Th' ENCAENIA Of St. Ann's Chapel in Sandgate. OR, A SERMON Preached May 3. 1682. Before the Right Worshipful, the Mayor, aldermans, Sheriff, etc. Of the Town and County of Newcastle upon Tyne, Upon their erecting a School and a Catechetical Lecture for the Instruction of poor Children, and such as are ignorant. By JOHN MARCH, B. D. and Vicar of St. Nicholas in Newcastle upon Tyne. Non sunt contemnenda quasi parva, sine quibus magna constare non possunt. Hierom. Ep. ad Laetam de Institut. filiae. Sic erudienda est Anima, quae futura est Templum Dei; nihil aliud discat audire, nihil loqui, nisi quod ad timorem Dei pertinet. Ibid. From a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation, through Faith which is in Christ Jesus. 2 Tim. 3. 15. LONDON, Printed for Richard Randal and Peter Maplisden. Book sellers, at the Bridge-foot in Newcastle upon Tyne, MDCLXXXII. TO THE Right Worshipful and Worshipful Timothy Robson, Esq Mayor. Sir Robert Shafto, Knight, Recorder. Sir Ralph Carr, Kt. Alderman. Sir Ralph Jennison, Kt. Alderman. Sir Nathanael Johnson, Kt. Alderman. Henry Maddison, Esq Alderman. Henry Brabant, Esq Alderman. Timothy Davison, Esq Alderman. Robert Roddam, Esq Alderman. Matthew Jeffreyson, Esq Alderman. George Morton, Esq Alderman. Nicholas Fenwick, Esq Alderman. To John Squire, Esq Sheriff. And to the rest of the Common Council of the Town and County of Newcastle upon Tyne. Right Worshipful and Worshipful, THis famous Town, over which you preside, has always been esteemed a place of very great importance. In the year of our Lord 1139. when David King of Scots had taken it by a M●…s. bury in Novel. Surprise; King Stephen, saith one of our a Historians, redeemed it with a considerable ransom: So considerable, saith b Baker in Stephen. another, that he gave all Cumberland, and the Earldom of Huntingdon in exchange for it. And as it was thus considerable in those early days, so since that time it has grown to such an height as to receive from our great c Camden. Britan. Antiquary this very honourable Character, ●…bs, portu nobilis, commerciorum frequentia, & opibus florentissima. Now a Town of this importance, as it well deserves, so in such times of destruction as we live in, it may justly challenge the greatest care and vigilance of those that are entrusted with the Government of it. And I do heartily rejoice, that I need not fear the least imputation of flattery, whilst I proclaim to the World, that as there is not any Town which can equal it for Trade, Populousness, and Wealth; so there is none that does surpass it, and but very few that equal it in point of Loyalty and Conformity. This Happiness and Glory we owe in great measure to that Loyalty and Conformity which shine forth in your own Examples; partly also to that great encouragement you give unto the Loyal and Orthodox Clergy of the place, but chiefly to the due 〈…〉 your Authority, in suppressing Conventicles, those n●…rious Seminaries of d Foxes and Firebrands. The Speeches of Kid, etc. Popery, Schism, and Rebellio●… e See the Statutes made against 〈◊〉. N●● are you only careful to preserve Loy●… and Conformity for this present Generation, but willing also to propagate these rare Virtues to posterity, you have erected a School, and a Catechetical 〈◊〉 for the instructing poor ignorant people in the principles of Piety; Loyalty and Conformity. And indeed catechising is the surest foundation of future Loyalty and the best expedient to secure the Protestant Religion both against Papists and Sectaries. Those of the Church of Rome, 〈◊〉 long ago 〈◊〉 thus much. This Age, f Catechism Rom●●●●●. say they, is sadly sensible what mischief Protestant's have done this Church, especially, by those little Books which they call Catechisms. And it is as fairly acknowledged by one of note among the g Crofton. Puritans, that the shameful neglect of Catechising gave birth to those numerous and dangerous Sects, which were spawned in the late times of Anarchy and Confusion. If this plain discourse, which you have commanded to the Press, shall prove any wise serviceable to these Pious and Loyal designs, it will afford no small satisfaction to him, who is with all sincerity, Right Worshipful and Worshipful, Your most humble and most obliged Servant, John March. PSALM XXXIV. xi. Come ye Children hearken unto me, I will teach you the fear of the Lord. SInce a 2 Tim. 3. 15, 16. all Scripture is given by Divine Inspiration, since it is profitable for Doctrine, and able to make men wise unto Salvation, it well deserves to be accounted the choicest treasure of Christians, and aught to be valued by them, as it was by Holy David, more than Gold, yea, than much fine Gold. But though all Scripture be of unspeakable worth and excellency, yet some parts of Scripture are more excellent than others. This Book of Psalms, out of which I have chosen my Text, has always been allowed precedence of the rest of the Bible. Every part of Scripture, saith b Ambr. Pr●fat. in Psalm. St. Ambrose, breathes Divinity, but the Book of Psalms transcends all the rest for, sweetness. Athanasius styles it the c Epitome totius Scripture, Athan. Epi●… of Scripture, and Luther d Parva Biblia Luth. a little Bible. