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DAVIDS INSTRVCTER. PSALM. 34. 11. Come, Children, hearken vnto me: I will teach you the feare of the Lord.
DAVIDS INSTRVCTER. PSALM. 34. 11. Come, Children, harken unto me: I will teach you the Fear of the Lord.
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ALL Scripture, saith the Apostle, is diuinely inspired, and is profitable to instruct. And Euery word of God, saith Agur, is pure:
ALL Scripture, Says the Apostle, is divinely inspired, and is profitable to instruct. And Every word of God, Says Agur, is pure:
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euen as pure as gold or siluer that hath past seuen times through the fire in the furnace. even as pure as gold or silver that hath passed seuen times through the fire in the furnace.
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But yet, as some gold and siluer is finer then other; and some golden vessels are more vsefull then others are:
But yet, as Some gold and silver is finer then other; and Some golden vessels Are more useful then Others Are:
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so betweene Scripture and Scripture (though all pure, pretious, and profitable) there is great difference:
so between Scripture and Scripture (though all pure, precious, and profitable) there is great difference:
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some is of greater excellency, and of more ordinarie vse.
Some is of greater excellency, and of more ordinary use.
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And no one Booke of Scripture more excellent, or of more frequent vse both in publike and priuate then this of the Psalmes; wherein the holy men of God,
And not one Book of Scripture more excellent, or of more frequent use both in public and private then this of the Psalms; wherein the holy men of God,
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as they powre out their soules vnto him, so they portrait and paint them out vnto vs.
as they pour out their Souls unto him, so they portrait and paint them out unto us
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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,
Among the rest of the Psalms, Some of them there Are, about which the Holy Ghosts pleasure was, that the penmen thereof, should take more pains then usual,
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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;
and more Art then ordinary should be showed, in the framing and contriving of them: And where he uses more Art, we may well expect more excellence;
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where they haue taken most paines in teaching vs, there should we vse most diligence in learning that, that is taught vs.
where they have taken most pains in teaching us, there should we use most diligence in learning that, that is taught us
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Of this kinde are the 25. the 37. the 119. and this 34 Psalme; composed according to the order of the Hebrew Alphabet, the verses of them beginning,
Of this kind Are the 25. the 37. the 119. and this 34 Psalm; composed according to the order of the Hebrew Alphabet, the Verses of them beginning,
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as in Acrostichall Poems, with the letters thereof in their vulgar and vsuall order: partly to helpe memorie;
as in Acrostichal Poems, with the letters thereof in their Vulgar and usual order: partly to help memory;
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and partly, that euen Children and learners, togither with their first Elements of other learning, might haue an Alphabet of piety and godlinesse taught them.
and partly, that even Children and learners, together with their First Elements of other learning, might have an Alphabet of piety and godliness taught them.
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This Psalme, one of those thus artificially framed, is a Psalme consisting partly of Celebration, of praise and thanks-giuing to God;
This Psalm, one of those thus artificially framed, is a Psalm consisting partly of Celebration, of praise and thanksgiving to God;
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and partly of Exhortation and instruction to vs. The words propounded for the subiect-matter of my present discourse, are parcell of the latter part.
and partly of Exhortation and instruction to us The words propounded for the subject-matter of my present discourse, Are parcel of the latter part.
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For in 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.
For in the Verses next before-going, the Psalmist had encited men to the Fear of God: and in these words he undertaketh to teach them this fear.
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In the words there are these foure parts: Invitatio, Compellatio, Exhortatio, & Pollicitatio. 1. An Invitation; Come. 2. A Compellation; Children. 3. An Exhortation; Hearken to me.
In the words there Are these foure parts: Invitatio, Compellatio, Exhortation, & Pollicitatio. 1. an Invitation; Come. 2. A Compellation; Children. 3. an Exhortation; Harken to me.
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4. A pollicitation or a promise; and therein againe these foure particulars: The Agent, the Act, the Obiect, the Subiect. 1. The Agent;
4. A pollicitation or a promise; and therein again these foure particulars: The Agent, the Act, the Object, the Subject. 1. The Agent;
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King Dauid himselfe, the penman of this Psalme; I. 2. The Act; teaching or instructing: I will teach.
King David himself, the penman of this Psalm; I. 2. The Act; teaching or instructing: I will teach.
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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.
3. The Object, or Persons to be taught; Children; whom before he called upon; You. 4. The Subject-matter of his teaching, that wherein he would instruct them; the fear of the Lord.
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And of these parts and points in order, as breifly as conueniently I may.
And of these parts and points in order, as briefly as conveniently I may.
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In the first place then there is prompta Invitatio, a free Invitation: affording vs this Lesson, (to omit all others) that
In the First place then there is prompta Invitatio, a free Invitation: affording us this lesson, (to omit all Others) that
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We had neede of all invitements & incitements, inticements and allurements to goodnes and godlines. Hence so many mementoes in the word of God:
We had need of all invitements & incitements, enticements and allurements to Goodness and godliness. Hence so many Mementoes in the word of God:
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Remember thy Creator: and, Remember, forget not: &c. so many Caveats; Cave tibi; Take heede to thy selfe: remember thy Creator: and, remember, forget not: etc. so many Caveats; Cave tibi; Take heed to thy self:
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and, Cavete vobis, Take yee heede to your selues: &c. so many Invitations; Come, let vs goe vp to Gods house:
and, Beware vobis, Take ye heed to your selves: etc. so many Invitations; Come, let us go up to God's house:
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and, 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:
and, Come, let let us walk in the Light of the Lord: and in this place, Come, Children; harken to me: etc. All needful, and all little enough:
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1. In regard of our naturall auersenes to good things. Man by nature, saith Zophar, is like a wilde asses Colt:
1. In regard of our natural averseness to good things. Man by nature, Says Zophar, is like a wild asses Colt:
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as an Asses foale, for rudenes; a wilde Asses, for vnrulinesse: vntamed and vntractable, as the wilde Asse in the wildernes.
as an Asses foal, for rudeness; a wild Asses, for unruliness: untamed and untractable, as the wild Ass in the Wilderness.
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2. In regard of the difficultie of the worke.
2. In regard of the difficulty of the work.
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The way of the wise, saith wise Soloman, is vpward. We are bred in Hell: ( by Nature vessels of wrath: The Way of the wise, Says wise Solomon, is upward. We Are bred in Hell: (by Nature vessels of wrath:
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) and we must climbe vp to Heauen: a long way and a steepe. We are like those, that row against winde and tide;
) and we must climb up to Heaven: a long Way and a steep. We Are like those, that row against wind and tide;
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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 strive against the stream and current of corrupt nature, of evil custom; we struggle against the strong counterblasts, of bitter scoffs, and bad counsel.
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We haue neede therefore of all kinde of incouragement. 3. In regard of our pronenes to grow slacke.
We have need Therefore of all kind of encouragement. 3. In regard of our proneness to grow slack.
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And you, my brethren, saith the Apostle, be not weary of well-doing. And you, my brothers, Says the Apostle, be not weary of welldoing.
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We are too prone, euen the best of vs, to wax weary on this way, to grow slacke at this worke.
We Are too prove, even the best of us, to wax weary on this Way, to grow slack At this work.
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It is true of vs, that Alphius the Usurer sometime said of his Clients, Euen good Debters will grow slacke Pay-masters,
It is true of us, that Alphius the Usurer sometime said of his Clients, Even good Debtors will grow slack Pay-masters,
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if they be let alone, if they be not now and than called vpon. if they be let alone, if they be not now and than called upon.
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The consideration whereof may serue, First, to admonish vs of our dutie one to an other.
The consideration whereof may serve, First, to admonish us of our duty one to an other.
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Let vs obserue either other, saith the Apostle, to whet on, or to egge on, to loue and good works. Let us observe either other, Says the Apostle, to whet on, or to egg on, to love and good works.
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So the Holy Ghost describeth the manner of Gods Saints, quickning, calling on, and incouraging either other.
So the Holy Ghost Describeth the manner of God's Saints, quickening, calling on, and encouraging either other.
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And many people shall goe, and say; And many people shall go, and say;
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Come, and let vs goe vp to the Mountaine of the Lord, to the House of the God of Iacob:
Come, and let us go up to the Mountain of the Lord, to the House of the God of Iacob:
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and he will teach vs his wayes, and we will walke in his paths ▪ And, Come, ô yee house of Iacob,
and he will teach us his ways, and we will walk in his paths ▪ And, Come, o ye house of Iacob,
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and let vs walke in the light of the Lord. And againe; The people of one Citie shall go to another, and say;
and let us walk in the Light of the Lord. And again; The people of one city shall go to Another, and say;
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Vp, and let vs pray before the Lord, and seeke the Lord of hosts: and I will goe my selfe too. Up, and let us pray before the Lord, and seek the Lord of hosts: and I will go my self too.
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Now this, as it is the dutie of all, so more specially of those that conuerse familiarly togither;
Now this, as it is the duty of all, so more specially of those that converse familiarly together;
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most especially of those that haue care and charge of others, Ministers and Magistrates in publike, Parents, Scholemasters,
most especially of those that have care and charge of Others, Ministers and Magistrates in public, Parents, Schoolmasters,
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and Masters of Families in priuate, to whet vp their inferiors, (it is the terme that Moses vseth,
and Masters of Families in private, to whet up their inferiors, (it is the term that Moses uses,
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and the Apostle imitateth him in) to be oft calling vpon those that be vnder their charge,
and the Apostle imitateth him in) to be oft calling upon those that be under their charge,
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and enciting of them to those things that be good.
and enciting of them to those things that be good.
