CLemens Alexandrinus , writing of instruction or Catechising , in his three Bookes , entituled his Paedagogus , hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exhortatory Introduction . Cyrill , Bishop of Ierusalem , before his twenty foure Catechismes , hath another Booke , which maketh up the twenty five , called of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , an enterance to the Catechisme . Both ground themselves upon the example of David : who being to comprise Religion into a short sum , maketh his entrance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal 34.11 . Come children , hearken unto me , I will teach you the feare of the Lord . Then for introduction , as they , Three things observable in Catechisme : so we may gather these three points :

For the first , There is a sort , both among the Heathen , 1. Catechising commanded , &c. as also in the Scripture mentioned ; who thinke that religion is not to come so low , as to be taught to children : but that they be brought up in all boldnesse , and liberty , that we may see what is in them : And after when they come to riper yeeres , to be instructed in religion . The Heathen they tell us of that , The heathen opinion concerning Catechising . which is in the beginning of the Philosophers morals ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a young man is not a fit hearer of the morals . As also the counsell of the Orator in his defence for Caelius , that it is a point of policie and wisedome , to let youth have his course , till all were sodden ; quoad deferbuerit : untill it cease from seething . But whatsoever they say , this exercise of catechising was used among the Gentiles also . The practice of the Heathen in Catechising . We read in Porphyrius , his question upon Homer is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Since we were boyes , we knew this , by meanes of our catechising . And Solons verses , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred remembrancings , in Aeschines his oration , shew that it was usuall among the Athenians for youth to be instructed . As also the history of the Heathen declare , that their children were taught . For it was a custome among them not to poll their children , before they were instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Holy remembrancings , and then were they suffered to poll themselves , and burne their haire , and dedicate it to Apollo : signifying thereby , that they were able to carry Tapers into his Temple : and then were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Taperbearers . One also saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it behoveth those that are to be catechised to learne good things ; but the best manner of confuting , is to confute them by themselves . Arist. An answer to the former opinions . as his interpretors say , meant potius de facto , quam de eo quod fieri debet . Else were he to be called to his Polit. 7. ub 17. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit it is , that that age should be restrained both from hearing and seeing of things unlawfull . And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all things whereof they are capable , it is better even from their childhood , to accustome them thereunto but by little & little . And we may appeale from the Orator , pleading at the Barre , for a lewd young man , to his bookes , De divinatione , & de officiis . Ea aetas maximè arcenda est a voluptatibus , exercend●que laboribus ; that age especially is to be kept in from pleasures , and to be exercised in labours . Thus much for reason uncorrupt .

Scripture example against Catechisme . For ●●vinity and Scriptures , Exod. 10.11 . Pharao being requested , that the Israelites with their children , might goe into the Wildernesse , maketh a skoffe of it , that their children should goe worship , as if religion pertayned not to them , Matth. 19.13 . When children were brought unto Christ , to be blessed of him , his Disciples forbad , and rebuked them that brought them . But for the first , Moses opposeth himselfe against Pharaoh , and answereth , that howsoever it was not the manner of the Gods of Egypt , An answer to the example . yet it was expedient that their children should goe with them , for that they honoured the living God . For the second , Christ opposed himselfe against his Disciples , granting children safe conduct unto him , and pronouncing a curse against them that kept them from him . This is manifest both in the Law , This appeares in the Law . and in the Gospell . In the Law Psa 119.9 . The Lord in giving forth his Lawes , had an eye , not onely to the elder sort , but to the yonger ; and therefore as the Jewes note , there is thrice made mention of children in the Law ; 1. And visit the sinnes of the fathers upon the children , &c. But if that be denied , yet in the fourth Commandement it is manifest , Thou and thy sonne , and thy daughter . Againe , Exod. 12.26 . When the children would be too busie and curious in asking their parents , what meaneth the slaying of the Lambes ? The Lord is so farre from accusing them for this curiosity , that he layeth a charge on their parents to declare it them . Exod. 12.26 . When your children aske you , what service is this you keepe ? 27. Then yee shall say , It s the sacrifice of the Lords passeover , when he passed over the houses of the children of Israel in Egypt , and smote the Egypti●ns and preserved our houses . And whereas many hold it is not materiall what children doe , and that they are not to be censured by their doings ; yet they are confuted by Salomon , Prov. 20.11 . A child also is knowne by his doings , whether his workes be true and right . they shall be judged by their steps . As the blessing of God is on them that give themselves to wisedome , as in Psal. 127. & 128. in that in the one , an house full of such children is compared to a Quiver full of good arrowes : and in the other to Olive branches full of Olives ; and elsewhere to plants . So are they not free , though children , ( if they commit wickednesse ) from the curse of God ; as appeareth by 2. Kin. 2.24 . though children , that scoffed at Elisha , yet were they devovred by the Shee-Beares . The Rabbinicall proverbe in regard of death is , that in Golgotha are skuls of all sizes , and Revel. 20.12 . Iohn saith , that he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead great and small , waiting for their judgement .

