By E. A.

MICAH 7.8.

Rejoyce not against mee, O mine e­nemie, though I fall I shall rise againe.

PSAL. 94.17.

If the Lord had not holpen mee, my soule had almost dwelt in silence.

LONDON, Printed by G. ELD. 1623.

TO The right Honorable, right Reuerend, right Wor­shipfull, Worshipfull; and all his religious, worthy, faithfull Friends: with the Oblation of his Mite, E. A. wisheth the increase of honour and happinesse here; and everlasting joy and felici­ty hereafter.

YOV, who are the Center of my divi­ded distracted affecti­ons, in whose re­tayned favour they meet and are united: the know­ledg of your devotion unto GOD, and affection unto my selfe, whi­lest I lived and exercised my Mi­nistery amongst you, and the ex­perience thereof in my extremi­tie, when my paines in Catechi­zing and Preaching was rewarded [Page]with no little damage to my fun­ction, state, and person, presses me out of press, to send this little Tractate, with the gratefull ac­knowledgement of what I owe unto you: For those that know me well, well know, that I owe you more then I am, besides that debt, which though I daily pay can ne­ver satisfie. Accept this then, I beseech you, such as it is (for un­to you it is due) with the best interpretation, Sorrow being the Scribe, and Distraction the In­ventor. I bring you here in a plain dish, not curiously drest, such a service as I well know your soule loveth; which, I suppose, some Dogs will bee snarling or snatch­ing at, till vengeance, that dogges them at the heels, Iesabel like, de­vours or excludes them aedibus se­dibus. Holy things then be whol­ly [Page]theirs that bee holy: matters divine for persons devout are most fit for use and imployment. I have therefore unto you dedica­ted this little Catechisme of DA­VID's because you are loyall, of the feare of GOD, because you are religious. It is little that you may reade it, plain that yours also may understand it. It hath Anti­quity, and necessity; profit, and pleasure to pleade for it: enter­taine it then, if you please; it will pleasure you for Confirma­tion, and yours for Informati­on: And the LORD multiply upon you both, his best blessings, for CHRIST IESVS his deare Son's sake. AMEN.

Yours in all humble observance, obliged and devoted, EDWARD ALPORT.

The Author being absent at the impressi­on, the Printer prayeth you to correct these faults.

IN the second page of the Epistle place a paren­thesis before (sorrow, and after Author). p. 1. l. 11 for this reade the. p. 8. l. 27. for euer r. euen. p. 10. l. 4. for perior r. pronior. p. 10. l. 11. for tread r. lead. p. 12. l. 13. place the comma at well after then. p. 22. l. 19. for of r. hereof. p. 23. l. 27. for ACAE r. ACHAB. p. 27. l. 13. for hands r. hand.


Christian READER,

I Conceive how difficult an adventure it is, to put my poore Talent unto publike view, see­ing greater graces kept in silence: But, I know how hard it is to hide, and therefore deeme it better to ha­zard it then my selfe.

View then the matter which may pleasure thee, and favour the Au­thor with the furtherance of thy prayers; and the Author of every good gift, give thee faith and feare [Page]here, and the end of both hereaf­ter: In suite for which, I re­maine pressed ever ready unto any Christian Office.

Thine in all Chri­stian duty, E. A.

DAVID's Catechisme.

SInce the ancient and lau­dable constitution of our Church, and profitable practice therein of Cate­chising Children is so much sleighted and neglected in this declining age of the world, that many, not caring for GOD, fall out with the Man and meanes which should make them good and godly. It hath pleased this King's sacred Maiestie, in his princely care of his people, and zeale unto Gods glory, (by especiall Com­mand) to revive the same.

I, though the meanest of my brethren, yet a Minister of the Gospell of Christ, thought it my duty, not onely to per­form the same in my particular charge; but also (according unto my ability) to publish unto the view of others, the [Page 2]Antiquity and necessity thereof, in the exposition of these words of the Psal­mist, Psal. 34.11.

Come yee Children, Text, Psal. 34.11 hearken unto mee; I will teach you the feare of the Lord.

In handling of which words, I will speake;

First, Division. of the Parties who are invited to Hearken; Children: Come yee Chil­dren, hearken unto mee.

Secondly, of him that will teach them, DAVID; a Prince, and a Prophet: I will teach you.

