משכיל לדוד 
 DAVID'S Instructor.  
A SERMON PREACHED AT THE VISITATION OF the Free-Schole at TUNBRIDGE in KENT, by the Wardens of the Worshipful Company of SKINNERS; BY THOMAS GATAKER B. of D. and Pastor of Rotherhith.  
LONDON, Printed by EDWARD GRIFFIN. 1620.   

TO THE RIGHT WORSHIPFUL AND MUCH HONOURED, Sr THOMAS SMITH Knight, Governor of the famous Company of Merchants trading to the EASTINDIES, etc.  
Long life and health here, with eternal happiness elsewhere. * ⁎ *  
RIGHT WORSHIPFUL;  
Being requested lately by my kind Friends, the Wardens of the Worshipful Company of Skinners, to assist them in their Visitation of the free School at Tunbridge, founded long since by that worthy Knight, of blessed memory, Sir Andrew judde, your Grandfather, and committed to the charge and oversight of that well-deserving Society; I made choice of such a portion of Scripture there to entreat of, as seemed not altogether unfitting an occasion of that kind. After the handling whereof, being then presently solicited by some, and since further importuned by others, to make these my weak labours more public, as not unlikely (so they deemed) to do some further good; I was at length drawn, regarding more their opinion, than mine own conceit thereof, as well knowing it to be but a tumultuary work, amids many distractions hastily pieced together; and to give them satisfaction therein, that seemed so desirous of it; to let it go abroad, and make trial what benefit either Teacher, or Scholar, or other might make of it. This resolved on, I began to bethink myself, observing the usual manner of the times, whom I should make choice of for the patronising of it. In all respects none seemed so fit as yourself, whom I have therefore made bold to address it unto. The School was first erected and endowed by your Worship's Ancestor. And you have worthily built upon his foundation, and added liberally to his gift. So that through your munificence it is very likely to flourish, and not to come behind some of those that be of chief note. Your bounty herein, and in other works of the like nature, is the rather to be regarded; for that you do not, (as the manner is of the most, unwilling to part with aught, till they must needs leave all;) defer wholly your well-doing to your deaths-bed, or your dying day; but bend yourself thereunto, while you may yet surviving your own donation, yourself see things settled in a due course, and receive comfort by view of the fruit and benefit that may thereby redound both to Church and Commonweal. And certainly, to omit, that 
a Ben● sicium nisi à v●lente non ●atur. Sen. de been. l. 5 ●. 19 Beneficium est qu●d qui● dedit, c●m posset & none dare. lb. l. 3. c. l 9  the good that men do in their life time is a surer note of true bounty, then that they do at their decease; as 
b Legatur Ambr. exhort. ad p●nit & August. homil. 41.  there is greater evidence of sincere repentance, in the abandoning of vice, while men have liberty and ability to continue the practice of it, then in leaving of sin then, when sin itself leaveth them, and they can no longer follow it: Howsoever the benefit to others may be equal in either, to the Donor himself in the former is the comfort far greater, Good done at our end is like a Lantern borne after us, that directeth them that come after us, but affordeth us little light; whereas the good done in our life time is like a light borne before us, that both 
c Beneficium dando accepit, qui digno dedit. P. Syrus.  benefiteth them and us also alike, imparting light equally unto either. Yea, of such beneficence I may well say more: it benefiteth the giver in diverse respects much more than the taker; it is a far greater pleasure to the bestower, than it is to the receiver. 
d Act. 20. 35.  It is a more blessed thing, saith our Saviour, to give then to take. Yea 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicurus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de philoseph. apud dutes disser. Non honestius tan. ●um, sed & tucundius est ben ficium dare quam accipere. 〈◊〉 Itaque Sen. de been. l. 1 c. 1. Ma●m n●n recipere benefi●ia, quam non dare.  to give then to take, saith the Heathen man, it is the pleasanter of the twain: to bestow a benefit upon an other, then to receive a benefit from an other, it is more delightsome to any man of a free and ingenuous disposition. So that, to pass by the religious consideration, of the rich and royal reward and recompense of well-doing from God and with God, which may be alike unto either; the very light of Nature showeth, that in true Beneficence there is more pleasure and contentment, and consequently more comfort and benefit even for the present, to the giver then to the taker: that which is a great part of it, wanting unto those, that defer their well-doing, though they do never so well then, till their decease. You, worthy Sir, do otherwise, and long may you live so to do, to the increase of your joy and comfort here, and the furtherance of your account and reckoning elsewhere. With which wish I seal all up, that I be not over-tedious and troublesome to your Worship, amids your other manifold more serious and weighty affairs; and requesting only your favourable acceptance of this sorry trifle, rest,  
Your Worships to be commanded in the Lord, Tho: Gataker.   

DAVID'S INSTRUCTOR.  PSALM. 34. 11. Come, Children, harken unto me: I will teach you the fear of the Lord. 
ALL 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Tim. 3. 16.  Scripture, saith the Apostle, is divinely inspired, and is profitable to instruct. And 
b Prov. 30. 5.  Every word of God, saith Agur, is pure: even 
c Psal. 12. 6.  as pure as gold or silver that hath passed seven times through the fire in the furnace.  
But yet, as some gold and silver is finer than other; and some golden vessels are more useful than others are: so between Scripture and Scripture (though all pure, precious, and profitable) there is great difference: some is of greater excellency, and of more ordinary use.  
And 
d Licit 〈◊〉 Scriptura divina Dei gratiam spiret, praecipuè tamen dulcis est Psalmorum liber. Ambr. praefat. in Psalm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. praefat. in Ps. Psal●●rū liber quaeconque utilia sunt ex omnibus continet. August.  no one Book of Scripture more excellent, or 
e Psalmus omnibus & vbi● prasto est. Lege Ambros Aug. Ruffin. & Euthym. praefat. in Psal.  of more frequent use both in public and private than this of the Psalms; wherein the holy men of God, as they 
f Psal. 424. & 102 ut. 1. San. 1.15.  pour out their souls unto him, so they portrait and paint them out unto us.  
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, and more Art then ordinary should be showed, in the framing and contriving of them: And where he useth more Art, we may well expect more excellence; where they have taken most pains in teaching us, there should we use most diligence in learning that, that is taught us.  
Of this kind are the 25. the 37. the 119. and this 34 Psalm; 
h Psalmi 〈…〉 Psal. 118 in fi●e.  composed according to the order of the Hebrew Alphabet, the verses of them beginning, as in Acrostichall Poems, with the letters thereof in their vulgar and usual order: partly 
i Vt memoriae consuleret. Muscul. in Psal. 119.  to help memory; and partly, 
k V●autmadm●di● parvutorum inger●● primis literarum elementis assu●scunt usum dicendi assumer●; itanoes etiam usam utuendi discamus. Ambros. in Psal. 118.  that even Children and learners, together with their first Elements of other learning, might have an Alphabet of piety and godliness taught them.  
This Psalm, one of those thus artificially framed, is a Psalm consisting partly of 
l Vers. 1, 2.  Celebration, of praise and thanksgiving to God; and partly of 
m Vers. 3, 5, 7, 8.  Exhortation and instruction to us.  
The words propounded for the subiect-matter of my present discourse, are parcel of the latter part. For in 
n Vers. 9, 10.  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.  
In the words there are these four parts: Invitatio, Compellatio, Exhortatio, & Pollicitatio.  
1. An Invitation; Come.  
2. A Compellation; Children.  
3. An Exhortation; Harken to me.  
4. A pollicitation or a promise; and therein again these four particulars:  
The Agent, the Act, the Object, the Subject.  