In the Gospell . Omnis Christi actio , nostra est instructio . Christs actions are our instructions . Non minus placet Deo Hosanna puerorum , quam Halleluiah virorum . The childrens Hosanna please no lesse then the mens Halleluiah . Matth. 2.16 . Dedit praeceptum , qui exemplum probavit . Who hath allowed example , hath given precept . In ( Christ ) our Saviour yet more extraordinary things : 1. That being a child of twelve yeeres , ut Luk. 2.52 . he grew in wisdome , i. the feare of God ( ut Job 28.28 . And unto man he said , behold the feare of the Lord is wisdome , & to depart from evill is understanding . ) & knowledge both with God and man , i. both divine and humane . 2. He allowed of Hosanna , that the children sang unto him ; insomuch that when the High Priests and Scribes spake to him to rebuke them for it ; he alledged for them out of Psal 8.2 . out of the mouthes of babes and sucklings hast thou ordained to set forth thy praise . 3. Matth. 18.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christs curse is on them that hinder little children to come unto him ; ( though at that time it pleased him to beare with his Disciples , and to shew mercy to them ; yet even after a curse is pronounced : ) and in the same place , Matth. 18.14 . when his Disciples forbad them to come to him , he saith , It is not the will of our Father which is in Heaven , that one of these little ones should perish . Perish they must unlesse they come to him ; and Christs curse is on all that seeke to lay a stumblingblock before them . And they have a stumblingblock laid before them ; yet that shall be taken away by admonitions : and if they will not heare , when they are forewarned , they shall perish : for we may say that the Lord hath purposed their destruction , as 1. Sam. 2.25 . Notwithstanding they obeyed not unto the voyce of their father . because the Lord would slay them : Speaking of the sonnes of Eli. 4. Christ being ready to be taken up into Heaven , his charge to Peter , and so in him to all the Apostles , and in them to all their successors , which was his last charge , as Augustine noteth , 1. Feed my Lambes . pasce agnos nieos . 2. Pasce oves meas . 2. Feed my Sheepe ▪ For the prospering of the Lords sheepfold dependeth upon the good feeding of the Lambes . And thus you see that children are to be brought up in the feare of the Lord .

The reason : Reasons . 1. There is a promise and stipulation in our baptisme ; that as soone as we could , we should fall in hand with it : as Prov. 6.4 . When a man hath made a promise unto the Lord , he is not to rest untill he hath performed it . For though the naturall order be as Christ biddeth , Matth. 28.19 . first teach , and then baptize , yet in singular mercy to the children of the faithfull he hath granted this priviledge , In primi● annis dantur nobis magistri , ut in nobis generent timorem Dei . In our first yeeres Tutors are given unto us , that they may beget in us the feare of the Lord . Piut. Sumptio virilis tagae , non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The taking of the robe of a man is not a casting away of the groundworke , but a change . 2. Pers. first to be baptized , therefore though we begin never so soone , yet we doe it not in that order that it should be done . Of this Nazianzen saith well , let us not set that in no place , because the Lord hath set it in the second place , which should have been in the first .

2. And Augustine , he saith , Quare adhibetur magister extrinsecus ? nisi ut sit magister intus ? Wherefore is there given unto us an outward teacher , but that there may be an inward teacher ? But when we come to be men , we cannot have this outward teacher : ergo , we are to endeavour as soone as may be , to establish the inward teacher , that is , to direct us all our life long .

