THE Author of this Epistle, (whether Paul, as is most probable, or any other, we shall not now dispute) be­ing singularly studious of the confir­mation [Page 2]of the Hebrews, in the Doctrine of Jesus Christ they had received: in opposition to the dan­gerous seducing doctrine of such as endevoured the drawing them back to the Leviticall priesthood, and law of ceremonies; doth at large dictate, and make known, the dig­nity, certainty, and perspicuity of the Lord his priesthood: (the con­sideration of which, with the seve­rall priviledges thereof, is the du­ty of every Christian soul well ini­tiated, in the first and chief prin­ciples of Religion) doth pursue their edification and establishment herein, by two things amongst o­thers, to be specially taken notice of in the text, as the parts there­of.

First is a Hebrae [...] ­rum ani­mos pulsat placida re­prehensio­ne stuporis eorum. Pa­reus in Loc. Redargution or sharp check for their unprofitableness under the Word, and Doctrine of Christ: of which they are convicted, by their haesitation in the first principles of the Christian doctrine, and reli­gion, without any progresse, nay al­most any knowledge of them, as in chap. 5.12.

Secondly, a serious Objurgationi tarditatis subjicit exhortationem ad fidci profectum. Par. c. 6. ver. 1. Exercitation, or rather a solid declara­tion of his intention, to lead them (not of, Jubet autem omitti e­jusmodi rudimenta, non quod eorum oblivisci un­quam debeant fideles, sed quia in illis minime est haerendum. Calv. in Heb. c. 6. ver. 1. but) from the begin­nings of the Doctrine of God, unto the fur­ther and fuller conside­ration of higher mat­ters, that concerned Christ, their establish­ment and perfection in him.

Again in the redargution, we may (for the further: understanding of the words) observe, first a duty im­plyed, as necessary and usefull in the Church of God: and that is to be in­structed and taught to know, what are the first rudiments of religion, so as to be able to teach others therein: for we must not learn and leave them (i. e.) forget them, no, but we must not stick fast there and go no further: he is an idle and unskilful architect, that is alway busie in laying a founda­tion, and never rears up a building upon it: Pemble Preface. where duty is not to be neglected, can be no ground of re­proof, for the time ye ought to be teachers, &c.

Secondly, the Hebrews failing in and sinful neglect of this duty, sub­jecting them to a necessity of being continued in and under the same: ye have need, &c.

Again, from the exhortation or in­tention of the Author, we may take a serious view of his motion in the edification of the people of God; and we see,

First, the terminum a quo, terme from which he moves, and it is expressed either

1. Generally, leaving the Doctrine of the beginning of Christ.

2. Or in the particular heads there­of: as repentance from dead works, faith in Christ, the Doctrine of Baptisme, of laying on of hands, resurrection from the dead, and eternal Judgement: which according to the judgement of all Expositors on the Text, were the Catechetical heads of the Apostles Catechism, as we shall note here­after.

Secondly, the terminum ad quem, the terme to which, was to be led for­ward towards perfection: where by the way we may observe the Apostles [Page 5]method of teaching the Doctrine of Christ sutable to every Infant capaci­ty, that can only digest milk: as well as men of years, that did require stronger meat: nay that the word is to be dispensed, first in rudiments or Catechetical principles, as a foun­dation, on which must be built fir­mer Doctrines.

Having divided the words into their main and proper parts: before we come to conclude the doctrinal observation that ariseth from them, it is expedient a little to explain them, and in the explication thereof, we shall finde there is not much difficul­ty, that which principally as to our purpose cals for consideration is what the Apostle means by the [...]: the elements of the beginning of the Word of God, which he expresseth in the 5. chap. 12. vers. and cals in the 6. chap. 1. vers. the Doctrine of the beginning of Christ: in the clearing of which to your judgements, we shall commend to your serious and second thoughts three considerable things in the Text.

1. The first is the Epithite, where­by the Apostle doth denominate the same to us: for denominations de­monstrate the quality of things.

2. The second the Apostle his Method of teaching, touched on be­fore.

3. The third the Matter recited and expressed by the Apostle him­self.

From all which we shall finde, that these elements are no other then the main and principal heads of Chri­stian Doctrine, Catechetically taught in the Church of God: and first of the first, and that is

The Epithite or denomination; the Apostle cals them, elements of the beginning of the Word of God: Now elements are nothing else but the first principles and standing verities of any Art or Science compendiously expressed, that being true in them­selves, they may be rules from which the fuller doctrine doth flow by clear and undeniable inference, and by which it may be proved for the initiating and edification of such as are studious of that Art or Science: [Page 7]such are the ABC to children, the parts of speech to the learning of Grammar, the Predicables and Pre­dicaments in Logick, and the like: this description of Elements in ge­neral we may finde suggested by the various Etymologies of the Latine word Elementum, which some so call quasi alimentum, nourishment; because others are begotten and brought forth by it; Some Elevamentum, an aiding or listing up; because other things take their beginning by their help, or that they are lifted up above, or before other principles, as more es­sential and necessary: or Elicimen­tum, deduction or drawing out, because other things are extracted or drawn out of them.

When we see them Elements in themselves to be first verities and con­sider them related to the Doctrine of God, the result cannot but resolve the Apostle to speak of Catechetical doctrine, especially when we adde to it the second thing propounded, which is,

2. The Apostle his Method in speaking to them, which in the di­vision [Page 8]of the Text we have before noted to be by way of check or blame for not being diligent in those do­ctrines which had been most neces­sary for their first setting forward in the profession of Christ: which had been as milk for babes, sutable for their weak capacities, and pre­pared them for the right and ready receiving of higher doctrines, that conduced to perfection: and then by proceeding from those things which were to have been learned for the initiating them in the Doctrine of Christ, unto those things that should increase and build up their knowledge toward perfection, that so he might not alwaies rest in the foundation, what can we imagine the Apostle to mean by foundation, and first doctrine from which he would thus in order go forward, but the Catechetical heads and stan­ding verities of the Gospel?

Thirdly, if we observe the several heads recited and expressed by the au­thor himself in chap. 6. vers. 1, 2. as the things they ought to have lear­ned, but had neglected, (being such as [Page 9]these before named, repentance from dead works, faith in Christ, Doctrine of Baptisms, laying on of hands, resurrection from the dead, and eternal Judgement) we cannot but determine them to be Catechetical heads taught to the novices and young Christians for the grounding of them in the Doctrine of Christ, the which we finde also resolved by the learned in their Expositions on the Text, as Deodate on the place saith, These are the heads of Chri­stian Doctrine or Catechism, which were taught little children and novices in a plain, lowly and rough manner: Aretius thinks, that from hence may be gather­ed what were the principles and chief heads of the Catechism of those times. Beza affirms they were the chief heads of Christianism, which they call Catechism, and were delivered in short and few words to the ignorant. Pareus cals them the first rudiments of Christian faith, were wont to be learned by and re­quired from Children and young Christians. But Calvin determines (from the testimony of the Fathers) that they were certain heads which the Pastour used to aske the Catechized: re­solving [Page 10]that the Author of the Epistle did look back to the form of Catechism then used in the Church: with whom Marlorat doth agree not only in judgement, but also in ex­pression.

These things being seriously con­sidered, cannot but convince every one studious of the minde of the Ho­ly Ghost, of the necessity and divine authority of Catechizing, whilest we see the words thus divided and ex­plained, to lay before the Hebrews, and in them all other Christians those two positive and undeniable du­ties.

1. The first is to be well Cathe­chized or instructed in the first and main grounds and principles of the Christian Religion, that thereby as by a foundation layed, they may be made capable of higher Doctrines.

2. That being prepared by their Catechism, they must not haesitate in (though not renounce or recede from) first elements, but diligently proceed to grow in the knowledge of the doctrines of a higher degree dictated to them: the first of these [Page 11]is that I desire may be taken into consideration: and therefore from the particular duty dictated by the Apostle to the Hebrews, I shall resolve for our instruction this ge­neral Observation or point of Do­ctrine.

Catechizing or instruction in the prin­ciples of Religion is a Gospel-exercise, Doct and of necessity to be used in the Churches of God.

In the prosecution of this truth, we shall endevour this Method, to which I shall desire diligent atten­tion.

1. By way of illustration, we shall consider the word and thing Ca­techize.

2. Propound the reasons that may confirm and clear the truth to your judgements.

3. Further illustrate the point by considering the matter and man­ner of this exercise.

4. And lastly make some use or application of the point.

First of the first of these, and that is, to consider the word, and thereby the thing Gatechize. Concerning which I [Page 12]must desire you to observe that the word Catechize is no proper English word, [...] of [...] as [...] of [...]. Viva voce instituo, or dicta repe­to. but derived of a Greek word which signifies to teach or instruct by a lively and audible voice, by the repeti­tion of words as by the reflexion of an eccho; and it is generally used for any kinde of instruction or information whatsoever, as in Act. 21.24. [...]. They are informed con­cerning thee. Gal. 6.6. Those that are taught in the word, to him that teacheth. But more especially and properly for instruction in the first rudimeuts of any doctrine: but most especially and principally the Christian Reli­gion, see Rom. 2.18. Catechized in the Law: [...] im­bu [...]t, docere incepit, paulat [...]m assuefecit. so in Act. 8.15. Luk. 1.4. this word Catechize in the Greek, answereth unto Hanach in the Hebrew which signifies to instruct, to begin to teach, to accustome by a little; alluding unto Dyers, that by degrees do dip and give colours to their Stuffs; hence comes the Hebrew word Hanich, which signifies a novice, or one in learning the first rudiments; both which are frequently read in the Old Testament. From the signifi­cation [Page 13]of the word thus opened we may easily collect and conclude what is the thing, and we shall finde that

Catechizing is a plain, perspicuous and familiar way of teaching the ignorant and weak capacities in the first rudiments and principles of the Christian Religion, drawn from the Doctrines of the Prophets and Apostles.

This is that exercise whereby babes in Christ are fed with milk, and prepared for the receiving and digesting of stronger meat: this is that that layeth the foundation of Christ in the soul, which must by higher Doctrine be built up unto perfection: and this then is the Or­dinance of God and Gospel exer­cise to be used in the Churches of Christ.

Having briefly past the Conside­ration of the word and thing, we come now to speak to the second thing propounded, and therein to lay before you the reasons that may prove Catechizing to be a Gospel exercise, and to be used in the Chur­ches of God; the which we shall re­solve into these heads, which be­ing [Page 14]cleared to our judgements cannot but convince of the truth of the point.

• 1. The excellency of Catechizing.
• 2. The antiquity of Catechizing.
• 3. The necessity of Catechizing.
• 4. The utility or profit of Catechizing.
• 5. The facility or easines of Catechizing.