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Remembring, that as the Heathen man saith that those that correct but instruct not, are like those that snuffe the light oft,
Remembering, that as the Heathen man Says that those that correct but instruct not, Are like those that snuff the Light oft,
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but put no oyle into the lampe; so those that instruct but incite not, are like those that put in oyle enough,but put no oil into the lamp; so those that instruct but incite not, Are like those that put in oil enough,
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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,
yea enough it may be to drown the Light, (that which may oft soon be done,) but Are not careful or mindful to raise and pull up the Week, which unless it be in due time still done, the Light will of it self soon decay and wax dim,
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though there be no defect of liquor to feede it withall. Secondly, as we must our selues call vpon others;
though there be no defect of liquour to feed it withal. Secondly, as we must our selves call upon Others;
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so we must be content to be called vpon by others.
so we must be content to be called upon by Others.
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Inferiors especially and learners, children, seruants, or others, must not thinke much to be frequently called vpon by their Superiors:
Inferiors especially and learners, children, Servants, or Others, must not think much to be frequently called upon by their Superiors:
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they must not account it any disgrace or disparagement vnto them, that they are oft admonished, incited and called vpon in this kinde.
they must not account it any disgrace or disparagement unto them, that they Are oft admonished, incited and called upon in this kind.
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I will not be negligent, saith Peter, to put you in mind of these things, though you haue knowledge, though you know the truth already, and be established in it. I will not be negligent, Says Peter, to put you in mind of these things, though you have knowledge, though you know the truth already, and be established in it.
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Yea, Though I be perswaded of you, saith the Apostle Paul, that you are full of goodnes,
Yea, Though I be persuaded of you, Says the Apostle Paul, that you Are full of Goodness,
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and of all knowledge, & able to admonish one an other: yet I am bold by writing to put you in minde of these things. and of all knowledge, & able to admonish one an other: yet I am bold by writing to put you in mind of these things.
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Yea, It is not tedious to me to goe ouer the same things oft with you;
Yea, It is not tedious to me to go over the same things oft with you;
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and it is the safest course for you. and it is the Safest course for you.
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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,
So that even those that Are best grounded, that have abundance of found knowledge, that Are full of grace and Goodness, that Are the greatest proficients,
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and forwardest Schollers in Christs Schoole, yet may stand oft in neede of being whet vp, and put on:
and forwardest Scholars in Christ School, yet may stand oft in need of being whet up, and put on:
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much more such as are but rude and raw, as are but nouices and dullards,
much more such as Are but rude and raw, as Are but Novices and dullards,
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as are scarce, it may be, yet of the first forme in Christs Schoole Tender plants and new planted haue neede oft to be watred;
as Are scarce, it may be, yet of the First Form in Christ School Tender plants and new planted have need oft to be watered;
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they are in danger else to windle and wither away.
they Are in danger Else to windle and wither away.
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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 stirred vp,
And God's grace and good things in us Are like a dull Seacoal fire, which if it be not now and then blown or stirred up,
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though there be no want of fewell, yet will of it selfe at length dye and goe out.
though there be no want of fuel, yet will of it self At length die and go out.
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In the next place there is as prompt• Inuitatio, so blanda Compellatio: as a free Inuitation, so a sweete and louing Compellation: Children. In the next place there is as prompt• Inuitatio, so Blanda Compellatio: as a free Invitation, so a sweet and loving Compellation: Children.
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The Name of Children is a most sweet Name, sauouring strongly of Loue;
The Name of Children is a most sweet Name, savouring strongly of Love;
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and vsed therefore so oft by that Disciple of Loue, and of Christs loue in that Epistle of his that breatheth nothing but Loue:
and used Therefore so oft by that Disciple of Love, and of Christ love in that Epistle of his that breathes nothing but Love:
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•ittle Children, let vs loue one another, not in word and tongue, but in deede and truth: •ittle Children, let us love one Another, not in word and tongue, but in deed and truth:
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and, Little Children, let no man deceaue you:
and, Little Children, let no man deceive you:
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And, Little Children keepe your selues from Idoles, &c. And it sheweth what louing affection ought to be betweene teacher and taught:
And, Little Children keep your selves from Idols, etc. And it shows what loving affection ought to be between teacher and taught:
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euen such as is betweene naturall Parents and Children. That which the Apostle Paul so oft, and in so liuely manner expresseth in himselfe,
even such as is between natural Parents and Children. That which the Apostle Paul so oft, and in so lively manner Expresses in himself,
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when he compareth himselfe, sometime to a Father; I exhorted you and besought you, as a Father his Children:
when he compareth himself, sometime to a Father; I exhorted you and besought you, as a Father his Children:
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sometime to a Mother; My little Children, of whom I trauaile againe, till Christ be formed in you:
sometime to a Mother; My little Children, of whom I travail again, till christ be formed in you:
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sometime to a Nurse; Wee were gentle among you, as a Nurse cherisheth her Children. And great reason is there that so it should be:
sometime to a Nurse; we were gentle among you, as a Nurse Cherishes her Children. And great reason is there that so it should be:
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For first, God hath giuen the name of Parents vnto them: he hath comprehended all Superiors vnder that head. For First, God hath given the name of Parents unto them: he hath comprehended all Superiors under that head.
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And surely, if other masters haue the name of Father giuen them: as Naamans seruants giue it him: Schoole-masters much more.
And surely, if other Masters have the name of Father given them: as Naamans Servants give it him: Schoolmasters much more.
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They are in some kinde, vnder God, (to vse the Apostles tearm) patres spirituum, the Fathers of mens Spirits. Our Parents are instruments vnder God,
They Are in Some kind, under God, (to use the Apostles term) patres spirituum, the Father's of men's Spirits. Our Parents Are Instruments under God,
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for the producing of our Bodies the baser part:
for the producing of our Bodies the baser part:
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they are instruments vnder him, for the framing and moulding of our mindes and soules, the better and more principall part of vs.
they Are Instruments under him, for the framing and moulding of our minds and Souls, the better and more principal part of us
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Yea, as the Apostle Paul saith of the Corinthians, that he was their Father, because by his Ministery he had begotten them to God:
Yea, as the Apostle Paul Says of the Corinthians, that he was their Father, Because by his Ministry he had begotten them to God:
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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,
so such Schoolmasters as Are careful and conscionable of their duty in that kind, may well say of their Scholars that they Are their children in christ,
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as the same Paul stileth Timothie and l Titus else-where; since that many (no doubt) of them receaue the first seedes and graines,
as the same Paul styleth Timothy and l Titus elsewhere; since that many (not doubt) of them receive the First seeds and grains,
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and beginnings of faith and feare of God, and other sauing and sanctifying grace from them.
and beginnings of faith and Fear of God, and other Saving and sanctifying grace from them.
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Againe, this the rather is as equall, so needfull; because that where no loue is, there is little hope of learning.
Again, this the rather is as equal, so needful; Because that where no love is, there is little hope of learning.
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Little hope there is, that the master should doe his Schollers good, if hee loue not them:
Little hope there is, that the master should do his Scholars good, if he love not them:
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and as little hope is there, that the Schollers should receaue good from him or profit by him, vnles they loue him.
and as little hope is there, that the Scholars should receive good from him or profit by him, unless they love him.
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That which serueth in the First place to admonish all teachers and instructors, either publike or priuate,
That which serveth in the First place to admonish all Teachers and instructors, either public or private,
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how they ought to be affected toward those that are committed to their charge.
how they ought to be affected towards those that Are committed to their charge.
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As one saith of a good Prince, that he hath as many Sonnes as hee hath subiects, and is therefore as a kinde and louing Father to them:
As one Says of a good Prince, that he hath as many Sons as he hath Subjects, and is Therefore as a kind and loving Father to them:
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so should the Schoole-master make account that he hath in some sort, as many Children as Schollers that be vnder his charge;
so should the Schoolmaster make account that he hath in Some sort, as many Children as Scholars that be under his charge;
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and therefore cary himselfe toward them in kinde and louing manner, euen as if he were a naturall Father vnto them. and Therefore carry himself towards them in kind and loving manner, even as if he were a natural Father unto them.
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Which kinde and louing cariage, or Fatherly affection, yet is not so to be interpreted,
Which kind and loving carriage, or Fatherly affection, yet is not so to be interpreted,
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as if it were vtterly to exclude and cut of all just reproofe and due correction, when occasions shall require it.
as if it were utterly to exclude and Cut of all just reproof and due correction, when occasions shall require it.
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That was the fault of Eli, and Dauid too, though worthy men of God otherwise; and it prooued a breake-necke to the one, and an heart-sore to the other.
That was the fault of Eli, and David too, though worthy men of God otherwise; and it proved a breakneck to the one, and an heart-sore to the other.
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The r•d and correction giue instruction, saith Salomon; but a childe left to himselfe is the confusion of hir that bare him. The r•d and correction give instruction, Says Solomon; but a child left to himself is the confusion of his that bore him.
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And, He that spareth the rod, hateth his Sonne; but he that loueth him, chastneth him betimes.
And, He that spares the rod, hates his Son; but he that loves him, Chasteneth him betimes.
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The seducer speaketh the childe faire to marre him; the Father handleth him roughly to amend him: The seducer speaks the child fair to mar him; the Father handleth him roughly to amend him:
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He is kind in correcting him; he were cruell in sparing him. Correction is a kinde of cure. He is kind in correcting him; he were cruel in sparing him. Correction is a kind of cure.