3. For as much as the light of nature doth leade us thus farre , that there is an aptnesse in children to vice : ergo , it is requisite that we take the advantage , and apply their aptnesse to goodnesse : for he that is able to say to Elizeus , bald-pate , is able to say to Christ Hosanna .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I will instruct or catechise you : Arg. A nomine probat tenuiter , declarat concinnè , he proves it from the name barely , declares it properly : English & Latine followeth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , catechising , which seemeth to come of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth repetere , acuere , to rehearse , to sharpen : in which two is contained the office of the Catechist , and the catechized . And as in the one , so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is included an iteration of a sound , from whence our eccho commeth , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sound the last syllable ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sound the whole speech after another . Clemens defineth catechising to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What Catechising is . an abridgement of Christian doctrine to be delivered to the youth . The difference of catechising from preaching , The differences betwixt catechising and preaching . is in three things .

Concerning that it is a summe , here is a doubt , whether such summes or epitomes may be made ? They may ; For proofe whereof , see Matth. 22.37 . where Christ draweth the whole Law into two Heads : and John 3.16 . Christ catechising Nicodemus , contracteth the summe of the Gospell into one verse , God so loved the world , that he gave his onely , &c.

2. Likewise also Eccles. 12.13 . Salomon compriseth all that hee had said before , in these two heads ; First , feare God . Secondly , and keepe his Commandements ; for this is the whole duty of man .

3. Practice of the Church . It hath beene the use of the Church in all ages , that it be not onely delivered to them , but also required of them againe . 3. Hebr. 6.2 . The whole summe of Religion is drawne into repentance from dead works , and faith in Christ . This is also seene in other Sciences . Physitians have their principles ; 1. Aphorisme , commonly delivered in parva arte , in the short or briefe art . 2. Lawyers in their institutions , their maximae . Philosophers , in their introductions , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chiefe sentences . One calleth this sepes legis , the fence of the law ; Clemens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fundamentum , vel basis , a foundation or pillar . The fruit of this . It is a limit to the whole Scriptures . It teacheth us how to range our studies into method and order ; 4. The same in other sciences . The fruit of catechising . to what head we are to referre all our readings : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thankes be unto the blessed God , who hath made these things that are necessary , short and easie to be understood , and things not concise , not necessary , and difficult . Seeing therefore things are drawne into such a narrow compasse , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without excuse , that will not frame themselves to the knowledge of God , being so easie and compendious . In these places , Catechising , a short Gospell . 2 Pet. 3.18 . 1 Cor. 14.20 . Ephes. 14.13 . We are to proceed continually . For as there are places where every Lambe may wade over ; so there are places also , where Elephants may swim . For wee shall never be free from Scrutamini Scripturas , search the Scriptures . 2. For teaching them as they are now taught ; This is warranted us before the flood , Genes. 4.3.4 . Cain and Abel sacrificing must needs have learned of their Father this duty : and a good argument , that the Scripture was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; though some thinke that there can but probable conjectures be made before the flood : ergo , they reason probably , that say , that the worship of God could not have continued .

2. After the flood to Abrahams time there was no other way of propagating Religion , then by the delivery of the parents to their children : though some thinke that Sybils verses were nothing else but the sum of those doctrines which the parents delivered to their children .

Vsque adeo placuit Deo catechesis Abrahae , ut ei revelata sit & legis & Evangelii summa . So was God pleased with Abrahams catechising , that the sum both of Law and Gospel was revealed to him . 3. In Abraham , that the Scripture beareth him witnesse , that hee taught his family in the waies of the Lord , Gen. 18.17.19 . Shall I hide from my servant Abraham that thing which I doe ? 19. For I know that he will command his family and his houshold after him , that they keep the waies of the Lord , to do righteousnesse and judgement ; that the Lord might bring u●on Abraham that which he hath spoken unto him . What he taught , it is evident by the summe of the Law delivered unto him by God , Gen. 17.1 . Ambula coram me , & esto integer , walke before me , and be thou perfect . As by the summe also of the Gospell , Gen. 18.18 . as also Gen. 22.18 . And in thy seed shall all the Nations , &c. be blessed ; because thou hast obeyed my voyce .