Reas. 1 The first reason is from the excel­lency of Catechizing; for that which appears to be a duty excellent, will plead divine stamp and call for en­tertainment in the Churches and a­mongst the people of God the ex­cellent upon earth, Psal. 16.3.

Now (my brethren) we shall on se­rious observation finde Catechizing to be so far from a base, low, carnal and beggerly exercise, that it hath alwaies been in the Church of God, and been had in great esteem and re­verence as very excellent, yea as such an exercise which the greatest Empe­rors, most honourable Senators, and chiefest of Martyrs for Gods truth thought sutable to themselves and worthy their subjection: nay to which also the wisest Philosophers and most [Page 15]reverend Fathers of the Churches: such as Justin Martyr, as Augustine, Am­brose, and others, cheerfully submitted to when God opened their eyes and inclined their hearts to the embracing and profession of Christian Religion: Justinus Martyr inserts the use of Ca­techizing as an excellency to the Christians in his perswasive Apolo­gies exhibited to the Emperour and Senate of Rome: it caused admira­tion in the Fox Acts and Mo­numents. French Doctors when but exercised by the children of Merindoll: Martin Luther thought it his glory to professe himself discipu­lum Catechismi a learner of the Cate­chisme. But the excellency of this du­ty will appear by laying before you,

• 1. The prescribers of Catechizing.
• 2. The professors of Catechizing.
• 3. The proper matter of Catechizing.
• 4. The peculiar end of Catechizing.

First evidence of the excellency of Catechizing is from the prescriber of it: Evi­dence of the excel­lency of Catechi­zing. the Author of every work ad­deth much to the lustre and excel­lency of the same: the excellency [Page 16]then of this exercise is exceeding great, whiles it owns no other au­thor then, excellency it self, the wise all knowing, and all soveraign God, who taught it by his Spirit to his people in the daies of Adam, and of Abra­ham, and afterwards commanded it to his people the Jewes, in Exod. 12.26, 27. When your children aske. &c. you shall say, It is the Lords passeover. Psal. 78.5, 6. He commanded our fathers that they should teach their children. From these places, as also from Deut. 4.9. Teach them thy sons, His dire­ction for Christian life. lib. 3. p. 37. Mr. Downam in­ferreth Gods command for Catechi­zing. Moreover, in Deut. 6.7. we see God enjoyning this duty, whilest he commands that they rehearse or whet on the mindes of their chil­dren his Lawes: so likewise Deut. 11.19. the word which is used to rehearse, comes from an Hebrew root Schanan, to whet or sharpen by re­petition of strokes, These commands ( Ainsworth tels us) the Rabbies do understand of Catechizing; who him­self also tels us God preseribes here a brief Catechism in the grounds of Religion. Besides we finde Wisdome [Page 17]expresly to direct this exercise, in Prov. 22.6. Train up or instruct (it may be read Catechize) a childe in the daies of his youth: the Hebrew reads it, teach a childe at his mouth, that is, as nurses feed Infants with the brest or spoon at the mouth: so teach children by putting words in­to their mouths, which can be no other way then by Catechizing: so we shall also finde it prescribed in the New Testament, to passe by the Text which doth clearly declare it to be a duty: we shall finde Christ directing, nay commanding Peter, and in him all Ministers of the Go­spel to feed as well his lambs as his sheep: which Mr. Downam notes to be an imposing of this duty or exercise of Catechizing on Ministers: and God by Paul directs fathers to bring up their children in the instruction and information of the Lord, Ephes. 6.4. So that I may well conclude God himself to be the Author of Catechi­zing, and it therein to be exceeding excellent.

Secondly, Evi­dence. As Catechizing is excel­lent in respect of God the prescri­ber [Page 18]thereof: so also in respect of the professors and practitioners thereof, whom we shall finde to have been the Lords bosome friends and en­deared people, the righteous who are the excellent on earth, such as God hath highly prized and admitted in­to familiarity with himself, as Abra­ham, Joshua, David, Jehoiada, which in the second reason (shall God wil­ling) be more fully manifested, and it is more then probable that Jesus Christ did countenance and com­mend as exceeding excellent this exer­cise by his submission to it at twelve years of age, (although full of wis­dome and understanding, able to rea­son with the Doctors) this Mr. Dow­nam collects from Luk. 2.46. where it is said Christ sate among the Do­ctors; he conceives amongst the Ca­techumeni under the Doctors, which conjecture seems to be suggested by Calvin and Marlorat on the place, who declare their judgements to be, that Christ sate under, or before the Do­ctors of the Law, not in their chair, for that the time of his preaching was not yet come.

Thirdly, Evi­dence. the proper matter of Catechi­zing, proclaims the excellency there­of: in that it is the Doctrine of God, the sum of the Gospel, the chief heads and principles of the Christi­an Religion, inferred and clearly flowing from the writings of the Prophets and Apostles: this is that excellent and celestial matter with which the minde being enlightned takes up the whole affections and car­rieth on a man to the contempt of all excellencies under the sun, yea even of life it self for the enjoyment of it: this is the sum of Wisdome more precious then Rubies and most pre­cious Pearls, in the finding of which is life and the favour of the Lord. Now that this kinde of Doctrine is and ought to be properly and prin­cipally the matter of this exercise, as the Ordinance of God in his Church, I shall more fully clear to you in the third thing propounded to be spoken to (viz.) the matter and man­ner of Catechizing.

Fourthly and lastly, Evi­dence. the excellency of Catechizing appears by the pecu­liar end thereof, which is no other [Page 20]then the highest excellencies of Gods glory and the salvation of the soul, to which we may see this exercise to carry, by planting the knowledge and remembrance of God in youth­full, even infant mindes; by putting posterity into a capacity of sounding Gods praises for past favours; pow­erfully bending the soul into the good and righteous way from which it will not depart in old age, by preserving truth in its purity, and the soul from apostasie, and placing in the heart principles directive to all duties in all conditions and estates whatsoever: this end is not only commended to us in the divine con­stitution of this exercise, and as it is the Centre of all Scripture instru­ction: but we shall finde it expres­ly declared, that Timothy his know­ledge of the Scripture in and from his childhood (which with Dow­nam and Calvin we may conclude more then probably he had learned by in­struction or Catechizing from his Mother and Grandmother) is able to make the man of God wise unto salvation, 2 Tim. 1.5.3.15. the ex­cellency [Page 21]of Catechizing appearing to be thus great, I hope will expell all base thoughts concerning it, and perswade your spirits that it is a Gospel exercise to be used in the Churches of God. We therefore passe from that to the consideration of the second reason of the doctrine.

Reas. 2 The second reason is the antiquity of this excellent exercise. For that which is most ancient is alwaies granted to be most true: the Christian Religi­on is most ancient, and this as a special part thereof, will be found of equall antiquity; and when we shal consider it to have stood in the Church as long as the Church hath stood on the earth: to have been of old esteemed, observed and practised in the Church of the Jewes and Christians, it must needs be the more authentick, and lay the greater obligation upon us for the continuance of the same; and in enquiry after the age of it we must needs resolve it elder then Methuselah, whilest we may trace the foot-steps of it from Adam to this present age: this duty was be­fore the floud practised by Adam (as the learned do conclude) whose sons [Page 22]we finde offering sacrifice to the Lord, in Gen. 4. unto which their father had instructed and brought them up, as well as to labour in the world, catechizing them in the Do­ctrine of the Fall, and of the Seed of the woman, typified by their sacri­fice, whereby they were fitted for the right and reverent performance of the worship of God. Also it may be probably conjectured, that others of the Patriarchs did practise this duty; Henoch the seventh from Adam (of whom it is recorded, that he wal­ked with God, Gen. 5.14.) received his name Henoch from an Hebrew root Hanach (before noted to signi­fie, to initiate or instruct in the principles of Religion) as one dedi­cated unto God, or instructed from his youth: after the floud they had this exercise of Catechizing in the principles of Religion, which was after put in writing, Greenh. as the learned conclude, and called the oracles of Sibylla, which were nothing else but things taught and delivered by word of mouth. It is most clear, that A­braham did use this exercise with [Page 23]much fruit and good in his family, we read in Gen. 14.14. that Abra­ham brought out and armed three hundred and eighteen men brought up (the Hebrew word Hanichim will bear it) catechized or instructed in his house when he went to the re­scue of his brother Lot: Mr. Green­ham observeth, Greenhams Treat. of Cate. p. 312. Isaac his going out to pray: and the servant his pious and faithfull prosecution of his Masters oath, in Gen. 24. to be the effect of Abraham, his Catechizing: and Mr. Downam doth very well observe A­brahams care and diligence in Catechi­zing, to be the ground of Gods revea­ling his secrets, and making known his Judgements to him, in Gen. 18.19. I know him that he will command his sons and his houshold, Downam's Directi­ons. that they shall keep my waies. From this reason Doctor Willet observeth, Willet in Locum. that it was the godly pra­ctise of the Fathers to Catechize or instruct their families in the Doctrine of the creation of the world, trans­gression of man, destruction of the old world, Gods providence, the Messiah to be revealed, and everla­sting life to come: with whom Pa­raeus [Page 24]doth concurre adding that before the Law, Paraeus in Locum. there was no publick Mi­nistry, but the Fathers were Priests, Pastors and Teachers, and the fami­ly were the Catechumeni, learning the Doctrines above recited: neither may we think this duty to have been neglected by Isaac, Jacob, or Job, and others of the Patriarchs: the Hebrew Rabbies tell us, See also Pemble's Preface. that Samuel was brought unto Eli, that he might fit before Eli the Priest, and be by him accustomed to, or taught in the Law, or the Precepts as the Catechumeni were wont to be taught. David and Bathsheba were very diligent in the Catechizing or instruction of Solomon their son, in the waies of wisdome, as himself declares in Prov. 4.4. He taught me and said unto me, Let thine heart hold fast my words: from whence Lavater inserreth the duty of, Lavater in Loc. and in­duceth by the example, all Christi­an parents betimes to instruct their children in the chief heads of Chri­stian Religion: also Jehoiadah the Priest had well taught and instructed the young King Joash: whereby he was enabled to rule, and did rule [Page 25]well all the daies of Jehoiadah; nei­ther may we think this duty was neg­lected by Josiah that good King, who in the time of his youth, set himself to serve the Lord with zeal and sin­cerity: and also after the captivity, if we beleeve the Hebrew Rabbies, from the time of Antiochus Epiphanes unto Christ, there were never under four hundred houses of Catechizing in Jerusalem, at which time also they made their Decree, that at thirteen years of age their children should be put to Catechizing: to which pra­ctise S. Paul seems to allude, when he speaks of the Jewes, as Catechi­zed in the Law, Rom. 2.18. And as we find the footsteps of Catechizing in all the ages of the Jewish Church, so we shall find it ceased not in them, but was also practised in all the ages of the Christian Churches since the time of Christ; for besides what was before noted of Christ his sub­mission to it at twelve years of age, amongst the Jewes he seems practi­cally to commend it to us by Cate­chizing his Disciples concerning their perswasion of himself in oppo­sition [Page 26]to the ignorant conceits of the men of the world, in Mat. 16. chap. 13.16. vers. Whom say men that I am? Whom say ye that I am? after Christs ascension, this exercise was very perspicuous: Greenham's Treat. of Catechi­zing, p. 664. Mr. Greenham brings in Aegisippus report, that by reason of Catechizing, there was never a Nati­on in the world, but received an alte­ration in their Heathenish Religion within forty years after Christ: in the Apostles daies and primitive times of the Church of God, there were two sorts Catechized, the one adulti, Infidels converted to the faith, such was Theophilus, who is in Luk. 1.4. said to have been Catechized: so also Apollos, Act. 18.25. the Eunuch and Cornelius his houshold: such was Raib Augustine, Ambrose, and divers others; some of which were called to Martyrdome, when in their Cate­chism: all which were instructed in the Catechetical heads of the text, and then baptized.