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. T. 1. St. Basil goes yet higher, when he calls it the common store-house, and treasury of Souls, out of which every Sex every Age▪ all sorts and degrees of men may furnish themselves with such instructions, such as will be most suitable to their respective conditions. These are high Titles, and very honourable Characters, this excellent Book hath received from Holy men; but it is not possible for the tongues of Men or Angels to invent a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or put more honour on it, than it has already receiyed from the Blessed Jesus. For as the Learned f See his Learned Preface to his Annotations on the Psalms. Hammond observes, Christ, though he had the Spirit without measure, though he spoke as never man spoke, yet he chose to conclude his Life, to entertain himself in his greatest Agony, and at last to breathe out his Soul, in the words of this Book of Psalms, rather than his own. And as this Book of Psalms surpasses other parts of Scripture for its excellency, so among these Psalms themselves some are more excellent, and more useful than others. It seems it pleased the Holy Ghost, that the Sacred Penman of these Psalms should take more pains, and show more Art and Skill in the composition of some, than in the composition of others; and sure where more Art is used, and more pains taken, there may we very well expect to find greater excellency. g Vide V●tab. & Genebrard. in Poli Synops. ad Psalm. 25. Now Learned men observe, that these seven Psalms, 25, 37, 111, 112, 119, 145, and this 34, are contrived with more Pains and Art than others: They are called by h August. ad Psalm. 118. St. Austin, Abecedarian Psalms, as being composed according to the Hebrew Alphabet, each Verse like Acrostic Poems, beginning with the Letters thereof. And it is a tolerable reason which is given by i Ambr. in Psalm. 118. St. Ambrose, who tells us, they were contrived so, that they might be a better help for memory, and that Children and young Learners might with their first elements of other Learning, have an Alphabet of Piety and Godliness taught them. I shall add further in commendation▪ of this Psalm, what the k Moller. Pr●fat. Psal. 34. Learned Mollerus observes concerning it: It is a Psalm of that excellency, saith he, that the more we 〈…〉, the more we shall like it, and the oftener we meditate on it, the more honey and sweetness will it afford to us. I know not any Psalm, saith he, that has been cited so often by the Fathers, that has been held in greater esteem amongst Christians, or out of which the Church of God has in all Ages received more Comfort, or more Instructions. The great worth and excellency of this Psalm will, I hope, be sufficient to raise your Attention to those words I have chosen out of it, for this solemn occasion. They contain in them a serious and passionate Invitation, made by Da●…, one of the best and greatest of men unto s●ch 〈◊〉 are ignorant: Come ye Children, harken ●nto m●, I will teach you the fear of the Lord. For the fuller opening and handling of these words, I will endeavour to show you, 1. The great necessity of teaching and instructing▪ Children. 2. The Persons that are to be taught, and they are Children; Come ye Children. 3. What they are to be taught, namely, the ●●ar of the Lord. 4. The persons that should take care Children be taught the fear of the Lord. Ye see 〈◊〉, a Magi●…, a King; thought it his duty to look after th●se matters. Come ye Children, harken unto me, I will teach you the fear of the Lord. 5. The duties of such as are to be taught, they must come, and they must hearken: Come ye Children, harken unto me, I will teach you the fear of the Lord. Of these parts in their order. I. Let us consider the great necessity of teaching and instructing Children. These words, as I have told you already, import a solemn, serious and passionate invitation of exhortation made by King David, and we should be very injurious both to the Prudence and Piety of that Holy man, if we did not conclude from hence the great necessity of teaching and instructing Children; a larger prospect of which necessity I shall give you in these following particulars. 1. The great necessity of teaching and instructing Children may easily he concluded from those very significant and emphatical metaphors by which this duty is set forth in Scripture, you'll find it set forth by the metaphors of l Heb. 5. 13. 6. 1. Milk, of Principles, and of a Foundation. Will any say, it is not necessary to give Milk to Children for the preservation of their Natural Life? and will it not then be more necessary to feed them with the sincere Milk of the Word, that they may grow in Grace, till they come to the Perfect Man? Is it necessary that Children should learn the first rudiments and principles of knowledge, before they can attain any perfection in it? And will it not be necessary they should learn their Catechism, some form of sound words, which shall contain the principles of Religion, that so a● length they may arrive at the saying knowledge of the truth? Is a foundation necessary to the building of an house? no less necessary is it in the judgement of the Holy Ghost, that Christians be m Ephes. 2. 