Thirdly, and lastly, the Lesson which hee will learne them, The feare of God: I will teach you the feare of the Lord.

First, concerning the Parties who are invited to hearken,

I observe these three things:

  • 1, their Name.
  • 2, their Invitation.
  • 3, their Direction.

First, their Name: Children.

Secondly, their Invitation: Come.

Thirdly, their Direction: Hearken. Come yee Children, hearken.

By name they are called children, Varro. Pu­eri, quasi puri; as Iuvenis from Iuvans: a child is called puer, because he is Pure.

I know that Children in this place, may be taken for all Inferiors, and sub­ordinate estates of men: yea, an old man too, Isai. 65.20. Puer con­tum anne­rum. whose age hath snowne downe winter upon his head; whose hayres be heraulds of prudence, centum annorum, may be a child, for his puerisenes. How be it, the ancient Fathers use the word more strictly, eyther for them who had newly received the faith; or else for Children, who learned the rudiments of Religion, whom they else-where tearmed, Catechumenoi; Tertul. de poenit. for Tertullian hath these words, Nemo sibi aduletur, quia inter auditorum tyrocinia deputatur, &c. where hee understandeth by Au­ditors, hearers; those onely who are named altogether by Origen, Catechu­menoi, who are taught the principall doctrines of Christian Religion: And S. Cyprian saith: that, Cypr. epist. lib. 32. epist. 22. Optarus. With consent of Ministers, Teachers and Readers, hee or­dained Optatus, doctorem audientium: A teacher or instructer of hearers, id est, of young men who were catechised. Pantaenus. Such a Teacher of such Hearers was Pantaenus, immediately after the Apostles time, Clemens in the Church of Alexandria, whom Cle­mens [Page 4]succeeded in the same Office: and after him followed Origen, Origen. Clemen's Scholler, being chosen and ordayned by Demetrius, then Bishop of Alexan­dria: Hercules. Greg. Nyss. Orat. 1. and Hercules succeeded Origen.

Againe, Gregory Nissen, in his first Oration, giveth us to understand; that, The Pastors of the Church, in the be­ginning, auditoribus proponerent, did de­liver unto their Auditors, or hearers, certaine easie lessons of Religion, as it were their A, B, C; & then by degrees they explained and opened unto them more hard and hidden mysteries of Di­vinity. All which serve for proofe of what I have alleaged already, to wit; that, by Children, the ancient Fathers understand their Catechumenoi, young men trayned up in the rudiments of Christian Religion. They therefore, who are to learne the doctrine of the beginning of Christ, Heb. 6.11. Mat. 18.3. as the Apostle speaketh, they I say are stiled Children. And CHRIST saith: Nisi conversi ac facti ut pueruli, nequaquam ingrediemini in regnum Coelorum, which Christ him­selfe hath demonstrat in his owne per­son, becoming a Child for us, and lea­ding [Page 5]us the way. These, I say, are in ma­ny things like unto those Catechumenoi I spake of before; for, they were taught a Catechisme, id est, A Christian forme of Religion; and so must these: they gave an account of their faith; and so must these: they learned plaine and ea­sie doctrine: at the first, but afterwards increased in all knowledge in heauenly things; and so must these.

Now, as in some things the conditi­on of these much resembleth theirs; so, in others (through the favour & grace of GOD) they farre excell them: for, these are descended of christian parents; those were born, some of Infidels, some of Heretikes, some of meere strangers from the covenant of grace.

With these, Baptisme goeth before instruction, and Catechizing: with those, Catechizing went before Bap­tisme. This I prove by the seventh de­cree of the first Councel of Constantino­ple, 1. Conc. Constanti­nop. Can. 7. where the right or custome in the westerne Churches of receiving Here­tikes, after hearty sorrow and repen­tance for their sinne, is described. The Decree speaketh thus: The first day wee [Page 6]admit them to bee Christians, the next day Catechumenoi, id est, young Schollers in the faith: Elementarios ac quasi fidei tyro­nes: they are the words of the Coun­cell: The third day wee receive them, Ter insufflando, by breathing three times into their faces and eares; and then wee bap­tize them for men borne of unbeleeving parents, or Heretikes, or Infidels.

The Councell did well to provide, that they should make confession of their faith before they received that Sa­crament, which is the seale of our adop­tion. But for us, who are descended of the faithfull, wee are baptized in our infancy; because, that as the Covenant of Circumcision, made unto Abraham, did belong unto all the Children of A­braham; so doth Baptisme, which suc­ceedeth in the place of Circumcision, belong unto all the Children of the faithfull.