A second sort were Children, such as were born under the covenant of believing Parents who were bap­tized and afterward Catechized and [Page 27]made able to professe their faith when they were confirmed by the laying on of hands.

We read of many that bare the office of Catechizing in the Church of God: some think Paul to have been employed in it by reason of that expression, 1 Cor. 14.59. that I may Catechize others. Eusebius men­tioneth Mark to have been Catechi­zer at Alexandria, as also Clemens, Origen, and Heraclas, and others of the Fathers in other places, Gregorie Nyssen, Cyrill, &c. The Church had the Books of Augustine, De rudibus Catechizandis, and Books de Symbolo ad Catechumenos: also Athonasius his Synopsis of sacred Scaipture, with others of the like nature. In after ages this exercise was owned and enjoyned by the Canons of Neoce­saria, Iberis, Braccaria and others be­fore Luther's time; who also in his time among other things contended for Catechizing with a spirit of zeal, making it of absolute necessity in the Church as Lord and Ruler; urging the continuance of it with­out intermission, condemning the [Page 28]neglect thereof after whom the seve­ral reformed Churches enjoyned it, and exhibited the necessity of it in their several confessions, composing Catechisms sutable to the degrees of reformation enjoyned and obtained. This exercise of Catechizing appea­ring to have been thus anciently ob­served as well in the Jewish as Chri­stian Churches, I hope will silence all thoughts of the novelty thereof, and lead us to the consideration of the third reason, which is the necessi­ty of so ancient a duty.

Reas. 3 Thirdly, Catechizing must be used in the Church of God, because it is exceeding necessary: which neces­sity upon serious & second thoughts, will appear to be great unto all such as desire to be found good profici­ents in the School of Christ, even as necessary as ABC to a childe first going to School; as the rudiments of any Arts or Science a man desi­eth to know and professe; as a foun­dation to building, without which it cannot stand; as milk for babes new born; and therefore it is in Scripture held out in such termes, [Page 29]and similitudes (viz.) Principles, Ele­ments, Foundation, Milk, &c. All which the Apostle useth in the Text, teaching us that this neglected, the soul cannot be established in the Do­ctrine of Christ, but be alwaies unsta­ble and as children ready to be tos­sed to and fro with every winde of doctrine, cannot be prepared for, and made capable of higher learning, to read readily the Doctrine of the Lords Priesthood, and their priviledges thereby, and those things that should tend to the perfecting of their faith, and compleating of their comforts; this was the great cause of our Au­thors sharp reproof of the Hebrewes in the Text; for when he came to communicate to, and teach them higher lessons in the Schoole of Christ, they were not yet perfect in the first form of the principles of Religion: nay they cannot grow forward in the graces of Gods Spirit, but like children without milk be lank and lean, alwaies ready to exspire that principle of life that is in them: nay, lastly, they cannot unchatechi­zed, act and move orderly and methodi­cally [Page 30]in the practise of their Christian duties, but be very incident to con­fusion and disorder: for without all doubt, one great cause of all that confusion that is in mens mindes, and actions in these daies, is the want of Catechizing; whereby they might be enabled to digest those general no­tions that flie in their brains into certain solid heads, and principles, which might be standing rules for their direction. It being then an ex­ercise so very necessary; I hope none can or will deny it to be a usefull duty in the Church; especially if we consider the next Reason, which is the profit and comfort of this ex­ercise.

Reas. 4 Fourthly, Then we shall finde Catechizing, as not to be needlesse, so to be very profitable and comfortable to the Church of God in general, and the subjects of it in particular: for by seri­ous enquiry, and sensible observati­on, we shall finde it no barren plant in the Lords garden; nor yet fruit­lesse ordinance to be rejected; but that which rightly used, and skil­fully, improved, doth produce to [Page 31]the comfort of all Gods children, these several advantages.

• 1. The preservation of the purity of Religion.
• 2. The propagation of it to po­sterity.
• 3. Preparednesse to increases in the knowledge of Christ.
• 4. Profit by the Word.
• 5. Prevention of falling into error.
• 6. Present capacity of communion at the Lords Table.
• 7. Powerfull disposition to du­tie.

Advantage. 1 First, then it preserveth the good estate of the Church, in the maintenance of purity of Religion: for a Catechism rightly framed and grounded on the Scripture, is a brief abstract and compendium of the Law and the Testi­mony, whereby all corruptions of doctrine or practise is easily and sud­denly discerned and detected: and by diligence in this exercise, truth is made like the Goldsmiths touch­stone, ready to receive with appro­bation all golden doctrine thereunto consonant: but to make men fear to [Page 32]tender, (or if any dare presume) readily to reject all base metals of false doctrines, or practical innova­tions that are thereunto dissonant, and yet may be sometimes imposed on the Church; for this sum of Scri­pture (as it may be called) or to use Luthers word, Bible of the people, or sum of Christian Religion, doth with more perspicuity and celerity con­clude the truth, and with more fa­cility and speed pull off the vizard of a Sic dixit Dominus, thus saith the Lord, from the face of all false Pro­phets and Seducers: then the rea­ding, comparing, and considering of the whole body of the Scripture, and resolving the same into Cate­chistical principles: which must be the way to oppugn the untruths imposed, even as Hippocrates Apho­risms in cases of Physick: Cokes In­stitutes in cases of Law; and the short axiomes and standing principles of Philosophy doe more quickly and sharply detect all contrary asser­tions, then the more large and ample Treatises and discussions of the same. Hence it may be more then probable, [Page 33]that the reason why the Lord Jesus did no more particularly (by quo­ting books, chapters and verses) prove the truth and purity of his Doctrine preached to the Jewes, was for that as the Apostle saith in Rom. 2.18. they knew his will and tryed those things that did dissent from it, being (as was noted before) catechized in the Law: we may afso observe that Paul gave Timothy a Catechistical sum of Chri­stian Doctrine, which in 2 Tim. 1.13. he cals a [...], in Rom. 6.12. it is called, [...], Analogie of Faith. form of sound words: and chargeth him to keep fast the same, as a preser­vative of the purity of Religion, against the corruptions which our nature is too prone to re­ceive: hence also it was that the fathers of the primitive times did usu­ally resolve certain Ca­techistical As the Nicene Creed, Ephesine, and of the several Councels against the Haeresies of Arri­us, Macedonius, and Eu­doxius, Nestorius, and Eutyches. verities, into short and standing prin­ciples for the defending of the Church in the pure truth of Christ Godhead, & the like against the Arrian & other Heresies: and moreover [Page 32] [...] [Page 33] [...] [Page 34]we may observe the Devils strongest engine, against the purity and pro­sperity of Religion to have been the obstruction of this exercise; when he stirred up Julian the Apo­state, as his cursed instrument to make a more furious attempt, and prevailing assault then the ten first persecutions on the Christian Reli­gion; by taking away Christian books, and putting down all Schools of Cateehizing: for the Devil and his instruments were, and are sensi­ble that Catechizing is the thing that impedes the rising of his kingdome; for that by it the foundation of Christian Doctrine doth not only remain firm, but also the meanest members of the Church are made in some measure capable of contending for the truth, and communicating the same to such as by the enjoy­ment of other parts and abilities are likely to enter the lists with truths opposers in its defence, though many eminent pillars, even faithfull Mini­sters of the Gospel be by their rage cut off: so that Martyrdome can­not master it, but rather propagate it; [Page 35]For sanguis Martyrum becomes semen Ecclesiae by watering these Cateche­tical heads of Gospell Doctrine; and therefore the Spanish Jesuites were wont to say they had most hopes when there was least Catechizing; nay the Pope himself with all his cursed crew, do acknowledge the ground we have gotten of them hath been by Catechizing: the Pope complains, that the greatest hurt that the sons of the Heretiques had ever done him, was by their pestilential writings adorned with the title of Catechisms: and the ground which they have gotten again of the Churches of God, hath bren by their more strict exacting of their Catechisms and our neglect of so profitable a duty.

Adv. 2 2. The second Advantage is the propagation of Religion to posterity: which lies on every Christian as his posi­tive duty to advance and endevour, and therefore God commands the knowledge of his Works and Word to be made known to sons, and sons sons, children, and childrens children, Deut. 4.9. It was this standing Law of transmitting Religion to posterity [Page 36]by Catechizing Children, that indu­ced the Psalmist to propound, pub­lish and provoke attention to the Catecheticall Doctrine of the Jewes, in Psal. 78. And one great reason why God would make known his secrets unto Abraham, was that care God found in him by Catechizing to convey the knowledge of him, his works and judgements to posterity. By this means succeeding generati­ons are enabled to accomplish the un­dertaking of progenitors in the solemn com­memorations of the special mercies of God: Hereby the Jewes, as the Rabbies tell us, retain a reverent esteem of their deliverance out of Aegypt, with all its concomitants and effects; nay by this the truth of Christian Religion hath been continued above sixteen hundred years, and notwithstanding the rage and fury of persecutors en­devouring the utter eradication and extinction of it, hath by Catechisti­call seed been derived unto, and re­vived by succeeding generations.

Adv. 3 Thirdly, it prepares to ripenesse in knowledge, being as the first draught of a picture, the base and ground­plot [Page 37]on which the building is set; the first rules of any art or science, which well learned makes ready for perfection in the Art and Science, and therefore it is called, the begin­ning of the Doctrine of Christ: and it is to be observed on experience, that they that have attained to the most perfect measure of knowledge of the Doctrine of Christ, were by Cate­chizing well entred into the begin­nings of it.