1. The Agent; King David himself, the penman of this Psalm; I.  
2. The Act; teaching or instructing: I will teach.  
3. The Object, or persons to be taught; Children; whom before he called upon; You.  
4. The Subiect-matter of his teaching, that wherein he would instruct them; the Fear of the Lord.  
And of these parts and points in order, as briefly as conveniently I may.  
In the first place then there is prompta Invitatio, 
Part 1.  a free Invitation: affording us this Lesson, (to omit all others) that  
We had need of all invitements & incitements, 
Doctr. 1.  enticements and allurements to goodness and godliness. Hence so many mementoes in the word of God: 
o Eccles. 12. 1.  Remember thy Creator: and, 
p Deut 9 7.  Remember, forget not: etc. so many Caveats; 
q 1. Tim. 4. 16.  Cave tibi; Take heed to thyself: and, 
r Deut. 4. 23.  Cavete vobis, Take ye heed to yourselves: etc. so many Invitations; 
s Esai. 2. 3.  Come, let us go up to God's house: and, 
t Esai. 2. 5.  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:  
1. 
Reason 1.  In regard of our natural averseness to good things. 
u job. 11. 12.  Man by nature, saith Zophar, is like a wild asses Colt: as an Ass' foal, for rudeness; a wild Asses, for unruliness: untamed and untractable, 
x jer. 2. 24.  as the wild Ass in the wilderness.  
2. 
Reason 2.  In regard of the difficulty of the work. 
y Prov. 15. 24.  The way of the wise, saith wise Soloman, is upward. We are bred in Hell: (
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 2. 3.  by Nature vessels of wrath:) and we must climb up to Heaven: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. L●, Ardua virtutis via. Horat. carm. l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg. tendit in ardua virtus. Et S●●us b. l. Pun. l. 2. Ardua virtut●̄ profert via. ●Et, cilsum virus. petit ardua collem. Lege Se. nec. epist. 123.  a long way and a steep. We are 
b Mens●●● ad mel●●ra em●itur, quasi contra ictis fl●minis con●tur. etc. Greg. Rom. m●ral. l. 11. c. 28.  like those, that row against wind and tide; 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. We have need therefore of all kind of encouragement.  
3. 
Reason. 3.  In regard of our proneness to grow slack. 
c 2 Thess 3. 13. Galat. 69.  And you, my brethren, saith the Apostle, be not weary of well-doing. We are too prone, even the best of us, to wax weary on this way, to grow slack at this work. It is true of us, that 
d Alphius foener●t●r, cuius m●minit Hora●●us epod 2.  Alphius the Usurer sometime said of his Clients, 
e Optima n●mina no appellando mala f●eri, Alphius 〈◊〉 v●rissimè forter. Colum. de re rust l. 1. c 7.  Even good Debtors will grow slack Paymasters, if they be let alone, if they be not now and than called upon.  
The consideration whereof may serve, First, 
Use 1.  to admonish us of our duty one to an other. 
f Hebr. 10. 24.  Let us observe either other, saith the Apostle, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to whet on, or to egg on, to love and good works. So the Holy Ghost describeth the manner of God's Saints, quickening, calling on, and encouraging either other. 
h Esai. 2. 3.  And many people shall go, and say; Come, and let us go up to the Mountain of the Lord, to the House of the God of jacob: and he will teach us his ways, and we will walk in his paths▪ And, 
i Esai. 2. 5.  Come, o ye house of jacob, and let us walk in the light of the Lord. And again; 
k Zech. 8. 21.  The people of one City shall go to another, and say; Up, and let us pray before the Lord, and seek the Lord of hosts: and I will go myself too.  
Now this, 
Application.  as it is the duty of all, so more specially of those that converse familiarly together; most especially of those that have care and charge of others, Ministers and Magistrates in public, Parents, Schoolmasters, and Masters of Families in private, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to whet up their inferiors, (it is the term that 
m Deut. 6. 7. Si● Prov. 27. 17.  Moses useth, and the Apostle imitateth him in) to be oft calling upon those that be under their charge, and enciting of them to those things that be good. Remembering, that as the Heathen man saith that those that correct but instruct not, are 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plu. precept. polit.  like those that snuff the light oft, but put no oil into the lamp; so those that instruct but incite not, are like those that put in oil enough, 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 itself soon decay and wax dim, though there be no defect of liquor to feed it withal.  
Secondly, 
Use 2.  as we must ourselves call upon others; so we must be content to be called upon by others. Inferiors especially and learners, children, servants, or others, must not think much to be frequently called upon by their Superiors: they must not account it any disgrace or disparagement unto them, that they are oft admonished, incited and called upon in this kind. 
o 2. Pet. 1. 12.  I will not be negligent, saith Peter, to put you in mind of these things, though you have knowledge, though you know the truth already, and be established in it. Yea, 
p R●m. 15. 14, ●●.  Though I be persuaded of you, saith the Apostle Paul, that you are full of goodness, and of all knowledge, & able to admonish one an other: yet I am bold by writing to put you in mind of these things. Yea, 
q 〈…〉  It is not tedious to me to go over the same things oft with you; and it is the safest course for you. So that 
* 〈…〉  even those that are best grounded, that have abundance of sound knowledge, that are full of grace and goodness, that are the greatest proficients, and forwardest Scholars in Christ's School, yet may stand oft in need of being whet up, and put on: much more such as are but rude and raw, as are but novices and dullards, as are scarce, it may be, yet of the first form in Christ's School 
r Plantas ne●●●●●●quemius adaq●●re pr●●erit. P●●m●s. in Pi●●ip. ●● Greg. Rom. m●ral. l. 27. c. 14.  Tender plants and new planted have need oft to be watered; they are in danger else to windle and wither away. And God's grace and good things in us are like a dull sea-coal fire, which if it be not now and then blown or 
s H●u● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m●nemur 2. Timo. 1. 6.  stirred up, though there be no want of fuel, yet will of itself at length dye and go out.  
In the next place there is as prompts 
Part 2.  Inuitatio, so blanda Compellatio: as a free Invitation, so a sweet and loving Compellation: Children.  
The Name of Children is a most sweet Name, savouring strongly of Love; and used therefore so oft by 
t 〈◊〉. 13. 23. & 21. 7.  that Disciple of Love, and of Christ's love in that Epistle of his that breatheth nothing but Love: 
u 1. john 3. 17. & 4. 7.  ●ittle Children, let us love one another, not in word and tongue, but in deed and truth: and, 
x 1. joh 3. 7.  Little Children, let no man deceive you: And, 
y 1 Iho. 5. 21.  Little Children keep yourselves from Idols, etc. 
Dectr. 2.  And it showeth what loving affection ought to be between teacher and taught: even such as is between natural Parents and Children. That which the Apostle Paul so oft, and in so lively manner expresseth in himself, when he compareth himself, sometime to a Father; 
a 1. Thess. 2. 11.  I exhorted you and besought you, as a Father his Children: sometime to a Mother; 
b Galat. 4. 19  My little Children, of whom I travail again, till Christ be form in you: sometime to a Nurse; 
c 1. Thess. 2. 7.  We were gentle among you, as a Nurse cherisheth her Children.  
And great reason is there that so it should be: 
Reason. 1.   
For first, 
d Exod. 20. 12. Deut. 5. 16.  God hath given the name of Parents unto them: he hath comprehended all Superiors under that head.  