What then? must they therefore re­fuse instruction who are baptized alrea­dy? No verily; for, they are baptized, that, as soone as they are able to com­prehend, with all Saints, the good will of GOD; so soone they should begin to [Page 7]learne to know GOD, and to set forth his glory, according to the charge at Baptisme: and therefore this custome of Catechising, and teaching Children the rudiments of Religion, is so ancient as DAVID himselfe; and so much in use in the Apostles time, that the Apo­stle Saint Paul, Gal. Gal. 6.6. useth the words [...], him that is taught, & him that hath taught him; as our English hath in most translati­ons: Wee might as well translate him that is catechized, & him that hath cate­chized him: for, [...] being derived of [...] and [...] noteth as much as Personare, or Circumsonare, To have our eares sound againe with wholsome precepts taught or catechized. Tull. Offic. lib. 1. Tully doth expresse this word to the life, say­ing: Ʋtile est aures tuas talibus vocibus undique circumsonare.

As this custome of Catechizing hath beene ancient: so, how needefull it is, Necess. experience can witnesse; for, Catechize and instruct Young men and Children in the feare of the Lord, and the know­ledge of his Commaundements, they will take delight therin while they live: [Page 8]as otherwise, and much rather, teach them fables, lyes, and vanities, & they will never forget them; like to the Caske, Quo semel est i [...]buta recens ser­v [...] odo­rem Testa diu Horat. epist. which ever savoreth of the first liquor which is powred into it, whe­ther it bee good or bad, that pleads prescription to all that shall succeed af­ter; therefore DAVID bids Children, Come to hearken unto him: and Salomon, his Son, saith: Teach a child in the trade of his way, and when hee is old hee shall not depart from it: who, being about 12 yeares of age, gave that profound Sen­tence concerning the true mother of the childe: Luk. 2.42. and our Saviour, at that age, disputed with the Doctors. And therefore that old ill Proverbe, hatch­ed in Hell, Angelicos in Satanam verti, ubi consenuerint: Young Saints, old Di­vels, is here confuted, and sent backe to the place from whence it came.

Should wee not beginne betimes? Circumcision was commanded on the eighth day, and Baptisme any day soo­ner; that, as Hercules in his Cradle, Monstra superavit prius quam nosce possit: so wee might, in Baptisme, ever van­quish the Divel before wee know him. [Page 9] Samuel, so soone as hee was weaned, 1. Sam. 1.24. was consecrated to the Lord. But ma­ny will be Mammothrepti, rather then Ablacta [...]j; rather never weaned, then consecrated to the Lord.

And, lest any should deeme the fe­male Sexe exempted from such exer­cise, I will propose 2 only Hieron. ad Laet. de In­stit. filiae. And Hieron. ad Gaudent. de Infant. educ. First the Psalmes, then the Proverbs, then Ec­cles. then Iob, then the Gos­pels, then the Acts, then the Epist. then the bookes of Moses, of the Kings, of Chron. of Esd. of Hester, and last of all the Canti­cles, Horat. are poetic. examples, the one of Paula; the other of Pacatu­la: the one, the daughter of Laeta; the other of Gaudentium: both yong, both Virgins; unto whose Mothers, Ierome gives direction, what bookes of the Scripturs in order, when, and how they should read them; and what use they should make of them. And the Israelites were charged to teach their Children the things that GOD had done for them; because commonly, men never forget that which they haue learned in their yonger yeares: for example, A Young man heareth a lewd tale, or be­holdeth an unchast spectacle; hee re­membreth the same a great deale better then if hee had heard a grave Sermon, or godly exhortation; because hee ta­keth more delight in vaine things, then in godliness. And no marvaile; for, a [Page 10]Young man is Cereus in vitium flecti. And, one better learned in Divinity then hee, even S. Augustine himselfe makes it good, saying: Adolescens is po­nior ad peccandum.