Adv. 4 Fourthly, it makes us profit by the Word, when read by, or preached to us, whilest by Catechizing men are enabled to refer what they read to their proper heads of Divinity, and resolve them into summary conclu­sions, which are very much infor­ming to the judgement, and convin­cing to the conscience, and clearly to discern truth from error, and distinguish between truth and truth, and see their dependance one on another differ the Law from the Go­spel with their different ends of hu­miliation and comfort: whereby their understanding acting clearly and orderly will help the memory [Page 38]to retain, quicken the affection, and make their growth sensible & discerni­ble, which being clouded by a confu­sed knowledge, makes many times profiting Christians to complain of barrennesse under the Word. The care of the Apostles, to feed first with milk of principles such as they en­devoured to make and approve pro­fitable under the meat of higher Mi­nisterial Doctrines, doth clearly com­mend to us this benefit of Catechi­zing: besides, the cause of the He­brewes incapacity of receiving and profiting by higher Doctrines, is ex­presly declared to be the little pro­ficiency they had made in the princi­ples of Religion: and experimental observation doth witnesse, that prea­ching doth little good where Cate­chizing is wanting; for we may well say with Bullinger, Bulling. Decad. 5. Ser. 4. fol. 907. How shall the peo­ple profit, when they understand not their Pastour when he preacheth Law, Covenant, or Grace, &c.

Adv. 5 Fifthly, It prevents their falling in­to fundamental errors, and following pernicious doctrine; whilest by this means truth is founded and firmly [Page 39]fixed in their mindes and memories as a rule ready at hand to try all that is preached in the Name of the Lord; as a touchstone, reserved to detect all such falsities as are gilded over with the name of Truth, when di­rectly contrary thereunto; as a root whose several branches being sound­ly setled in the soul, makes them bear up the head, and stand to their Christian station, against the stormy tempest of all seducing doctrine: nay these are seeds of such solid comforts, and earnests of such eternall joyes, as bears up the heart cheerfully to embrace, and readily to submit un­to the most exquisite and cruel tor­ments hell or earth can execute up­on them, rather then to deny the Faith, recede from the Truth, and make shipwrack of a good Consci­ence: souls soundly Catechized, are noble Bereans, receiving and be­leeving the Word, because confirmed by, and consonant to Scripture; not because spoken by Apostles: their judgements are swayed to the recei­ving of principles by sound reason, not by by a seeming sanctified life of [Page 40]the author or publisher, knowing that false Apostles are deceitful workers, 2 Cor. 11.13, 14, 15. and transform themselves into the Apostles of Christ: and no marvel, for Satan is transformed into an Angel of light: it is no great thing then, if his Ministers transform themselves as though they were the Ministers of righteousnesse, whose end will be according to their works: such are Merindolian Martyrs, able to exhibit such Scriptural confessionsof faith, as shall convince and confound such doctors as are appointed to convince them of Heresie, or (more proper­ly) to seduce them from the truth of Christ, (which they called Here­sie) so as to confesse, that an eight daies study of such a confession, doth teach more Scripture then all the daies of their lives As did the Doctor ap­pointed by the Bishop of Caveillon to detect the Heresies in the confessi­on by them exhibited. be­fore; whose children are hereby enabled to con­found learned Prelates, and astonish reverend Doctors; making Cate­chisticall teaching, to As the religious man of Paris did professe hea­ring the Children of Merindoll Catechize one another. Fox his Acts and Monuments, p 866. transcend the divine Disputations in the Schools of Sorborne in Paris: (nay [Page 41]in a word) by this means they are so confirmed and established in the faith, that they will sooner submit themselves, their wives and children, I and their whole town to the cruel rage of outragious enemies, then suf­fer themselves to be moved away from the truth received and profes­sed by them. This exercise of Cate­chizing hath been so effectuall, to the establishing of souls in the truth, that many by it have been prepared to Martyrdome, and enabled with ad­mirable patience to endure bitter scourging, and cruel torments, Seven of Origens Scholars at one time. and burnings (even in their young and tender years) in defence of the truth: it is to the everlasting honour of some of the Martyrs, Chronicled in Ecclesiastical story, that they recei­ved the crown of Martyrdome, be­ing yet but Catechumenists, whereas the reason of others falling away from the faith in the time of per­secution, is noted to be, that they were not yet fully instructed in the Doctrine of Christ.

Adv. 6 Sixthly, It puts into a present capa­city of communion at the Lords Table: [Page 42]it prepareth the heart unto the right and worthy receiving of the Sacra­ment of the Lords Supper, and there­by delivers the soul from the great danger of eating and drinking judgement to himself: whilest that by Catechi­zing, they are fully informed and convinced of that faith and Do­ctrine openly professed, and sealed by the Lords Supper, and therefore necessary to be known, before the participation of this ordinance, whilest hereby they are invested with that necessary qualification of know­ledge, concerning mans misery by sin, recovery by Christ; Gods Co­venant with man established in the hands of a Mediator, the author, end, and institution of this Ordi­nance; all which being Catetheti­call heads must needs encourage the desirous communicants, readily to submit themselves to the trial of the Church, with their desire of admissi­on to the Lords Table, with an as­sured confidence that their commu­nion cannot be denied on the ac­count of ignorance, whilest hereby [Page 43]they are enabled to the discharge of that necessary duty of self-examina­tion required by the Apostle in the Name of the Lord: 1 Cor. 11.28. in that by Ca­techizing they come to know all those necessary qualifications requi­site to render the soul sutable for communion with God at this Table, whilest they are made capable of discerning the Lords Body; in a Christian way to distinguish the outward sign from the inward grace and thing signified; whilest hereby (being delivered from Popish dark­nesse) they are well taught that out­ward elements are set before their outward senses to resemble and re­present to the inward man the body and bloud of Jesus Christ: nay in a word, whilest hereby they have in readinesse matter of contemplation (sutable to such an Ordinance) to the affectation of their hearts and excitation of their affections in their enjoyment, hereby they are in a good capacity of renewing their covenant with Go [...], of receiving the sealing efficacy of that Ordinance to the soul, [Page 44]and with the Jewes to render an ac­compt to any that shall demand of them the ground and end of their so frequent celebration of their Christian Passeover; whereas through the want of this exercise, men are in danger of rushing unworthily and unprepa­redly to the receiving of this Sacra­ment, to presse unreverently to take those things they do not know or understand the ground, end, or mea­ning of; to taste those dainties that belong not to them, and take in hand those duties they know not how to manage: in this regard the primitive times alwaies by their Cry of holy things for holy men sent away among the common hearers and penitentiaries the Catechumeni, or such as were learning their Cate­chism, as men not yet sutable for this Sacrament. Hence also it is, that the Canons and constitutions of the Church of God in all ages, even in the most corrupt times require that every one be Catechized before they receive the Sacrament: and this is the cause why the Discipline of the [Page 45]Church in this age and time requires an accompt of the knowledge of eve­ry one desirous of the Lords Supper, that if any be found ignorant by reason of the past neglect of this duty they may by diligent Catechizing be made fit for it, and so be admitted to it.

Adv. 7 Seventhly, It puts on a man a power­ful disposition of discharging his duty to­wards God and man: in that by Ca­techizing they are not only taught to know the several Commande­ments of the first and second Table, but also are well instructed to di­stinguish duties appertaining to God from such as belong to man, and to discern the several sins forbidden, and duties therein commanded: Isaac's prayer and meditation, his submission in all things to his father; and the servants prayer to the God of his Master Abraham, and faithfulnesse concerning his Master's Oath, was before noted to be the fruit of Ca­techizing: and it is to be observed on experience, that such are most apt to rebellion and disobedience towards [Page 46]men, who are not Catechized in the Doctrine of God; and therefore Con­stantine when he would select to him­self such of his Court Officers as he would confide in to be trusty Counsellors and defenders of his person and Kingdome, tryed which of them were best instructed in the faith and fear of God, declaring such only were worthy to be about a Prince as servants, that being true to their God would be loyall to him.

Reas. 5 The fifth and last reason why Ca­techizing should be used in the Church of God, is the easinesse there­of: which is very much, and so found upon experience, for it suiteth the Doctrine of Christ to the weakest capacity that is, and puts words in­to the mouth; so as that by dili­gence in this exercise, the soul that is most ignorant, knowing nothing of God, may be able in a short time to give an account of his faith to any that shall aske it: because of the facility of it. Children are in Scripture declared to be the subjects [Page 47]thereof, and it is called rudiments, in which children, not men of years, are wont to be instructed; milk, with which babes and not men of strength are to be nourished: and although at the first it may seem (as all other ordinances of God) something diffi­cult, yet a willing and diligent minde will prove it very easie; for it being a piece of the Lords yoke, which is all of it easie to be borne, cannot but be pleasant to the wil­ling spirit, although the flesh may be found weak in submission to it.

Having thus briefly past the Rea­sons of the point, which I hope up­on serious thoughts may clearly con­vince any of the divine stamp of this exercise, and so justifie the use of it in the Churches of God, we come in the next place by way of illustra­tion to the truth, to consider what must be the matter and manner of this exercise of Catechizing. And,

First then of the subject Matter to be taught by Catechizing, which must not be as the Papist (wickedly [Page 48]corrupting this exercise and Ordi­nance of God) do make to teach matters altogether unprofitable, nay vain, false and frivolous, as the tra­ditions of Fathers, the Canons of the Councel and constitutions of the Church inconsistent with the Do­ctrine of Scripture: nay in many things directly contrary thereunto: neither yet must it be nice and curi­ous points, though true yet fruit­lesse and unprofitable, tending more to tickle the brain, and affect the sense, then to take with the heart and inform the judgement: but the matter of Catechizing must be all and only the chief heads and standing veri­ties of the Christian Religion, summarily extracted out of the Scripture, and solidly grounded upon the same, that they may be propounded as in­fallible rules for the triall of the assertions, as standing principles, whence may naturally flow all con­clusions conducing to the profession of Christ with stedfastnesse and com­fort, and as a sure foundation upon which the fabrick of grace and of [Page 49]the knowledge of Jesus Christ may be erected and built up without all doubt of falling, nay with confi­dence of standing against the tem­pestuous assaults of all false do­ctrine and fiery persecution: and therefore the Church of God hath in different ages propounded those prin­cipall and speciall verities, that in such ages have been oppugned by gainsayers of the truth and the ene­mies of the Church, as Catechetical Doctrine to establish the people of God in the Truths resisted. Thus did the Nicene Councell in the time of the Arrians Heresie, and therefore the learned considering what should be the heads of the Catechism, some have resolved in generall the Law and the Gospel: others the Deca­logue, or Ten Commandements and Creed (commonly called Symbolum Apostolicum, Apostles Creed) others the Doctrine of Gods Will and his Works: others the Ten Comman­dements, the Creed, the Doctrine of Baptism, and the Lords Sup­per, and Prayer: others the misery [Page 50]of man by Sin, his recovery by Christ, and thankfulnesse to God for so great mercy: but not to stand on the determination of the several particular heads, we may confound their several judgements, and finde them all center in the general before expressed, in which we may safely acquiesce, that the heads and prin­ciples of Christian Religion must be the matter of Catechizing, which may more fully be proved by these Reasons.

