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.

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.

Table of contents

Title page

TO THE RIGHT WORSHIPFVL AND MVCH HONOVRED, Sr THOMAS SMITH Knight, Gouernor of the famous Companie of Merchants trading to the EAST-INDIES, &c. Long life and health here, with eternall happinesse els-where. *⁎*

DAVIDS INSTRVCTER.

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DAVIDS INSTRVCTER.

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

ALL [...]. 2. Tim. 3. 16. Scripture, saith the Apostle, is diuinely inspired, and is profitable to instruct. And Prov. 30. 5. Euery word of God, saith Agur, is pure: euen 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.

AndLicit [...] Scriptura diuina Dei gratiam spiret, praecipuè tamen dulcis est Psalmorū 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, orPsalmꝰ omnibus & vbi [...] prasto est. Lege Ambros Aug. Ruffin. & Euthym. praefat. in Psal. of more frequent vse both in publike and [Page] priuate then this of the Psalmes; wherein the holy men of God, as theyPsal. 424. & 102 ut. 1. Sā. 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; 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: partlyVt memoriae consuleret. Muscul. in Psal. 119. to helpe memorie; and partly,V [...]autmadm [...]di [...] parvutorum inger [...] primis literarū elemētis 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 ofVers. 1, 2. Celebration, of praise and thanks-giuing to God; and partly of 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 inVers. 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.

[Page] 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 penman 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:Eccles. 12. 1. Remember thy Creator: and,Deut 9. 7. Remember, forget not: &c. so many Caveats; 1. Tim. 4. 16. Cave tibi; Take heede to thy selfe: and,Deut. 4. 23. Cavete vobis, Take yee heede to your selues: &c. so many Invitations; Esai. 2. 3. Come, let vs goe vp to Gods house: and,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 [Page] things.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, Ier. 2. 24. as the wilde Asse in the wildernes.

2.Reason 2. In regard of the difficultie of the worke.Prov. 15. 24. The way of the wise, saith wise Soloman, is vpward. We are bred in Hell: ( [...]. Ephes. 2. 3. by Nature vessels of wrath:) and we must climbe vp to Heauen: [...]. 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 virꝰ. petit ardua collem. Lege Se. nec. epist. 123. a long way and a steepe. We areMens [...] 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. 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, thatAlphius foener [...]t [...]r, cuius m [...]minit Hora [...]ꝰ epod 2. Alphius the Usurer sometime said of his Clients,Optima n [...]mina no appellādo 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.Hebr. 10. 24. Let vs obserue either other, saith the Apostle, [...]. 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.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,Esai. 2. 5. Come, ô yee house of [Page]Iacob, and let vs walke in the light of the Lord. And againe;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, [...] to whet vp their inferiors, (it is the terme thatDeut. 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 [...]. 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.2. Pet. 1. 12. I will not be negligent, saith Peter, [Page]to put you in mind of these things, though you haue knowledge, though you know the truth already, and be established in it. Yea,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, [...] 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 SchoolePlantas 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 orH [...]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 [...]. 13. 23. & 21. 7. that Disciple of Loue, and of Christs loue in that Epistle of his that breatheth nothing but Loue: 1. Iohn 3. 17. & 4. 7. [...]ittle Children, let vs loue one another, not in word and tongue, but in deede and truth: and,1. Ioh 3. 7. Little Children,[Page]let no man deceaue you: And,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; 1. Thess. 2. 11. I exhorted you and besought you, as a Father his Children: sometime to a Mother; Galat. 4. 19. My little Children, of whom I trauaile againe, till Christ be formed in you: sometime to a Nurse; 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,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: as2 King. 5. 13. Naamans seruants giue it him: Schoole-masters much more. They are in some kinde, vnder God, (to vse the Apostles tearm) 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, that1. 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 [Page] [...]. 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, thatPrinceps 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; [...]. 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 of1 Sam. 2. 2 [...]. [...]euis obi [...]gatio [...] satisfe [...]erat discipli [...]. Salpit. hist. sacr. l. 1. Eli, and1 King. 1. 6. Dauid too, though worthy men of God otherwise; and it prooued 1 Sam. 4 18. a breake-necke to the one, and2 Sam. 15. 12. 1 King. 1. 5. an heart-sore to the other.Pro [...]. 29. 15. The r [...]d and correction giue instruction, saith Salomon; but a childe left to himselfe is the [Page]confusion of hir that bare him. And,Prov. 13. 24. He that spareth the rod, hateth his Sonne; but he that loueth him, chastneth him betimes. 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:Pius est f [...]riendo; crudelus esset parcendo, ldem de [...]ēp. 94. He is kind in correcting him; he were cruell in sparing him. [...]. Aristotel. ethic. Nicom. l 2. Correction is a kinde of cure. A faire hand, we say commonly, maketh a foule wound. Quid tam pium quā medicus ferens ferramentis? saeuit in vulnus vt homo sauetur: quia [...] vult [...]ꝰ 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. [...], (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. Apoc. 3. 19. As many as I loue, I rebuke, saith our Sauiour. And, God, saith Hebr. 12. 6. the Apostle after Prov. 3. 12. Salomon, whom he loueth, he correcteth; and he scourgeth euery Sonne that he receiueth.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.Tit. 1. 13. Rebuke them [...]. 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;