Who seeth not how prone the cogi­tation of a young mans heart is unto that which is evill? And yet, who will not confesse, that good and wholsome counsell and instruction will sanctifie his thoughts, and make him tread a godly life? VVherefore, the counsell of Virgil, Virg. georg. lib. 2. Quintil. li. 1. cap. 3. Adeo a teneris consuescere multum est, is fit for all youth; because, as Quintilian saith: Frangas citius, quam corrigas quae in pravum induruerunt: E­vill customes are hardly broken off; if a man accustome himselfe to any noto­rious vice, while hee is a young man, verily, hee doth seldome or never leave the same all his life long. I will goe no further then the prophane swearer, who will witness what I say to be true: I seldome heard of any young swearer, that in elder years could wholly leave his swearing: If there be any amongst them, better natured, or better nurtu­red then others, they will ingenuous­ly [Page 11]confess, being admonished of their fault, that, they knew not whether they did sweare, or no: Thus, with their oaths, their fearefull oaths, as with so many speares, they wound the sides of CHRIST at unawares; and yet, like drunken men, they know not what they doe.

Is it then so dangerous for a young man to accustome himselfe unto evill wayes? Is it so hard for any, that taketh delight in sinning, to bee reclaimed? Then, let every young man give heede unto instruction; let him be willing to bee Catechized: let him bee an auditor and hearer of those lessons which shall bee taught him: Prov. 2.3. let him call for know­ledge, and cry for understanding, and seeke for her as gold, and search for her as for treasures: let him attend unto the Invitation, and follow the Directi­on, and hee shall understand The feare of the Lord, the totall of my Text. Thus much for the name, Children.

2 Come I now unto the Invitation, in this word, Come; which is but a word, The Invita­tion. and therefore but a word of it. And, though it be but a word, yet it bids us, [Page 12] Come, that CHRIST at the last may say, Come. And so, like a Schollers, or Saints Bell, it rings and rouses us from the bed of carnall security, and invites us unto the Church and Schoole of CHRIST, to listen willingly. How little any excuse will prevaile, that in S. Lukes Gospell will satisfie; Luk. 14.18 where, though all their excuses were made, Ʋnanimiter, ioyntly; yet were they all, Inaniter, vainely: unlesse to incense the Master of the Feast the more against them. Come then, well and welcome, unto

The Direction, The directi­on. Hearken. It is not then sufficient to Come; for, so do some, whose desire is, soone to bee gone, or, fairely to fall asleepe: so that, if at all, they must be taken napping, Ecclus. 22.10. Who so tel­leth a foole of wisdome, is as a man which speaketh to one that is asleepe, when hee hath tould his tale, hee saith: VVhat is the matter?

Some come as to the waters of Ma­rah, Exod. 4.15. to bee made bitter, rather then better.

Some, Act. 19.32. like those in the 19 Chapter of the Acts of the Apostles, The more [Page 13]part knew not wherfore they were come to­gether. Yea, many may come like the Sodomits unto Lots doore, with open eyes, yet see no better then Bats. I will therefore tell you as my Text tels mee, wherefore you must Come: To hearken.

Come yee Children and hearken.

Before wee can possibly attaine unto the knowledge of any thing whatsoe­ver, wee must first heare the same ex­pounded unto us: and therefore it is not (I suppose) without great reason said: that, Hearing is the sense of lear­ning; because, men can never learn that which they never heard. I confesse, some question hereof may bee made, because Aristotle seemeth to say as much of the sight, Arist. mo­taph. lib. 1 cap. 1. in the first Chapter of the Metaphis. where hee calleth the sight, Sensum cognitionis: The sense of Learning.

Although wee confesse indeed, that the sight is a most excellent Sense: yet, in this case, Philosophy must give place unto Divinity; and the Eye to the Eare. Listen then unto Lactantius, Lactant. in­flit. lib. 3. ca. 9. better read in Gods booke then Aristo­tle, who saith: Plus est in auribus quam [Page 14]in oculis situm, quoniam & doctrina et sapientia percipi auribus solis potest, oculis solis non potest: There is more in mans eares then eyes, for that learning and wisdome may be obtained by the eares onely, but not by the eyes: and wee see many blind men excell in wisdom and learning: but deafe men, not any. The Apostle S. Paul Rom. 10.14 makes it plaine in the tenth to the Romans, saying: How shall they call on him, in whom they have not be­leeved? and how shall they beleeve in him, of whom they have not heard? & how shall they heare without a Preacher? Whence, in a word, it appeareth, that, Without speciall revelation, or extraordinary calling, no man ever knew GOD at any time, or beleeved in him whom hee hath sent, IESVS CHRIST, but by hearing the Word preached, 1. Cor. 4.1. and being Catechized by them who are the Mini­sters of CHRIST, and the disposers of the secrets of GOD.