20. I built upon the foundation of the Prophets and Apostles, and on Jesus Christ, who is the chief cornerstone. These are the illustrations of this duty we find in Scripture, and they sufficiently imply the necessity of it. But, 2. This necessity of teaching and instructing Children, will further appear from the consideration of original sin, and man's natural averseness unto all that is good. Since the fall of Adam we are such wild Trees, as require due manuring and good husbandry to make us fruitful. In n Job 11. 12. Zophar's comparison, man by nature is like a wild Ass' Colt, an Ass' Colt for rudeness, and the Colt of a Wild Ass for unruliness. Aristotle, though a Great Philosopher, spoke but like a Heathen, when he compared the Soul of man to a Rasa Tabula, a pair of clean Tables, or a perfect blank; for the Soul is sadly blotted and blurred by original sin, it is all stained and polluted by natural corruption. As the o Psal. 51 5. Psalmist speaks, we are shapen in iniquity, and conceived in sin, and therefore let us begin as soon as we can, to instruct and Catechise children, we shall find sin and Satan have got the start of us; and that they stand in need of Instruction long before they are capable of it. Great necessity therefore there is of timely and early instructions, if it be only to root out these weeds of corrupt Nature. But, 3. These early instructions of Children will be found necessary, if we consider that delays will make the work more difficult and dangerous. Sin has its several ages, as well as man: At first it has only the weakness of an Infant, and may easily be mastered by Religious Education, but in a short time it will arrive at the strength of manhood: and by custom take a firmer possession of the Soul. To this purpose is that sad observation of p Aug. Conf. l. 8. c. 5. St. Austin, Dum servitur libidini, facta est consuetudo; & dum confuetudini non resistitur, facta est necessitas, etc. Whilst men indulge themselves in the ways of wickedness, they easily contract an evil custom, and this, if neglected, ends at last in a fatal necessity. Youth is much more capable of instruction, than the inveterate sinner. Train up a Child, saith q Prov. 22. 6. Solomon, in the way he should go, and he will not depart from it when he is old. But such as are hardened in wickedness, will receive very small benefit from instruction: The Ethiopian, as the r Jer. 13. 23. Prophet speaks, may as soon change his skin, and the Leopard his spots, as those that are accustomed to do evil, learn to do well. 4. The necessity of teaching and instructing Children will yet further appear, if we consider how necessary it is to fit and prepare the younger sort for the other ordinances of God. Milk is useful for Babes, that they may grow up unto men, and be able to digest stronger meat. Such as are not well grounded in the rudiments of Religion, will not be much profited or edified by Preaching. s Heb. 6. 1. St. Paul does more than hint this in his Epistle to the Hebrews, leaving the principles of the doctrine of Christ, saith he, let us go on to perfection. Christian's must first be well Catechised and instructed in the principles of Religion, and then they will more easily advance to higher degrees of saving knowledge. Nor is Catechising only necessary to fit and prepare Christians for the hearing of the word; but it will also prepare them for the due celebration of both the Sacraments. In the Primitive Church, when any Heathens were so far converted to the Faith of Christ as to desire Baptism, they were for some time publicly Catechised: And because t Vide Conc. Gerund. Can. 4. Easter was a solemn time appointed for the Baptising of such Proselytes, u Consuetudo apud nos ejusmodi est, ut his qui baptisandi sunt, per 40 dies publice tradamus Sanctam & adorandam Trinitatem. Jerom. adv. Joh. Hierosol. Lent was a time in which Catechising was more solemnly performed, and this is one reason why Catechising at this day is more particularly enjoined in Lent. But though it be a rare thing now a days to have Adults baptised, yet such as are baptised in their Infancy, do seldom understand their Baptismal Vow, until they are well instructed in their Catechism. Hence our Church, according to her wont prudence, begins her Catechism with Questions relating unto Baptism, such as are fit to remind the Catechumen of that Solemn Vow, which their Godfathers and Godmothers made at the Font in their names. And as these Catechetical instructions are useful for the better celebration of Baptism, so they are not less useful for the due celebration of the Lords Supper. For this end, King James, of happy memory, at the request, and with the approbation of his Clergy, appointed x Vide Conference at Hampton-Court, written by Dr. Barlow. Bishop O●eral, then D●an of Paul's, to frame that very useful part of the Church-Catechism, which treats of both did Sacraments. Here Catechumen are taught more fully the ●ature and design of Baptism; here also they are instructed in the nature and design of the Lords Supper; what is represented by the Bread and Wine, what are the ends for which this Sacrament was instituted, what the benefits worthy Communicants receive; and what qualifications are required in worthy Communicants. How necessary then must teaching and Catechising Children be, which will thus help ●o f●● them for all the ordinances of Heaven. 