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A faire hand, we say commonly, maketh a foule wound. The Surgion searcheth the wound to the quicke, that he may saue the mans life: A fair hand, we say commonly, makes a foul wound. The Surgeon Searches the wound to the quick, that he may save the men life:
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for he should endanger the one, if he delt but superficially with the other. He is not cruell that diggeth and gasheth the flesh, to get out a sting,
for he should endanger the one, if he dealt but superficially with the other. He is not cruel that diggeth and gasheth the Flesh, to get out a sting,
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or a splinter, that will not out otherwise:or a splinter, that will not out otherwise:
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he is cruell rather, that (out of a fond pitifulnesse) letteth it alone: Nor he cruell, that giueth correction,he is cruel rather, that (out of a found pitifulness) lets it alone: Nor he cruel, that gives correction,
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when it is requisite and needfull, but he rather that then withholdeth it. Reproofe therefore, yea correction too, may well stand with Loue.
when it is requisite and needful, but he rather that then withholdeth it. Reproof Therefore, yea correction too, may well stand with Love.
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As many as I loue, I rebuke, saith our Sauiour. And, God, saith the Apostle after Salomon, whom he loueth, he correcteth; As many as I love, I rebuke, Says our Saviour. And, God, Says the Apostle After Solomon, whom he loves, he Correcteth;
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and he scourgeth euery Sonne that he receiueth. The Physitian is troublesome to the frantick Patient, and the Father to the vnruly Childe;
and he scourges every Son that he receiveth. The physician is troublesome to the frantic Patient, and the Father to the unruly Child;
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the one in binding him, the other in beating him: and yet both doe what they doe out of Loue.
the one in binding him, the other in beating him: and yet both doe what they do out of Love.
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Yea seueritie and sharpnes may in some cases well agree with it.
Yea severity and sharpness may in Some cases well agree with it.
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Rebuke them sharply, saith Paul to Titus of some, that they may be found sound in the Faith. Rebuke them sharply, Says Paul to Titus of Some, that they may be found found in the Faith.
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And, to vse an Hethen mans comparison;
And, to use an Heathen men comparison;
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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, A Surgeon had he two Persons to Cut for the stone, the one his deer Friend, the other a mere Stranger, would he be so foolish, think we, out of love and favour to his friend,
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as to cut him with a blunter toole or razer then he would cut the other with?
as to Cut him with a blunter tool or razor then he would Cut the other with?
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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:
It is not meant Therefore, when kind and loving carriage is required of Instructors and Teachers, that they should not Therefore either correct or reprove:
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But that whither they teach, or instruct, or reproue, or correct, they do, according to the Apostles rule, all in Loue, and in louing manner:
But that whither they teach, or instruct, or reprove, or correct, they do, according to the Apostles Rule, all in Love, and in loving manner:
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That they striue in the first place by all milde and gentle vsage to win them,
That they strive in the First place by all mild and gentle usage to win them,
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and by faire words and rewards to entice and allure, as God himselfe is wont to deale with vs. And againe,
and by fair words and rewards to entice and allure, as God himself is wont to deal with us And again,
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when they shall be constrained to take rougher courses with them;
when they shall be constrained to take rougher courses with them;
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yet that then also they temper seueritie with lenitie, and allay the sharpnes of the one with some mild dash of the other:
yet that then also they temper severity with lenity, and allay the sharpness of the one with Some mild dash of the other:
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Restore the offendor, saith the Apostle, with the spirit of lenitie; Restore the Offender, Says the Apostle, with the Spirit of lenity;
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as the Surgion setteth and restoreth a limme dislocated to his proper place and due site againe, with as litle paine,
as the Surgeon sets and restoreth a limb dislocated to his proper place and due site again, with as little pain,
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as needs must, to the party:
as needs must, to the party:
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Do as those that giue Children wormwood or aloës for the wormes, they sweeten the brims of the cup with honie,
Do as those that give Children wormwood or aloës for the worms, they sweeten the brims of the cup with honey,
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or mix it with wine or milke, or some other such sweet thing to make them take it the more willingly,
or mix it with wine or milk, or Some other such sweet thing to make them take it the more willingly,
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and giue them a litle sugar after to sweeten their mouths with againe:
and give them a little sugar After to sweeten their mouths with again:
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or as those that giue bitter pils to queesie stomached patients, they wrap them vp in some conserue,
or as those that give bitter pills to queesie stomached patients, they wrap them up in Some conserve,
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or in the pap of an apple, that they may with as litle offence as may be take them in,
or in the pap of an apple, that they may with as little offence as may be take them in,
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and the better •eepe and retaine them when they be downe:
and the better •eepe and retain them when they be down:
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So order and temper their reproofe and their correction, that it may appeare not to proceed from spleene,
So order and temper their reproof and their correction, that it may appear not to proceed from spleen,
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or grudge, or choler, or some other such peeuish and sinister humor;
or grudge, or choler, or Some other such peevish and sinister humour;
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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,
but that even by the very manner of it, and the affection showed in it, it may be seen to issue from a loving mind,
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and to aime at nothing but the well-doing of the party either corrected or reproued.
and to aim At nothing but the welldoing of the party either corrected or reproved.
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In a word, let Teachers and Instructers remember what the Heathen man truly saith, that there is no liuing creature more wayward naturally then Man,
In a word, let Teachers and Instructers Remember what the Heathen man truly Says, that there is no living creature more wayward naturally then Man,
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nor that neede to be managed with more discretion and skill. nor that need to be managed with more discretion and skill.
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Secondly, let Schollers learne hence how they are to esteem of their Teachers, and how to cary themselues towards them;
Secondly, let Scholars Learn hence how they Are to esteem of their Teachers, and how to carry themselves towards them;
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euen to reuerence them, & to affect them as Parents.
even to Reverence them, & to affect them as Parents.
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I beseech you, saith the Apostle, that you would take notice of them, that take paines with you, and that admonish you; I beseech you, Says the Apostle, that you would take notice of them, that take pains with you, and that admonish you;
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and that you would haue them in singular loue for their worke sake. and that you would have them in singular love for their work sake.
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The Heathen themselues could say, that to God, a mans Parents, and his Teachers, sufficient requitall could neuer be made. And no maruaile.
The Heathen themselves could say, that to God, a men Parents, and his Teachers, sufficient requital could never be made. And no marvel.
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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, Etiam animam mihi debes, that they owe them their very soules;
For if the Teachers do as they ought, and the Scholars likewise make that use of them that they should, they may well say of them as Paul does to Philemon, Etiam animam mihi Debes, that they owe them their very Souls;
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as hauing bin a meanes euen to saue their soules. And how ought they to loue them from the heart, whom they owe their very soules vnto?
as having been a means even to save their Souls. And how ought they to love them from the heart, whom they owe their very Souls unto?
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Far be it from any here then, to be like those wicked wretches, whom the Prophet inveigheth against, that hate those that reproue them:
far be it from any Here then, to be like those wicked wretches, whom the Prophet inveigheth against, that hate those that reprove them:
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to hate their Instructors, because they are sometime also necessarily Reprouers or Correctors, to hate them for that,
to hate their Instructors, Because they Are sometime also necessarily Reprovers or Correctors, to hate them for that,
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for which they ought rather to loue them.
for which they ought rather to love them.
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You must not, as this our Psalmist speaketh, be as Horse or Mule that are without vnderstanding.
You must not, as this our Psalmist speaks, be as Horse or Mule that Are without understanding.
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Horses and Mules can well endure and are wont to take notice of those that feed them,
Horses and Mules can well endure and Are wont to take notice of those that feed them,
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and stroake them, and make much of them; but they cannot endure those that come about them to drench them, or bleed them,
and stroke them, and make much of them; but they cannot endure those that come about them to drench them, or bleed them,
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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;
or to meddle with their sores, though they intend nothing therein but their good: Because they have sense, whereby they perceive Some present good in the one;
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but they haue no reason to apprehend any future good in the other. Creatures endued with reason, must be wiser then they:
but they have no reason to apprehend any future good in the other. Creatures endued with reason, must be Wiser then they:
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and loue their Teacher, as well reproouing and correcting, when just occasion is, as speaking faire and commending:
and love their Teacher, as well reproving and correcting, when just occasion is, as speaking fair and commending:
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as men were wont to esteeme themselues beholden to the Surgion, as well for opening the vlcer,
as men were wont to esteem themselves beholden to the Surgeon, as well for opening the ulcer,
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and letting out the corrupt matter, as for healing vp the wound againe.
and letting out the corrupt matter, as for healing up the wound again.
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They must remember what the wise man saith, that he that hateth Instruction & Correction, and so he that hateth his Instructors and Correctors, is a Foole: yea, he that hateth either, shall die.
They must Remember what the wise man Says, that he that hates Instruction & Correction, and so he that hates his Instructors and Correctors, is a Fool: yea, he that hates either, shall die.
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In the third place followeth, Seria exhortatio, a serious Exhortation: Hearken vnto me.
In the third place follows, Seria Exhortation, a serious Exhortation: Harken unto me.
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Wherein is expressed, the principall duty of Children, Schollers and Learners, to hearken vnto their Parents, Instructors and Teachers.
Wherein is expressed, the principal duty of Children, Scholars and Learners, to harken unto their Parents, Instructors and Teachers.