So then, they that are desirous to know how good & gracious the Lord is: They that will know, what the will of GOD, and feare of the LORD is: They that long after the newes of their [Page 15]salvation, let them bring their attentive eares with them to the Churches and congregation of the faithful, & there let them hear what the spirit saith unto thē by the Ministers, that therby they may beleeve and bee saved.

If then these things bee so? Who will deny, that there is a great necessity of this charge of the Prophet DAVID in this place?

Now, as it is necessary to heare with their bodily eares, so is it much more needefull to hear with the eares of their understanding: whence, S. Augustine hath observed, A two-fould hearing:

  • 1, Auditus Corporis.
  • AND,
  • 2, Auditus Cordis.

1 A hearing of the body; and, a hearing of the heart & understanding also. The Iewes heard enough, but understood little enough: So, Acts. 26.24 Festus heard Paul preach of the death and resurrection of CHRIST, but hee wanted the eare of understanding, and therefore hee cryed out with a loud voyce: Paul, Thou art besides thy selfe, much learning hath made thee mad. 2 But MARIE, when she sat [Page 16]at IESVS feet, and heard him preach, did heare with both eares; as well of the understanding, as of the body: And therefore CHRIST pronounceth of her: Luk. 10.24 that, Shee had chosen the good part, which should not be taken from her. And S. Hiero hath these words on the 1 Chap­ter of Ioel: Hieron. in 1. Cap. Ioel. Auditus in sacris Scripturis non est iste sonus qui in aure resonat, sed qui in corde percipitur, iuxta illud, Qui habet aures audiendi audiat: The good Fa­ther is of opinion; that, As often as men­tion is made of hearing in the holy Scriptures, wee are to understand the hearing of the heart, & not that which soundeth in the eare onely; according unto that, Hee that hath eares to heare, let him heare. Without all doubt, the Holy Ghost, where he speaketh of hea­ring, laboureth, by all meanes, to per­swade us unto a due understanding of those things which wee heare; for, all cannot understand at the first: What better meanes then Catechizing can there bee to strengthen the understan­ding? They must therefore heare, and bee catechized, that so they may under­stand. Act. 2.41. Happy were those 3000 soules, [Page 17]even 3000 at once, who understan­dingly heard that one Sermon of Pe­ters. Act. 8.3 [...]. And the Eunuch of Aethiopia did well to bee Catechized by Philip, and heare him expound the Prophet Isai unto him. And it was the best houre that ever S. Augustine spent in his whol life, when hee went to heare the elo­quence of S. Ambrose; for so, of a Ma­nachie, hee became a true Christian: and the rest of Infidels became faithful; and, by comming to heare, obtayned mercy at the hands of GOD, to under­stand that which was taught them, and to beleeve in the name of CHRIST IESVS. Wherfore, I exhort all, in the name of Iesus Christ, that, so often as they come or repayre to any divine ex­ercise, they come to heare, and heare to understand what the Spirit of GOD saith unto them: for, when they come & not heare, they despise the ordinance of GOD: when they heare, and not understand, or beleeve, the Word be­commeth unfruitfull unto them, and all their hearing is in vaine; which Cate­chizing will helpe. Quid est audi? Ambros. [...]. 25. in Psal. 119. (saith S. Ambrose) non otiosè dicitur, quod com­mune [Page 18]est omnibus, & suppetit umversis ip­so jure naturae, &c. What is meant by Heare, saith he? It is not an idle charge, when wee are commanded to heare, since it is common unto all men to heare, and it agreeth with every man naturally. Therefore, it is not without great cause that this charg is here given, because, many times, men heare against their wills, and when they are other­wise occupied; yet are they wont to heare a sound, and the voyce of him that speaketh: Therfore, it behoveth those that are present in body, to bee present in minde, and minde to under­stand; that, hearing, they may heare; and, seeing, they may see the wondrous things of the Law; the power of the Gospell; the feare of the Lord; the effi­cacy of the Spirit; and the strange and admirable operation of the feare and word of the LORD.