[Page] [...]. &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 thatSrie tateas, dilectione taceas: sine cl [...]m [...]s, di [...]ectione clam [...]si [...]eparcas, d [...]iect [...]n [...] parecas: sine corrigas, dilect [...]e corrigas. A [...]i disciplinū 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, they1. Cor. 16. 14. do, according to the Apostles rule, all in Loue, and in louing manner: That they striue in the first placeVeluti 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 [...] A [...]ciet D [...]us la [...]etū Gen. 9. 27 E: H [...]sh 2 14. Alliciā eā, & [...]quar ad cor eiꝰ 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 theyL [...] seuerita [...]ē mansuetud [...] condiat, [...] mansuetuainē, ne disselu [...]a sit, di striction [...] seueritas ac [...]ndat Greg. [...]o. in Euāg. bō. 17. Ne aut districtio sit rigida, aut [...]etas remissa. Idem de pastore part. 2. cap. 6. Remissio no vitians, correptio nō cruemans: & seueritas etiam tēperamenti, quae nō 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: [...]. 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 [...]. 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 [...]. 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, decepta (que) non capatur, Sed potius tali facto recereata val [...] it. Lucret de r [...]r, nat. l. 4. those that giue Children wormwood [Page] 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 [...]. Basil. & Euthym. praefat. in Psal. Sapientes mediei, siquando vsus popescerit, vt austeriora medicamenta agris o [...]erant mortalibꝰ: ne aeger vtilitatem pr [...] austeritate refugiat, ora ac sammitates poculi quo remediū 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, thatNull [...] ̄ est animal morosius homine, quod (que) arte mai [...]re tract [...]ri debeat. Sē. 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.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, thatDijs, Paren [...]ibꝰ, & Praeceptoribus nihil pro merit [...] posse rependie. to God, a mans Parents, and his Teachers, sufficient requitall [Page]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, Philem. 19. Etiam animam mihi debes, that they owe them their very soules; as hauing bin a meanes euenProv 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,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, asPsal 32. 9. this our Psalmist speaketh, be as Horse or Mule that are without vnderstanding. Horses and Mules can well endure and are wontEsai. 1. 3. to take notice of those that feed them, and stroake them, and make much of them; butIumenta eos calce morsu (que) appetunt, à q [...]bus corum curā. 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: asMedicum [...]vr [...]n em & secam [...]m [...] quem & a [...] r [...]endum a [...] s [...] [...]nd [...]mem [...]uci [...]ꝰ [...]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, [Page] as for healing vp the wound againe.

They must remember what the wise man saith, thatProv. 12. 1. he that hateth Instruction & Correction, and so he that hateth his Instructors and Correctors, is a Foole: yea,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: Prov. 4. 1. Heare, O yee Children, the instruction of a Father, and giue eare to learne vnderstanding: and,Prov. 4. 20. My Son; hearken vnto my words, and encline thine eares to my sayings. and,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,Prov. 13. 1. A wise Sonne, saith Salomon, will hearken to his Fathers instruction. And,Prov. 12. 15. Hee that hearkneth to good aduice is wise. Prov. 3. 7. & 26. 12. B [...]d [...]sipi [...], quisibi sap [...]t. No greater folly in young people, then to thinke themselues wise enough,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: [...]. Hesiod. oper. l. 1. & Arist. [...]thi [...]. l. 1. c. 4. Paucis animus sui rector optimꝰ. 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, [...]. [...] invtile pondu [...]. Homer. Il [...]ad. 6. & Odyss. [...]. and a very burden to the earth that beareth him. [Page] Children and young people, since they cannot bee in the first ranke: (because [...]. 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, Ezech 3. 7. They will not heare thee; saith God to the Prophet: for they will not heare mee. And surely [...]. 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,2. Cor. 13. 3. God doth it by them.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 withHomer. Odyss. [...]. Sapiens [...] aures quibus cer [...]m pari [...] est obdere. spissament [...] [...]pus est, qu [...] vsumin s [...]cijs Vlyxē ferunt. Sen. [...]. 31. Vlysses (to deale with you out of your owne learning) bee close shut [Page] against the Sirens songs of such as shallRom. 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, andQuia 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:Prov. 8. 32, 33. a Blessing of wisdome, a Blessing of long Life.Prov. 15. 31. The eare, saith Salomon, that hearkeneth to the instruction of life, shall lodge among the wise. And,Ephes 6. 2, 3. It is the first Commandement, saith the Apostle, in the Decalogue, that hath a speciall promise annexed to it;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 [...]. long-liued.

