Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Reason 5 Lastly, Children if they be taught no good thing, they will of themselves learn evil things.k The mind of man or child is like a restless, Mill, that cannot stand still, will never be without work.l By doing nothing, saith the Heathen Man, men soon learn to do evil things. Andm evil weeds come up apace, and grow soon over-rank in us, if some diligent husbandry be not constantly used with us.
Reason 5 Lastly, Children if they be taught no good thing, they will of themselves learne evill things.k The minde of man or childe is like a restlesse, Mill, that cannot stand still, will never be without worke.l By doing nothing, saith the Heathen Man, men soone learne to doe evill things. Andm evill weeds come up apace, and grow soone over-rank in us, if some diligent husbandry be not constantly used with us.
kOmni mobili mobilius consistere non potest, sed molendini instar, impigrè volvitur, &c. Bern. m dit. cap. 9.
lNihil agendo malè agere homines discunt. Catonis oraculum, quo nihil verius. Colum. de re rustic. lib. 11. cap. 1.
mIncultis urenda si ix innascitur agris. Horat sat. 3.
Use 1 And here first Children are to be admonished to use their time and means well, that Gods goodness, and the care and bounty of Friends and Parents affordeth them, &
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;
lay that up now that they have comfort of, and benefit by hereafter: Do as wise travellers, that have a long days journey to make, that get them up betimes, and take the day before them, and not
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,
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 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; 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
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 lye down with you in the dust.
Vse 1 And here first Children are to be admonished to use their time and meanes well, that Gods goodnesse, and the care and bounty of Friends and Parents affordeth them, &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: Doe as wise travellers, that have a long dayes journey to make, that get them up betimes, and take the day before them, and notp like foolish, improvident, and unadvised persons, that with frivolous ⟨p. 14⟩delayes triflle out the time, and burne daylight. You know what is said commonly, thatq Time and Tide tarieth for no man. Neither is it possible to recall any one day or houre, when it is once over, nay nor the least minute or moment of our life, when it is once past and gone. It will be too late for you to say hereafter,r Oh were I as young againe as once I was; or, Were I to begin againe as sometime I was, and had that time and those meanes that then I had, or might have had, I would then doe thus and thus. Prevent it now therefore, while you may, by following good counsell, and taking your learning, that now seeketh you, and offreth it selfe unto you,s lest you mourne hereafter in your latter dayes; when you have spent your time and your strength in folly and vanitie; and say, How have I hated instruction, and in mine heart scorned correction; and have not obeyed the voyce of them that taught mee, nor inclined mine eare unto them that instructed mee: yea* when your bones, it may be, as he speaketh in Iob, are so filled with the sinnes of your youth, with the fruits of those loose courses that then you tooke, that they leave you not, till they lye downe with you in the dust.
n—Nunc adhibe puro Pectore verba, puer: nunc te melioribus offer. Horat. epist. 2. Utendum est aetate: cito pede praeterit aetas; Nec bona tam sequitur, quam bona prima fuit. Ovid. art. l. 3. Ud•m ac moll lutum es, nunc, nunc properandus & acri Fingendus sine fine rota. — Pers. Sat. 3.—Nunc adhibe puro Pectore verba, puer: nunc te melioribus offer. Horat. epist. 2. Vtendum est aetate: cito pede praeterit aetas; Nec bona tam sequitur, quam bona prima fuit. Ovid. art. l. 3. Vd•m ac molle lutum es, nunc, nunc properandus & acri Fingendus sine fine rota. — Pers. Sat. 3.
oInveni parandum, seni utendum est. Senec. epist. 36. Quaere adolescens; utter fenex. Sense. lib. 1. contr. 7.Inveni parandum, seni utendum est. Senec. epist. 36. Quaere adolescens; utere fenex. Sence. lib. 1. contr. 7.
p[Greek or Hebrew]. Hesiod. — mora non t•ta est. — Ov d. art. l. 1. — mora damnosa est. Idem met. l. 10. — semper noc•it differre. Idem remed. lib. 1. — mora saepe malorum dat causas. Manil. astrom. l. 6.〈non-Latin alphabet〉. Hesiod. — mora non t•ta est. — Ov d. art. l. 1. — mora damnosa est. Idem met. l. 10. — semper noc•it differre. Idem remed. lib. 1. — mora saepe malorum dat causas. Manil. astrom. l. 6.