And surely, if other masters have the name of Father given them: as 
e 2 King. 5. 13.  Naamans' servants give it him: Schoolmasters much more. They are in some kind, under God, (to use the Apostles term) 
f Hebr. 12. 9  patres spirituum, the Fathers of men's Spirits. Our Parents are instruments under God, for the producing of our Bodies the base part: they are instruments under him, for the framing and moulding of our minds and souls, the better and more principal part of us.  
Yea, 
Reason. 2.  as the Apostle Paul saith of the Corinthians, that 
g 1. Cor. 4. 15.  he was their Father, because by his Ministry he had begotten them to God: 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, as the same Paul styleth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Timo. 1. 2. 1. Tit. 1. 4.  Timothy and ˡ Titus elsewhere; since that many (no doubt) of them receive the first seeds and grains, and beginnings of faith and fear of God, and other saving and sanctifying grace from them.  
Again, 
Reason. 3.  this the rather is as equal, so needful; because that where no love is, there is little hope of learning. Little hope there is, that the master should do his Scholars good, if he love not them: and as little hope is there, that the Scholars should receive good from him or profit by him, unless they love him.  
That which serveth in the First place to admonish all teachers and instructors, 
Use. 1.  either public or private, how they ought to be affected toward those that are committed to their charge. As one saith of a good Prince, that 
k Princeps pius nunquam carebit l. b●ris: Totius est regni pater. Princeps abunda● ergò faelicissimus Tet liberis, quot subditis. Th. Morus in epigram.  he hath as many Sons as he hath subjects, and is therefore as a kind and loving Father to them: so should the Schoolmaster make account that he hath in some sort, as many Children as Scholars that be under his charge; 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer de ulysse Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenop●● Cyripae. l. l. 8.  and therefore carry himself toward them in kind and loving manner, even as if he were a natural Father unto them.  
Which kind and loving carriage, 
Cantion.  or Fatherly affection, yet is not so to be interpreted, as if it were utterly to exclude and cut of all just reproof and due correction, when occasions shall require it. That was the fault of 
m 1 Sam. 2. 2●. ●euis obi●●gatio 〈◊〉 satisfe●erat discipli●●. Salpit. hist. sacr. l. 1.  Eli, and 
n 1 King. 1. 6.  David too, though worthy men of God otherwise; and it proved 
o 1 Sam. 4 18.  a break-neck to the one, and 
p 2 Sam. 15. 12. 1 King. 1. 5.  an heartsore to the other. 
r Pro●. 29. 15.  The r●d and correction give instruction, saith Solomon; but a child left to himself is the confusion of her that bore him. And, 
s Prov. 13. 24.  He that spareth the rod, hateth his Son; but he that loveth him, chasteneth him betimes. 
t Mango blanditur, ut corrumpat; Pater minatur, ut corrigat. Aug. in 1. joan. tract. 7.  The seducer speaketh the child fair to mar him; the Father handleth him roughly to amend him: 
u Pius est f●riendo; crudelus esset parcendo, ldem de ●emp. 94.  He is kind in correcting him; he were cruel in sparing him. 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotel. ethic. Nicom. l 2.  Correction is a kind of cure. A fair hand, we say commonly, maketh a foul wound. 
y Quid tam pium quam medicus ferens ferramentis? saevit in vulnus ut homo savetur: quia 〈◊〉 vult●us palpetur, homo perditur. Aug. de verb. Dom. 15.  The Surgeon searcheth the wound to the quick, that he may save the man's life: for he should endanger the one, if he dealt but superficially with the other. 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (1. Cor. 15. 55) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in ascet. q. 4.  He is not cruel that diggeth and gasheth the flesh, to get out a sting, or a splinter, that will not out otherwise: he is cruel rather, that (out of a fond pitifulness) letteth it alone: Nor he cruel, that giveth correction, when it is requisite and needful, but he rather that than withholdeth it.  
Reproof therefore, yea correction too, may well stand with Love.. 
a Apoc. 3. 19  As many as I love, I rebuke, saith our Saviour. And, God, saith 
b Hebr. 12. 6.  the Apostle after 
c Prov. 3. 12.  Solomon, whom he loveth, he correcteth; and he scourgeth every Son that he receiveth. 
d Molestus est & Medicus furenti phrene●ico, & Pater indisciplinato filio, ille ligando, ille caedendo, sed ambo diligendo. Si autem illos negligant, & perire permittant, ista poti●● mansuetudo falsa, crudelis est. Aug. epist. 50.  The Physician is troublesome to the frantic Patient, and the Father to the unruly Child; the one in binding him, the other in beating him: and yet both do what they do out of Love..  
Yea severity and sharpness may in some cases well agree with it. 
e Tit. 1. 13.  Rebuke them 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rigidè Biza i● not.  sharply, saith Paul to Titus of some, that they may be found sound in the Faith. And, to use an heathen man's comparison;  

g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Dion Chrys●st. orat 78.  A Surgeon had he two persons to cut for the stone, the one his dear Friend, the other a mere Stranger, would he be so foolish, think we, out of love and favour to his friend, as to cut him with a blunter tool or razor than he would cut the other with?  
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: But that 
h Srie tateas, dilectione taceas: sine cl●m●s, di●ectione clam ●●si●eparcas, d●iect●●n● parecas: sine corrigas, dilect●●e corrigas. A●i disciplinum si●ni 〈◊〉 di●●ante ●h●ritate. Omnia de charitatis pro●d●nt rad●●e. D●●ge, & quod●●s fat. Aug. in 1. joan. tract. 7.  whither they teach, or instruct, or reprove, or correct, they 
i 1. Cor. 16. 14.  do, according to the Apostles rule, all in Love, and in loving manner: That they strive in the first place 
k Veluti pueris dant crus●ula ●landi D●ctores el●m n●● velint ut discere trimm. Hor. sat. 1.  by all mild and gentle usage to win them, and by fair words and rewards to entice and allure, as 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●ciet D●us la●etū Gen. 9 27 E: H●sh 2 14. Allician eam, & ●quar ad cor eius  God himself is wont to deal with us. And again, when they shall be constrained to take rougher courses with them; yet that then also they 
m L● seuerita●ē mansuetude condiat, 〈◊〉 mansuetuainem, ne disselu●a sit, distriction● severitas ac●●ndat Greg. ●o. in Euang. bon. 17. Ne aut districtio sit rigida, aut ●●etas remissa. Idem de pastore part. 2. cap. 6. Remissio no vitians, correptio non cruemans: & severitas etiam temperamenti, quae non sit titra, 〈◊〉 te●●ca. Sidou. epist. 9 lib. 4. & Radevic de gest. Frid. l. 2. Quae sangnin●m effundat p●u tius g●m effund. 1. Tertull. ap●l●g  temper severity with lenity, and allay the sharpness of the one with some mild dash of the other: 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Galat. 6. 1. tanquam membrum luxatum in lo. 'em proprium, ad situm na●●vum reducrte. Sirigel. ad Gal.  Restore the offendor, saith the Apostle, with the spirit of lenity; as 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul. Aegin.  the Surgeon setteth and restoreth a limb dislocated to his proper place and due site again, with as little pain, as needs must, to the party: Do as 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D●●n C●●risest. orat. 33.- v●luti pueris a● sin●●ia tetra midentis Cum dare conantur, prius oras p●●ula 〈…〉 dulci mellis sta●●que liquore, Vt puerorum atas improvida ludificetur Labr●rum tenus; interea perpotet amarum Absinthi laticem, deceptaque non capatur, Sed potius tali facto recereata val●● it. Lucret de r●r, nat. l. 4.  those that give Children wormwood or aloës for the worms, they sweeten the brims of the cup with honey, or mix it with wine or milk, or some other such sweet thing to make them take it the more willingly, and give them a little sugar after to sweeten their mouths with again: or as 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. & Euthym. praefat. in Psal. Sapientes mediei, siquando usus popescerit, ut austeriora medicamenta agris o●●erant mortalibus: ne aeger utilitatem pr● austeritate refugiat, ora ac sammitates poculi quo remedium perrigunt, m●lle ●●cuml●nunt. Aug. ibid.  those that give bitter pills to queesie stomached patients, they wrap them up in some conserve, or in the pap of an apple, that they may with as little offence as may be take them in, and the better ●eepe and retain them when they be down: So order and temper their reproof and their correction, that it may appear not to proceed from spleen, or grudge, or choler, or some other such peevish and sinister humour; 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, and to aim at nothing but the well-doing of the party either corrected or reproved.  