As on the other side, there is a Curse of God denounced against those that do otherwise, thatPsal. 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.Prov. 30. 6. The eye that scorneth the Father, or setteth light by the Mothers admonition, 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 [Page] 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;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,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 fourthPart 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. AsEccles. 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 aGen. 23. 6. Prince of God, orSic Montes Dei. i. ingentes. Psal. [...]6. 6. [...]. Arat. in diosem. [...]. T [...]on. in schol. a great Prince, yet was carefull himself [Page] 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, thoughPsal. 78. 71. the cheife Gouernor of Gods people, andPsal. 18. 43. the Head of many Heathen, yet inviteth Children here to come to him, and promiseth himselfe to instruct them: as also elswhere, Psal. 32. 9. I will instruct & teach thee what way to take, I will guide thee with mine eye. And Salomon, 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 Prov. 4. 1, 2. to giue instructions & directions to the Children that God gaue him. Yea, as our Sauiour saith,Matth. 12 42. Behold one greater then either Math. 22. 43, 44▪ Dauid or Salomon. Our Sauiour himselfe,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 [Page] [...] [Page] [...] [Page] vnto vs. Salomon thinketh no scorne to instruct his Sonne,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.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, yetNon 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 [...]ꝰ. Q [...]til. [...]. praefat. De [...]le fundamentū fal. [...]t opꝰ. [...] de [...]r [...]mm [...]ca. Nec stqui [...] di [...]cere satis nō 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 yetLevit. 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. If1. 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, 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 [Page] 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. AsEccles. 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,Sr Andrew Iudde. the Grand-Father, andSr 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 [Page] 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 aSeuenty 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. Psal 32. 9. I will instruct thee, and teach thee, saith our Psalmist els-where. And,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.Nemo nase [...]tur art [...]sex. Non dat natura virtutem. Ars est bonis s [...]i. Virt [...]s nō 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, nō 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 [Page] 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 isVt 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 [...]; ea (que) mandat his & s [...]rit, quae adul [...]a fructus vberrimo [...] [...]erant. Ibid. instar agri inculti, as an vntilled ground, whereinlucultis 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 [...]. 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 [Page] 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, [...] 11.17. Idol-shepherds, so Idol-Teachers: like Idols, that haue [...]. 5. the name, but Galat. 4. 8. not the nature of God; that haue limmes and lineaments of a man, but no action nor life;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 [...]. 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 arePeremptores 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 [Page] 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 toN [...]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,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. For1. 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. 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, andSecurus 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, [...]. Secundum laborē, 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 [Page] 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.Prov. 22. 6. Teach a Childe, saith Salomon. And,Prov. 4. 3, 4. When I was a Childe, my Father taught me. And,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.Fingit eq [...]ū 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 plera (que) luriors r [...]ur ipsum facit. Quinisl. inst. l. 1. c 1. In cunctu fere rebꝰ citius assuescit o [...]e quod tenerum est. Novelles adhuc & vix firma radicis arbuscules, dum ad emuem ductum sequaces sunt, in quā libet partem slecti facile est: quaetura plarum (que) curnatae citò ad arbitrium celentis corriguntur. Tenerve adhuc & primae aetatis animalia fine labore domari solent; quanto (que) 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.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.Quo semel est imbuta recens, scruabit oderē 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.