qSed fugit interea, fugit irreparabile tempus. Virgil. Georg. lib. 3. — breve & irreparabile tempus Omnibus est vitae. Idem Aen. l. 10. Agit nos, agiturque velox dies: inscii rapimur; nisi properamus, relinquimur. Et nos inter praecipitia lenti sumus? Non dicuntur dies ire, sed fugere: quod currendi genus concitatissimum est. Quid ergò cessamus nosipsos concitare, ut velocitatem rapidissimae rei possimus aequare. quod fugit occupandum est. Sen. epist. 108. Irrevocabilis est-praeterita aetas. Lucret. l. 1.-ut, Stygis irremeabilis unda. Virg. Aen. 6. Quasi fluvio quodam decurrit genus humanum. Aug. de Trinit. lib 4. c. 16. Et hîc ver um Heracliti illud, [Greek or Hebrew]. Plato Cratylo. In idem flumen bis no• descendimus. Sen. epist. 58 — assiduo labuntur tempora motu, Non secus ac flumen, neque enim consistere flumen, Nec levis hora potest. sed ut unda impellitur unda, Urgeturque eadem veniens urgetque priorem: Tempora fic fugiunt pariter, pariterque sequuntur, Et nova sunt semper. Ovid. met. l. 15. — eunt any more fluentis aquae, Nec quae praeteriit cursu revocabitur unda: Nec quae praeteriit hora redire potest. Idem art. l. 3.Sed fugit interea, fugit irreparabile tempus. Virgil. Georg. lib. 3. — breve & irreparabile tempus Omnibus est vitae. Idem Aen. l. 10. Agit nos, agiturque velox dies: inscii rapimur; nisi properamus, relinquimur. Et nos inter praecipitia lenti sumus? Non dicuntur dies ire, sed fugere: quod currendi genus concitatissimum est. Quid ergò cessamus nosipsos concitare, ut velocitatem rapidissimae rei possimus aequare. quod fugit occupandum est. Sen. epist. 108. Irrevocabilis est-praeterita aetas. Lucret. l. 1.-ut, Stygis irremeabilis unda. Virg. Aen. 6. Quasi fluvio quodam decurrit genus humanum. Aug. de Trinit. lib 4. c. 16. Et hîc ver um Heracliti illud, 〈non-Latin alphabet〉. Plato Cratylo. In idem flumen bis no• descendimus. Sen. epist. 58 — assiduo labuntur tempora motu, Non secus ac flumen, neque enim consistere flumen, Nec levis hora potest. sed ut unda impellitur unda, Vrgeturque eadem veniens urgetque priorem: Tempora fic fugiunt pariter, pariterque sequuntur, Et nova sunt semper. Ovid. met. l. 15. — eunt anni more fluentis aquae, Nec quae praeteriit cursu revocabitur unda: Nec quae praeteriit hora redire potest. Idem art. l. 3.
rO mihi praeteritos referat si Jupiter annos, &c. Virgil.
Use 2 As also many Parents come here justly to be reproved, 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 becomet such a corrosive and an heart-sore 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.
Vse 2 As also many Parents come here justly to be reproved, that are too too carelesse in this kinde; Let their children goe on without instruction and correction so long, that afterward when they would themselves, they can doe no good with them; but through the just judgement of God upon them by their stubbornnesse and untowardnesse, they becomet such a corrosive and an heart-sore unto them, that they make them even weary of their lives, and oft bring their gray heads with excessive griefe for them to the grave.
Let them alone, say they, yet a while; they are but young yet: there will be time enough to teach them, and to nurture them hereafter. Yea, but for the body of thy Child, thou wouldst be wiser and more wary. Were any limb misshapen, or did any part grow awry, thou wouldst be sure to take it betimes, while the nerves are gentle and pliable, the flesh soft and waxy, and the bones tender, and gristly, so as they may be easily wrought and moulded any way. Be no less wise then for the soul of thy Child. Thou canst not begin too soon.u 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.
Let them alone, say they, yet a while; they are but young yet: there will be time enough to teach them, and to nurture them hereafter. Yea, but for the body of thy Childe, thou wouldst be wiser and more warie. Were any limme mishapen, or did any part grow awry, thou wouldst be sure to take it betimes, while the nerves are gentle and pliable, the flesh soft and waxie, and the bones tender, and gristly, so as they may be easily wrought and moulded any way. Be no lesse wise then for the soule of thy Childe. Thou canst not begin too soone.u Forestalled wee are all of us; the Heathen themselves saw and said as much. Wee bring vice into the world with us, that must be wrought out of us: and the sooner wee are dealt with, ere it take deeper root with us, or grow to stronger head in us, the more easily it will be done.
uAd nominem ante bona mens venit quàm mala: omnes praeoccupati sumus. Virtutes discere, est vitia dediscere. Sen. epist. 51. Ad virtutem contendimus inter vitia districti. Ibid. 76.
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 ⟨p. 15⟩so come at length to confusion. What shall we say, I say, of such, but what Bernard before said, that such arex 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.