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That for which Salomon so oft calleth vpon those that hee dealeth with: Heare, O yee Children, the instruction of a Father, and giue eare to learne vnderstanding:
That for which Solomon so oft calls upon those that he deals with: Hear, Oh ye Children, the instruction of a Father, and give ear to Learn understanding:
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and, My Son; hearken vnto my words, and encline thine eares to my sayings.
and, My Son; harken unto my words, and incline thine ears to my sayings.
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and, Heare me now therefore, O Children, and hearken vnto the words of my mouth, &c.
and, Hear me now Therefore, Oh Children, and harken unto the words of my Mouth, etc.
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And great reason they so should.
And great reason they so should.
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For first, it is their wisdome so to doe, A wise Sonne, saith Salomon, will hearken to his Fathers instruction.
For First, it is their Wisdom so to do, A wise Son, Says Solomon, will harken to his Father's instruction.
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And, Hee that hearkneth to good aduice is wise.
And, He that harkeneth to good Advice is wise.
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No greater folly in young people, then to thinke themselues wise enough, able enough to aduise and to guide themselues well enough, No greater folly in young people, then to think themselves wise enough, able enough to advise and to guide themselves well enough,
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and to stand in no neede of direction or aduice. You know well what the famous sentence so oft cited saith:
and to stand in no need of direction or Advice. You know well what the famous sentence so oft cited Says:
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He is the best man that can of himselfe discerne, what is fit and meete to be done. He is the best man that can of himself discern, what is fit and meet to be done.
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He is the next him, that can hearken to good aduice giuen him by others:
He is the next him, that can harken to good Advice given him by Others:
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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, and a very burden to the earth that beareth him. But he that neither can see what is fit of himself, nor will follow the good counsel that Others shall give, such a one is as an unprofitable limb in the body, and a very burden to the earth that bears him.
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Children and young people, since they cannot bee in the first ranke: (because age bringeth experience,
Children and young people, since they cannot be in the First rank: (Because age brings experience,
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and skill requireth yeeres:) they must be content to be in the second; least they come within compas of the third.
and skill requires Years:) they must be content to be in the second; lest they come within compass of the third.
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Secondly, it is impiety in some sort to doe otherwise, They will not heare thee; saith God to the Prophet:
Secondly, it is impiety in Some sort to do otherwise, They will not hear thee; Says God to the Prophet:
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for they will not heare mee. for they will not hear me.
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And surely the fift Commandement, (as Philo the Iew well obserueth, who therefore also maketh it a branch of the first Table,
And surely the fift Commandment, (as Philo the Iew well observeth, who Therefore also makes it a branch of the First Table,
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and so diuideth the Tables equally, assigning fiue precepts to either:) it is a mixt Commandement,
and so Divideth the Tables equally, assigning fiue Precepts to either:) it is a mixed Commandment,
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and differeth somewhat from the rest of those in the Second Table;
and differeth somewhat from the rest of those in the Second Table;
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they consider Man as our neighbour, in nature like vs, this as Gods Deputy, standing in his steed, by him set ouer vs,
they Consider Man as our neighbour, in nature like us, this as God's Deputy, standing in his steed, by him Set over us,
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and in his name, and by his authority, performing offices about vs. And therefore when such instruct and admonish, God doth it by them.
and in his name, and by his Authority, performing Offices about us And Therefore when such instruct and admonish, God does it by them.
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When wee hearken to them, we hearken to him in them: when we refuse to regard them, wee contemne him in them. When we harken to them, we harken to him in them: when we refuse to regard them, we contemn him in them.
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Neither can such contempt be cleered from some taint of impiety.
Neither can such contempt be cleared from Some taint of impiety.
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Let this briefely then admonish Children, to hearken to, and take to heart the good and wholesome admonitions of their Parents, Instructors, Tutors, Let this briefly then admonish Children, to harken to, and take to heart the good and wholesome admonitions of their Parents, Instructors, Tutors,
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and Teachers, Let the Eare, saith Bernard, that was once opened to let in death and destruction, by hearkning to euill counsaile;
and Teachers, Let the Ear, Says Bernard, that was once opened to let in death and destruction, by Harkening to evil counsel;
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be now set wide open to let in life and Saluation, by giuing eare to good aduice.be now Set wide open to let in life and Salvation, by giving ear to good Advice.
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Let your eares with Vlysses (to deale with you out of your owne learning) bee close shut against the Sirens songs of such as shall by faire words and smooth language, goe about to seduce you,
Let your ears with Ulysses (to deal with you out of your own learning) be close shut against the Sirens songs of such as shall by fair words and smooth language, go about to seduce you,
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and to with-drawe you from that, wherein consisteth your speciall good;
and to withdraw you from that, wherein Consisteth your special good;
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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.
that shall seek to bring you out of love with your Instructors, or with those courses that Are by them taken with you for your good.
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But let your eares bee open, and your hearts pliable to attend vnto them, their instructions and admonitions,
But let your ears be open, and your hearts pliable to attend unto them, their instructions and admonitions,
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and 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:
and yield your selves wholly unto them to be ruled, guided and directed by them. There is a Blessing of God promised on those that so do:
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a Blessing of wisdome, a Blessing of long Life. a Blessing of Wisdom, a Blessing of long Life.
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The eare, saith Salomon, that hearkeneth to the instruction of life, shall lodge among the wise. The ear, Says Solomon, that harkeneth to the instruction of life, shall lodge among the wise.
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And, It is the first Commandement, saith the Apostle, in the Decalogue, that hath a speciall promise annexed to it;
And, It is the First Commandment, Says the Apostle, in the Decalogue, that hath a special promise annexed to it;
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Honour thy Father and thy Mother; Honour thy Father and thy Mother;
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(and Instructors, as we heard before, are as Parents:) that it may goe well with thee,
(and Instructors, as we herd before, Are as Parents:) that it may go well with thee,
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and that thou maist be long-liued. and that thou Mayest be long-lived.
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As on the other side, there is a Curse of God denounced against those that do otherwise, that stop their eares, like the deafe Adder, against good admonition,
As on the other side, there is a Curse of God denounced against those that do otherwise, that stop their ears, like the deaf Adder, against good admonition,
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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.
and refuse to hear the Charmers voice, charm he never so sweetly, to be ruled by their Governors, deal they never so kindly and lovingly with them.
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The eye that scorneth the Father, or setteth light by the Mothers admonition, let the rauens of the valley dig it out, The eye that scorneth the Father, or sets Light by the Mother's admonition, let the Ravens of the valley dig it out,
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and the young Eagles devoure it. and the young Eagles devour it.
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They are cursed with a witnes, whom the Holy Ghost thus curseth, in such emphaticall manner, in such exquisite termes,
They Are cursed with a witness, whom the Holy Ghost thus Curseth, in such emphatical manner, in such exquisite terms,
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as may well make ones heart quake to heare.
as may well make ones heart quake to hear.
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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;
Yea, to do otherwise it is made a note of a Reprobate and a castaway, of one that God is Fully determined everlastingly to damn and destroy;
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I know, saith the Prophet to Amaziah, that God is determined to destroy thee, because thou doest thus, I know, Says the Prophet to Amaziah, that God is determined to destroy thee, Because thou dost thus,
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and wilt not hearken to mine advice. and wilt not harken to mine Advice.
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And of Elies Sonnes, saith the Holy Ghost, Notwithstanding they obeyed not the voice of their Father,
And of Ely's Sons, Says the Holy Ghost, Notwithstanding they obeyed not the voice of their Father,
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because the Lord was bent to slay them. Because the Lord was bent to slay them.
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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.
We Are wont to say of those that have Plague-spots, that they have God's tokens upon them, and such Are seldom known to escape or recover.
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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.
Of such ungracious Children we may much better say, that they have God's tokens indeed on them; and such (observe it when you will) you shall seldom see come to good.
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In the fourth and last place commeth benigna pollicitatio, a kinde pollicitation or promise. And in it consider we, according to our former Division;
In the fourth and last place comes benigna pollicitatio, a kind pollicitation or promise. And in it Consider we, according to our former Division;
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First, the Agent, or person teaching, King Dauid himselfe.
First, the Agent, or person teaching, King David himself.
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As Salomon his Sonne, thought a King, scorned not the title of a Preacher; so Dauid his Father,
As Solomon his Son, Thought a King, scorned not the title of a Preacher; so David his Father,
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though a worthy Prince, thought no scorne to play the part of a Scholemaster, to be a Teacher of Children, euen of pety Schollers, of litle ones.
though a worthy Prince, Thought no scorn to play the part of a Schoolmaster, to be a Teacher of Children, even of Petty Scholars, of little ones.
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Whence obserue we, that Teaching euen of Children is no base profession;
Whence observe we, that Teaching even of Children is no base profession;
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it is that, that may well beseem euen the greatest Abraham, though a Prince of God, or a great Prince,
it is that, that may well beseem even the greatest Abraham, though a Prince of God, or a great Prince,
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yet was carefull himself to teach his sonnes and his seruants (God himselfe testifieth it of him,
yet was careful himself to teach his Sons and his Servants (God himself Testifieth it of him,
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and commendeth it in him) to keep Gods commandements. Dauid, though the cheife Gouernor of Gods people,
and commends it in him) to keep God's Commandments. David, though the chief Governor of God's people,
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and the Head of many Heathen, yet inviteth Children here to come to him, and promiseth himselfe to instruct them:
and the Head of many Heathen, yet Inviteth Children Here to come to him, and promises himself to instruct them:
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as also elswhere, I will instruct & teach thee what way to take, I will guide thee with mine eye.
as also elsewhere, I will instruct & teach thee what Way to take, I will guide thee with mine eye.