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 [Page] litle time to learne; [...]. Ars longa, vita brevis. Hippocr. aphor. 1. a long taske and a short time. 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. 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. Stult [...]m est nolle discere, quia di [...] nō didiceris. Sē. 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. ButSed propera, ne [...] it venturas differ in horas; Qui non est bodie, eras minus ap [...]ꝰ erit. Ovid, remed, l. 1. Moc est discendi tempus, nō 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.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.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. AndIncultis 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 [Page] vse their time and meanes well, that Gods goodnes, and the care and bounty of Frends and Parents affordeth them, and [...] 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; [...] 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 [...] like foolish, improuident, and vnaduised persons, that with friuolous delayes trifle out the time, and burne daylight. You know what is said commonly, that [...] 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,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 [Page]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;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: yeaIob 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 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 [Page] 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.Ad neminē ante bona mens venit quàm mal [...]: omnes prae [...]ccupats sumus. Virt [...]tes descere est vitia dediscere, Sē. epist 51. Ad virtutem cont [...]udimꝰ 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 afterthe 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 arePeremptores potius quàm parentes. Bern. epist. 111. V [...]inam liberorum nostrorum mores nō ipsi p [...]deremus. Infantiam, statim delucijs solumꝰ. Mol. lis illa educatio, quaem indulgentiam v [...]amus, neruos cēs & 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 [Page] to be taught Children, and to be learned as well of young as of old.Genes. 18. 19. Abraham, saith God of him, will teach his Sonnes and his whole houshold, to walke in Gods wayes. Eccles. 12. 1. Remember thy Creator, to wit, to feare and serue him, saith Salomon, in the dayes of thy youth. And,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. [...] 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; [...] sicut Prov. 3. 9 & 4. 7. The Feare of God is the cheife and principall point of Wisedome; saith bothPsal 111. 10. Dauid, and the sameProv. 1. 7. Salomon. And Iob long before either of them, [...] Iib. 28. 28. Qu [...]d & idē 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,Psal. 112. 1. Blessed is the man that feareth God: and,Psal. 128. 1. Blessed is euery one that feareth the Lord; and,Prov. 28. 14. He is a blessed man that standeth alwayes in awe. For,1. Tim. 4. 8. Godlinesse (that is, the Feare of God,) hath the promises both of this life, [Page]and of that that is to come. Of this life. For,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,Psal. 103. 17. The louing kindnes of the Lord is for euer and euer vpon them that feare him; and his 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. 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, [Page] though made to the obseruance of all Gods precepts, yet isExod. 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,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. [Page] [...] [Page] [...] [Page] 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.Eccles. 12. 1. Remember thy Creator, saith Salomon, in the dayes of thy youth. And,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,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,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: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,2. Pet. 2 20. Math. 11. 45. when they fall away againe, proue vsually most prophane. But [Page] 1. Pet. 1. 23. 1. Ioh. 3. 9. Sapientia nō [...] non revolvitur. Sē. 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 withallEsai. 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. ForPsal. 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.Psal. 27. 10. Though my Father and Mother, saith Dauid, should leaue me, yet would God take me vp. Psal. 68. 5. He will be a Father vnto you:Psal. 23. 1. he will see you shall not want. If your Parents haue wrought the Feare of God into you;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 2. Tim. 3. 15. [...]. he had knowne the holy Scriptures from a Childe; and had bin euen1. Tim. 4. 6. [...]. nursed vp in the words of faith [Page]and good doctrine; [...]. 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, 2. Tim. 3. 15, 17. wise to saluation, and enabled to euery good worke.