Reas. 1 1. It is prescribed by God to his Church, in that by his Spirit he taught A­dam to instruct his sons in the pro­mise of the Messiah as the ground of Sacrifice: and to Abraham, the mat­ter of whose Catechism may be pro­bably conjectured to be the Covenant God made with him and with his seed: he expresly commands the Doctrine of the Law and Passeover, to be the matter of the Catechisms taught by the Jewes to their children, when in Exod. 12.26. When they celebrated the Passeover, God enjoyns them to shew their children, how God passed over them [Page 51]in the land of Egypt, and the Doctrine of the Law, and Gods dealing with the Israelites, Moses in the Name of the Lord prescribes as the matter of Ca­techism, in Deut. 6.7. and from this Catechetical matter it is, that Paul cals them Catechized in the Law, in Rom. 2.18.

Reas. 2 The second Reason, it was propoun­ded by Christ and his Apostles; for we shall finde the sum or matter of their Catechizing, to be the main princi­ples of Christian Religion; as in Christ his instruction of his Disciples was in that main standing princi­ple of Religion (so much oppugned by the world) that he was the Christ the Son of the living God: and the author of this Epistle gives us a ve­ry clear account of the main heads of the Apostolick Catechism in these five heads, Faith in Christ, repentance from dead works, doctrine of Baptisms, laying on of hands, and the Resurrection of the dead, Heb. 6.2. Which are clear Scriptural and fundamental notions: and Timothy being Cate­chized, is said to have learned the [Page 52]Scripture from his youth, 2 Tim. 3.15.

Reas. 3 The third Reason, This was the matter of Catechizing in the primitive and pure times of the Church after the Apostles; for they instructed in the Doctrine of the Trinity and faith in Christ the Mediator and the like, as may appear by ancient writings, and the Caterhisms of the Fathers, as Augustine and others: We read of ma­ny converted to the Faith of Christ in the Catechizing School of Alex­andria, and so well grounded in the Faith of Christ, that they were fit­ted for Martyrdome, and chearfully submitted to the same. Six of Ori­gens Disciples, whereof some were but learning their Catechism, are re­corded at one time to be led to Mar­tyrdome: certainly then the matter of this exercise could be no other then the chief principles of the Chri­stian Religion.

The fourth Reason, It is only Ca­techizing in Scripture Doctrine and principles of Religion, that train up in the fear of God in truth and godlinesse, [Page 53]which all children ought to be educated in: this matter is proper to that ex­cellent end of this exercise (viz.) the glory of God and salvation of the soul, before spoken of; and therefore this only must be the matter of Ca­techizing; for in all effects to be pro­duced, there must be a sutablenesse between the causa and the causatum. These precedent reasons being seri­ously considered, I hope may clear it to every rational man's judgement, that the matter of Catechizing must alwaies be the heads, and yet only the heads of Christian Religion that are matters of Faith and standing principles. And now before I pro­ceed to make known to you the man­ner of this exercise, I must make a little stay to remove an Objection framed from this matter against this exercise, thus:

Object. Sir, seeing that the sum of Christian Religion extracted out of Scripture, as Re­pentance, Faith, Sacraments, Resur­rection, and the Doctrine of the Tri­nity and the like, must be as you say the proper matter of Catechizing, [Page 52] [...] [Page 53] [...] [Page 54] Wherein doth it differ from preaching? which we all know to be an ordi­nance of Jesus Christ treating of the Doctrine of the Scripture, and that very matter that you have men­tioned to be the matter of this ex­ercise; and if it do not differ, may it not be sufficient that we submit to Preaching, but we must needs have Catechizing, which doth but the same thing imposed on us, as so ne­cessary a duty, and distinct from Prea­ching?

Answ. 1 It will not follow: first, because Preaching and Catechizing are con­versant about the same matter, nay and also carry on to the same end, that they are not different and di­stinct duties each from other, for they may treat of the same matter in different manners; for though Faith and Hope are conversant about the same matter, the promises, and cen­ter in the same end of accomplish­ment and enjoyment, yet I hope no man will deny them to be different and distinct graces in the soul: and again, though the preaching of the [Page 55]Word, and administration of the Sa­crament commend to us the same mat­ter of Christ crucified, in so much as that they are called the one ver­bum audibile, the audible word to be heard; and the other verbum visibile, the word to be seen, and so both the Word; yet it will not follow, but that they are different and di­stinct Ordinances, and not the same, even as the learning of ABC is dif­ferent and distinct from ready rea­ding, which is but a recitall of the same material letters: and the lear­ning of the first rules of any Art or Science is different from more per­fect proceeding in the same Art or Science, whether Logick, Philoso­phy, or the like.

Answ. 2 Secondly, We shall now shew un­to you, that though Catechizing and Preaching do treat of the same mat­ter, the Doctrine of Scripture, yet they are different and distinct Ordi­nances in the Church of God, and not to stand on the consideration of them as distinctly commanded in the Scripture, and have alwaies been [Page 56]distinctly subjected to in the Churches of God, I shall satisfie my self in shewing you wherein they differ, which I hope may satisfie you that they may not be confounded; the which Mr. Greenham that reverend and godly Author hath in part done before me, who notes them to dif­fer in these three things, unto which I shall adde two other.

First, Preaching is the dilating of one member of the Christian Reli­gion into a whole Treatise: Cate­chizing is the contracting of the whole into a sum.

Secondly, Preaching is unto all sorts, but Catechizing only to the younger, and rude, or igno­rant.

Thirdly, Preaching is not exacted to be repeated, Catechizing is ex­acted.

Fourthly, Catechizing principally informes the Judgement in the Theo­ry of Christian Religion: but Prea­ching doth chiefly excite the affecti­ons, and directs the heart in the pra­ctise of the same.

Fifthly, Catechizing layeth the foundation of Christ in the soul, and preaching builds upon it; that teacheth the ABC, or first rudi­ments, this perfecteth the knowledge of Christian Doctrine. Having thus spoken of the matter, we come in the next place to speak unto you of the manner of Catechizing, con­cerning which we shall propound three things to be considered.

First, Some rules concerning the formes of Catechism to be used.

Secondly, Who must Catechize, and how they must demean themselves in this duty.

Thirdly, Who must be Catechi­zed, and how they must carry them­selves in it.

First of the first of these, concer­ning the formes of Catechizing to be used, observe these four rules.

1. The matter, heads and grounds of Catechizing, are contained and expressed in Scripture, and therefore alwaies the same; but the formes are not, but left to the liberty of the Church, and therefore variable so, [Page 58]as that we are not so precisely ty­ed to the form as we are to the matter.

2. Such formes are most fitting, as may be found to tend most to the edification of the Church, in confir­ming them in the truths and prin­ciples most opposed, in which respect the Church hath taken liberty to vary.

3. It is very expedient and pro­fitable, that there be in the Church two formes of Catechism, a shorter and more easie for the younger sort which are not yet able to learn and commit to memory a larger; and a larger wherein for the riper sort the principles of Religion are more fully handled.

4. Every form used must be found brief, plain, orderly, and by way of question and answer easie; for that this form of teaching is most expedient, as by way of question and answer.

First, it is most sutable to the rude and ignorant infant capacity by putting words into their mouthes, [Page 59]helping them to answer and under­stand when they see the question propounded and answer to be ren­dred.

Secondly, As enjoyned to the people of Israel, who are required to whet upon their children their Catechetical Doctrine, which can no otherwaies be done, then by repetition of the strokes of the same subject.

Thirdly, As practised by Jesus Christ when willing to receive an account of his Disciples profiting under his Ministry, and to confirm them in the Faith in opposition to the common fame of the world, Whom say ye that I am?

Fourthly, As that which puts them into an aptitude and readiness of rendring an account of the faith that is in them to every one that asketh, being hereby better enabled to retain and resolve answers pro­per to questions suddenly propoun­ded (but before known) then the knowledge of bare notions without the questions to which they answer.

The second thing considerable in the manner of Catechizing, is the persons that must Catechize, toge­ther with their carriage in this duty; now the persons that must do it, will be found to be three sorts of men:

1. Ministers in their Congrega­tions.

2. Schoolmasters in their Schools.

3. Masters of families in their fa­milies.

The first sort that must Catechize must be Ministers, that have taken up­on them the Pastoral charge of a congregation to feed them with knowledge and understanding accor­ding to the several capacities of the souls, as well young as old under their charge: and that it is their duty, may appear by these ensuing reasons.

First, The careful performance of this duty by the faithful Ministers of Jesus Christ, and most eminent and reve­rend Fathers of the primitive times: not to stand upon the probability of Paul's Catechizing, from 1 Cor. [Page 61]14.19. it is much more than pro­bable, that it was done in the Church of the Hebrewes by the Author of this Epistle, who sharply checks their non-proficiency in this duty. Eusebius tels us, that before Pantenus, Clemens, Origen, Mark the Evangelist did Catechize at Alexandria, which was commended in him by Philo Ju­deus, which three were themselves Catechizers in the same Church of Alexandria in the years of our Lord Two hundred, and two hundred and fifty, each succeeding other, Origen being set up by the diligent over­sight of Demetrius their Bishop; and after whom succeeded Heraclus, and Dionysius Alexandrinus, and others: also about the same time we read of Optatus, Catechizer at Carthage in the daies of Cyprian: also the severall Catechisms of the Fathers, as Cyrill, Gregory, Nicen, the books of Augustine de Catechizandis rudibus; and his four books ad Catechumenos; Athanasius his Synopsis of sacred Scripture; and Fulgentius de fide ad diaconum, do pro­claim that conscionable care they had [Page 62]to the discharge of this duty: and the duty of Ministers for the edifying of the body of Christ being alwaies one and the same, their consciona­ble discharge of this exercise doth declare it to be a Ministerial duty.

Secondly, A Minister by preaching doth not discharge his duty, if he neglect Catechizing: because thereby he in­structs only those that are adulti, men of years, and strength to digest such meats, and either wholly neglects to feed youth, no lesse committed to his charge as members of the Church, or else administers that food which is unsutable and cannot be by them digested, in stead of the milk of prin­ciples of Religion, of which even babes in Christ and almost in years are capable: and truly we have cause to suspect one great cause of young mens high flown opposition of the truth and Ordinances of God, to spring from their affected hearing of those things in preaching which they cannot digest into orderly nou­rishment, because they have not by the milk of Catechizing been prepared thereunto.

