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.

And Licit [...] 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, or Psalmꝰ omnibus & vbi [...] prasto est. Lege Ambros Aug. Ruffin. & Euthym. praefat. in Psal. of more frequent vse both in publike and [Page 2] priuate then this of the Psalmes; wherein the holy men of God, as they Psal. 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: partly Vt 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 of Vers. 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 in Vers. 9, 10. the verses next before-going, the Psalmist had encited men to the feare of God: and in these words he vndertaketh to teach them this Feare.

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

[Page 3] 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 4] 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 are Mens [...] ad me­l [...]ra em [...]itur, quasi contra ictis fl [...]mi­nis con [...]tur. &c. Greg. Rom. m [...]ral. l. 11. c. 28. like those, that row against winde and tide; we striue against the streame and current of corrupt nature, of euill custome; we struggle against the strong counterblasts, of bitter scoffs, and bad counsell. We haue neede therefore of all kinde of incouragement.

3. Reason. 3. In regard of our pronenes to grow slacke. 2 Thess 3. 13. Galat. 69. And you, my brethren, saith the Apostle, be not weary of well-doing. We are too prone, euen the best of vs, to wax weary on this way, to grow slacke at this worke. It is true of vs, that Alphius 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 5] 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 that Deut. 6. 7. Si [...] Prov. 27. 17. Moses vseth, and the Apostle imitateth him in) to be oft calling vpon those that be vnder their charge, and enciting of them to those things that be good. Remembring, that as the Heathen man saith that those that correct but instruct not, are [...]. 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 6] 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 Schoole Plantas ne [...] [...]quemius ada­q [...]re pr [...]erit. P [...] ­m [...]s. in Pi [...]ip. [...] Greg. Rom. m [...]ral. l. 27. c. 14. Tender plants and new planted haue neede oft to be wa­tred; they are in danger else to windle and wither away. And Gods grace and good things in vs are like a dull sea-cole fire, which if it be not now and then blowen or H [...]u [...] [...]m [...]nemur 2. Timo. 1. 6. stirred vp, though there be no want of fewell, yet will of it selfe at length dye and goe out.

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

The Name of Children is a most sweet Name, sauouring strongly of Loue; and vsed therefore so oft by [...]. 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 7] 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: as 2 King. 5. 13. Naamans seruants giue it him: Schoole-masters much more. They are in some kinde, vnder God, (to vse the Apostles tearm) Hebr. 12. 9. patres spirituum, the Fathers of mens Spirits. Our Parents are instruments vnder God, for the produ­cing of our Bodies the baser part: they are instru­ments vnder him, for the framing and moulding of our mindes and soules, the better and more princi­pall part of vs.

Yea, Reason. 2. as the Apostle Paul saith of the Corinthians, that 1. Cor. 4. 15. he was their Father, because by his Ministery he had begotten them to God: so such Schoole-masters as are carefull and conscionable of their dutie in that kinde, may well say of their Schollers that they are their children in Christ, as the same Paul stileth [Page 8] [...]. 1 Timo. 1. 2. 1. Tit. 1. 4. Timothie and ^l Titus else-where; since that many (no doubt) of them receaue the first seedes and graines, and beginnings of faith and feare of God, and other sauing and sanctifying grace from them.

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

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

Which kinde and louing cariage, Cantion. or Fatherly affection, yet is not so to be interpreted, as if it were vtterly to exclude and cut of all just reproofe and due correction, when occasions shall require it. That was the fault of 1 Sam. 2. 2 [...]. [...]euis obi [...]gatio [...] satisfe [...]erat disci­pli [...]. Salpit. hist. sacr. l. 1. Eli, and 1 King. 1. 6. Dauid too, though worthy men of God otherwise; and it prooued 1 Sam. 4 18. a breake-necke to the one, and 2 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 9] 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 10] [...]. &c. Dion Chrys [...]st. orat 78. A Surgion had he two persons to cut for the stone, the one his deere Frend, the other a meere Stranger, would he be so foolish, thinke we, out of loue and fauour to his frend, as to cut him with a blunter toole or razer then he would cut the other with?

It is not ment therefore, when kind and louing cariage is required of Instructors and Teachers, that they should not therefore either correct or reproue: But that Srie 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, they 1. Cor. 16. 14. do, according to the Apostles rule, all in Loue, and in louing manner: That they striue in the first place Veluti pueris dant crus [...]ula [...]lan­di D [...]ctores el [...]m n­ [...] velint vt discere trim [...]. Hor. sat. 1. by all milde and gentle vsage to win them, and by faire words and rewards to entice and allure, as [...] 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 they L [...] 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 11] 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, that Null [...] ̄ 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, that Dijs, Paren [...]ibꝰ, & Praeceptoribus nihil pro merit [...] posse rependie. to God, a mans Parents, and his Teachers, sufficient requitall [Page 12] 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 euen Prov 23. 14. Iam. 5. 20. to saue their soules. And how ought they to loue them from the heart, whom they owe their very soules vnto?