FINIS.

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משכיל לדוד
DAUIDS Instructer.

A SERMON PREACHED AT THE VISITATION OF the Free-Schole at TVNBRIDGE in KENT, by the Wardens of the Worshipfull Companie of SKINNERS; BY THOMAS GATAKER B. of D. and Pastor of Rotherhith.

LONDON, Printed by EDWARD GRIFFIN. 1620.

TO THE RIGHT WORSHIPFVL AND MVCH HONOVRED, Sr THOMAS SMITH Knight, Gouernor of the famous Companie of Merchants trading to the EAST-INDIES, &c.
Long life and health here, with eternall happinesse els-where. *⁎*

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RIGHT WORSHIPFVLL;

Being requested lately by my kinde Frends, the Wardens of the Worshipfull Companie of Skinners, to assist them in their Visitation of the free Schole at Tunbridge, founded long since by that worthy Knight, of blessed memorie, Sir Andrew Iudde, your Grand-father, and committed to the charge and ouer-sight of that well-deseruing Society; I made choise of such a portion of Scripture there to entreat of, as [Page] seemed not altogither vnfitting an occasion of that kinde. After the handling whereof, being then presently solicited by some, and since further importuned by others, to make these my weake labors more publike, as not vnlikely (so they deemed) to doe some further good; I was at length drawne, regarding more their opinion, then mine owne conceipt thereof, as well knowing it to be but a tumultuary worke, amids many distractions hastily peiced togither; and to giue them satisfaction therein, that seemed so desirous of it; to let it goe abroad, and make tryall what benefit either Teacher, or Scholler, or other might make of it. This resolued on, I began to bethinke my selfe, obseruing the vsuall manner of the times, whom I should make choise of for the patronizing of it. In all respects none seemed so fit as your Selfe, whom I haue therefore made bold to addresse it vnto. The Schole was first erected and endowed by your Worships Ancestor. And you haue worthily built vpon his foundation, and added liberally to his gift. So that through your munificence it is very likely to flourish, and not to come behind some of those that be of cheife note. Your bounty herein, and in other works of the like nature, is [Page] the rather to be regarded; for that you do not, (as the manner is of the most, vnwilling to part with ought, till they must needs leaue all;) defer wholy your well-doing to your deaths-bed, or your dying day; but bend your selfe thereunto, while you may yet surviving your owne donation, your selfe see things setled in a due course, and receiue comfort by view of the fruit and benefit that may therby redound both to Church and Common-weale. And certainly, to omit, thatBen [...] sicium nisi à v [...]lente non [...]atur. Sen. de ben. l. 5 [...]. 19 Beneficium est qu [...]d qui [...] dedit, c [...]m p [...]sset & non dare. lb. l. 3. c. l 9. the good that men do in their life time is a surer note of true bounty, then that they do at their deceasse; asLegatur Ambr. exhort. ad p [...]nit & August. homil. 41. there is greater euidence of sincere repentance, in the abandoning of vice, while men haue liberty and abilitie to continue the practise of it, then in leauing of sinne then, when sinne it selfe leaueth them, and they can no longer follow it: Howsoeuer the benefit to others may be equall in either, to the Doner himselfe in the former is the comfort far greater, Good done at our end is like a Lanterne borne after vs, that directeth them that come after vs, but affordeth vs litle light; whereas the good done in our life time is like a light borne before vs, that bothBeneficiū dando accepit, qui digno dedit. P. Syrus. benefiteth them and vs also alike, imparting light equally vnto [Page] either. Yea, of such beneficence I may well say more: it benefiteth the giuer in diuers respects much more then the taker; it is a far greater pleasure to the bestower, then it is to the receiuer. Act. 20. 35. It is a more blessed thing, saith our Sauiour, to giue then to take. Yea [...]. Epicurus. [...]. Plut. de philoseph. apud dutes disser. Non honestius tan. [...]um, sed & tucundius est ben ficium dare quàm accipere. [...] Ita (que) Sen. de ben. l. 1 c. 1. Ma [...]m n [...]n recipere benefi [...]ia, quàm non dare. to giue then to take, saith the Heathen man, it is the pleasanter of the twaine: to bestow a benefit vpon an other, then to receiue a benefit from an other, it is more delightsome to any man of a free and ingenuous disposition. So that, to passe by the religious consideration, of the rich and royall reward and recompence of well-doing from God and with God, which may be alike vnto either; the very light of Nature sheweth, that in true Beneficence there is more pleasure and contentment, and consequently more comfort and benefit euen for the present, to the giuer then to the taker: that which is a great part of it, wanting vnto those, that defer their well-doing, though they do neuer so well then, till their deceasse. You, worthy Sir, do otherwise, and long may you liue so to do, to the increase of your ioy and comfort here, and the furtherance of your account and reckoning els-where. With which wish I seale all vp, that I be not [Page] ouer-tedious and troublesome to your Worship, amids your other manifold more serious and weightie affaires; and requesting onely your fauourable acceptance of this sory trifle, rest,

Your Worships to be commanded in the Lord, Tho: Gataker.

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Title statement

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.

Gataker, Thomas, 1574-1654.

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1620

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2004-03 (EEBO-TCP Phase 1).

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A01530

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STC 11655

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ESTC S102889

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99838651

ID [PROQUEST]

99838651

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3037

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— 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., Gataker, Thomas, 1574-1654..

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[8], 34, [2] p.

Printed by Edward Griffin,. London :: 1620.. (First two words of title in Hebrew characters.) (The last leaf is blank.) (Also issued as part 7 of: Certaine sermons first preached and since published.) (Reproduction of the original in the British Library.)

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