What shall we say of those, that all their whole time traine them up in idlenesse, in nothing but vanitie and naughtinesse? That which proveth after the very bane and utter overthrow of them. For having been brought up to nothing, and having no kinde of imployment to passe their time away with, they light commonly into lewd company, whom they waste themselves and their meanes with, and ⟨p. 15⟩so come at length to confusion. What shall wee say, I say, of such, but what Bernard before said, that such arex rather Paricides than Parents? And the bloud of their Children shall be one day required at their hands, which though they perish deservedly through their owne voluntarie default, yet by their diligent endevour and care might have done much better.
xPeremptores potius quàm parents. Bern. epist. 111. Utinam liberorum nostrorum mores non ipsi perderemus. Insantiam statim deliciis solvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis frangit. Quintil. instit. l. 1. c. 2.Peremptores potius quàm parentes. Bern. epist. 111. Vtinam liberorum nostrorum mores non ipsi perderemus. Insantiam statim deliciis solvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis frangit. Quintil. instit. l. 1. c. 2.
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 Subject-Matter of his teaching; the Fear of the Lord.
But what is it that David would have these little ones to learne? Branch 4 And so come wee at length to the fourth and last Branch; the Subject-Matter of his teaching; the Feare of the Lord.
Doctrine 7 The last point then that we observe hence is, 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 Abraham, saith God of him, will teach his sons and his whole household, to walk in Gods ways. bRemember thy Creator, to wit, to fear and serve him, saith Solomon, in the days of thy youth. And,c Ye Fathers, saith the Apostle Paul, bring up your Children in instruction and information of the LORD.
Doctrine 7 The last point then that wee observe hence is, that, The Feare of God, religion, and godlinesse is to be taught Children, and to be learned as well of young as of old.a Abraham, saith God of him, will teach his sonnes and his whole houshold, to walke in Gods wayes. bRemember thy Creator, to wit, to feare and serve him, saith Salomon, in the dayes of thy youth. And,c Yee Fathers, saith the Apostle Paul, bring up your Children in instruction and information of the LORD.
Reason 1 For 1. there is no true wisdom but in it.d Timor Domini principium sapientiae: The Fear of God is the Beginning of Wisdom; saith Solomon. Yea, Timor Domini caput, or praecipuum sapientiae; The Fear of God is the chief and principal point of Wisdom; saith bothf David, & the sameg Solomon. And Job long before either of them,ehTimor Domini est sapientia ipsa: The Feare of God is wisdom, even wisdom it self. 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.
Reason 1 For 1. there is no true wisdome but in it.d Timor Domini principium sapientiae: The Feare of God is the Beginning of Wisedome; saith Salomon. Yea, Timor Domini caput, or praecipuum sapientiae; The Feare of God is the chiefe and principall point of Wisedome; saith bothf David, & the sameg Salomon. And Iob long before either of them,ehTimor Domini est sapientia ipsa: The Feare of God is wisedome, even wisedome it selfe. No true wisedome without it, no true wisedome but in it. To be taught our Children therefore, if wee would have them wise, if wee would not have them fooles and ideots, as they must needs be without it.
d[Greek or Hebrew] Prov. 9.10. Virtutum omnium fundamentum pietas. Cic. pro Planc.〈non-Latin alphabet〉Prov. 9.10. Virtutum omnium fundamentum pietas. Cic. pro Planc.
Reason 2 2. There is no true happiness without it, no blessedness but by it. For it is that, that Gods blessing is entailed unto; even all the good blessings both of this life and the next; and Blessedness it self, not temporal only, but eternal. For,i Blessed is the man that feareth God: and,k Blessed is every one that feareth the Lord; and,l He is a blessed man that standeth always in awe. For,m 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 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 The loving kindness of the Lord is for ever and ever upon them that fear him; and his pbounty 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. qSumma, 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.
Reason 2 2. There is no true happinesse without it, no blessednesse but by it. For it is that, that Gods blessing is entailed unto; even all the good blessings both of this life and the next; and Blessednesse it selfe, not temporall onely, but eternall. For,i Blessed is the man that feareth God: and,k Blessed is every one that feareth the Lord; and,l Hee is a blessed man that standeth alwayes in awe. For,m 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,n There shall be no want to those that feare him: they shall lack nothing that is good for them. And of the life to come too. For,o The loving kindnesse of the Lord is for ever and ever upon them that feare him; and his pbounty or mercy upon their Childrens Children. And therefore no marvell if Salomon, as in the Entrance into his Proverbs he maketh the Feare of God, the Beginning of all; so in the Conclusion and shutting up of his Ecclesiastes, he maketh the same Feare of God, the very Summe and the End of all. qSumma, or Finis rei. Will you heare (saith he) what is the Summe, or the End of all: Feare God, and keepe his Commandements: For that is the whole dutie of man: and that is the only meanes to make man truly happy, the maine matter that Salomon there intended to teach.