Thirdly, Ministers ought to Cate­chize to make all his pains and preaching the more profitable to his hearers, by keeping fresh in their mindes and memories those standing notions of Christian Religion, which he doth by preaching more particularly il­lustrate, more fully prove, and more powerfully apply to their af­fections.

Fourthly, That thereby he may more clearly discern the estate of his flock, observe the Masters of fami­lies in their proper places to dis­charge their duties, and see their pro­ficiency in grace and knowledge un­der all the Ordinances of God by him dispensed, confirming them in the truth learned, which is clear to have been the reason of Christ his Catechizing of his Disciples after his long preaching, and many miracles amongst them, in Mat. 13.51. Ha­ving preached to them many para­bles, he asketh them if they under­stand: and Mat. 16.13, 14. Whom say men, whom say ye that I am?

Fifth and last reason why Mi­nisters [Page 64]must Catechize in their Con­gregations, is that they may detect all lurking deceivers that lie in wait to se­duce the people committed to their charge from the truth, and discern when any of them begin to be tainted with error and false doctrine, whereby they are di­rected how to improve themselves as skilful workmen in the Lords house, dividing the Word aright, defending the truth and soul with which he is charged, stopping the mouth of all gainsayers: which is the great reason of that general Apostolical charge of holding fast the form of sound words, in 2 Tim. 1.13. and commendation of obeying the form of Doctrine in Rom. 6.17. which the learned conclude to be Cate­chism.

Having thus given you the Rea­sons why Catechizing is the duty of Ministers, I shall passe from this with this hearty desire, that God would put into the hearts of all his Mini­sters to perform their duty herein in these backsliding daies, wherein the principles of Religion are so gene­rally [Page 65]unknown and declined: and so I come to consider the second sort of Catechists, which are School­masters in their Schools, whose di­ligence in the discharge hereof should write really what is worthily writ­ten on the wals of that famous School of this City at Paules, Schola Catechisationis puerorum in optima & maxima fide Christi; and for these fol­lowing reasons.

1. That the main and chief end of erecting Schools, was alwaies instru­ction in, and preparation to divine wor­ship: for even among the Pagans they did appoint Schools to the end that the Oracles of their gods might be read to the youth, and they Philo­sophically prepared to pursue the summum bonum of the soul: and among the Papists to instruct and train up in traditions of the Fathers and C [...] ­nons of the Church concerning the corrupt worship of God; whom it were an exceeding sin and shame for Christian Schoolemasters in the reformed Churches to come short of by not instructing in [Page 66]the true worship of the true God.

2. As this was the end of Schools in general, so we shall see that in Church of God, among the Jewes and also among the Christians, Schools were constituted and conserved by the special providence of God, for the instruction of youth in she Doctrine of his worship, as well as other learning. The eight and forty cities of the Levites were di­spersed abroad through all the tribes of the children of Israel, that they might be as Schools wherein the youth might drink in the Doctrine of the Law and the Prophets, toge­ther with the knowledge of the li­beral Arts: such as these were the Schools of the Prophets in Shiloh, Ramoth gilead, Jericho, Bethel, and Mount Carmell, and the Scholars there­of were called the sons of the Pro­phets, 1 Sam. 9.10, 5. 2 King. 2.3. & 4.25. & 6.2. And it is worthy observation, that Samuel was Master of the School of the Prophets at Nai­oth near Ramah at such time as Da­vid fled from the presence of Saul, 1 Sam. 19.20. And such a School [Page 67]as this Gamaliel kept, of whom Paul declares himself to have been taught like a childe the knowledge of the Law as well as other learning, Act. 22.3. and as these Schools were among the Jewes, so we shall finde them in the Christian Churches: Eusebius reporteth out of Philo Judeus, that there was at Alexandria in Ae­gypt an ancient School founded by Ptolemeus, famous throughout the world; when Mark the Evangelist preached the Gospel there, he turned the same into a Christian School; the which did afterward so conti­nue; and in it Origen was School­master, and when by reason of the multitude of the Scholars that resort­ed to it, [...] found himself not able to perform the duty, he chose Hera­clas (a man expert in holy Scripture and studious of divine things, very eloquent, and not ignorant of Phi­losophy) to be his Usher, fellow-helper, dividing the company, did appoint him to initiate and enter them in the faith, and he himself did teach them that were riper, not [Page 68]only in Philosophy Geometry and other liberal Arts, but in divine things also. So Pamphilus a Christian Philosopher did ordain at Cesarea, a famous School both for divine and humane learning: and Nazian­zen doubted not to call the School at Athens a golden parent of all speech and learning. To this reason we might add an evidence of God's constituting of Schools as fountains of Christian Religion from Satans enmity against the same, expressed by the cruel martyrdome of famous Cassianus of Forum in Italy, by his Scholars at the cruel command of the Emperor, and the putting down of such Schools by Julian the Apo­state in his devillish design of rooting out all Christian Doctrine.

Thirdly, Schoolmasters ought to Catechize, because it is impossible for youth, to go well forward in vertue and good manners (the end of all learning) unlesse they be well instructed in the prin­ciples of Religion and Doctrine of Christ: for the fear of the Lord is the begin­ning of wisdome.

Fourthly, Without Catechizing, godly parents do misse of the end of all their care and charges in setting their children to school, which is to be educated in the fear of the Lord, and instructed in the true Religion: which neglected, a Pa­gan were as good as a Christian, a Papist as good as a Protestant School­master for them.

Fifthly, In not Catechizing, they transgresse the Law of Church and all Christian Common-wealth: which re­quires that a Schoolmaster should subscribe to sound Doctrine: be­cause he ought chiefly to teach Re­ligion.

Lastly, Prayers (which we suppose to be in Christian Schools (unlesse they will come short of Paganish tutors, who used to begin their lessons with invocation to their gods) cannot but be profaned and used unreverently, where Catechizing is negle­cted: because through want of in­struction, the youth understand not the duty in generall, nor petition in particular, and so it is unto them as in an unknown tongue.

Having thus shewed you the Rea­sons [Page 70]why Ministers and Schoolmasters should Catechize, we come now to consider the Reasons why this du­ty is to be performed by Parents and Masters of families, which are briefly these:

First, God commands and commends it in them, in Deut. 4.9. & 6.7. & 11.19. Thou shalt teach thy children, thy sons and thy sons sons; in Ephes. 6.4. Parents are required to bring up their chil­dren in the instruction and information of the Lord: besides that command in Prov. 22.6. Train up a childe in his youth: and this duty hath been com­mended in Abraham, in Gen. 14.14. & 18.19. and the effect of it in Ti­mothy.

Secondly, That they may (as much as in them lies) help forward the regeneration of their children: to whom they have conveyed an evill and corrupted na­ture. To this Catechizing is singu­larly helpful by laying in the soul the Word of God, by which is conveighed the immortal seed, in­forming them in the Doctrine of God, sinfull nature and their [Page 71]own covenant with God in Bap­tism.

Thirdly, That they may propagate Religion to posterity according to their du­ty, in Deut. 4.9. Gen. 18.18. un­to which end, as we before noted, Ca­techizing is singularly instrumental.

Fourthly, That they may prepare their families even in the time of their youth to bear witnesse to the truth, unto the confusion of the enemies thereof, as did the Children of Merindoll: nay under the most exquisite tor­ments, to rejoyce in and encourage to patient constancy in the faith of Christ: for this hath added much force unto the truth of God in all ages, that it hath not only been sealed with the bloud of men of age and gray hairs, but also youth, even of Infants, who have been unmovably fixed in it: which how could they have been, or their parents encourage them to it, and endear them to them­selves by it, if they had not been well instructed in the Doctrine of Christ, and their Parents discharged their duty in Catechizing them betimes: [Page 72]of the which we shall finde severall instances in the third persecution un­der Adrian the Emperour, we read of Symphorisa a godly matron martyred with her seven children: and Sophia with her three children: also in the fourth per­secution under Antoninus Verus, we read of the seven children of Felicitas cruelly and diversly martyred before her eyes, her self chearfully also sealing the truth with death: so also a woman of Syria and her two daughters, and Athanasia and her three daughters: What shall I say of young Eulatia, and others un­der the Heathens, besides the con­stancy of a boy of eight or nine years old well instructed by his father: John Fatty, who was by Bonner cruelly whipped for his profession: What shall I say of Vitalis, who suffered with his godly Master Agrico: of John Leaf, an Apprentice, who was with Mr. Bradford burned at the nineteenth year of his age: of Tho. Hinshaw, cruel­ly whipped in Bonner's garden for the Truth? but above all I cannot passe with silence the Childe which wit­nessed the truth of God with re­nowned [Page 73]Romanus when but seven years of age, who having witnessed the profession of it under cruel whip­ping, and at last having his skin pull'd off his head, was thus encou­raged by his godly Mother: My childe thirst after the cup of which the Children of Bethleem did drink; remember Isaac 's obedience unto death: suffer a little my childe, thou shalt anon go to him that will cover thy naked head with a crown of eter­nall glory: and when after with a smiling countenance he had appro­ved himself invincible by suffering torments, and was cruelly beheaded to the grief of the beholders, and great joy of the Mother, only stan­ding by with dry eyes singing to Gods glory,

This constancy of the childe, and comfort of the Mother, must needs witnesse the truth of his answer to [Page 74]the Captain that he sucked in the Do­ctrine of Christ with his mothers milk: and much enforce this Reason for Masters of families Catechizing.

The fifth and last Reason why Masters of families should Catechize, may be this, That they may preserve the Church of God in their houses, faithfully discharge the Prophetical office (to which they are redeemed by Jesus Christ) in instructing their families in matters of Faith and obedience, whereby they are enabled to dis­charge their several duties towards God and man, that they may sweeten relation, and the performances of their priestly office in prayer and praises to be presented with faith and fear, with fervor and feeling, whilest by diligent Catechizing they are enabled to do all with knowledge and understanding.

Having thus shewed you who must Catechize, we shall briefly shew you what they must do in the perfor­mance of this duty, before we shew you who must be Catechized.

First, The Catechism ready and the Ca­techized [Page 75]present, they must (as in every other Ordinance of God) begin with hearty and earnest prayer to the most wise God for his blessing on this di­vine exercise, that it may tend to the edification of all concerned in it.

Secondly, Propound the questions, and require an audible answer thereunto: for it is most expedient that the Cate­chism be by question and answer, as was before noted.

Thirdly, Audibly repeat the question and answer, that such as stand by may be sure to hear, observe, and have it the better imprinted in their mindes and memories.

Fourthly, Cause the Catechized accor­ding to their capacities to prove the several propositions expressed in the questions and answers, by some sutable places of Scripture, that they may be able to discern them to be the truths of God grounded on his Word.