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And Salomon, the wisest meere man that was euer since Adam, thought it no disparagement either to his place or his person to giue instructions & directions to the Children that God gaue him.
And Solomon, the Wisest mere man that was ever since Adam, Thought it no disparagement either to his place or his person to give instructions & directions to the Children that God gave him.
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Yea, as our Sauiour saith, Behold one greater then either Dauid or Salomon. Our Sauiour himselfe, when Children were presented vnto him,
Yea, as our Saviour Says, Behold one greater then either David or Solomon. Our Saviour himself, when Children were presented unto him,
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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 his Disciples would have kept them back from him, as supposing it too mean a business for him to be employed in, was displeased with them for so doing,
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and called the Children vnto him.
and called the Children unto him.
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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,
And he that was so forward to embrace them and bless them, was (no doubt of it) as ready also to teach and instruct them,
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so oft as oportunitie was offred him. Neither ought any to disdaine or thinke meanly of this office. For
so oft as opportunity was offered him. Neither ought any to disdain or think meanly of this office. For
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1. It is an office that hath bin formerly performed to them by others.
1. It is an office that hath been formerly performed to them by Others.
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We are all naturally as wild trees, that by manuring and husbandry become fruitfull & vseful.
We Are all naturally as wild trees, that by manuring and Husbandry become fruitful & useful.
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We brought neither Grace, nor Art into the world with vs. If we haue ought of either, we haue bin taught it by others.
We brought neither Grace, nor Art into the world with us If we have ought of either, we have been taught it by Others.
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And we should not think much to perform that office vnto others, that by others hath bin formerly performed vnto vs. Salomon thinketh no scorne to instruct his Sonne, because his Father instructed him in like manner before.
And we should not think much to perform that office unto Others, that by Others hath been formerly performed unto us Solomon Thinketh no scorn to instruct his Son, Because his Father instructed him in like manner before.
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2. It is an office most necessarie and of singular vse.
2. It is an office most necessary and of singular use.
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It is the foundation, that lieth lowest, vnder ground, out of sight, that though it maketh least shew, It is the Foundation, that lies lowest, under ground, out of sighed, that though it makes least show,
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yet beareth vp the whole building. As Kingdomes and States consist of Cities & Townes, so these of priuate Families;
yet bears up the Whole building. As Kingdoms and States consist of Cities & Towns, so these of private Families;
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the well-being whereof mainely dependeth vpon the carefull education and training vp of the youth in them.
the well-being whereof mainly dependeth upon the careful education and training up of the youth in them.
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The consideration whereof may serue first to take away the vnjust and frivolous aspersions, that either rude & ignorant,
The consideration whereof may serve First to take away the unjust and frivolous Aspersions, that either rude & ignorant,
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or prophane and irreligious persons do vsually cast vpon this profession.
or profane and irreligious Persons do usually cast upon this profession.
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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.
Where it is strange to see, (and it argue the great corruption of men nature,) how that those Callings that God hath most graced in the Word, Are commonly most disgraced and contemned in the World.
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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.
How meanly do most men think of a Priest or a Pedant? as in scorn they use to term them the one and the other.
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And yet 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. And yet who come nearer to God then the Ministers of his word? Or who come nearer to Ministers then Schoolmasters do? What is their School but a private Church? if it be ordered as it ought.
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If Christian Families be so, Christian Scholes much more.
If Christian Families be so, Christian Schools much more.
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Or what are they themselues, (if they be at least that they should be) but priuate Catechists,
Or what Are they themselves, (if they be At least that they should be) but private Catechists,
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but priuate Preachers? But as he saith, Skill hath no foe of any, but such as are vnskilfull themselues:
but private Preachers? But as he Says, Skill hath no foe of any, but such as Are unskilful themselves:
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so none will thinke basely of so worthy and honourable a Calling, but those that are themselues either rude dolts or debauched rake-hels.
so none will think basely of so worthy and honourable a Calling, but those that Are themselves either rude dolts or debauched rake-hels.
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Secondly, it may serue to approue and commend the prudent and pious practise of those, that are carefull to giue incouragement to those of this profession,
Secondly, it may serve to approve and commend the prudent and pious practice of those, that Are careful to give encouragement to those of this profession,
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and to prouide such meanes for the maintainance of them, that men of worth and good parts may be employed in such places:
and to provide such means for the maintenance of them, that men of worth and good parts may be employed in such places:
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As also, to incite others, whom God hath blessed with meanes and abilitie, to all due care and caution in this kinde,
As also, to incite Others, whom God hath blessed with means and ability, to all due care and caution in this kind,
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as being a businesse, wherevpon the good both of Church and State mainely dependeth.
as being a business, whereupon the good both of Church and State mainly dependeth.
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As Salomon saith, that the Throne (or the Chaire of Estate) is vpheld by the Plough:
As Solomon Says, that the Throne (or the Chair of Estate) is upheld by the Plough:
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so we may truly say, that both Church and State are vpheld by the Schole.
so we may truly say, that both Church and State Are upheld by the School.
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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,
For let private Schools be neglected, whence shall the Universities be supplied? whence shall the Ministry be provided? how shall they teach Others, that were themselves never taught? how shall the chief Offices be furnished with men of ability either in Church or Commonweal? Both Religion and Learning will soon die and decay,
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if life be not kept and maintained in the roote.
if life be not kept and maintained in the root.
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And here can I not wholy passe by in silence, nor forbeare to put you of this place, in minde, of those two Honourable Knights, the Grand-Father,
And Here can I not wholly pass by in silence, nor forbear to put you of this place, in mind, of those two Honourable Knights, the Grand-Father,
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and 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.
and the Grand-Child, the one long since deceased, the other yet living; whom God hath made Instruments of a great blessing, in this kind, to this place.
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The former of them first founded a free Schole among you, for the training vp of your youth in vertue, religion,
The former of them First founded a free School among you, for the training up of your youth in virtue, Religion,
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and good learning, and left land and meanes to maintaine it, with stipends (such as were in those times ordinarie) for Schole-master and Ushier.
and good learning, and left land and means to maintain it, with Stipends (such as were in those times ordinary) for Schoolmaster and Usher.
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The latter of them hath added liberally to his Grand-Fathers gift, hath increased the salaries of the Teachers,
The latter of them hath added liberally to his Grand-Fathers gift, hath increased the salaries of the Teachers,
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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 beside sundry yearly pensions to the poor both of this place, and of diverse Others near about you, to encourage Parents the rather to Set their Children to learning,
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and the Children to bend their minds and endevours thereunto, hath giuen a large and liberall exhibition for the maintainance of seuen Schollers in one of the Uniuersities, to be chosen successiuely each yeere from your Schole.
and the Children to bend their minds and endeavours thereunto, hath given a large and liberal exhibition for the maintenance of seuen Scholars in one of the Universities, to be chosen successively each year from your School.
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The Lord reward this his bounty and liberalitie aboundantly into the bosome o• Him and His;
The Lord reward this his bounty and liberality abundantly into the bosom o• Him and His;
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giue you grace to make a good v•e of it;
give you grace to make a good v•e of it;
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and stir vp many more whom he hath b•essed with abilitie, to shew their thankfulnes in like maner to him from whom they haue it, by setting apart and consecrating some part of their meanes, to the furtherance and aduancement of religion and learning.
and stir up many more whom he hath b•essed with ability, to show their thankfulness in like manner to him from whom they have it, by setting apart and consecrating Some part of their means, to the furtherance and advancement of Religion and learning.
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Hitherto of the Agent: the Act followeth, and that is Teaching or Instruction: I will teach.
Hitherto of the Agent: the Act follows, and that is Teaching or Instruction: I will teach.
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Here is the Scholemasters worke to teach, to instruct. I will instruct thee, and teach thee, saith our Psalmist els-where.
Here is the Schoolmasters work to teach, to instruct. I will instruct thee, and teach thee, Says our Psalmist elsewhere.
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And, when I was young and tender, my Father taught me, saith Salomon. A worke and dutie of great necessitie.
And, when I was young and tender, my Father taught me, Says Solomon. A work and duty of great necessity.
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For the soule of man is naturally instar tabulae abrasae, as a cleane paire of tables, that haue nothing at all written in them.
For the soul of man is naturally instar tabulae abrasae, as a clean pair of tables, that have nothing At all written in them.
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There is no grace or goodnes, learning or art naturally written in it: There is no grace or Goodness, learning or art naturally written in it:
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howsoeuer some grounds there are, whereby these things may through industry & Gods blessing be attained.
howsoever Some grounds there Are, whereby these things may through industry & God's blessing be attained.
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Yea in regard of grace and goodnes, it is instar codicis depravati, as a booke blurred and blotted,
Yea in regard of grace and Goodness, it is instar Codicis depravati, as a book blurred and blotted,
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or depraued and misprinted, that must haue much rased and done out, ere it can be well corrected,
or depraved and misprinted, that must have much rased and done out, ere it can be well corrected,
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or that written into it, that it ought to haue.
or that written into it, that it ought to have.
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It is instar agri inculti, as an vntilled ground, wherein weedes of all sorts come vp of themselues naturally,
It is instar Agri inculti, as an untilled ground, wherein weeds of all sorts come up of themselves naturally,
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but no good thing will grow without mucking & manuring, without much trauell & toyle:
but no good thing will grow without mucking & manuring, without much travel & toil:
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it is a mother, (as he said of the Earth sometime) to the one, it is but a stepdame to the other.
it is a mother, (as he said of the Earth sometime) to the one, it is but a stepdame to the other.