It is written of the Iewes, that they heard the mysteries of the Law, but they did not understand the same: wherefore the Lord saith: Heare O my people, and I will speake unto you. Now, the word of GOD is spirituall, there­fore [Page 19]heare spiritually. When the Voyce spake from heaven, what did it say? Surely, nothing else, but, This is my be­loved Sonne in whom I am well pleased; Mat. 17.3 heare him: to shew, That wee are soo­ner drawne to beleeve in the Sonne of GOD, by hearing, then by any sense besides. Provided, Mat. 4.24. Luk. 8.18. that wee take heed what wee heare; how wee heare; and whom wee heare: for, many are night walkers, but light talkers; Philip. 3.18 being ene­mies of CHRIST's Crosse: have the shewe of godliness, but deny the pow­er thereof in their heart: whose meat is their maker, and belly their god; whose body being given to ease, and minde to content, shunne labour, be it never so wholsome: fly affliction, be it never so holy. Tel them of catechizing, they will say: It is novelty: informe them of right hearing, they wil answer; It is foolishness, though, indeed, it bee the same which makes us wise unto sal­vation.

Theophrastus in Plutarch, could say: Plutarch de Auditione. that, Hearing, of all other Senses, es­pecially, engendreth greatest motions and perturbations of the minde: and I [Page 20]may say: that, It bringeth greatest ioyes and delights unto the Inner man, and unto the spirit; for, hereby our faith in, and feare of the LORD is bred in us: our hope is increased: our patience con­firmed: our godly meditations enlar­ged: our affiance strengthened: sinne abated: Sathan foyled: and the pow­ers of Hell and Darkenesse vanquished and overcome. Wherfore, I say no more then the Spirit hath said in the Revela­tion: Rev. 2.29 Let him that hath an eare, heare. And thus much bee spoken of the par­ties who are to heare: and consequent­ly, of their name, Invitation and Di­rection.

Now, of the person whom they are to heare, in this word MEE: or, the party who wil teach them, in these: I wil teach you: which, because they belong both unto one person, I will not sever them, but for unity and peace sake, conioyne them: and as M. Curius saith: Duos parietes de eadem fideliâ dealbare: where you may see the blessed Prince of peace and lover of unity, proposing unto his people a rule in Divinity.

Those then who desire to know [Page 21]this was whom they were to hear; here my Text tels them, DAVID himselfe: Come yee children and hearken unto mee; MEE, your Prince; MEE, your Pro­phet: And I, your Preacher; I, your Father (for so hee was unto them) will be your Teacher: I will teach you. Hee, having as it were, the Sword in one hand, and the word in the other: one, teaching; the other terrifying them: for, terrifying, and not teaching, may savour of tyranny: and, to teach, and not to terryfie, may make them lazie. Therefore, hee uses his Princely power in his Propheticall Office: I will teach you, &c. Here is teaching with autho­rity.

This perfect patterne of a compleat Prince, not pictured in Plato, nor fay­ned in Xenophon, but formed according to GOD's owne heart, is here really, and royally parallel'd by his sacred Ma­iestie, our Gracious SOVERAIGNE: informed, by Gods Spirit, in all holy knowledge; and conformed unto DAVID himselfe in all godly practice.

His sanctified wisdome and know­ledg, my heart doth rather ioyfully con­ceive, [Page 22]then my pen can sufficiently ex­presse: his holy Commaunds, divine Expositions, and sacred Directions, in his severall Bookes, doe best expresse.

What zeale hee hath ever had, and still hath unto Gods House, and to set forth his Glorie; what dangers he hath escaped, & thankefulnesse unto GOD, the Author thereof, ordayned: what a blessing Hee hath been unto this King­dome disioynted, when it was, in dan­ger of inundation, and innovation, after the late Queenes death of blessed me­morie, in his peaceable entrance; com­fortable union; continuance of peace, and prevention of warre; preserving the truth, and confuting error: If any bee ignorant of the translated BIBLE, his owne Workes, & wholsom Lawes, to the ioy of all loyall hearts, will ever testifie him, Wife, Learned, Good, and Godly.

And, how in this particular his most Excellent Maiesty, de jure, hath resembled this princely Prophet, all Iurisdictions within his Maiesties Dominions, de facto, can witnesse.

Since then, this notable authority is [Page 23]not built upon the notable foundation of hearesay, but of the knowne truth, not denied by her adversaries; it ought much to move all loyall hearts, to re­move all lets that may hinder this god­ly Exercise; & with all alacrity to stirre them uppe with an earnest desire for Gods glory, and their owne good, to bee instructed thereby.