Fifthly, according to their several abilities, and in their proper places, they must explain the several propositi­ons that they may the better be understood, and the heart be the more affected [Page 76]with the same, and also take notice of the principal errors that do oppose them: they must perform the whole duty cheerfully and reverently, as becomes an ordinance of God; prai­sing the forward, encouraging the willing, patiently bearing with the weak, and gravely admonishing the unruly.

We come now to shew you who must be Catechized: in the consideration whereof, we shall first shew who were wont to be Catechized in the primitive times: and then who amongst us ought to subject themselves to this duty.

In the primitive times they did usually Catechize two sorts, the one before, and the other after Baptism: those that were Catechized before Baptism, were Heathens converted from their Paga­nism to the knowledge of the true God, who before they were received into the fel­lowship of Jesus Christ, were Catechi­zed. Justin Martyr in his second Apolo­gie for the Christians, declares, that if any Heathen man desired to be received [Page 77]into the fellowship of the Church, he was first Catechized in the principles of Religion; and then hearing further the Word of God, as it were the con­ditions of the covenant: afterward came into the face of the congrega­tion, and made a profession thereof promising their obedience thereunto, and so they were baptized, and re­ceived as members: such an one was Augustine, when converted from Manichism, he was Catechized, and then Bapti­zed, in which time of his Catechism he wrote many books: so Ambrose was in his Catechism and not baptized when chosen Bishop of Millaine: such as these were the Burgundians whom Socrates de­clares to have been seven daies in Ca­techizing, and baptized in the eighth day: Jerom ad Pannachium makes men­tion of such as were in his daies Ca­techized forty daies, and then bapti­zed: in Tertullian's daies they did Ca­techize till Easter or Whitsontide, and then baptize: in a word, such as these were Catechumeni and no­vices sent away from the Sacrament of the Lords Supper.

The second sort Catechized, were the children of the faithful, who had been baptized in their Infancy: who when they came to years of discretion were taught how great things the Lord had done for them and for their forefathers, in receiving them into his covenant; the which things when they had learned, and were able to render a reason of the same, they were brought into the Congregation, and made a profession of their Faith, promising obedience thereunto; and so in their own per­sons renewed covenant with God, and were confirmed members of the Church, as Deodate infers from Heb. 6.2. Laying on of hands: and so also Calvin, Beza, Hemingius, and others on the place.

Having thus shewed who were ac­customed to be Catechized in the pri­mitive times and Churches, we may take notice amongst us all being baptized in their infancy, we are not in capacity of admitting that diffe­rence, and therefore we must in gene­rall resolve, that those and all those [Page 79]that are ignorant of or not well instructed in the main and fundamental grounds of Religion and the Christian Doctrine, must be Catechized, whether they be young or old, rich or poor, high or low, married or unmarried; for ignorance is alwaies the ground of this exer­cise, and therefore whilest age, qua­lity and condition cannot expell or dispense with ignorance in any, they cannot exempt any from this in­structing ordinance of God: but if indeed we might conclude those that are of years to have been Catechized, then we only make youth the subject of this exercise, who would be put to it by their parents as soon as they are ca­pable of any thing else, and be pre­sented in the Church so soon as they can quietly abide, and give a reaso­nable account of their capacity to be instructed; that so being betime seasoned with this spiritual liquor, they may alwaies retain the savour of it: and trained up in it in the daies of his youth, they may not depart from it when they are old, Prov. 22.6. that thereby the Word of God may grow [Page 80]up with them as a light unto their feet, and lanthorn their paths, in directing them to mortifie lust betimes, to avoid disobedience to parents, unthristi­nesse, idlenesse and vanity, and other profanenesse, to which youth is very prone and subject; and to teach them to remember their Creator be­times, know their duty to God, their parents and others, and when infla­med with youthful lust, to consider that for all things they must come to Judgement.

But more particularly children and youth ought to be exercised in this ordinance of Catechizing, and ap­prove themselves the subjects of this exercise for these speciall rea­sons: That,

1. Covenant to them confirmed in Bap­tism may be understood and improved: want of Catechizing makes Baptism ineffectual; the Jewes by Catechizing made their children to understand the nature of Circumcision and the Passeover, and covenant thereby sealed: Confirmation of children was used, when by Catechizing they were [Page 81]able personally to claim and engage in the covenant.

2. Counsell unto duty may be ready at hand: Children as soon as they can act their reason, are ingaged to duty to God, Eccles. 12.1. Remember thy Creator in the daies of thy youth: and Catechizing acquaints them with it. I have before noted Isaac's medita­tion, and Abel's sacrifice to be the fruit of Catechizing: how could King Josiah at sixteen year old seek the God of David, and at twenty years old zea­lously destroy Idolatry, if he had not been well Catechized? and how should King Edward the sixth his zea­lous resistance of Popish superstiti­on, have proclaimed more Divinity in his finger then in Bishop Cran­mer's head, if he had not well studi­ed the Catechism? And as they owe duty to God, so to men, to their pa­rents obedience, to their elders in age or office reverence, which they are counselled in by Catechizing.

3. Curbe may grow up with their cor­ruptions: a mention of coming to judgement, gives a check to youth­full [Page 82]lust, to the young mans rejoycing in his youth, and taking his pleasure, Eccles. 11.9. A well Catechized Joseph will in childhood out of enmity to impiety complain of brethrens miscarriages, Gen. 37.9. an inlightned conscience will be able to dispute with the Devill, and silence suggestions unto sin.

4. Change in their nature and disposi­tion may be wrought: the work of grace is not in any by natural generation, nor infused by any extraordinary inspiration; it must therefore be ef­fected in the use of ordinary means, whereof none sute infant capacity as Catechizing; by this the word that incorruptible seed by which we are born again, 1 Pet. 1.23. is implanted in them to the informing judgement, perswading the will, and transforming na­ture.

5. Capacity exercised in Christianity may be enlarged: We are most capable of the art or trade in which we were trained young; our children can best apprehend, judge, discourse of, and invent those things about which they [Page 83]spent their youthfull years: if then they were but exercised in principles of Religion and Doctrines of Chri­stianity, they would more readily understand, discourse and judge of them when they come to years: the great dexterity of the Jewes in the doctrines of the Scriptures, was the result of their Catechism: the ready answers of the children of Merindoll, and the renown [...]d childe which suf­fered with Romanus, was no other then the effect of capacity exercised in Catechizing.

6. That they may continue a stable course in profession and practise of Chri­stianity: A vessell when old, retains the savour of the liquor with which it was seasoned when new, Horace. Quae se­mel est imbuta recens servabit odorem, &c. saith the Poet, as the reason why youth must be instructed in best things: and God teacheth us to train up a childe in the way he should go, and when he is old, he will not depart from it: custome doth obdurate in any way, and in waies of piety ena­bles to withstand temptation: the [Page 84]tree when it is old, stands against all strength and stormes as it was bent when young: Paul perswades Timo­thy to continue in the things he lear­ned, his perswasive is that [...], from a sucking childe he had known the Scriptures, 2 Tim. 3.14, 15.

I have shewed you ought to be Catechized, and why children are in special to be the subjects of this ex­ercise: I shall briefly shew how they must carry in it, and so passe to the application: As to their carriage that are to be catechized, note these rules.

1. They must with all cheerful­nesse and constancy sit under Cate­chizing as an ordinance of God, ap­pointed for their eternal good, not being discouraged by any reproaches of the wicked, nor diverted by any temptation whatsoever.

2. They must with all eager dili­gence commit to memory all the principles and heads of Christian Do­ctrine commended and committed to them, not breaking off from the work on any sense of diffi­culty [Page 85]in, or indisposition to the exer­cise.

3. They must be alwaies ready with an holy boldnesse, to give a reason of the hope that is in them to every one that asketh.

4. They must with all reverence and modesty give audible and di­stinct answers to the several questions propounded.

5. That they may not lose the end in using the means they must di­ligently study the answers they do repeat, observe the questions to which they answer, resolve the question and answer into entire and distinct pro­positions, hearken with all meeknesse and reverence to the instructing ex­position, consult annexed Scriptures, observe their pertinency to prove the principles, and (according to their capacities) commend all to Gods blessing by prayer; hereby they will take off the scandal cast on Catechi­zing, and make it to appear their faith is not pinn'd to another mans sleeve, but they see with their own eyes, assent to principles they understand, [Page 86]and are ready to contend for those Doctrines of the truth of which they are clearly and fully convinced.

Having thus laid before you the doctrinal consideration of this Truth, and I hope informed your judgements in the great necessity of such a duty in the Church of God, I shall now briefly suggest the im­provement or application thereof, for the exciting of your affections towards the same: and first it is use­full to information of judgement in these truths.

1. Catechizing is not an exercise of in­differency, but of positive necessity in the Church of God: men may not choose whether they will instruct or be in­structed in the principles of Religion and foundations of the Doctrine of God, and perswade themselves they do well, if they exercise and submit to such instruction, but sin not if they refuse or neglect the same; for if there be (as I hope you see) a divine stamp on this exercise, as an ordinance of God morally and not ceremonially binding, it must needs impose an ab­solute [Page 87]and undeniable duty: the pa­rents among the Jewes might not conceive themselves at liberty in re­spect of conscience, whether they would teach their children and chil­drens children the waies and ordi­nances of the Lord, or no; neither yet the children might think them­selves at liberty to choose or refuse subjection unto such instruction, whilest God had enjoyned the same as duty: neither yet may Christian parents under the Gospell choose or refuse the bringing up their families in the nurture and fear of the Lord, by this childish way of Catechizing, nor yet children choose or refuse subjection to the same, whilest it appears to be an Ordinance of Gods prescription. And what is thus in­stanced concerning parents, holds good concerning Schoolmasters and Ministers, according to their relati­ons, and in their proper places: Mi­nisters may not think they have dis­charged pastoral duty, when they have preached once or twice a week and neglected this exercise, but must [Page 88]know that it is absolute and undeni­able duty for them to see that all such under their charge as are igno­rant of the principles of Religion be therein Catechized; and then peo­ple must know it their duty, willing­ly to subject to the same: the Apo­stolical perswasion did dictate abso­lute duty of feeding babes with milk, as well as strong men with strong meat; of laying the foundation of God, as well as building up to per­fection; of disciples to be exercised in and prepared by principles to re­ceive higher doctrines; which was the undoubted ground of their re­solving the Christian Doctrine into Catechetical heads and constitution of Catechizing Schools, and order in, the Christian Churches: nay, moreover had instruction in the prin­ciples of Religion been a matter of indifferency and not of duty, the neglect thereof had not been a mat­ter reprehensive and chargeable on the Hebrews as a matter of iniquity. I fear my brethren, it is a too generally received fancy (as well among such [Page 89]as should catechize, as such as should be catechized) that Catechizing is good, but not necessary; commendable where it is used, but not duty: this fear may be justly grounded on the neglect thereof; nay on childrens and servants refusing subjection to such waies when thereunto called, not only by their Ministers but Pa­rents and Masters: nay in affirming that though it is good, yet it hath not any ground in Scripture: it were well if the lukewarmnesse of some in it, and the perversnesse of some to­wards it, did not lead them to de­termine this exercise to be iniquity, and denominate it the Antichristian weapon of the late Assembly; but whoso­ever seriously considers the care of the Bishops, the constant pains of Catechizers, the cheerful submission of Christians (of all ages, sexes, ranks, and degrees) to this way of instructi­on, and the continued practise of the primitive times of the Christian Churches, seconded with the Canons of Councels, constitutions of all Church assemblies, composed Cate­chisms; [Page 90]conscientious discharge of the duty by the most faithfull Mini­sters and servants of God in all the succeeding ages of the Church to this day, must conclude it to have been apprehended as absolute duty: which appearing to be a Gospel ex­ercise, yet to be used amongst us and the Churches of God that shall suc­ceed, must be accordingly continued, not as a thing of indifferency, and that may be done, but of necessity, and that must be done.