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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 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 means,
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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;
and stirs up the hearts and minds of worthy men to establish such courses, whereby instruction and learning may be conveyed to us and our Children, may be wrought into us and them, that we may not be like savage people, no better then brutus beasts; yea in Some regard Worse;
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since It is worse, as that Auncient Father well saith, to be like vnto a beast,
since It is Worse, as that Ancient Father well Says, to be like unto a beast,
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then to be a beast indeede. then to be a beast indeed.
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O learne, if you be wise, to know your owne happines before many others, to acknowledge Gods goodnes to you aboue many others,
Oh Learn, if you be wise, to know your own happiness before many Others, to acknowledge God's Goodness to you above many Others,
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and to shew your selues thankfull both to Him, and to Those, that he vseth as Instruments to prouide such things for you.
and to show your selves thankful both to Him, and to Those, that he uses as Instruments to provide such things for you.
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Againe, let this admonish Teachers of their Dutie, and encite them vnto the diligent performance of it;
Again, let this admonish Teachers of their Duty, and encite them unto the diligent performance of it;
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as they beare the name, so to execute the Office; as they receiue the wages, so to doe the worke;
as they bear the name, so to execute the Office; as they receive the wages, so to do the work;
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as they haue vndertaken the charge of it, so to vndergo the burden of it,
as they have undertaken the charge of it, so to undergo the burden of it,
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and discharge faithfully the trust of so great a weight, that the Parents of their Children haue entrusted them withall,
and discharge faithfully the trust of so great a weight, that the Parents of their Children have Entrusted them withal,
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euen the soules of those their Children, not their bodies onely, as deare to them as themselues.
even the Souls of those their Children, not their bodies only, as deer to them as themselves.
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Otherwise, if they shall beare the name of Teachers, and not execute the Office, they shall be but Idols; or,
Otherwise, if they shall bear the name of Teachers, and not execute the Office, they shall be but Idols; or,
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as the Prophet saith, Idol-shepherds, so Idol-Teachers: like Idols, that haue the name, but not the nature of God; that haue limmes and lineaments of a man, but no action nor life;
as the Prophet Says, Idol shepherds, so Idol-Teachers: like Idols, that have the name, but not the nature of God; that have limbs and lineaments of a man, but no actium nor life;
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that haue mouths, but speake not; hands but feele not; feet, but stir not. &c. that have mouths, but speak not; hands but feel not; feet, but stir not. etc.
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If they take the wages, and do not the worke, they shall be no better then Theeues. As he said sometime in Socrates, that the Monck that laboured not with his hands for his liuing was a Theife:
If they take the wages, and do not the work, they shall be no better then Thieves. As he said sometime in Socrates, that the Monk that laboured not with his hands for his living was a Thief:
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so the Scholemaster that laboureth not with his tongue in instructing his Schollers;
so the Schoolmaster that Laboureth not with his tongue in instructing his Scholars;
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yea though he labour with his hands otherwise neuer so much, yet if he tend not his Schole,
yea though he labour with his hands otherwise never so much, yet if he tend not his School,
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and the instruction of those vnder his charge in it, he is as very a Theife,
and the instruction of those under his charge in it, he is as very a Thief,
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as he that taketh a purse by the high-way side; he might as well pick their Parents purses or pockets.
as he that Takes a purse by the highway side; he might as well pick their Parents purses or pockets.
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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:
Yea, if he be wholly careless of the discharge of his duty herein, he is little better then a Murderer ▪ he becomes guilty of Soul-murder:
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as Bernard truly saith of Parents negligent in the education of their Children, that they are rather Paricides then Parents. For he is a murtherer, not onely that knocketh a man on the head,
as Bernard truly Says of Parents negligent in the education of their Children, that they Are rather Parricides then Parents. For he is a murderer, not only that knocketh a man on the head,
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or cutteth his throat with a knife, or runneth him through with a Rapier;
or cutteth his throat with a knife, or Runneth him through with a Rapier;
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but he also that by detention or deniall of due foode starueth him whom he stood bound to feede and releeue,
but he also that by detention or denial of due food starveth him whom he stood bound to feed and relieve,
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and so suffreth him to perish through his default.
and so suffers him to perish through his default.
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As therefore you are called Teachers, and are called to teach, so be you carefull to answer your Name, to be that, that you are termed.
As Therefore you Are called Teachers, and Are called to teach, so be you careful to answer your Name, to be that, that you Are termed.
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Apply your selues with all alacritie, sedulitie and diligence, to this necessarie, to this worthy worke.
Apply your selves with all alacrity, sedulity and diligence, to this necessary, to this worthy work.
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Neither let it discourage you, if you meete with some foolish and vnthankfull persons or Parents, that shall either slenderly consider your trauell,
Neither let it discourage you, if you meet with Some foolish and unthankful Persons or Parents, that shall either slenderly Consider your travel,
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or con you litle thanke for your labour. It is with you in this case, as with Tailors, that make garments for Children:
or con you little thank for your labour. It is with you in this case, as with Tailors, that make garments for Children:
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though the Children pay them not, yet their Parents, they are sure, will. Do you your dutie faithfully and constantly;
though the Children pay them not, yet their Parents, they Are sure, will. Do you your duty faithfully and constantly;
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and as the Prophet said of himselfe, Your worke shall be with God, and your wages with him:
and as the Prophet said of himself, Your work shall be with God, and your wages with him:
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He will regard and reward you, whither men do or no. For Euery man shall receiue his wages from him according to his worke.
He will regard and reward you, whither men do or no. For Every man shall receive his wages from him according to his work.
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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.
Nor again let it dishearten you, if you meet with Some untoward ones, whom notwithstanding all your pains and toil you can do no good upon.
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It is the care, not the cure of them, that is required of you. It is the care, not the cure of them, that is required of you.
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Do your best endeuour, and let the euent be what it will, you shall haue from God, whose worke you do,
Do your best endeavour, and let the event be what it will, you shall have from God, whose work you do,
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when you do conscionably what you do, according to your paines, not according to the issue or euent of it.
when you do Conscionably what you do, according to your pains, not according to the issue or event of it.
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But who are they, that King Dauid vndertaketh to teach? And so passe we on from the Act to the Obiect, (the third particular in his promise;) the persons taught, You. They are the Children, that before he called vpon, and invited vnto him. Children are to be taught.
But who Are they, that King David undertaketh to teach? And so pass we on from the Act to the Object, (the third particular in his promise;) the Persons taught, You. They Are the Children, that before he called upon, and invited unto him. Children Are to be taught.
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Teach a Childe, saith Salomon. And, When I was a Childe, my Father taught me. And, I write to you, Children; Teach a Child, Says Solomon. And, When I was a Child, my Father taught me. And, I write to you, Children;
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saith the Apostle Iohn, among others. And that not without good cause. For 1. We are then aptest to learne.
Says the Apostle John, among Others. And that not without good cause. For 1. We Are then aptest to Learn.
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The foale is easier broken and brought to a pace, that is taken while it is yet young, The foal is Easier broken and brought to a pace, that is taken while it is yet young,
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then that is let alone till it haue more yeeres.
then that is let alone till it have more Years.
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The plant is easily bowed and bent any way, while it is but a twig, that will sooner breake then bend,
The plant is Easily bowed and bent any Way, while it is but a twig, that will sooner break then bend,
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when it is growne a strong tree.
when it is grown a strong tree.
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2. What we then learne, sticketh best by vs. Any vessell will retaine long the sauour of that liquor, that it was seasoned first withall.
2. What we then Learn, sticketh best by us Any vessel will retain long the savour of that liquour, that it was seasoned First withal.
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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.
And the cloth best Keepeth its colour, that was died in the wool, that it took in, ere it Come to the wheel or the woof.
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Teach a childe, saith Salomon, in the trade of his way; and he will not depart from it when he is olde. Teach a child, Says Solomon, in the trade of his Way; and he will not depart from it when he is old.
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3. We haue much to go through with, and but litle time to learne; a long taske and a short time.
3. We have much to go through with, and but little time to Learn; a long task and a short time.
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Though we set vpon it while we are young, we can hardly attaine to any perfection in ought ere we be old: Though we Set upon it while we Are young, we can hardly attain to any perfection in ought ere we be old:
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and therefore can neuer begin too soone, nor soone enough neither.
and Therefore can never begin too soon, nor soon enough neither.
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4. It is a shame for an old man to be then learning his first elements, that, that euery Childe may and should know.
4. It is a shame for an old man to be then learning his First elements, that, that every Child may and should know.
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Not that they should not then learne, that haue not before learned. It is better to learne late then neuer.
Not that they should not then Learn, that have not before learned. It is better to Learn late then never.
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It is a folly for a man to refuse to learne at all, because a long time he hath not learned. It is a folly for a man to refuse to Learn At all, Because a long time he hath not learned.
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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.
And if it be a shame for a man not to have learned till then; it is much more a shame for him not to Learn then neither.
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But 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,
But the longer we defer it, the more pain it will be to us, the more shame it will be for us, not a shame, I say,
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so much that now we learne, as that before we haue not learned.
so much that now we Learn, as that before we have not learned.
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Lastly, Children if they be taught no good thing, they will of themselues learne euill things.
Lastly, Children if they be taught no good thing, they will of themselves Learn evil things.