The effect of Abrahams catechising . The fruit and effect of his catechising : 1. In his sonne Isaac , Gen. 24.63 . And Isaac went out to pray in the fields towards the Evening . 2. In his servant . 1. He beginneth with prayer before his businesse , Gen. 24.12 . 2. He endeth in prayer and thanksgiving , for having good successe in his businesse , Gen. 24.27 . 3. His care and faithfulnesse in performing his Masters businesse , Vers. 33. in that hee would not eate before he had shewed his message . And thus it was before the Law was written .

4. In the Law , Deut. 6.7 . So soone as the Law was given , God commanded that they should teach it their children . In the same place , foure duties mentioned ; writing , speaking , sharpening binding : of which , this often rehearseing or sharpning is the chiefest . The speciall lecture of the Law . According to the Rabbins . And among the Rabbins , this is the speciall lecture of all the five Bookes of the Law , Num. 15. Deut. 11.19 . The practise of this commandement in David , Psal . 34.11 . And as Salomon testifieth , Prov. 4.4 . that he was his fathers sonne , tenderly beloved of his mother , and absolutely catechised of David his father , 1. Chron. 28.9 . and 19. David before all the people directeth his sonne Salomon . Salomon in his nine first Chapters of his Proverbes instructeth his sonne Rehoboam , 2. King . 12.2 . Joash the yong King , instructed by Iehoiadah . After the captivity , because there are no monuments in the Scriptures , we must relie to Iosephus , and his writings . Yet in the third verse of the story of Susanna , she is said to have beene taught of her parents , in the Law of Moses . Iosephus testifieth , that between Christ and Antiochus time , and the restoring of the captivity , there was never under foure hundred houses of catechisings ; of expounding the Law , called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places for the Law .

5. In the Booke of antiquities of the Jewes is recorded ; that there was an act made at Ierusalem , that when their children were thirteene yeeres old , they should be sent to catechising ; to which Paul seemeth to have some relation , Rom. 2.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being instructed out of the Law .

6. In the Christian Church , it is commanded , Eph. 6.4 . that parents should not onely enter their children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring them up in the nurture and admonition of the Lord . 1 Cor. 14.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I might teach others .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The party to be catechized . For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or persons to be catechised , we have warrant in three notable persons : 1. Theophilus , Luke 1.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein thou hast beene instructed . 2. In Apollos , Acts 18.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this man was instructed in the way of the Lord , and being fervent in the spirit . 3. Timothy , 2. Tim. 3.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and that from a child thou hast knowne the holy Scriptures , which are able to make thee wise unto salvation . Galat. 6.6 . mention made both of the Catechiste and Catechumenos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let him that is taught in the word , communicate unto him that teacheth in all good things .

After the Apostles time , the first of any fame was the Evangelist Marke Catechist at Alexandria ; after him Palemus ; after him Clemens Alexandrinus ; after him Origen ; after him Cyrill of Ierusalem ; then Gregory Nicen his Catechisme ; Athanasii synopsis sanctae scripturae ; his inventory of the sacred Scriptures ; Fulgentius . Augustines booke de rudibus catechisandis , of catechising the ignorant ; De gratia Dei , of the grace of God ; foure bookes de symbolo , the Creed , De fide ad Petrum diaconum ; of faith to Peter the Deacon .

In the Fathers time , it may appeare by the sixth Canon of the Councel of Neocesarea ; by the sixth & seventh Canon of the Councel holden at Toledo in Spaine , 2. The Councell of Braccharie . i. of the fourth of Toledo , 24. Canon . As it appeareth in the councell of Cullen , Synod of Osburge . 8. ch. 24. sect. of the councell of Trent , 6. ch. No more mention of this till the time of Luther ; which because it did greatly further religion , the papists renewed , and commended the effect and fruit .