Far be it from any here then, to be like those wicked wretches, whom the Prophet inveigheth a­gainst, Am [...] 5. 16. that hate those that reproue them: to hate their Instructors, because they are sometime also necessarily Reprouers or Correctors, to hate them for that, for which they ought rather to loue them. You must not, as Psal 32. 9. this our Psalmist speaketh, be as Horse or Mule that are without vnderstanding. Horses and Mules can well endure and are wont Esai. 1. 3. to take notice of those that feed them, and stroake them, and make much of them; but Iumenta 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: as Medicum [...]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 13] as for healing vp the wound againe.

They must remember what the wise man saith, that Prov. 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 14] 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 with Homer. 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 15] against the Sirens songs of such as shall Rom. 16. 18. by faire words and smooth language, goe about to seduce you, and to with-drawe you from that, wherein consisteth your speciall good; that shall seeke to bring you out of loue with your Instructors, or with those courses that are by them taken with you for your good. But let your eares bee open, and your hearts pliable to attend vnto them, their in­structions and admonitions, and Quia vtile est i [...]ventuti regi, im­positi sunt [...] quasi Magistratus d [...]me­stici, sub quibus contineretur. S [...]n. de ben. l. 3. c. 11. yeeld your selues wholy vnto them to be ruled, guided and directed by them.

There is a Blessing of God promised on those that so doe: 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, that Psal. 58. 4, 5. stop their eares, like the deafe Adder, against good admo­nition, and refuse to heare the Charmers voice, charme he neuer so sweetly, to be ruled by their Gouernors, deale they neuer so kindly and louingly with them. 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 16] 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 fourth Part 4. and last place commeth benigna pol­licitatio, a kinde pollicitation or promise.

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

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

Whence obserue we, that Teaching euen of Chil­dren is no base profession; it is that, that may well beseem euen the greatest Abraham, though a Gen. 23. 6. Prince of God, or Sic Montes Dei. i. ingentes. Psal. [...]6. 6. [...]. Arat. in diosem. [...]. T [...]on. in schol. a great Prince, yet was carefull himself [Page 17] Genes. 18. 19. to teach his sonnes and his seruants (God himselfe testifieth it of him, and commendeth it in him) to keep Gods commandements. Dauid, though Psal. 78. 71. the cheife Gouernor of Gods people, and Psal. 18. 43. the Head of many Heathen, yet inviteth Children here to come to him, and promiseth himselfe to instruct them: as also els­where, 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 16] [...] [Page 17] [...] [Page 18] 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, yet Non sunt cont [...] ­nenda qua [...]si para [...], fine quibus magne constare [...] ssunt Hierom ad laetam Ad nullius res sum­mem ni [...] prae eden­ti us intiijs perve­natur. M [...]n ra [...]sta si negligantur, n [...]n [...]rit mat [...]ribus [...]o [...]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 yet Levit. 10. 3. N [...]m. 16 9. who come neerer to God then the Ministers of his word? Or who come neerer to Ministers then Schole-masters do? What is their Schole but a priuate Church? if it be ordred as it ought. If 1. Cor. 16. 19. Christian Families be so, Christian Scholes much more. Or what are they themselues, (if they be at least that they should be) but priuate Catechists, but priuate Preachers? But as he saith, 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 19] either rude dolts or debauched rake-hels.

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

And here can I not wholy passe by in silence, nor forbeare to put you of this place, in minde, Application. of those two Honourable Knights, S ^r Andrew Iudde. the Grand-Father, and S ^r 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 20] it, with stipends (such as were in those times ordi­narie) for Schole-master and Ushier. The latter of them hath added liberally to his Grand-Fathers gift, hath increased the salaries of the Teachers, and beside sundry yeerely pensions to the poore both of this place, and of diuers others neere about you, to incourage Parents the rather to set their Children to learning, and the Children to bend their minds and endevours thereunto, hath giuen a Seuenty pounds per annum. large and liberall exhibition for the maintainance of seuen Schollers in one of the Uniuersities, to be chosen successiuely each yeere from your Schole. The Lord reward this his bounty and liberalitie aboun­dantly into the bosome o [...] Him and His; giue you grace to make a good v [...]e of it; and stir vp many more whom he hath b [...]essed with abilitie, Branch 2. to shew their thankfulnes in like maner to him from whom they haue it, Doctrine 5. by setting apart and consecrating some part of their meanes, to the furtherance and ad­uancement of religion and learning.