In a word, let Teachers and Instructers remember what the Heathen man truly saith, that 
r Null●̄ est animal morosius homine, quodque arte mai●re tract●ri debeat. Sen. de clement. l. 1. c. 17.  there is no living creature more wayward naturally than Man, nor that need to be managed with more discretion and skill.  
Secondly, 
Use 2.  let Scholars learn hence how they are to esteem of their Teachers, and how to carry themselves towards them; even to reverence them, & to affect them as Parents. 
s 1. Thess. 5. 12, 13.  I beseech you, saith the Apostle, that you would take notice of them, that take pains with you, and that admonish you; and that you would have them in singular love for their work sake.  
The Heathen themselves could say, that 
t Dijs, Paren●ibus, & Praeceptoribus nihil pro merit● posse rependie.  to God, a man's Parents, and his Teachers, sufficient requital could never be made. And no marvel. 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 doth to Philemon, 
u Philem. 19  Etiam animam mihi debes, that they owe them their very souls; as having been a means even 
* Prov 23. 14. jam. 5. 20.  to save their souls. And how ought they to love them from the heart, whom they owe their very souls unto?  
Far be it from any here then, to be like those wicked wretches, whom the Prophet inveigheth against, 
x Am●● 5. 16.  that hate those that reprove them: to hate their Instructors, because they are sometime also necessarily Reprovers or Correctors, to hate them for that, for which they ought rather to love them. You must not, as 
y Psal 32. 9  this our Psalmist speaketh, be as Horse or Mule that are without understanding. Horses and Mules can well endure and are wont 
z Esai. 1. 3.  to take notice of those that feed them, and stroke them, and make much of them; but 
a jumenta eos calce morsuque appetunt, à q●bus corum curam. da vul●●ra contrectantur. Aug epist. ●0. & hemil. 24.  they cannot endure those that come about them to drench them, or bleed them, or to meddle with their sores, though they intend nothing therein but their good: because they have sense, whereby they perceive some present good in the one; but they have no reason to apprehend any future good in the other. Creatures endued with reason, must be wiser than they: and love their Teacher, as well reprooving and correcting, when just occasion is, as speaking fair and commending: as 
b Medicum ●●vr●n 'em & secam●m 〈◊〉 quem & a● r●endum a● s●●●nd ●mem●uci●us ●●●res. in Psal.  men were wont to esteem themselves beholden to the Surgeon, as well for opening the ulcer, and letting out the corrupt matter, as for healing up the wound again.  
They must remember what the wise man saith, that 
c Prov. 12. 1.  he that hateth Instruction & Correction, and so he that hateth his Instructors and Correctors, is a Fool: yea, 
d Prov. 15 10.  he that hateth either, shall die.  
In the third place followeth, 
Part 3.  Seria exhortatio, 
Doctr. 3.  a serious Exhortation: Harken unto me. Wherein is expressed, the principal duty of Children, Scholars and Learners, to hearken unto their Parents, Instructors and Teachers. That for which Solomon so oft calleth upon those that he dealeth with: 
e Prov. 4. 1.  Hear, O ye Children, the instruction of a Father, and give ear to learn understanding: and, 
f Prov. 4. 20.  My Son; harken unto my words, and incline thine ears to my sayings. and, 
g Prov. 5. 7.  Hear me now therefore, O Children, and hearken unto the words of my mouth, etc.  
And great reason they so should.  
For first, 
Reason 1.  it is their wisdom so to do, 
h Prov. 13. 1.  A wise Son, saith Solomon, will hearken to his Father's instruction. And, 
i Prov. 12. 15.  He that hearkeneth to good advice is wise. 
k Prov. 3. 7. & 26. 12. B●●d●sipi●, quisibi sap●t.  No greater folly in young people, then to think themselves wise enough, 
l Corsilij satis est in 〈◊〉 m●mi●i. Aracl●ne apud Ovid. met. l. 6.  able enough to advise and to guide themselves well enough, and to stand in no need of direction or advice. You know well what the famous sentence so oft cited saith: 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. l. 1. & Arist. ●thi●. l. 1. c. 4. Paucis animus sui rector optimus. Moeneri v●lle ac posse s●cunda virtus est. sennet. de benefic. l. 5. c. 25.  He is the best man that can of himself discern, what is fit and meet to be done. He is the next him, that can hearken to good advice given him by others: 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, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 inutile pondu●. Homer. Il●ad. 6. & Odyss. ●.  and a very burden to the earth that beareth him. Children and young people, since they cannot be in the first rank: (because 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●phccl. ●seru venit vsu● ab a●nis. Ovid. m●tam 1. 6. Quisquis sen●x ad sapientiam per venit, annis p●rvenit. Sen. ep. 68  age bringeth experience, and skill requireth years:) they must be content to be in the second; lest they come within compass of the third.  
Secondly, 
Reason 2.  it is impiety in some sort to do otherwise, 
p Ezech 3. 7.  They will not hear thee; saith God to the Prophet: for they will not hear me. And surely 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de Decalog.  the fifth Commandment, (as Philo the jew well observeth, who therefore also maketh it a branch of the first Table, and so divideth the Tables equally, assigning five precepts to either:) it is a mixed Commandment, and differeth somewhat from the rest of those in the Second Table; they consider Man as our neighbour, in nature like us, this as God's Deputy, standing in his steed, by him set over us, and in his name, and by his authority, performing offices about us. And therefore when such instruct and admonish, 
r 2. Cor. 13. 3.  God doth it by them. 
s Quicquid obedientiae exhibetur, et exhibetur, qui dicit: Qui vos qudit, me audit. Bern. de grad. obed. Luk. 10. 19  When we harken to them, we harken to him in them: when we refuse to regard them, we contemn him in them. Neither can such contempt be cleared from some taint of impiety. 
Use.   
Let this briefly then admonish Children, to hearken to, and take to heart the good and wholesome admonitions of their Parents, Instructors, Tutors, and Teachers, 
* Aur● prima mortis 〈◊〉, prima ap●riatur saluto. Bern. a●i●ubi.  Let the Ear, saith Bernard, that was once opened to let in death and destruction, by harkening to evil counsel; be now set wide open to let in life and Salvation, by giving ear to good advice. Let your ears with 
t Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sapiens 〈…〉 aures quibus cer●m pari● est obdere. spissament●●pus est, qu●● usumin s●cijs Vlyxem ferunt. Sen. 〈◊〉. 31.  Ulysses (to deal with you out of your own learning) be close shut against the Sirens songs of such as shall 
u Rom. 16. 18.  by fair words and smooth language, go about to seduce you, and to withdraw you from that, wherein consisteth your special 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. But let your ears be open, and your hearts pliable to attend unto them, their instructions and admonitions, and 
v Quia utile est i●ventuti regi, impositi sunt 〈◊〉 quasi Magistratus d●mestici, sub quibus contineretur. S●n. de been. l. 3. c. 11.  yield yourselves wholly unto them to be ruled, guided and directed by them.  