Egesippus testifieth , that by the diligent instructing of the Church , there was no knowne common wealth in any part of the world inhabited ; but within 40. yeeres after Christs passion received a great shaking off heathenish religion . The same may be seene in the most wicked Julian the Apostat , the subtillest enemy that ever the Church had ; who the easier to roote out religion , suppressed all Christian schooles , places of catechising , &c. and if he had not beene as a cloud , that soone passeth away ; it had beene to be feared , lest within a short time hee had over-shadowed all religion . Now when catechising was taken from the Church , it was all overspread with ignorance . The papists acknowledge all the advantage the protestants have gotten of them , to come , for that they began sooner to catechise . And it is to be feared , that if ever they get advantage of us , it will be by reason of their exacter catechising then ours .

The Reasons of the continuing of catechising . 1. The reasons why it hath beene thus continued ; illud Christi , Reddes rationem ; that of Christ , Thou shalt give an account : and every one will give mor●●ttention to that , which he knoweth he shall after give account for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

2. Because we are all bound to give account of our faith , 1 Pet. 3.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you . Oportet reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non stultam & vanam & inanem opinionem ; you must render a reason , not a foolish and vaine opinion . Therefore , it is best to render a reason before Agrippa our Countreyman , before we come to Caesar . Forasmuch as Christ is become not onely our King and Priest , We must be Prophets . Our prophecying in foure things . but also our Prophet ; we must become Prophets . Our prophecying must stand in these foure things :

The fruit of the first : that knowing that judgement waiteth for us , we may be carefull of our duties , and so to practise them .

Of the second . Forasmuch as we see of the Church in all ages , that it is a thing especially commanded of the Lord ; we must know that those houres which we bestow on this exercise , we b●stow them on a thing most pleasing to God . Veniendum ergo alacriter , & cum venerimus , ita nos gerere oportet , ut decet : scilicet ut arrectis auribus , intentis animis auscultemus ; We must therefore come cheerfully , and when we come , so behave our selves as it becometh , namely we must heare with attentive eares , and earnest hearts .

Paul asketh the Romans some fruit of their former life . Paul , Rom. 6.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What fruit had ye then in those things whereof ye are now ashamed ? and secondly , in the 22 verse , he setteth the fruit downe to be holinesse of life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto holinesse . And the heathen wisheth us in all our actions to aske this question , Cui bono , to what good ; admonishing us to enquire what good commeth to us by our exercises . Even that which Paul setteth downe , 1 Tim. 4.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For bodily exercise profiteth little , but godlinesse is profitable unto all things , having promise of the life that now is , and of that which is to come . In this life , the fruit length of daies ; as Deut. 11.21 . In the life to come , John 17.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eternall life . Having seene the fruit , we are to take care that those houres which we spend in this exercise , we mispend not , least we be deprived thereof . For as in naturall philosophy , it is a great absurdity , ut quid frustrafiat ; that any thing be in vaine : and in morall , ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vaine desire : In divine things much more ; Ne frustra audiamus . Let us not heare in vaine . 1 Cor. 15.14 . Paul useth no other argument to prove that Christ is risen , then that , else his preaching and their hearing should be in vaine . Gal. 2.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I went up by revelation , and communicated unto them that Gospell which I preach among the Gentiles , but severally to them which were of reputation . Ratio , the reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest by any meanes I should run , or had runne in vaine , 2 Cor. 6.1 . as he desired the Corinthians that they received not the grace of God in vaine : so wee are to looke that we heare nothing in vaine ; least we be like those ( Ier. 6.29 . ) that let the bellowes burne , and the lead consume in the fire , and the founder melt in vaine . The word of God not in vaine , in respect of it selfe . The word of the Lord is not in vaine , either in respect 1. of it selfe ; 2. Preacher ; 3. hearer .

In respect of it selfe , it cannot be in vaine , Esa. 55.10 , 11. As the raine and snow commeth from Heaven , and returneth not againe , but watereth the Earth , and maketh it to bring forth and bud ; that it may give seed to the sower , and bread to him that eateth . 11. So shall my word be that goeth out of my mouth ; it shall not returne to me voyd , but it shall accomplish that which I will ; and shall prosper in the thing whereto I send it : therefore by every hearing we are either bettered , or hardened . 2. Neither in regard of the preacher . And as the word in respect of it selfe cannot be in vaine ; so neither in regard of the preacher , Esay 49.4 . I have laboured in vaine ; I have spent my strength for nothing : but my judgement and worke is with the Lord . It is also warranted , Luke 10.6 . If the sonne of peace be there , your peace shall be upon him ; if not , it shall returne to you againe . More plaine , 2 Cor. 2.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are unto God a sweet savour of Christ , in them that are saved , and in them that perish . Great care then is to be taken how we behave our selves in hearing .