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

Here is the Scholemasters worke to teach, to in­struct. 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 21] may through industry & Gods blessing be attained.

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

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

And first, what a great mercy of God then is this to this Land, and more specially to this place and many others, that vouchsafeth such meanes, and stirreth vp the hearts and mindes of worthy men to establish such courses, whereby instruction and lear­ning may be conveighed to vs and our Children, may be wrought into vs and them, that we may not be like sauage people, no better then brute beasts; yea in some regard worse; since [...]. 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 22] 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 are Peremptores po­tius quàm parentes. Bern. in Epist. 111. rather Pari­cides then Parents. For he is a murtherer, not onely that knocketh a man on the head, or cutteth his [Page 23] throat with a knife, or runneth him through with a Rapier; but he also that by detention or deniall of due foode starueth him whom he stood bound to feede and releeue, and so suffreth him to perish through his default.

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

Nor againe let it dishearten you, if you meet with some vntoward ones, whom notwithstanding all your paines and toyle you can do no good vpon. Curam exigeris, n [...]n curationem. Bern de consid. l. 4. It is the care, not the cure of them, that is required of you. Do your best endeuour, and Securus labor, qu [...]m n [...]l [...]us valet eua [...]uare defectus. l [...]d. let the euent be what it will, you shall haue from God, whose worke you do, when you do conscionably what you do, [...]. 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 24] 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 25] 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. But Sed 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. And Incultis vrenda fili [...] tunascitur [...]. Horat. sat. 3. euill weeds come vp apace, Vse 1. and grow soone ouer ranck in vs, if some diligent husbandry be not constantly vsed with vs.

And here first Children are to be admonished to [Page 26] 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 27] 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: yea Iob 20. 11. when your bones, it may be, as he speaketh in Iob, are so filled with the sinnes of your youth, with the fruits of those loose courses that then you took, that they leaue you not, till they lye downe with you in the dust.

As also many Parents come here iustly to be re­proued, Vse. 2. that are too too careles in this kinde; Let their children go on without instruction and corre­ction so long, that afterward when they would themselues, they can do no good with them; but through the just judgement of God vpon them by their stubbornnes and vntowardnes, they become 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 28] 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 are Peremptores 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 29] 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 both Psal 111. 10. Dauid, and the same Prov. 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 30] 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 31] though made to the obseruance of all Gods pre­cepts, yet is Exod. 2 [...]. 6. Deut. 5. 10. more specially annexed to the second Commandement in the Decalogue, which is con­cerning the seruice and worship of God; God thereby intimating what Parents & others should principally apply themselues to haue planted in their Families, if they would haue Gods blessing en­tailed vpon their issue. For as for other things, euen Heathen and Infidels, or meere Ciuill and naturall men, will be ordinarily teaching and instructing their Children, to forbeare and abhorre lying, and stealing, and loosenes of life, and surfeting, and ex­cesse, and the like; because such things may make them vnfit for common and ciuill society, or may be a meanes to waste them, and that, that they shall leaue them. But God would haue vs, (and those that be truly godly will regard it,) to go a st [...]p fur­ther, and to teach them a lesson beyond all this, not ciuilitie alone, but true piety too; that we may be blessed in them, and they inherit Gods blessing with vs.

And surely what difference will there be be­tweene a Christian Parent and an Heathen, a Chri­stian Schole-master and a Pagane; if the Parent or Schole-master teach his Children and Schollers, matter of ciuilitie or humane learning alone? Do not Heathen euen the same? As the Apostle spea­keth in an other case, 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 30] [...] [Page 31] [...] [Page 32] 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 33] 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 withall Esai. 19. 18. the language of Canaan? to haue your speech agreeable to the rules of Priscian or Lilie, if your liues and courses be not consonant to the rules and lawes of Christianitie? to haue knowledge of the Creatures, when you are igno­rant of the Creator? to haue learned that where­by you may liue a while here, and neglect that whereby you may liue eternally hereafter?) Learne to feare God, to serue God; and then God will blesse you. For Psal. 115. 13. He will blesse those that feare him, be they great or small. Yea he will take charge of you, and prouide for you, if your Parents be taken from you. 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 euen 1. Tim. 4. 6. [...]. nursed vp in the words of faith [Page 34] 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.