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The minde of man or childe is like a restles Mill, that cannot stand still, will neuer be without worke. The mind of man or child is like a restless Mill, that cannot stand still, will never be without work.
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By doing nothing, saith the Heathen Man, men soone learne to do euill things. By doing nothing, Says the Heathen Man, men soon Learn to do evil things.
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And euill weeds come vp apace, and grow soone ouer ranck in vs, if some diligent husbandry be not constantly vsed with vs.
And evil weeds come up apace, and grow soon over rank in us, if Some diligent Husbandry be not constantly used with us
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And here first Children are to be admonished to vse their time and meanes well, that Gods goodnes,
And Here First Children Are to be admonished to use their time and means well, that God's Goodness,
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and the care and bounty of Frends and Parents affordeth them, and to apply themselues to their learning,
and the care and bounty of Friends and Parents affords them, and to apply themselves to their learning,
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while their senses are liuely, their wit quicke, their memorie fresh and strong; take that in now that may sticke by them hereafter;
while their Senses Are lively, their wit quick, their memory fresh and strong; take that in now that may stick by them hereafter;
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lay that vp now that they haue comfort of, and benefit by hereafter: lay that up now that they have Comfort of, and benefit by hereafter:
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Do as wise trauailers, that haue a long dayes iourney to make, that get them vp betimes,
Do as wise travellers, that have a long days journey to make, that get them up betimes,
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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.
and take the day before them, and not like foolish, improvident, and unadvised Persons, that with frivolous delays trifle out the time, and burn daylight.
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You know what is said commonly, that Time and Tide tarieth for no man.
You know what is said commonly, that Time and Tide tarrieth for no man.
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Neither is it possible to recall any one day or houre, when it is once ouer,
Neither is it possible to Recall any one day or hour, when it is once over,
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nay nor the least minute or moment of our life, when it is once past and gone.
nay nor the least minute or moment of our life, when it is once past and gone.
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It will be too late for you to say hereafter, Oh were I as young againe as once I was;
It will be too late for you to say hereafter, O were I as young again as once I was;
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or, Were I to begin againe as sometime I was, and had that time and those meanes that then I had,
or, Were I to begin again as sometime I was, and had that time and those means that then I had,
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or might haue had, I would then doe thus and thus. or might have had, I would then do thus and thus.
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Preuent it now therefore, while you may, by following good counsell, and taking your learning, that now seeketh you,
Prevent it now Therefore, while you may, by following good counsel, and taking your learning, that now seeks you,
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and offreth it selfe vnto you; least you mourne hereafter in your latter dayes; when you haue spent your time and your strength in folly and vanitie;
and Offereth it self unto you; lest you mourn hereafter in your latter days; when you have spent your time and your strength in folly and vanity;
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and say, How haue I hated instruction, and in mine heart scorned correction; and say, How have I hated instruction, and in mine heart scorned correction;
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and haue not obeyed the voyce of them that taught me, nor inclined mine eare vnto them that instructed me: and have not obeyed the voice of them that taught me, nor inclined mine ear unto them that instructed me:
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yea 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.
yea when your bones, it may be, as he speaks in Job, Are so filled with the Sins of your youth, with the fruits of those lose courses that then you took, that they leave you not, till they lie down with you in the dust.
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As also many Parents come here iustly to be reproued, that are too too careles in this kinde;
As also many Parents come Here justly to be reproved, that Are too too careless in this kind;
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Let their children go on without instruction and correction so long, that afterward when they would themselues, they can do no good with them;
Let their children go on without instruction and correction so long, that afterwards when they would themselves, they can do no good with them;
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but through the just judgement of God vpon them by their stubbornnes and vntowardnes, they become such a corrosiue and an heart-sore vnto them, that they make them euen weary of their liues,
but through the just judgement of God upon them by their stubbornness and untowardness, they become such a corrosive and an heart-sore unto them, that they make them even weary of their lives,
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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:
and oft bring their gray Heads with excessive grief for them to the graven. Let them alone, say they, yet a while; they Are but young yet:
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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.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 wary.
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Were any limme mishapen, or did any part grow awry, thou wouldst be sure to take it betimes,
Were any limb Misshapen, or did any part grow awry, thou Wouldst be sure to take it betimes,
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while the nervs are gentle and pliable, the flesh soft and waxie, and the bones tender,
while the nerves Are gentle and pliable, the Flesh soft and waxy, and the bones tender,
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and gristly, so as they may be easily wrought and moulded any way. Be no lesse wise then for the soule of thy Childe.
and gristly, so as they may be Easily wrought and moulded any Way. Be no less wise then for the soul of thy Child.
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Thou canst not begin too soone. Forestalled we are all of vs; the Heathen themselues saw and said as much.
Thou Canst not begin too soon. Forestalled we Are all of us; the Heathen themselves saw and said as much.
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We bring vice into the world with vs, that must be wrought out of vs;
We bring vice into the world with us, that must be wrought out of us;
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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.
and the sooner we Are dealt with, ere it take Deeper root with us, or grow to Stronger head in us, the more Easily it will be done.
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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.
What shall we say of those, that all their Whole time train them up in idleness, in nothing but vanity and naughtiness? That which Proves afterthe very bane and utter overthrow of them.
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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,
For having been brought up to nothing, and having no kind of employment to pass their time away with, they Light commonly into lewd company, whom they waste themselves and their means with,
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and so come at length to confusion.
and so come At length to confusion.
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What shall we say, I say, of such, but what Bernard before said, that such are 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,
What shall we say, I say, of such, but what Bernard before said, that such Are rather Parricides then Parents? And the blood of their Children shall be one day required At their hands, which though they perish deservedly through their own voluntary default,
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yet by their diligent endeuour and care might haue done much better.
yet by their diligent endeavour and care might have done much better.
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But what is it that Dauid would haue these litle ones to learne? And so come we at length to the fourth and last Branch; the Subiect-Matter of his teaching; the Feare of the Lord.
But what is it that David would have these little ones to Learn? And so come we At length to the fourth and last Branch; the Subiect-Matter of his teaching; the fear of the Lord.
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The last point then that we obserue hence is, that, The Feare of God, religion,
The last point then that we observe hence is, that, The fear of God, Religion,
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and godlinesse is to be taught Children, and to be learned as well of young as of old.
and godliness is to be taught Children, and to be learned as well of young as of old.
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Abraham, saith God of him, will teach his Sonnes and his whole houshold, to walke in Gods wayes. Abraham, Says God of him, will teach his Sons and his Whole household, to walk in God's ways.
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Remember thy Creator, to wit, to feare and serue him, saith Salomon, in the dayes of thy youth. remember thy Creator, to wit, to Fear and serve him, Says Solomon, in the days of thy youth.
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And, Yee Fathers, saith the Apostle Paul, bring vp your Children in instruction and information of the LORD.
And, Ye Father's, Says the Apostle Paul, bring up your Children in instruction and information of the LORD.
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And great reason for Parents so to traine them vp, if they desire or regard their good.
And great reason for Parents so to train them up, if they desire or regard their good.
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For 1. there is no true wisdome but in it. Timor Domini principium sapientiae. The Feare of God is the Beginning of Wisedome;
For 1. there is no true Wisdom but in it. Timor Domini principium sapientiae. The fear of God is the Beginning of Wisdom;
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saith Salomon. Yea, Timor Domini caput, or praecipuum sapientiae; The Feare of God is the cheife and principall point of Wisedome;
Says Solomon. Yea, Timor Domini caput, or praecipuum sapientiae; The fear of God is the chief and principal point of Wisdom;
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saith both Dauid, and the same Salomon. And Iob long before either of them, Timor Domini est sapientia ipsa:
Says both David, and the same Solomon. And Job long before either of them, Timor Domini est sapientia ipsa:
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The Feare of God is wisedome, euen wisedome it selfe. No true wisedome without it, no true wisedome but in it.The fear of God is Wisdom, even Wisdom it self. No true Wisdom without it, no true Wisdom but in it.
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To be taught our Children therefore, if we would haue them wise, if we would not haue them fooles and ideots,
To be taught our Children Therefore, if we would have them wise, if we would not have them Fools and Idiots,
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as they must needs be without it. 2. There is no true happinesse without it, no blessednesse but by it.
as they must needs be without it. 2. There is no true happiness without it, no blessedness but by it.
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For it is that, that Gods blessing is entailed vnto; euen all the good blessings both of this life ▪ and the next;
For it is that, that God's blessing is entailed unto; even all the good blessings both of this life ▪ and the next;
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and Blessednesse it selfe, not temporall onely, but eternall. For, Blessed is the man that feareth God:
and Blessedness it self, not temporal only, but Eternal. For, Blessed is the man that fears God:
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and, Blessed is euery one that feareth the Lord; and, He is a blessed man that standeth alwayes in awe.
and, Blessed is every one that fears the Lord; and, He is a blessed man that Stands always in awe.
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For, Godlinesse (that is, the Feare of God,) hath the promises both of this life, and of that that is to come. Of this life.
For, Godliness (that is, the fear of God,) hath the promises both of this life, and of that that is to come. Of this life.
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For, There shall be no want to those that feare him: they shall lacke nothing that is good for them.
For, There shall be no want to those that Fear him: they shall lack nothing that is good for them.
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And of the life to come too.
And of the life to come too.
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For, The louing kindnes of the Lord is for euer and euer vpon them that feare him;
For, The loving kindness of the Lord is for ever and ever upon them that Fear him;
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and his bounty or mercy vpon their Childrens Children. and his bounty or mercy upon their Children's Children.