3 And so I come to the doctrine which this princely Prophet will preach, or Lesson that hee will teach them, The feare of GOD; I will teach you the feare of the Lord.

First, I will speake of the Quality; then of the Obiect.

1 The quality, Feare, in holy Scrip­ture is diversly taken: but especially, two wayes. First, 1 it is taken for an aw­full dread and reverence of GOD, which makes us carefull to obey, and fearefull to offend: by which we make conscience of all our words and works, as standing in the presence of GOD: Which ELIAH thought fit to pro­duce, as an argument the better to per­swade ACAB to give faith unto the truth which hee did deliver. 1. Reg. 17. And the [Page 24]good Theefe's words unto the bad, up­on the Crosse, were these: Fearest thou not God, seeing thou art in the same condemnation? (as if hee had said) Art thou so destitute of grace, as not to con­sider the place and case wherein thou art? Hast thou no feare or awe of him who now taketh vengeance, and exe­cuteth iudgement upon thee for thy former sinnes and iniquities? How darest thou still persist to revile and raile upon this innocent and iust Man? Fearest thou not GOD? And by this Feare, DAVID directeth all men, er­ring in this vaile of misery; saying, Stand in awe and sin not. Psal. 4.4. PSAL. 4.4.

Secondly, 2 Feare is taken for the whole worship and service of GOD: And so it is to bee understood in this place: as if hee should say, Listen un­to mee and I will teach you the true worship of GOD according unto that of the Prophet Isaiah 29, Isai. 29.13. where God saith: Their feare towards me was taught by the precepts of men: (id est) Their Religion, and manner of worship was taught by mans traditions, and not by my word. Mat. 15. Which our Saviour Christ [Page 25]himselfe interpreteth after the same manner: saying, In vaine do they worship mee, teaching for doctrine the precepts of men. And the oath that IACOB took, Gen. 31.42 Gen. 31. was by the feare of his father ISAAC (i.) by the feare of GOD which was in his father ISAAC: as if hee should say; I sweare by that GOD whom my Father adores: for God is sometimes called by names effective; Our health, wealth, strength, and sal­vation: because all these come from him from whom proceedeth every good and perfect gift: sometimes obiective; Our Ioy; our Hope; our Love; our feare: because hee is the obiect of all these, and therfore should be the scope and end of all our worship and service of GOD affective.

Secondly, 2 Tertull. A­pol. cap. 34. consider we then the Ob­iect of this Feare: The LORD; which Tertullian saith: Is the very Surname of GOD, and is most commonly in Scrip­ture applied unto CHRIST, the Se­cond person, and that by consent of the whole Trinity: Ioh. 13.13. by CHRIST him­selfe, Ioh. 13. Yee call me Lord and ma­ster, and yee say well, for so am I: by his [Page 26]Father, Act. 2.36. who hath made him both Lord and Christ: and by the holy Ghost, in the mouth of men: Hic est omnium dominus: Act. 10.36. Psal. 1 10. This Iesus Christ is Lord of all men. And DAVID himselfe saith: The Lord said unto my Lord, &c. Yet because the doctrine here is generall; and also in the Epistle unto the Ephes. 4. Eph. 4.4. the A­postle applyeth the word unto the whole Trinity, Ʋnus Dominus: it will not be amisse here so to doe. [...]. Take then the Lord, either as he is absolute & en­tire of himselfe, his most lively & per­fect essence: Ens ille; ille qui essentiam suam à seipso habet: or take him in his attributes and properties, wherein hee is the same with himself: for, Quicquid est in Deo Deus est. Or view him in his Iustice, a dreadfull GOD, a God of vengeance: Vengeance is mine, I will repay saith the Lord. MOSES could not endure his sight, nor the people his voyce: O let not God speake unto us; that is, immediatly, by himselfe, lest we dye. Or take notice of GOD in the sweetest property of his nature, his infinite mer­cy and loving kindness, not diminish­ing our accounts, as the Steward in the [Page 27]Gospell, who for a 100, sets down 50: but utterly can celling our bills, & blot­ting all our wickednesse our of his re­membrance.