5. The necess●●y of teaching and instructing Children will yet further appear, if we consider how much it will contribute to the good and welfare of the Kingdom. Kingdoms, as the y Aristot. Pol. l. 1. Great Philosopher long ago observed, consist of Towns, Towns of Families, and Families of such, as either are, or were Children; so that to train up Children in the fear of the Lord is the best way to make good Families, good Families will make good Towns, and good Towns will make a good and an happy Kingdom. By Catechising the younger sort, Children will understand their duty to their Parents, Servants to their Masters, Subjects to their Princes, and all of them that duty which they owe to God. If Children be well grounded in the principles of Religion, they will not easily be tossed about with every wind of Doctrine, they will not easily be drawn into Schism and Heresy, or be so apt as many are, to disturb the peace both of Church and State. By such early instructions, Religion will be best preserved in the purity thereof, and more safely propagated to succeeding Generations. All which do so eminently conduce to the welfare of a Kingdom, that Catechising cannot but be acknowledged a most important duty. Hence the z Plut. de Audit. Athenians, when they consulted the Oracle, How they might make their Commonwealth most happy and prosperous: Were answered, They might make it so by hanging those things which were most precious at their, children's Ears; by which was meant, instructing them in the principles of Piety and Virtue. Having now shown you at large the great necessity of Catechising, I come in the next place II. To inquire, who those persons are that must be taught and Catechised, and they are Children, come ye Children. This word Children is allowed some Latitude in Holy Writ, and does not only signify those that are such in respect of their age, but such also as are Children, in respect of understanding. Hence is that exhortation of a 1 Cor. 14. 20. St. Paul, Brethren, be not Children in understanding, but in understanding be men. Here such as are ignorant are accounted Children by the Holy Ghost, though in respect of years they may be Men. It follows therefore that all Children as soon as they are capable of Instruction, and all that are ignorant, whether through the neglect of their Parents and Sponsors, or their own default, should diligently attend upon this most profitable ordinance of Catechising. We find in the Primitive Church Adults, and such as were stricken in years among their Catechumen. Nay, we are told, that Arnobius and St. Austin wrote many pieces of Divinity, when they were Catechumen, and St. Ambrose was but in his Catechism when he was chosen Bishop of Milan. I the rather mention these great examples, that none, whether young or old, rich or poor, married or unmarried, may deprive themselves of the great benefits of Catechising, by reason of some unwarrantable bashfulness. But if there are any who will not come and answer the Questions of the Church Catechism: I know nothing should hinder them from being present at the Explications of it. But if men are unwilling to go so far, I can only add, that they may be welcome to more private Instructions, whenever they shall desire them. King David in the Text, solemnly invites such as are ignorant, to come and receive Instructions. So that it is their duty to come, and it will be a dangerous aggravation of their sin still to continue in ignorance, when the means of knowledge are plentifully afforded them, and they solemnly invited to accept of them, etc. I hope they will be the more ready to come when III They are told in the third place, what Children, and such as are ignorant, are to be taught, and that, saith our Psalmist, is the fear of the Lord: The fear of the Lord is but, another name for Religion, For as our Psalmist tells us b Psal. 111. 10. elsewhere, the fear of the Lord is the beginning of wisdom, a good understanding have all they that do his commandments. Solomon, who may pass for a good Interpreter of his Father's mind, tells us the same, c Prov. 1. 7. that the fear of the Lord is the beginning of Wisdom; and as it is the beginning of Wisdom, so it is the end and perfection of it too, and therefore in his Book of Ecclesiastes d Eccles. 12. 13. he makes this the conclusion of the whole matter, Fear God, and (which is the proper effect of it) keep his Commandments, for this is the whole duty of man. Thus the fear of the Lord is but another name for Religion, which like a perfect circle, begins and ends with this one point. King David does not invite those that are ignorant, to come and learn the arts and methods of great Estates, or procuring worldly honours; but the fear of the Lord, which will enable them to live holily in this world, and happily in the next. He would not have them come and hearken to a few speculative notions, or some curious niceties; but he would have them acquainted with the practical truths of Religion, such as are able to make them wise unto Salvation. Wisdom is the principal thing, d Prov. 4. 7. saith Solomon, and therefore get Wisdom, saith he, and with all thy getting get understanding. Now e Job 28. 