3. Pars. The third part . Venite & auscultate ; come and hearken . It s the manner of the holy Ghost , to comprise many things in one word . In the first , required presence , to come ; the beginning of Christs obedience , Psal. 40.7 , 8. Then said I , loe , I come , &c. The action , Psal. 122.1 . I rejoyced when they said unto me , we will goe into the house of the Lord . Esay 2.2 , 3. And many people shall say , come let us goe up to the house of the Lord , &c. And the Hebrew proverbe is , Blessed is he that dusteth himselfe with the dust of the temple ; alledging the Psal. 84.10 . For a day in thy Courts is better then 1000 otherwhere .

The cause of our comming . Because it is to be feared , lest wee concurre with those , Esay 29.23 . that came rather for feare of disfavour or mulct , then for any godly respect : to such the Word shall be as a sealed booke , that shall not be opened . Therefore though all mens censure were removed , and it were free for us to come , or not to come , yet are we so to be affected , seeing the Lord hath said venite , come , in respect of God . The Centurion , Matth. 8.9 . saith , that they which were under him , when hee called them , came , &c. Therefore it is but a small service which we doe to the Lord in comming . The people made three daies journey after Christ into the wildernesse , Act. 20. Paul prolonged his speech till midnight ; but our comming and attention is but small to these , Psal. 105.31 . & 34. Grashoppers , Flies , Lice , Caterpillers , come at the commandement of the Lord ; therefore if we come behind these unreasonable creatures , we shall not need to have sentence pronounced against us ; for our owne consciences will condemne us .

For comming . 2. Assiduity . Because in the second place we see by Act. 17.21 . an humour in the Athenians , whiles Pauls doctrine was , they came gladly as Luk. 23.8 . Herod rejoyced when Christ came to him , hoping to see some miracle wrought by him .

Augustine calleth the three daies journey of the people , monstrum diligentiae , the wonder of diligence : therefore as they Acts 2.46 . daily continued and resorted together , &c. and Pro. 8.33 . Waiting daily at my doores , and giving attendance at the posts of my doores ; so are we to doe the like : and never to intermit this exercise . Cyrill , Villa non est peccatum : sed si impediat , est peccatum . The Farme is no sinne , but if it hinder , that is a sinne . Excuses ordinary . Not to be admitted . 1. Businesse . 2. Play . Math. 20.6 . He reprehended them that stood in the market idle . Non sunt istae institutiones , sicut homiliae ; these institutions are not as Homilies : for if we misse a Sermon , we may redeeme it ; if we once misse this exercise , we cannot have a perfect building ; Comparatur enim aedificio : si vel una desit pars , totum sit imperfectum aedisicium necesse est ; it is compared to a building , in it if one part be wanting , then of force the whole Fabricke is imperfect . Therefore we are to follow the Apostles counsell , Ephes. 5.16 . Redeeming the time , because the daies are evill . Then are we not to excuse our selves , whether it be by excuse or businesse , as Matth. 22.5 . for though the things of themselves be lawfull and good : yet where they come to hinder the knowledge of God , they become sinne . Or by play , Gen. 25.27 . no other reason given of Esaus idlenesse , then that he was a man of the field , and loved his pastime and gaming . Or by Idlenesse , Exod. 32.16 . The people sate them downe to eate and drinke , and rose up to play . Or by a spirit of unlustinesse , as Esay 29.10 . The Lord hath covered you with the spirit of slumber , and hath shut up your eyes . Ergo deponenda quaelibet impedimenta ; therefore all impediments must be laid aside . Yet if sicknesse , or any other impediment hinder us ; then are we to follow the counsell of the Apostle , Eph. 5.16 . of redeeming the time .