Use 1 Now this First may teach you that be Parents, Masters and Teachers, what to labour in, if you desire the true welfare and happiness of those that be under your charge, or Gods blessing upon them, and ⟨p. 16⟩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 another 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.
Vse 1 Now this First may teach you that be Parents, Masters and Teachers, what to labour in, if you desire the true welfare and happinesse of those that be under your charge, or Gods blessing upon them, and ⟨p. 16⟩your labours and endevours with them; even to teach them the feare of God. You are not to thinke it enough, that you have taught them some trade, that you have given them learning, (humane learning, I meane) that they may live by another day; but you must withall, or else you come far short of that you should doe, teach them also to feare God, and so to serve him here, as they may live with him eternally, when they goe hence.
To which purpose it is well observed, that the promise of a blessing to be continued to posterity, though made to the observance of all Gods precepts, yet isr more specially annexed to the second Commandment in the Decalogue, which is concerning the service and worship of God; God thereby intimating what Parents and others should principally apply themselves to have planted in their Families, if they would have Gods blessing entailed upon their issue. For as for other things, even Heathen and Infidels, or mere Civill 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 civill 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 step 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 Gods blessing with us.
To which purpose it is well observed, that the promise of a blessing to be continued to posteritie, though made to the observance of all Gods precepts, yet isr more specially annexed to the second Commandement in the Decalogue, which is concerning the service and worship of God; God thereby intimating what Parents and others should principally apply themselves to have planted in their Families, if they would have Gods blessing entailed upon their issue. For as for other things, even Heathen and Infidels, or meere Civill and naturall men, will be ordinarily teaching and instructing their Children, to forbeare and abhorre lying, and stealing, and loosenesse of life, and surfeting, and excesse, and the like; because such things may make them unfit for common and civill society, or may be a meanes to waste them, and that, that they shall leave them. But God would have us (and those that be truly godly will regard it) to goe a step further, and to teach them a lesson beyond all this, not civilitie alone, but true piety too; that wee may be blessed in them, and they inherit Gods blessing with us.
And surely what difference will there be between a Christian Parent and an Heathen, a Christian School-master and a Pagan; if the Parent or School-master teach his Children and Scholars, matter of civility or humane learning alone? Do not Heathen even the same? As the Apostle speaketh in another case,s 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 School-master 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.
And surely what difference will there be betweene a Christian Parent and an Heathen, a Christian Schoole-master and a Pagan; if the Parent or Schoole-master teach his Children and Scholers, matter of civilitie or humane learning alone? Doe not Heathen even the same? As the Apostle speaketh in another case,s He that provideth not for his Familie, is worse than an Infidell: So here, that Parent that bringeth up his Childe idly, is worse than many an Infidell: he that traineth him up in some worldly trade only is no better than they. That Schoole-master that teacheth them not at all that be committed unto him, is worse than many an Infidell; hee that giveth them humane learning onely, is little better than they. That Parent or Teacher that doth not teach them Civilitie, comes far short of many Heathen ones; he that doth teach Civilitie, and not Piety withall, goeth no further than they have gone.
Use 2 Lastly, Children also must learn to fear and to serve God. If your Governors must teach you it, then questionless you must learn it.t Remember thy Creator, saith Solomon, in the days of thy youth. And,u Whereby shall a boy, or a Child, saith David, make his path pure, but by taking heed to it according to Gods word?
Vse 2 Lastly, Children also must learne to feare and to serve God. If your Governours must teach you it, then questionlesse you must learne it.t Remember thy Creator, saith Salomon, in the dayes of thy youth. And,u Whereby shall a boy, or a Childe, saith David, make his path pure, but by taking heed to it according to Gods word?
It is an idle conceit of many, that Religion and 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 not to old men, and young men, strong grown men only, but to Children and little ones also. And surely most equal it is, that as the yfirst-fruits of other things, so the first-fruits of our years should go also to God.
It is an idle conceit of many, that Religion and Godlinesse is not for Children, that such things concerne them not. There is no age freed from it. And therefore Iohn writeth unto, and directeth, what hee writeth, unto all,x not to old men, and young men, strong growne men onely, but to Children and little ones also. And surely most equall it is, that as the yfirst-fruits of other things, so the first-fruits of our yeeres should goe 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 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 when they fall away again, prove usually most profane. Butb 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.
It is but a Devillish Proverb, A young Saint, and an old Devill. The Holy Ghost by Salomon assureth us the contrary:z Teach a Childe, saith he, in the trade of his way, and hee will not depart from it, when hee is old. It is true indeed, that those that have made most shew of piety,a when they fall away againe, prove usually most prophane. Butb where it hath once truly taken root in the heart, there it will continue constantly even to all eternity, and never dye or decay againe.