28. Behold the fear of the Lord, that is wisdom, and to depart from evil, that is understanding. The Church of England out of her pious care of all that are in communion with her, has provided for those that are ignorant, an exact Catechism, which does contain all that is here meant by the fear of the Lord. In it you will not find any old wives fables, or endless Genealogies; in it you will not find any abstruse points concerning Election or Reprobation: f Vide Hammon L'Estrange Allianc. of Liturg. p. 267. But throug●●ut the whole frame of it, King James' golden rule is punctually observed, viz. the avoiding of all odd, eurious, deep and i●…e Questions. It is g That most excellent Catechism in the Liturgy. Dr. Hamm●nd of Id●l. 5. 67. a form of sound words, and an exact form too. h E● v●●o & Catechismum brevem quider ill●…, said in cujus 〈◊〉 〈◊〉 ●…sideres. Bish. Andrews in oper. posth. p. 86. Add a●… that it was acco●…ted by that Parliament which first authorised it, as composed by the aid of the Holy Ghost. 2, 3 Edw. 6. c. 1. It is not so prolix as to burden the memories of the Catechumen, no● yet so short as to leave out any thing that is necessary to be known in order to Salvation. In the Apostles Creed we have all the ●red●nda, or Articles of our Faith. In the Decalogue we have all the Agenda, or such things as are necessary to be practised by Christians; and in the Lord's Prayer, that most absolute form of Prayer, we are taught to pray for such things as are agreeable to the will of God. If any thing yet be wanting which a Christian ought to know in order to his Soul's health, it must be what relates to the two Sacraments, and yet both these Sacraments, as was shown above, are fully explained in that supplement, which was made by Bishop Overal. So that if men will not be wanting to themselves, they may out of this excellent Catechism be fully taught the fear of the Lord. I come now in the Fourth place to inquire, who those persons are which ought to take care, Children, and such as are ignorant, be taught the fear of the Lord; and we may learn this in some measure from King David's example, which is here proposed to our imitation: Though he was a King, one who had the troublesome affairs of a whole Kingdom to exercise his parts, and employ his time; yet he is so far from thinking it either below him, or no part of his duty to instruct others, that he passionately invites them to come and receive instruction. His Son Solomon writes after this fair Copy which was set him by his pious Father, and assumes the title of Ecclesiastes, i. e. an Instructor of the Ignorant: And sure if such Royal persons who wanted not employment, thought it their duty thus to promote the Salvation of others, I know none that can plead an exemption from it. Nay, Solomon will inform us further, That the mouth of the righteous will be a Well of Life. Bonum est sui communicativum, True Goodness, wherever it is, will be communicative; and none but a cursed Cain will put the Question, Am I my Brother's keeper? We know the law of God commands us to extend our pity even to our Neighbour's Ox, when fallen into a pit. And can we think that God does take care of Oxen, and not of the Souls of men? Sure, for their sakes he says it, and would have us extend our Christian pity and compassion towards our Neighbour's Soul, when at any time we see it in danger to fall into the bottomless pit. Our Blessed Saviour has told us, that the Soul of man is of more value than the whole World, and he gave a sufficient proof of it, when for their Redemption he shed his own most precious blood, one drop of which was of more value than ten thousand worlds. He must therefore be a very great stranger to the worth of Souls, and that infinite love which Christ bears towards them, who does not employ his utmost endeavours to promote their Salvation. We are all obliged in our respective stations i Heb. 10. 24, 25. to exhort one another daily to love and to good works; and as k 1 Cor. 12. 25. members of the same body, we are bound to take care one of another. But though this duty be inoumbent upon all Christians, yet some persons are more particularly obliged to promote the Salvation of others, by teaching and instructing them in the fear of the Lord. 1. This duty is in a peculiar manner incumbent upon Ministers: It is the very end and design of their office to promote the Salvation of others by teaching those that are ignorant, the fear of the lord l Deut. 31. 11, 12. We find under the Jewish Oeconomy, the Priests enjoined to teach the Law of God to children in the public Assembly: For this end and purpose the 48 Cities of the Levites were dispersed abroad through all their Tribes, that they might have (as m joseph. Antiq. lib. 4. c. 8. Josephus tells us they had) in every Village one that was called the Instructor of Babes; and to this practice of theirs St. Paul fairly alludes n Rom. 2. 18. in his Epistle to the Romans, where he aggravates the sin of the Jew upon this account, because he ●ad been instructed, or (as the p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek word properly signifies) Catechised out of the Law. And as God commanded his Priests under the Law, so Christ under the Gospel commands his Ministers to teach and instruct such as are ignorant. Hence is that solemn and passionate charge which our Saviour gives St. Peter, and in him all Ministers in St. John's q Joh. 21. 