There is a Blessing of God promised on those that so do: 
x Prov. 8. 32, 33.  a Blessing of wisdom, a Blessing of long Life. 
y Prov. 15. 31.  The ear, saith Solomon, that hearkeneth to the instruction of life, shall lodge among the wise. And, 
z Ephes 6. 2, 3.  It is the first Commandment, saith the Apostle, in the Decalogue, that hath a special promise annexed to it; 
a Exod. 20. 12. Deut. 5. 16. Math. 15. 4. & 19 9  Honour thy Father and thy Mother; (and Instructors, as we heard before, are as Parents:) that it may go well with thee, and that thou mayst be 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  long-lived.  
As on the other side, there is a Curse of God denounced against those that do otherwise, that 
c Psal. 58. 4, 5.  stop their ears, like the deaf Adder, against good admonition, 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. 
d Prov. 30. 6.  The eye that scorneth the Father, or setteth light by the Mother's admonition, 
e Effosses oculos roret a●ro gutture corvus. Catull. in Coming.  let the ravens of the valley dig it out, and the young Eagles devour it. They are cursed with a witness, whom the Holy Ghost thus curseth, in such emphatical manner, in such exquisite terms, as may well make ones heart quake to hear.  
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; 
f 2 Chron. 25. 16.  I know, saith the Prophet to Amaziah, that God is determined to destroy thee, because thou dost thus, and wilt not hearken to mine advice. And of Elies' Sons, saith the Holy Ghost, 
g 1. Sam. 2 25.  Notwithstanding they obeyed not the voice of their Father, because the Lord was bend to slay them. We are wont to say of those that have Plague-spots, that they have Gods tokens upon them, and such are seldom known to scape or recover. Of such ungracious Children we may much better say, that they have Gods tokens indeed on them; and such (observe it when you will) you shall seldom see come to good.  
In the fourth 
Part 4.  and last place cometh benigna pollicitatio, a kind pollicitation or promise.  
And in it consider we, according to our former Division;  
First, 
Branch 1.  the Agent, or person teaching, King David himself. As 
h Eccles. 1. 1, 12.  Solomon his Son, thought a King, scorned not the title of a Preacher; so David his Father, though a worthy Prince, thought no scorn to play the part of a Schoolmaster, to be a Teacher of Children, 
Doctrine 4.  even of petty Scholars, of little ones.  
Whence observe we, that Teaching even of Children is no base profession; it is that, that may well beseem even the greatest Abraham, though a 
i Gen. 23. 6.  Prince of God, or 
k Sic Montes Dei. i ingentes. Psal. ●6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arat. in diosem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. T●●on. in schol.  a great Prince, yet was careful himself 
l Genes. 18. 19  to teach his sons and his servants (God himself testifieth it of him, and commendeth it in him) to keep God's commandments. David, though 
m Psal. 78. 71.  the chief Governor of God's people, and 
n Psal. 18. 43.  the Head of many Heathen, yet inviteth Children here to come to him, and promiseth himself to instruct them: as also elsewhere, 
o Psal. 32. 9  I will instruct & teach thee what way to take, I will guide thee with mine eye. And Solomon, 
p 1. King. 3. 12. 2. Chron. 2. 12.  the wisest mere man that was ever since Adam, thought it no disparagement either to his place or his person 
q Prov. 4. 1, 2.  to give instructions & directions to the Children that God gave him. Yea, as our Saviour saith, 
r Matth. 12 42.  Behold one greater than either 
s Math. 22. 43, 44▪  David or Solomon. Our Saviour himself, 
t Math. 19 13, 14, 15.  when Children were presented unto him, 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, and called the Children unto him. 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, so oft as opportunity was offered him.  
Neither ought any to disdain or think meanly of this office. For  
1. 
Reason 1.  It is an office that hath been formerly performed to them by others. We are all naturally as wild trees, that by manuring and husbandry become fruitful & useful. We brought neither Grace, nor Art into the world with us. If we have aught of either, we have been taught it by others. 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, 
u Prov. 4. 3, 4.  because his Father instructed him in like manner before.  
2. 
Reason 2.  It is an office most necessary and of singular use. 
x Op●rum Fastigia s●ectantur, latent Fandamenta. Qui. till. institut. prasat. Pius ●abet ●peris 〈◊〉. mostentatio●●. Ibid l. 1 c. 4.  It is the foundation, that lieth lowest, under ground, out of sight, that though it maketh least show, yet 
* Non sunt cont●nenda qua●si para●, fine quibus magne constare 〈◊〉 ssunt Hierom ad laetam Ad nullius res summem ni● prae edenti us intiijs pervenatur. M●n ra●sta si negligantur, n●n ●rit mat●ribus ●o●us. Q●●●til. 〈◊〉. praefat. De●●le fundamentum fall. ●t opus. 〈◊〉 de ●r●mm●●ca. Nec stqui● di●cere satis non est, Quin●●●●●st●t. l. 1. c. 1.  beareth up the whole building. As Kingdoms and States consist of Cities & Towns, so these of private Families; the well-being whereof mainly dependeth upon the careful education and training up of the youth in them.  
The consideration whereof may serve first to take away the unjust and frivolous aspersions, that either rude & ignorant, or profane and irreligious persons do usually cast upon this profession. Where it is strange to see, (and it argueth the great corruption of man's nature,) how that those Callings that God hath most graced in the Word, are commonly most disgraced and contemned in the World. 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. 
Use 1.  And yet 
y Levit. 10. 3. N●m. 16 9  who come nearer to God than the Ministers of his word? Or who come nearer to Ministers than Schoolmasters do? What is their School but a private Church? if it be ordered as it ought. If 
z 1. Cor. 16. 19  Christian Families be so, Christian Schools much more. Or what are they themselves, (if they be at least that they should be) but private Catechists, but private Preachers? But as he saith, 
a Scientia non habet ivimicum nisi ignorantem.  Skill hath no foe of any, but such as are unskilful themselves: so none will think basely of so worthy and honourable a Calling, but those that are themselves either rude dolts or debauched rakehells.  
Secondly, it may serve to approve and commend the prudent and pious practice of those, 
Use 2.  that are careful to give encouragement to those of this profession, and to provide such means for the maintenance of them, that men of worth and good parts may be employed in such places: As also, to incite others, whom God hath blessed with means and ability, to all due care and caution in this kind, as being a business, whereupon the good both of Church and State mainly dependeth. As 
b Eccles. 5. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. ●●conom.  Solomon saith, that the Throne (or the Chair of Estate) is upheld by the Plough: so we may truly say, that both Church and State are upheld by the School. 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 dye and decay, if life be not kept and maintained in the root.  
And here can I not wholly pass by in silence, nor forbear to put you of this place, in mind, 
Application.  of those two Honourable Knights, 
c Sr Andrew judde.  the Grandfather, and 
d Sr Thomas Smith.  the Grandchild, the one long since deceased, the other yet living; whom God hath made Instruments of a great blessing, in this kind, to this place. The former of them first founded a free School among you, for the training up of your youth in virtue, religion, and good learning, and left land and means to maintain it, with stipends (such as were in those times ordinary) for Schoolmaster and Ushier. The latter of them hath added liberally to his Grandfather's gift, hath increased the salaries of the Teachers, 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, and the Children to bend their minds and endeavours thereunto, hath given a 
e Seventy pounds per annum.  large and liberal exhibition for the maintenance of seven Scholars in one of the Universities, to be chosen successively each year from your School. The Lord reward this his bounty and liberality abundantly into the bosom o● Him and His; give you grace to make a good v●e of it; and stir up many more whom he hath blessed with ability, 
Branch 2.  to show their thankfulness in like manner to him from whom they have it, 
Doctrine 5.  by setting apart and consecrating some part of their means, to the furtherance and advancement of religion and learning.  
