſter and a Pagan; if the Parent or Schoole-maſter teach his Children and Scholers, matter of civilitie or humane learning alone? Doe not Heathen even the ſame? As the Apoſtle ſpeaketh in another caſe,ſſ1 Tim. 5.8.1 Tim 5:8 He that provideth not for his Familie, is worſe than an Infidell: So here, that Parent that bringeth up his Childe idly, is worſe than many an Infidell: he that traineth him up in ſome worldly trade only is no better than they. That Schoole-maſter that teacheth them not at all that be committed unto him, is worſe than many an Infidell; hee that giveth them humane learning onelyonly, is little better than they. That Parent or Teacher that doth not teach them Civilitie, comes far ſhort of many Heathen ones; he that doth teach Civilitie, and not Piety withall, goeth no further than they have gone.

Vſe 2 Laſtly, Children alſo muſt learne to feare and to ſerve God. If your Governours muſt teach you it, then queſtionleſſe you muſt learne it.ttEccleſ. 12.1.Eccl 12:1 Remember thy Creator, ſaith Salomon, in the dayes of thy youth. And,uuPſal. 119.9.Ps 119:9 Whereby ſhall a boy, or a Childe, ſaith David, make his path pure, but by taking heed to it according to Gods word?

It is an idle conceit 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 unto, and directeth, what hee writeth, unto all,xx1 Ioh. 2.12, 13, 14.1 John 2:121 John 2:131 John 2:14 not to old men, and young men, ſtrong growne men onelyonly, but to Children and little ones alſo. And ſurely moſt equall it is, that as the yyVt primitiae rerum, ita primitiae dierum. Greg. in Evang.first-fruits of other things, ſo the first-fruits of our yeeres ſhould goe alſo to God.

p. 17It is but a Devilliſh Proverb, A young Saint, and an old Devill. The Holy Ghoſt by Salomon aſſureth us the contrary:zzProv. 22.6.Prov 22:6 Teach a Childe, ſaith he, in the trade of his way, and hee will not depart from it, when hee is old. It is true indeed, that thoſe that have made moſt ſhew of piety,aa2 Pet. 2.20. Matth 11.45.2 Pet 2:20Matt 11:45 when they fall away againe, prove uſually moſt prophane. Butbb1 Pet. 1.23. 1 Ioh. 3.9.1 Pet 1:231 John 3:9 where it hath once truly taken root in the heart, there it will continue conſtantly even to all eternity, and never dye or decay againe.

Let this therefore, good Children,Sapientiam non amittitur; in ſtultitiam non revolvitur. Sen. epiſt. 76. be your principall care and ſtudie: (For what ſhall it availe you to be cunning in Tully, Virgil, Homer, and other prophane Writers, if you be unskilfull in Gods booke? to have learned Greeke and Latine, if you learne not withallccEſai. 19.18.Isa 19:18 the language of Canaan? to have your ſpeech agreeable to the rules of Priſcian or Lilie, if your lives and courſes be not conſonant to the rules and lawes of Chriſtianitie? to have knowledge of the Creatures, when you are ignorant of the Creator? to have learned that whereby you may live a while here, and neglect that whereby you may live eternally hereafter?) Learne to feare God, to ſerve God; and then God will bleſſe you. ForddPſal. 115.13.Ps 115:13 Hee will bleſſe thoſe that feare him, be they great or ſmall. Yea hee will take charge of you, and provide for you, if your Parents be taken from you.eePſal. 27.10.Ps 27:10 Though my Father and Mother, ſaith David, ſhould leave mee, yet would God take mee up. ffPſal. 68.5.Ps 68:5Hee will be a Father unto you:ggPſal. 23.1.Ps 23:1 he will ſee you ſhall not want. If your Parents have wrought the Feare of God into you;hhPſal. 37.25, 26.Ps 37:25Ps 37:26 they ſhall be ſure to leave Gods bleſſing to you; they may boldly bequeath it you; and you ſhall be ſure to partake with them in it.

To end where wee began; it is the commendation of Timothie, and of his Parents withall, thatii2 Tim. 3.15. foreign.2 Tim 3:15 hee had knowne the holy Scriptures from a Childe; and had been evenkk1 Tim. 4.6. foreign.1 Tim 4:6 nurſed up in the words of faith and good doctrine; llforeign. Himer. Sophiſta in Monod. Rufini.ſucking piety and godlineſſe in, with his Mothers milke, and beginning to be acquainted with it even at the breaſt. Let the like courſe be taken of, and with others, and it will make them prove in time alſo like Timothie, mm2 Tim. 3.15, 17.2 Tim 3:152 Tim 3:17wiſe to ſalvation, and enabled to every good worke.

FINIS.

THE Chriſtian Mans Care. A SERMON on MATTH. 6.33.

Together with A Short Catechiſme for the Simpler Sort.

By THOMAS GATAKER B. of D. and Paſtor of Rotherhith.

LONDON, Printed for FVLK CLIFTON. 1637.