15, etc. Gospel, Peter lovest thou me more than these? He saith unto him, Yea Lord, thou knowest that I love thee; He saith unto him, feed my Lambs. These words of our Saviour are very remarkable, for he does not only command his Ministers in this place to feed his Sheep, but also his Lambs; nay, he first commands them to take care of his Lambs; nay further, he charges them as they have any love for him, to take care of these. And we find the Apostles were very observant of this passionate command of Christ; for we read in Scripture of r 1 Cor. 3. 2. Heb. 5. 12. milk which they had for Babes; of the s Rom. 12. 6. See Dr. Ham. ad locum. Analogy of Faith, and t 2 Tim. 1. 13. a form of sound words. Nay further, we have several heads of the Apostles Catechism expressly set down by u Heb. 6. 1, 2. the Author of the Epistle to the Hebrews, Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, saith he, not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of baptisms, and of x i c. Confirmation, as Dr. Ham. de Confirm. laying on of hands, and of the Resurrection of the dead, and of eternal Judgement. And to this practice of the Apostles did the practice of the Church exactly agree in succeeding Ages. For y Eusebius lib. 5. c. 10. St. Peter ordained St. Mark to be the first Catechist at Alexandria, and Eusebius notes that in the year 181. when Pantaenus was Catechist there, this office had flourished for a long time; to z Ibid. l. 6. cap. 3. 12. 22. Pantaenus succeeded Clemens Alexandrinus, Origen, Heraclas, and Dionysius. At Carthage, a Cypr. Ep. 24. St. Cyprian ordained Optatus Catechist. St. Cyril bore this office b Hieron. de Scriptor. Ecclesiast. at Jerusalem in his youth, and then wrote those expositions of the Catechism which are extant at this day. c August. de Catech●s. Rudib. St. Austin also mentions one Deogratias a Deacon, that had this office in his time. I might add many more testimonies of this nature, but these, I hope, will be sufficient to remind both myself and my Brethren of that duty our Lord and Master hath laid upon us in a peculiar manner. If we shall neglect a duty so necessary, so important, a duty commanded by Christ, and recommended by the practice of the Church of God in all Ages, we shall be very unlike the Holy man in the Text, a man after Gods own heart, who though he had another employment, and that a very difficult and troublesome one; yet invites such as are ignorant to come unto him, and professes his readiness to teach them the fear of the Lord. Nay, I will add, that we must also forget that obedience which we owe the church of England, for d Can. 59 she has enjoined this office upon the Curates of every Parish under the heaviest penalties that are in her power to inflict, viz. a sharp reproof for the first offence, a suspension for the second, and excommunication for the third. 2. This duty of teaching and instructing Children is a duty peculiarly incumbent on Schoolmasters: Our Church therefore requires of all Schoolmasters that they have a Licence before they undertake a School; and before they can get a Licence they must subscribe the Articles of our Church, and thereby solemnly engage themselves to teach their Scholars sound doctrine, as well as good literature. Schoolmasters are, as I may speak, Ministers Ushers, and must prepare their Youth for the higher Instructions of the Temple. Hence it was a very good Inscription which was written on the Walls of Paul's School in London, Schola Catechisationis in optima fide Christi. Intimating that this famous School (as all others ought to be) was designed by the Founders of it, for a nursery of Piety, and for the Catechising Children in the True Faith of Christ. e Lib. 3. 23. Nicephorus reports of Constantine and Theodosius, that they took more than ordinary care in the choice of fit Masters for Children. f Magdeb. in vita. One great cause of Julian's Apostasy was his having two Pagan Schoolmasters, Libanius and jamblichus: Such Schoolmasters therefore as do not instruct the youth committed to their charge in the true Religion; they forget the very end for which Christian Schools were erected, they transgress the g Canon. 77. & 79. Canons of the Church, and sadly disappoint religious Parents of their pious hopes, and choicest comforts. All other learning without this fear of the Lord availeth nothing; nay, it will only qualify men to do more mischief in this world, and be more miserable in the next. 3. Parents also must take care their Children be taught the fear of the Lord. St. Paul lays this injunction on them, and commands them h Eph. 6. 4. to bring up their Children in the nurture and admonition of the Lord. As they have been instruments in making them Children of Wrath by Natural Generation, so must they endeavour to make them the Children of Grace by Spiritual Regeneration. St. Austin has left this character of his Mother Monica, that she traveled with greater care, and stronger pain for his Spiritual birth, than she had done before for his Natural. 4. All Masters of Families must take care, that their Servants be taught this fear of the Lord. We find God Almighty highly commending Abraham, and thinking him worthy to be acquainted with the secrets of Heaven upon this very account. i Gen. 18. 