Hitherto of the Agent: the Act followeth, and that is Teaching or Instruction: I will teach. 
Reason 1.   
Here is the Schoolmasters work to teach, to instruct. 
f Psal 32. 9  I will instruct thee, and teach thee, saith our Psalmist elsewhere. And, 
g Prov 4 3, 4.  when I was young and tender, my Father taught me, saith Solomon. A work and duty of great necessity.  
For the soul of man is naturally instar tabulae abrasae, as a clean pair of tables, that have nothing at all written in them. 
h Nemo nase●tur art●sex. Non dat natura virtutem. Ars est bonis s●●i. Virt●s non cont●ngil animo nistinstituto & edocto, & ad summum assidua exercitatione perducto. Ad hoc quidem, sed non cum ho: nascimur. Et in opti●● etiam, an●equam erudias, virtutu materia, non virtus est. Senec. epist. 8.  There is no grace or goodness, learning or art naturally written in it: howsoever some grounds there are, whereby these things may through industry & God's blessing be attained.  
Yea in regard of grace and goodness, 
Reason 2.  it is instar codicis depravati, as a book blurred and blotted, or depraved and misprinted, that must have much razed and done out, ere it can be well corrected, or that written into it, that it ought to have.  
It is 
i Vt og●r quam vi● fertilis fine cal●●ra fructu●sus esse non p●test: sic fine doctrina an●●●us. Cic. T●●cul. l. 2. Cult●t● a●●mi plalos phia est, quae ex●ra● it v●tra radicif●●s; & praeparat anim●s ad satus accipend●●; eaque mandat his & s●rit, quae adul●a fructus vberrimo●●erant. Ibid.  instar agri inculti, as an untilled ground, wherein 
* lucultis urenda filix innascitur agris. Horat. sat. 2. Et iniussa viresc●●t Cra●●●●. Virg. Geog. l. 1.  weeds of all sorts come up of themselves naturally, but no good thing will grow without mucking & manuring, without much travel & toil: it is a mother, (as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Terra sponte nascentium matter, consitorum est neverca. Aesop. apud Planudem in vita ipsius.  he said of the Earth sometime) to the one, it is but a stepdame to the other.  
And first, what a great mercy of God than is this to this Land, and more specially to this place and many others, that vouchsafeth such means, and stirreth 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 than brute beasts; yea in some regard worse; since 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●tus est comparati ●umento, quam nas●i i●mentum. Chrys. ●●mil. in Asc●us. Domini.  It is worse, as that Ancient Father well saith, to be like unto a beast, then to be a beast indeed. O learn, if you be wise, to know your own happiness before many others, to acknowledge God's goodness to you above many others, and to show yourselves thankful both to Him, and to Those, that he useth as Instruments to provide such things for you.  
Again, let this admonish Teachers of their Duty, and incite them unto the diligent performance of it; as they bear the name, so to execute the Office; as they receive the wages, 
Use 2.  so to do the work; as they have undertaken the charge of it, so to undergo the burden of it, and discharge faithfully the trust of so great a weight, that the Parents of their Children have entrusted them withal, even the souls of those their Children, not their bodies only, as dear to them as themselves.  
Otherwise, if they shall bear the name of Teachers, and not execute the Office, they shall be but Idols; or, as the Prophet saith, 
l 〈◊〉 11.17.  Idol-shepherds, so Idol-Teachers: like Idols, that have 
m 〈…〉. 5.  the name, but 
n Galat. 4. 8.  not the nature of God; that have limbs and lineaments of a man, but no action nor life; 
o Psal. 115. 5, 6, 7.  that have mouths, but speak not; hands but feel not; feet, but stir not. etc.  
If they take the wages, and do not the work, they shall be no better than thieves. As he said sometime in Socrates, that 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat 〈◊〉. Eccles. lib 4. c. p 23. Mon●●c●us ut ●●per●●us f●urtis prae●●●i ●ar cens●tur. Cassio●●●. i. est. tr●part. l. ●● 1.  the Monk that laboured not with his hands for his living was a Thief: so the Schoolmaster that laboureth not with his tongue in instructing his Scholars; yea though he labour with his hands otherwise never so much, yet if he tend not his School, and the instruction of those under his charge in it, he is as very a Thief, as he that taketh a purse by the highway side; he might as well pick their Parents purses or pockets.  
Yea, if he be wholly careless of the discharge of his duty herein, he is little better than a Murderer▪ he becometh guilty of soule-murther: as Bernard truly saith of Parents negligent in the education of their Children, that they are 
q Peremptores potius quam parents. Bern. in Epist. 111.  rather Parricides than Parents. For he is a murderer, not only that knocketh a man on the head, or cutteth his throat with a knife, or runneth him through with a Rapier; but he also that by detention or denial of due food starveth him whom he stood bound to feed and relieve, and so suffreth him to perish through his default.  
As therefore you are called Teachers, and are called to teach, so be you careful to 
r N●men tuum attends. I●●o quoth 〈◊〉 Hieron. ad 〈◊〉.  answer your Name, to be that, that you are termed. Apply yourselves with all alacrity, sedulity and diligence, to this necessary, to this worthy work. Neither let it discourage you, if you meet with some foolish and unthankful persons or Parents, that shall either slenderly consider your travel, or con you little thank for your labour. It is with you in this case, as with Tailors, that make garments for Children: though the Children pay them not, yet their Parents, they are sure, will. Do you your duty faithfully and constantly; and as the Prophet said of himself, 
s Isai 49. 5.  Your work shall be with God, and your wages with him: He will regard and reward you, whither men do or no. For 
t 1. Cor. 3. 8.  Every man shall receive his wages from him according to his work.  
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. 
2 Curam exigeris, n●n curationem. Bern de consid. l. 4.  It is the care, not the cure of them, that is required of you. Do your best endeavour, and 
3 Securus labour, qu●m n●l●us valet eua●uare defectus. l●●d.  let the event be what it will, you shall have from God, whose work you do, when you do conscionably what you do, 
4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secundum laborem, non secundum proventum Bern. Ibid. 1. Cor. 3. 8.  according to your pains, not according to the issue or event of it.  
But who are they, 
Branch 3.  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. 
Doctrine 6.   
Children are to be taught. 
x Prov. 22. 6.  Teach a Child, saith Solomon. And, 
y Prov. 4. 3, 4.  When I was a Child, my Father taught me. And, 
z 1. Io●. 2. 12, 14.  I write to you, Children; saith the Apostle john, 
Reason 1.  among others.  