Consider the LORD (I say) either in his Maiesty, or Mercy: as he is a God of vengeance or patience, hee is to bee feared. This Feare of the Lord, Psal. 111.10. Eccles. 12.13 Psal. 145.15 Psal. 115.13 is the beginning of wisdome, and the end of all. Those which fear him shall be his schol­lers, Psal 145. And he will fulfill their desire & blesse them all great and small his hands is over them to defend them: and his eye is upon them like a pitifull Father, to extend mercy: Psal. 33.17. Psal. 103.13 Psal. 103.9 and the mer­cifull goodness of this Lord unto these endureth for ever and ever. And ther­fore they lacke nothing (i.) nothing that is good for them. View this by ex­perience; Was there ever any that fea­red the Lord disappointed? How fared it with Iacob, Iob, and others his saints and servants? Psal. 12 [...]. [...]. Hee hath given meat un­to them that feare him: yea, they are all blessed: for the Lord's delight is in them that feare him. You have seene the be­nefit: behold the beauty of this feare: The beauty of God's feare. The feare of the Lord is a pleasant gar­den [Page 28]of blessing, and there is nothing so beautifull as it is, the fruit of this garden is blisse, Heclus, 40.27 & nothing so beautifull as it is.

You have heard of the parties invi­ted by Name and Direction, if you did hearken to the word, Hearken: and of him that taught them, DAVID, a Prince and a Prophet: & of the bene­fit and beauty of God's feare, the les­son for our learning, by mee; though neither Prophet, Amos 7.14 nor Son of a Prophet: yet by the grace of GOD, I am that I am, a Servant of GOD and Preacher and prisoner of Iesus Christ: Paul to Philem. August. Fam. 10. ser. 16. p. 49. & say with S. August. Domino iubente loquor, quo terrente non taceo: The Lord commands mee, wherefore I speake; hee threatens if I forbeare, and therefore I dare not keepe silence.

Learne this Lesson then, Applicati­on. for the worthiness of the Author, and worth of the matter; both giving life unto our learning. But what, can every man learne? will some say. I answer: Hath God given unto every one, an eare to heare; a tongue to speake; a heart to understand; and a memory to beare a­way, let him pray unto GOD, who [Page 29]made the deafe to heare, the dumbe to speake, the simple, to understand; the sicke and the diseased to remember the great workes of the LORD: hee will much rather open his ears, that he may heare; untye his tongue, that hee may speake; mollifie his heart, that he may understand; and strengthen his memo­ry to retaine the same: provided, that herewithall he ioyne his owne industry and paines; which is, obediently and reverently to frequent the Congrega­tion; to be catechized and instructed. Repetition is practised in other Arts and Sciences, although in none as it ought more then catechizing in Divi­nity. If we cannot repeat what we have learned in other Arts, it is a plaine proofe, wee have not learned them as wee should. And shall wee be thought to have learned many things, nay in­deed, any thing in Religion, when we cannot render an account of the Arti­cles of our Creed, or the ten Comman­dements.

Give mee leave to propose the 400 Catechizing houses which were in Ie­rusalem▪ as also, our English trayterous [Page 30]Seminaries, for an example of paines and industry unto you: learne of those Schollers of Antichrist, who are so studious in their generations, to bee likewise studious, painefull, & desirous to bee catechized and instructed in the wayes of godliness. If you use the same diligence that they beare the world in hand they doe, you may prove as lear­ned as they are accounted: As they be learned in the language of the Calde­ans, so may you bee learned in the lan­guage of Canaan: as they are taught to maintaine the pride of that Romish Strumpet, so may you bee furnished with all good knowledge to maintaine the simplicity of the Gospell, and true Religion: they, Antichrist; you, our Lord and onely CHRIST: they, the Pope you, the true & ever living GOD.

Wherefore, in a word, use all dili­gence, and with diligence, ioyne medi­tation and prayer, that you may profit hereby in the feare of the Lord, & ther­in provoke others to doe the like; and win our adversaries, the Papists, to the truth; who, seeing your increase in sound learning, and fear of GOD, may [Page 31]follow you in both: That the idle may leave his sloath, seeing your labours: that the ignorant may bee ashamed, be­holding your knowledg: the wicked li­ver reclaimed, seeing your care to walk in the fear of the LORD: that you your selves may bee edified, and presented blamelesse at that great and fearfull day of the Lord IESVS: To whom, with the Father, and the holy Ghost; three Persons, and one GOD be ascribed all pow­er, maiestie, might, and dominion, both now and ever.


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