19 I know him, saith God, that he will command his Children, and his household after him, and they shall keep the way of the Lord. Holy Joshua engages not only for himself k Jos. 24. 15. , but for all his Family, as for me, and my house, we will serve the Lord, saith he. I cannot pass by a remarkable saying of Lewis the Ninth, that pious King of France, who being found Catechising a Scullion-boy that belonged to his Kitchen; and being asked the reason, he returned this most Christian answer, I know there is not the meanest person in my Family, but he has a Soul as precious as mine own, and such as was bought by the precious blood of the Son of God. Thus ye see Parents and Masters of Families must take care their Children and Servants be taught this fear of the Lord. And if they will discharge a good Conscience in this particular, they must teach their Children and Servants, by their holy examples and wholesome instructions at home; and, as they have opportunity, they must send them to the Church to be Catechised by the Minister; and because most Parents and Masters of Families are too apt to slight this most useful ordinance of Christ. I shall set down the words of that l Can. 59 Canon which our Church has provided in this particular: If Parents, and Masters of Families do not send their Children, Servants and Apprentices, to be instructed in the Catechism, for the first offence they shall be punished by the Ordinary with Suspension, and after a month's obstinacy, with Excommunication. 5. This duty is in a peculiar manner incumbent upon Godfathers and Godmothers; these are ordinarily called Sureties, because they have bound themselves by a sacred obligation to secure God and his Church, that their God-childrens shall be brought up in the fear of the Lord: And in order hereunto they solemnly promise to instruct them concerning their Baptismal Vow, to see they be virtuously brought up, and learn all such things as a Christian ought to know and believe in order to his Soul's health. These must remember therefore, that as their Charity is great in undertaking so important a trust, so m Mat. 5. 33. their Sin will be as great, if they deal falsely with God, and prevaricate with his Church. 6. This duty is also incumbent upon Magistrates, and such as are in Authority, they must take care that such as are committed to their trust, be taught the fear of the Lord. This was the practice of King David in the Text; and it will be the honour, as it is the duty of all Magistrates to follow his example. n 1 Tim. 2. 1, etc. St. Paul commands us to pray for Kings, and all that are in Authority, that under them we may live quiet and peaceable lives in all Godliness and Honesty. Magistrates must not only secure the public peace and quiet of the Kingdom, but they must take care of Honesty, and promote Godliness and Religion in the World. This is so plain a truth, that o Pol. l. 2. c. 8. Aristotle learned it in the School of Nature, for when he comes to reckon up those things which most conduce to the happiness of a Commonwealth, he names these six, Food, Arts, Arms, Money, Justice, and (which I should have named first) the care of Divine things. Now this they must do by the lustre of their Example, and the influence of their Authority: They are styled p Psal. 82. 6. Gods in Scripture, to denote they should be holy, as God is holy: They are styled q Is. 44. 48. Shepherds, and if they will be faithful, they must secure Christ's flock from the fury of Wolves, and the subtleties of Foxes: they are further called r Is. 49. 23. Nursing Fathers, and must take care their Children be fed with the sincere milk of the Word. Indeed they must not usurp the Pulpit, or invade the Ministerial office, s Heb. 5. 4. no man taketh this honour upon him, but he that is called as Aaron was; but yet it is their duty to defend the Faith, to encourage God's Ministers, by t 1 Tim. 5. 17. 3. 2. 1 Cor. 9 13, 14. allowing them an honourable maintenance, and u 2 Chron. 30. 22. speaking comfortably unto them so long as they teach the good knowledge of the Lord: nay lastly, they must build Churches, and make the best provisions they can for the public service and worship of God, and Salvation of Souls. These matters, as they well deserve, so they would require a very large discourse; but as the time will allow me to do no more than name them, so I need nor in this place insist any longer on them. For we are all witnesses this day of that pious ●a●e which has been taken by our Godly Magistrates in this particular. This handsome Fabric they have built, and those other provisions they have made to promote Piety and Godliness in this part of the Parish, will be a much better, and more lasting monument of their Piety towards God, and their Charity towards the Souls of men, than any I am able to erect for them. I pray God reward these their labours of love into their own bosoms; and give his Grace to those for whom these charitable provisions are made, that they may make a right use, and a due improvement of them. Now if they would not have all this Charity lost upon them, but are indeed willing to improve it to the advantage of their Souls, they must be serious in the performance of those two duties King David requires of them, they must come, and they must hearken. Come ye Children, harken unto me. 1. Children and such as are ignorant, must come and learn this fear of the Lord. It is their duty to attend upon this important ordinance of Catechising, and repair to such places where these wholesome instructions are to be had. x Prov. 8. 