And that not without good cause. For  
1. We are then aptest to learn. 
a Fingit eq●um doc●●em tenera c●ruice magister, Ire v●om quam monstrat eques. Horat epist. 2. Vt corp●ra ad quosdam membroris ste●us sormari nisi tener● non possunt: sic animos qu● qu: ad pleraque luriors r●●ur ipsum facit. Quinisl. inst. l. 1. c 1. In cunctu fere rebus citius assuescit o●e quod tenerum est. Novelles adhuc & vix firma radicis arbuscules, dum ad emuem ductum sequaces sunt, in quamlibet partem slecti facile est: quaetura plarumque curnatae citò ad arbitrium celentis corriguntur. Tenerve adhuc & primae aetatis animalia fine labore domari solent; quantoque citius à vagandi aetatis liberti ● edissucta sunt, tanto facilius vel collaiugo, vel 〈…〉 tunt. Pelag. ad Dem●●r.  The foal is easier broken and brought to a pace, 
Reason 2.  that is taken while it is yet young, then that is let alone till it have more years. The plant is easily bowed and bend any way, while it is but a twig, that will sooner break than bend, when it is grown a strong tree.  
2. 
b Altius praecepta descendunt, quae teneris imprimuntur ●tatibus. Sen. ad. Hel●. c. 16. Natura tenacissimi sumus eorum quae rudibus annis percipimus. Vt sapor, quo n●na 〈◊〉 durat: nec lavarum colores, quibus simplex ille eand●r mutatuss est, elui ●ossunt. Quintil. institut. l. 1. c. 1.  What we then learn, sticketh best by us. 
c Quo semel est imbuta recens, scruabit oderem Testa din. Horat. epist. 2. Difficulter eraditur, quod rudes animi perhiborunt. Lanagum concliylia quis in pristinum condorem revocek? Recens testa diu & soporem obtinet & oderem, quo primum imbut● est. Hieron. ad Laet.  Any vessel will retain long the savour of that liquor, that it was seasoned first withal. And the cloth best keepeth its colour, that was died in the wool, that it took in, ere it came to the wheel or the woof. 
d Prov. 22. 6.  Teach a child, saith Solomon, in the trade of his way; and he will not depart from it when he is old.  
3. 
Reason 3.  We have much to go through with, and but little time to learn; 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ars longa, vita brevis. Hippocr. aphor. 1.  a long task and a short time. 
f Perge & proper●● ne tibi accidat, ut senex dis ca●: imò ideò magis properar, quontam id iuver●● aggressus es, quod perdiscere vi●●●enex po●●is Sen. ep. 77.  Though we set upon it while we are young, we can hardly attain to any perfection in aught ere we be old: and therefore can never begin too soon, nor soon enough neither.  
4. 
Reason 4.  
g Turpis & ridicula res est elementarius senex. Ibid. 36. Quid rurpius qu●m senex vivere (discere) incipiens? Ibid. 13.  It is a shame for an old man to be then learning his first elements, that, that every Child may and should know. Not that they should not then learn, that have not before learned. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. apud S●ob. ●om. 2. c. 29.  It is better to learn late than never. 
h Stult●m est nolle discere, quia di● non didiceris. Sen. ep. 36.  It is a folly for a man to refuse to learn at all, because a long time he hath not learned. And if it be a shame for a man not to have learned till then; it is much more a shame for him not to learn then neither. But 
i Sed propera, ne● it venturas differ in horas; Qui non est body, eras minus ap●us erit. Ovid, remed, l. 1. Moc est discendi tempus, non quod aliquod sit, quo non sit discendum: sed qu●madmodum omnibus anni● studere hono●●um est, ita non omnibus institui. Sen. ep. 36.  the longer we defer it, the more pain it will be to us, the more shame it will be for us, not a shame, I say, so much that now we learn, as that before we have not learned.  
Lastly, 
Reason 5.  Children if they be taught no good thing, they will of themselves learn evil things. 
k Omni mobili mobili●● consistere non potest, sed molendivi instar, impigr● voluitur. etc. Bern. medit. cap. 9  The mind of man or child is like a restless Mill, that cannot stand still, will never be without work. 
l Nihil agend● malè agere homines discunt. Catonis oraculum, quo nihil verius. colum. de re rust. lib. 11. cap. 1.  By doing nothing, saith the Heathen Man, men soon learn to do evil things. And 
m Incultis urenda fili●● tunascitur 〈◊〉. Horat. sat. 3.  evil weeds come up apace, 
Use 1.  and grow soon over rank in us, if some diligent husbandry be not constantly used with us.  
And here first Children are to be admonished to use their time and means well, that God's goodness, and the care and bounty of Friends and Parents affordeth them, and 
n 〈…〉  to apply themselves to their learning, while their senses are lively, their wit quick, their memory fresh and strong; take that in now that may stick by them hereafter; 
o 〈…〉  lay that up now that they have comfort of, and benefit by hereafter: Do as wise travellers, that have a long day's journey to make, that get them up betimes, and take the day before them, and not 
p 〈…〉  like foolish, improvident, and unadvised persons, that with frivolous delays trifle out the time, and burn daylight. You know what is said commonly, that 
q 〈…〉  Time and Tide tarrieth for no man. Neither is it possible to recall any one day or hour, when it is once over, nay nor the least minute or moment of our life, when it is once past and gone. It will be too late for you to say hereafter, 
r O mihi praeteritos ref●rat si jupiter ann. 1. etc.  Oh were I as young again as once I was; or, Were I to begin again as sometime I was, and had that time and those means that then I had, or might have had, I would then do thus and thus. Prevent it now therefore, while you may, by following good counsel, and taking your learning, that now seeketh you, and offereth itself unto you; 
s Prov. 5. 11, 12, 13.  lest you mourn hereafter in your latter days; when you have spent your time and your strength in folly and vanity; and say, How have I hated instruction, and in mine heart scorned correction; and have not obeyed the voice of them that taught me, nor inclined mine ear unto them that instructed me: yea 
* job 20. 11.  when your bones, it may be, as he speaketh in job, are so filled with the sins of your youth, with the fruits of those loose courses that then you took, that they leave you not, till they lie down with you in the dust.  
As also many Parents come here justly to be reproved, 
Use. 2.  that are too too careless in this kind; Let their children go on without instruction and correction so long, that afterward when they would themselves, they can do no good with them; but through the just judgement of God upon them by their stubbornness and untowardness, they become 
t Gen. 26. 35. & 27 46.  such a corrosive and an heartsore unto them, that they make them even weary of their lives, and oft bring their grey heads with excessive grief for them to the grave.  
Let them alone, say they, yet a while; they are but young yet: there will be time enough to teach them, and to nurture them hereafter. Yea, but for the body of thy Child, thou wouldst be wiser and more wary. Were any limb mishapen, or did any part grow awry, thou wouldst be sure to take it betimes, while the nervs are gentle and pliable, the flesh soft and waxy, and the bones tender, and gristly, so as they may be easily wrought and moulded any way. Be no less wise than for the soul of thy Child. Thou canst not begin too soon. 
u Ad neminem ante bona mens venit quam mal●: omnes prae●ccupats sumus. Virt●tes descere est vitia dediscere, Sen. epist 51. Ad virtutem cont●udimus inter vitia distr●cti. Ibid. 75.  Forestalled we are all of us; the Heathen themselves saw and said as much. We bring vice into the world with us, that must be wrought out of us; 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.  
What shall we say of those, that all their whole time train them up in idleness, in nothing but vanity and naughtiness? That which proveth after the very bane and utter overthrow of them. 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, and so come at length to confusion. What shall we say, I say, of such, but what Bernard before said, that such are 
x Peremptores potius quam parents. Bern. epist. 111. V●inam liberorum nostrorum mores non ipsi p●●deremus. Infantiam, statim delucijs solumus. Mol. lis illa educatio, quaem indulgentiam v●amus, neruos cens & mentis & corporis frangit Quintil. ins●●. l. 1. c. 2.  rather Parricides than 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, yet by their diligent endeavour and care might have done much better.  
But what is it that David would have these little ones to learn? 