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And therefore no maruaile if Salomon, as in the Entrance into his Prouerbs he maketh the Feare of God, the Beginning of all;
And Therefore no marvel if Solomon, as in the Entrance into his Proverbs he makes the fear of God, the Beginning of all;
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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.
so in the Conclusion and shutting up of his Ecclesiastes, he makes the same fear of God, the very Sum and the End of all.
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Summa, or Finis rei. Will you heare, (saith he) what is the Summe, or the End of all: Summa, or Finis rei. Will you hear, (Says he) what is the Sum, or the End of all:
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Feare God, and keepe his Commandements: For that is the whole dutie of man: fear God, and keep his commandments: For that is the Whole duty of man:
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and that is the only meanes to make man truly happy, the maine matter that Salomon there intended to teach.
and that is the only means to make man truly happy, the main matter that Solomon there intended to teach.
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Now this First may teach you that be Parents, Masters and Teachers, what to labour in,
Now this First may teach you that be Parents, Masters and Teachers, what to labour in,
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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;
if you desire the true welfare and happiness of those that be under your charge, or God's blessing upon them, and your labours and endeavours with them;
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euen to teach them the feare of God.
even to teach them the Fear of God.
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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;
You Are not to think it enough, that you have taught them Some trade, that you have given them learning, (humane learning, I mean) that they may live by an other day;
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but you must withall, or else you come far short of that you should do, teach them also to feare God,
but you must withal, or Else you come Far short of that you should do, teach them also to Fear God,
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and so to serue him here, as they may liue with him eternally, when they go hence.
and so to serve him Here, as they may live with him eternally, when they go hence.
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To which purpose it is well obserued, that the promise of a blessing to be continued to posteritie, though made to the obseruance of all Gods precepts,
To which purpose it is well observed, that the promise of a blessing to be continued to posterity, though made to the observance of all God's Precepts,
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yet is more specially annexed to the second Commandement in the Decalogue, which is concerning the seruice and worship of God;
yet is more specially annexed to the second Commandment in the Decalogue, which is Concerning the service and worship of God;
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God thereby intimating what Parents & others should principally apply themselues to haue planted in their Families,
God thereby intimating what Parents & Others should principally apply themselves to have planted in their Families,
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if they would haue Gods blessing entailed vpon their issue.
if they would have God's blessing entailed upon their issue.
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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,
For as for other things, even Heathen and Infidels, or mere Civil and natural men, will be ordinarily teaching and instructing their Children, to forbear and abhor lying,
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and stealing, and loosenes of life, and surfeting, and excesse, and the like;
and stealing, and looseness of life, and surfeiting, and excess, and the like;
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because such things may make them vnfit for common and ciuill society, or may be a meanes to waste them,
Because such things may make them unfit for Common and civil society, or may be a means to waste them,
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and that, that they shall leaue them.
and that, that they shall leave them.
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But God would haue vs, (and those that be truly godly will regard it,) to go a st•p further,
But God would have us, (and those that be truly godly will regard it,) to go a st•p further,
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and to teach them a lesson beyond all this, not ciuilitie alone, but true piety too;
and to teach them a Lesson beyond all this, not civility alone, but true piety too;
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that we may be blessed in them, and they inherit Gods blessing with vs.
that we may be blessed in them, and they inherit God's blessing with us
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And surely what difference will there be betweene a Christian Parent and an Heathen, a Christian Schole-master and a Pagane;
And surely what difference will there be between a Christian Parent and an Heathen, a Christian Schoolmaster and a Pagan;
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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, He that prouideth not for his Familie, is worse then an Infidell:
if the Parent or Schoolmaster teach his Children and Scholars, matter of civility or humane learning alone? Do not Heathen even the same? As the Apostle speaks in an other case, He that Provideth not for his Family, is Worse then an Infidel:
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So here, that Parent that bringeth vp his Childe idly, is worse then many an Infidell:
So Here, that Parent that brings up his Child idly, is Worse then many an Infidel:
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he that traineth him vp in some worldly trade onely is no better then they.
he that traineth him up in Some worldly trade only is no better then they.
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That Schole-master that teacheth them not at all that be committed vnto him, is worse then many an Infidell;
That Schoolmaster that Teaches them not At all that be committed unto him, is Worse then many an Infidel;
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he that giueth them humane learning onely, is litle better then they.
he that gives them humane learning only, is little better then they.
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That Parent or Teacher that doth not teach them Ciuilitie, comes far short of many Heathen ones;
That Parent or Teacher that does not teach them Civility, comes Far short of many Heathen ones;
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he that doth teach Ciuilitie, and not Piety withall, goeth no further then they haue gone.
he that does teach Civility, and not Piety withal, Goes no further then they have gone.
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Lastly, Children also must learne to feare and to serue God. If your Gouernors must teach you it, then questionlesse you must learne it.
Lastly, Children also must Learn to Fear and to serve God. If your Governors must teach you it, then questionless you must Learn it.
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Remember thy Creator, saith Salomon, in the dayes of thy youth. remember thy Creator, Says Solomon, in the days of thy youth.
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And, Whereby shall a boy, or a Child, saith Dauid, make his path pure, but by taking heede to it according to Gods word?
And, Whereby shall a boy, or a Child, Says David, make his path pure, but by taking heed to it according to God's word?
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It is an idle conceipt of many, that Religion and Godlinesse is not for Children, that such things concerne them not.
It is an idle conceit of many, that Religion and Godliness is not for Children, that such things concern them not.
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There is no age freed from it.
There is no age freed from it.
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And therefore Iohn writeth vnto, and directeth, what he writeth, vnto all, not to olde men,
And Therefore John Writeth unto, and directeth, what he Writeth, unto all, not to old men,
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and young men, strong growne men onely, but to Children and litle ones also.
and young men, strong grown men only, but to Children and little ones also.
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And surely most equall it is, that as the first-fruits of other things, so the first-fruits of our yeeres should go also to God.
And surely most equal it is, that as the Firstfruits of other things, so the Firstfruits of our Years should go also to God.
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It is but a Diuelish Prouerbe, A young Saint, and an old Diuell. The Holy Ghost by Solomon assureth vs the contrary:
It is but a Devilish Proverb, A young Saint, and an old devil. The Holy Ghost by Solomon assureth us the contrary:
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Teach a Childe, saith he, in the trade of his way, and he will not depart from it, when he is old. Teach a Child, Says he, in the trade of his Way, and he will not depart from it, when he is old.
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It is true indeed, that those that haue made most shew of piety, when they fall away againe, proue vsually most prophane.
It is true indeed, that those that have made most show of piety, when they fallen away again, prove usually most profane.
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But where it hath once truly taken roote in the heart, there it will continue constantly euen to all eternity,
But where it hath once truly taken root in the heart, there it will continue constantly even to all eternity,
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and neuer dye or decay againe.
and never die or decay again.
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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,
Let this Therefore, good Children, be your principal care and study: (For what shall it avail you to be cunning in Tully, Virgil, Homer, and other profane Writers,
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if you be vnskilfull in Gods booke? to haue learned Greeke and Latine, if you learne not withall 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,
if you be unskilful in God's book? to have learned Greek and Latin, if you Learn not withal the language of Canaan? to have your speech agreeable to the rules of Priscian or Lily, if your lives and courses be not consonant to the rules and laws of Christianity? to have knowledge of the Creatures,
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when you are ignorant of the Creator? to haue learned that whereby you may liue a while here,
when you Are ignorant of the Creator? to have learned that whereby you may live a while Here,
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and neglect that whereby you may liue eternally hereafter?) Learne to feare God, to serue God;
and neglect that whereby you may live eternally hereafter?) Learn to Fear God, to serve God;
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and then God will blesse you. For He will blesse those that feare him, be they great or small.
and then God will bless you. For He will bless those that Fear him, be they great or small.
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Yea he will take charge of you, and prouide for you, if your Parents be taken from you.
Yea he will take charge of you, and provide for you, if your Parents be taken from you.
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Though my Father and Mother, saith Dauid, should leaue me, yet would God take me vp. Though my Father and Mother, Says David, should leave me, yet would God take me up.
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He will be a Father vnto you: he will see you shall not want. If your Parents haue wrought the Feare of God into you; He will be a Father unto you: he will see you shall not want. If your Parents have wrought the fear of God into you;
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they shall be sure to leaue Gods blessing to you; they may boldly bequeath it you; they shall be sure to leave God's blessing to you; they may boldly Bequeath it you;
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and you shall be sure to partake with them in it. To end where we began;
and you shall be sure to partake with them in it. To end where we began;
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it is the commendation of Timothie, and of his Parents withall, that he had knowne the holy Scriptures from a Childe;
it is the commendation of Timothy, and of his Parents withal, that he had known the holy Scriptures from a Child;
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and had bin euen nursed vp in the words of faith and good doctrine;
and had been even nursed up in the words of faith and good Doctrine;
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sucking piety and godlines in, with his Mothers milke, and beginning to be acquainted with it euen at the breast. sucking piety and godliness in, with his Mother's milk, and beginning to be acquainted with it even At the breast.
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Let the like course be taken of, and with others, and it will make them proue in time also like Timothie, wise to saluation, and enabled to euery good worke. FINIS.
Let the like course be taken of, and with Others, and it will make them prove in time also like Timothy, wise to salvation, and enabled to every good work. FINIS.
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