34 Blessed is the man, saith Wisdom, that heareth me, watching daily at my Gates, and waiting at the posts of my doors. These words, saith 〈◊〉 Aben Erra, import a diligent and constant standing in the Church, or House of Wisdom: And it is a good comment which is added by z Videses ●stos. RR. ci●at. ap D. Iermin in Proverb. R. Solomon, Beatus ille, qui primus ingreditur, exeatque postremus: That man is Blessed, saith he, who useth to be one of the first that cometh to Church, and goeth out with the last, always tarrying to take the Ministers Blessing along with him. And if men would but seriously reflect on the great evils and mischiefs of Ignorance, a very sleight Invitation would be sufficient to bring them to Church, and make them willing to be instructed in the fear of the Lord. For Ignorance is that stain and blemish of the Soul which deprives it of the Image of God, which is said to consist in a Coloss. 3. 10. Knowledge. As b Diog. Laert. Socrates of old observed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only evil in the world, as being the beginning and cause of all others. So far is it from being the mother of Devotion, as the Papists vainly fancy, that it is the mother of all Sin, and the unhappy Parent of all misery. Mala mens, malus Animus; Without knowledge, saith c Prov. 19 2. Solomon, the mind cannot be good. Straight is the Gate, and narrow is the way which leadeth unto life, and he that wants eyes will not be able to find it, or if he stumble on it, be able to walk long in it. Knowledge is that Pilot which must guide and conduct us in our course towards Heaven; and since in this world we are exposed to so many damnable Errors, and deadly Sins, we shall undoubtedly make shipwreck of Faith and a good Conscience, if we want our Pilot. And as Ignorance is thus dangerous in itself, so it will be more dangerous to continue in it, when we are solemnly invited to the means of Knowledge. d Joh. 3. 19 This is the condemnation, saith our Saviour, that light is come into the world, but men love darkness rather than light. To be in a state of Ignorance is matter of pity, and justly accounted a calamity; but to be in love with it, and reject Knowledge is the height of wickedness, and brings the heaviest condemnation along with it; who will not tremble at those comminations which are thundered in the Book of Proverbs against such who hate knowledge, and choose not the fear of the Lord? God he tells them plainly, e Prov. 1. 26, 29. He will laugh at their calamity, and even mock when their fear cometh: Nay, f Heb. 3. 18. he swears, They shall not enter into his rest. Such therefore as are ignorant have all the reason in the world to accept King David's Invitation, and thankfully embrace all opportunities of learning the fear of the Lord. But 2. They must not only come, but they must hearken to their Instructers. As the first insinuations of sin were conveyed by the ear into our first Parents, so the first inspirations of Grace must have the same entrance. Auris est os Animae; The Ear is the mouth of the Soul, by which she receives Spiritual nourishment. Hence is that of the Apostle, f Rom. 10. 17 Faith cometh by hearing, and hearing by the word of God. But it is not enough to come to Church, it is not enough to hear; we must hearken too, if we would perform that duty which is here enjoined in the Text. Now it is a known Maxim in Divinity, Verba sensus connotant Affectus: To hearken therefore imports no less than to receive the truth in the love of it, to entertain it with meekness and due reverence, and to g Tu tamen sic audias ista praecepta, quomodo, si tibi praeciperem qua ratione bonam valetudinem in Ardeatino tuereris. Sen. Ep. 105. practise it with all seriousness and conscientious obedience. You'll find this duty thus explained, and a considerable motive to enforce it in the Book of Deuteronomy, h Deut. 7. 12. Wherefore it shall come to pass, if ye harken to these Judgements, and keep, and do them, that the Lord thy God shall keep unto thee the Covenant and the mercy which he swore unto thy Fathers, and he will love thee, and bless thee, and multiply thee, etc. Here ye see blessedness is entailed on harkening, and not on bare hearing. Knowledge must issue into action, otherwise it will not save us. The Egyptians of old painted a Tongue and a Hand under it: Now the Hand is the great instrument of Action, and so this pretty Hieroglyphic denotes thus much, viz. That it is not enough to know, it is not enough to talk of Religion, but we must practise it. i John 13. 17. If ye know these things, happy are ye if ye do them. I shall conclude with that excellent Collect of our Church: Blessed Lord, who hast caused all holy Collect for the Second Sunday in Advent. Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy Holy Word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen. FINIS.