Branch 4.  And so come we at length to the fourth and last Branch; the Subiect-Matter of his teaching; the Fear of the Lord.  
The last point then that we observe hence is, 
Doctrine 7.  that, The Fear of God, religion, and godliness is to be taught Children, and to be learned as well of young as of old. 
a Genes. 18. 19  Abraham, saith God of him, will teach his Sons and his whole household, to walk in God's ways. 
b Eccles. 12. 1.  Remember thy Creator, to wit, to fear and serve him, saith Solomon, in the days of thy youth. And, 
c Ephes. 6 4.  Ye Fathers, saith the Apostle Paul, bring up your Children in instruction and information of the LORD.  
And great reason for Parents so to train them up, if they desire or regard their good.  
For 1. 
Reason 1.  there is no true wisdom but in it. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov 9 10. Virtutum omn●um fandamentum 〈◊〉. Cic. pro Planc.  Timor Domini principium sapientiae. The Fear of God is the Beginning of Wisdom; saith Solomon. Yea, Timor Domini caput, or praecipuum sapientiae; 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Prov. 3. 9 & 4. 7.  The Fear of God is the chief and principal point of Wisdom; saith both 
f Psal 111. 10.  David, and the same 
g Prov. 1. 7.  Solomon. And job long before either of them, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jib. 28. 28. Qu●d & idem ferè Solomon Pro. 15. 33.  Timor Domini est sapientia ipsa: The Fear of God is wisdom, even wisdom itself. No true wisdom without it, no true wisdom but in it. To be taught our Children therefore, if we would have them wise, if we would not have them fools and idiots, as they must needs be without it.  
2. 
Reason 2.  There is no true happiness without it, no blessedness but by it. For it is that, that God's blessing is entailed unto; even all the good blessings both of this life▪ and the next; and Blessedness itself, not temporal only, but eternal. For, 
i Psal. 112. 1.  Blessed is the man that feareth God: and, 
k Psal. 128. 1.  Blessed is every one that feareth the Lord; and, 
l Prov. 28. 14.  He is a blessed man that standeth always in awe. For, 
m 1. Tim. 4. 8.  Godliness (that is, the Fear of God,) hath the promises both of this life, and of that that is to come. Of this life. For, 
n Psal. 34. 9, 10.  There shall be no want to those that fear him: they shall lack nothing that is good for them. And of the life to come too. For, 
o Psal. 103. 17.  The loving kindness of the Lord is for ever and ever upon them that fear him; and his 
p Ita verto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pr●●t usurpatur, Psal. 112. 3, 9 & 2. Cor. 9 9, 10.  bounty or mercy upon their children's Children. And therefore no marvel if Solomon, as in the Entrance into his Proverbs he maketh the Fear of God, the Beginning of all; so in the Conclusion and shutting up of his Ecclesiastes, he maketh the same Fear of God, the very Sum and the End of all. 
q Eccl●s. 12. 15.  Summa, or Finis rei. Will you hear, (saith he) what is the Sum, or the End of all: Fear God, and keep his Commandments: For that is the whole duty of man: and that is the only means to make man truly happy, the main matter that Solomon there intended to teach.  
Now this First may teach you that be Parents, 
Use 1.  Masters and Teachers, what to labour in, 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; even to teach them the fear of God. 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; but you must withal, or else you come far short of that you should do, teach them also to fear God, and so to serve him here, as they may live with him eternally, when they go hence.  
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, yet is 
r Exod. 2●. 6. Deut. 5. 10.  more specially annexed to the second Commandment in the Decalogue, which is concerning the service and worship of God; God thereby intimating what Parents & others should principally apply themselves to have planted in their Families, if they would have God's blessing entailed upon their issue. 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, and stealing, and looseness of life, and surfeiting, and excess, and the like; because such things may make them unfit for common and civil society, or may be a means to waste them, and that, that they shall leave them. But God would have us, (and those that be truly godly will regard it,) to go a st●p further, and to teach them a lesson beyond all this, not civility alone, but true piety too; that we may be blessed in them, and they inherit God's blessing with us.  
And surely what difference will there be between a Christian Parent and an Heathen, a Christian Schoolmaster and a pagan; 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 speaketh in an other case, 
s 1. Tim 5. 8.  He that provideth not for his Family, is worse than an Infidel: So here, that Parent that bringeth up his Child idly, is worse than many an Infidel: he that traineth him up in some worldly trade only is no better than they. That Schoolmaster that teacheth them not at all that be committed unto him, is worse than many an Infidel; he that giveth them humane learning only, is little better than they. That Parent or Teacher that doth not teach them Civility, comes far short of many Heathen ones; he that doth teach Civility, and not Piety withal, goeth no further than they have gone.  
Lastly, 
Use 2.  Children also must learn to fear and to serve God. If your Governors must teach you it, then questionless you must learn it. 
t Eccles. 12. 1.  Remember thy Creator, saith Solomon, in the days of thy youth. And, 
u Psal. 119. 9  Whereby shall a boy, or a Child, saith David, make his path pure, but by taking heed to it according to God's word?  
It is an idle conceit of many, that Religion and Godliness is not for Children, that such things concern them not. There is no age freed from it. And therefore john writeth unto, and directeth, what he writeth, unto all, 
x 1. joh. 2. 12, 13, 14.  not to old men, and young men, strong grown men only, but to Children and little ones also. And surely most equal it is, 
y Vt primiti● reris, ita primitiae dieris. Greg. in Evang.  that as the first-fruits of other things, so the first-fruits of our years should go also to God.  
It is but a Devilish Proverb, A young Saint, and an old Devil. The Holy Ghost by Solomon assureth us the contrary: 
z Prov. 22. 6.  Teach a Child, saith he, in the trade of his way, and he will not depart from it, when he is old. It is true indeed, that those that have made most show of piety, 
a 2. Pet. 2 20. Math. 11. 45.  when they fall away again, prove usually most profane. But 
b 1. Pet. 1. 23. 1. joh. 3. 9 Sapientia non 〈…〉 non revolvitur. Sen. epist. 76.  where it hath once truly taken root in the heart, there it will continue constantly even to all eternity, and never dye or decay again.  
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, if you be unskilful in God's book? to have learned Greek and Latin, if you learn not withal 
c Esai. 19 18.  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, when you are ignorant of the Creator? to have learned that whereby you may live a while here, and neglect that whereby you may live eternally hereafter?) Learn to fear God, to serve God; and than God will bless you. For 
d Psal. 115. 13.  He will bless those that fear him, be they great or small. Yea he will take charge of you, and provide for you, if your Parents be taken from you. 
e Psal. 27. 10.  Though my Father and Mother, saith David, should leave me, yet would God take me up. 
f Psal. 68 5.  He will be a Father unto you: 
g Psal. 23. 1.  he will see you shall not want. If your Parents have wrought the Fear of God into you; 
h Psal. 37. 25, ●6.  they shall be sure to leave God's blessing to you; they may boldly bequeath it you; and you shall be sure to partake with them in it.  
To end where we began; it is the commendation of Timothy, and of his Parents withal, that 
i 2. Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he had known the holy Scriptures from a Child; and had been even 
k 1. Tim. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nursed up in the words of faith and good doctrine; 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H●mer Sophista in Monod. Ru●i●s.  sucking piety and godliness in, with his Mother's milk, and beginning to be acquainted with it even at the breast. Let the like course be taken of, and with others, and it will make them prove in time also like Timothy, 
m 2. Tim. 3. 15, 17.  wise to salvation, and enabled to every good work.  
FINIS.