2. It may inform us that subjection unto Catechizing in the principles of Re­ligion, is not base and shamefull, but good and honourable, not with blushing, but boldnesse to be undertaken: I know not what madnesse possesseth mens brains, to make modesty the main obstructi­on of this duty; may we not see such as are not ashamed to be ignorant, ashamed by this way to be instructed? nay and to note it as a ground of con­tempt and derision, even by laugh­ter and digitation, to such as subject unto the same, as if God had stamped divine authority on such ordinances [Page 91]as might not with modesty and honour be exercised: or had cal­led for such duties in which his Church and servants might not be seen without shame: Is any Go­spell ordinance to be declined as shamefull and contemptible by such as would be called Christians and Gospel professors? Did the Apostle ever upbraid or leave it as the brand of the Hebrewes, that they were Ca­techized and subjected to this ordi­nance, or not rather that they had not been sufficiently Catechized, and made such proficiency in this School and lesson as they ought to have done? Was it a shame for Christ to be found among the Catechumenists of the Jewes? Could not the Apo­stles answer without blushing to Christ his Whom do ye say that I am? Was it the shame of Theophilus, Apollos, and others, that they had been Ca­techized? I finde the Apostle Paul in­deed stigmatizing the Jewes with not practising Catechetical heads and rules, as a note of their perpetual in­famy; but never with being Cate­chized, [Page 92]which had been their glory, and now was the great aggravation of their iniquity. Nay is it not the everlasting renown of the Schools at Athens and Alexandria, that they were Schools of Catechizing and good learning? Did wise Philosophers, and honourable Senators, and reverend fa­thers of the Church, when becom­ing Christians, submit with shame unto this exercise? Is not the name of Origen famous in the Church for his Catechizing? Is it not recorded to the glory of Ambrose, that he was in his Catechism, when called to the charge of the Church at Millaine? Let men therefore consider, it may be a shame to want Catechizing, but it must be our honour to submit to this exercise and be Catechized: and who­soever shall make it a brand of re­proach to be Catechized, to be asha­med of doing duty themselves, and deride others for their cheerful dis­charge thereof; let it be their brand, that they have through ignorance vilified and despised a Gospel exer­cise; and let the people know and [Page 93]settle it in their judgements, that Catechizing being a Gospel exercise is good and honourable.

2. Use of the point is to reprove: seeing that Catechizing is Gods Or­dinance, a Gospel exercise to be used in the Churches of Jesus Christ, it doth justly bespeak matter of blame and rebuke for the general neg­lect of this exercise in the midst of us in these reforming daies: is it not almost laid aside in congregations and families, as if it had been a tradition of men, rather then an institution of God, a Prelatical fancy and imagination to vanish with them and the ceremonies as unsutable for times of reforma­tions? Oh Christians, is divine stamp done away from this exercise, that it is done away from practice? is Gospel direction no guidance to this action, that it is laid aside by eminent professors of the Gospel? are there in the Churches of God no sub­jects for it, that it is so silent? nay is it not sad to see, and may we not with shame and sorrow consider igno­rance, error, lukewarmnesse, to Chri­stian [Page 94]Religion and contempt of the Gospel, so to increase as to cast off (if not cast out) this instructing, initiating, grounding exercise? Is it any marvel to finde men Scepticks in Religion, now beleeving this, now that, who were never taught nor learned the principles of Christian Doctrine and standing verities neces­sary to be beleeved unto salvation? can we wonder to see souls serious­ly affectionate to piety and godli­nesse to act the duties thereof pre­cipitately, and irregularly, and sud­denly fall off when we remember that they have no principles fixed in their mindes to guide their practise and support their spirits? shall we think it strange to finde painfull preaching little to profit, when we consider Catechizing hath not laid the foundation, on which preaching higher doctrines should build? if the Hebrewes non-proficiency under this exercise made them uncapable of instruction and edification by higher Doctrines, what capacity can be ex­pected in those Churches where this [Page 95]duty is wholly neglected? have we not cause to fear Popish and blas­phemous doctrines catechetically pro­pounded, easily to captivate poor souls from very fundamental truths, whereof for want of Catechizing they must needs be ignorant? In a word, my brethren, In the Cracovian and Bid­dles Ca­techisms. is it not sad to see, and may we not with shame con­sider the light of nature teaching, and the care of men pursuing all Arts and Sciences by principles, axioms and standing verities: and only Christian Doctrine neglected to be thus taught and learned? did not the past ages of the Church of God commonly both teach and learn the Doctrine of God by this exercise, as the way of the Lords prescription: and shall we in this age neglect and omit it; Let all therefore subjected to the guilt of this great iniquity of neglecting this Gospel exercise, con­sider the same seriously, and take to themselves this reproof thus justly exhibited, and reflecting in special on these two sorts of men.

1. Such who by vertue of their places [Page 96]should, but do not call to Catechizing such of their relations as are under their charge and tuition in the Lord: Ministers, Schoolmasters and Masters of fami­lies, who can live from year to year without once calling to their rela­tions to seek knowledge and under­standing, without counselling and instructing them in the fundamen­tals of Religion: without comman­ding, and by the authority with which God hath invested them com­pelling subjection to this duty: I have before shewed, that it is the duty of such to Catechize, yet how many shall we finde neglecting the same, if not many Ministers (as I fear too many) contenting them­selves with their preaching to peo­ple of years, and never calling for the lambs and young ones of their flock, to receive instruction and be fed with milk of Christian principles; yet I fear Schoolmasters generally so neglective of calling on their Scholars to learn and give account of the ABC of Christianity, the special rules of Gospel Doctrine, [Page 97]the axioms of truth and true Religi­on, whilest they lay out their power and authority in teaching the first rules of Arts and Sciences. And Ma­sters of families I may (with more confidence then I delight in) charge to have left their children and servants at liberty to learn or not to learn, to be Catechized or not to be Cate­chized: How many are there, that if their children and servants of them­selves will learn and do gain know­ledge in the principles of Religion, will not blame them, nay will com­mend them for it, and take comfort in it, whilest yet themselves leave them to liberty to do what they list, neither commanding them to learn, nor calling for an account of their diligence therein? whereby in the most families Catechizing is a stran­ger, unacquainted because unused: ignorance is nourished, and when good natures are called by their Mi­nisters to be Catechized, though they learn, they are ashamed to answer, to give an account of what they have learned, because unaccustomed [Page 98]so to do: when we consider humane nature so subject to novelty, as not without difficulty to be kept up with constancy in any way, though never so good; so indisposed to the things of God and the soul, as to be at enmity with the dictates of, and directions unto piety: to be defi­rous of liberty, and to be loose from every duty, and observe the golden reigns of soveraignty to be thrown on the youthfull neck, which sensible thereof, can wantonly run off its due course, and the due autho­rity with which God hath invested superiours for the keeping up to duty to be suspended: shall we admire to see Catechizing neglected, ignorance nourished, or think it strange for Mi­nisters many times to call families to answer their Catechisms, and have seats and pillars sooner then many children and servants to give answer? However such are not ignorant who should be Catechized, yet we can­not but charge the guilt on such who have authority and ought in duty to bring them to Catechizing, [Page 99]and prepare them for the same by keeping to it in their families, but do not: for from youth at liberty we can expect no other then a neglect of duty, and therefore give me leave to affect your hearts with this sin by laying before you these few conside­rations.

1. Duty is neglected, whilest you do not Catechize your selves, such as are under your charge, and call upon them to learn; nay in thy place com­mand, and according to thy autho­rity compell to be Catechized. That it is your duty to Catechize, I have before shewed; if that it be not done, duty is neglected: indisposition and aversenesse of the children and fa­mily will be no excuse to thee; for hath God put the rod of correction any more into thy hand in vain, then he hath put the sword into the hand of the Magistrate? hath he not or­dained thee in thy sphere, to be a terror to such as do evill, and en­courager to the good? hath he not put in subjection to thee such as he hath placed under thy charge? doth [Page 100]he not require from thy hand that thou and thy house should serve the Lord? It is the good note of learned Zanchy on the fourth Command, that it doth not command, remember to keep holy the Sabbath, and to per­swade thy children and servant to keep it holy, implying it is the du­ty of the Master and father to com­pell to the keeping the Sabbath; and therefore it is said thou shalt do it, and thy son, and thy man-servant, and maid-servant; for God and Nature takes it for granted, that the subject family conform to the command of the Master of it. Those several com­mands in Scripture of teaching our children and houshold to know the Law of the Lord, and to train them up in the nurture of the Lord; must necessarily imply the laying out or exercise of authority, to compel their aversenesse unto duty, and command their attendance on, and diligence in instructing means; and not to teach them if they be willing, and neg­lect it when they are unwilling: and the Gospell command to chil­drens [Page 101]obedience to their parents, to hear their instructions, to bear their reproofs, and to obey their com­mands (as Zanchy notes) must needs imply a parents power and duty to instruct, reprove, and command; and therefore to close up this con­sideration, mourn for your subjection to old Eli his sin of slack rebukes and neglect of paternall authority: and let me tell you, that I do beleeve the neglect of paternall power and due exercise of that authority, God hath given to call and compell to duty, will not be found the least of relative sins in the day of the Lord.

Secondly, You are degenerated from the practise of the people of God in past ages, whose resolution was not on­ly for themselves but theirs also, that they should serve the Lord. The Pa­triarchs and people of God among the Jews did teach and command their seed to serve God: thus did Da­vid as a dying man charge Solo­mon his son, and so others whom I have before mentioned: and I have [Page 102]before noted, that God exceedingly extols Abraham for this very reason, that he knew he would use his pater­nall power, to see his children and houshold to keep Gods waies: on which words a reverend Divine notes, that Abraham did not leave his chil­dren and servants to their own ge­nius, their own counsels, their own lusts; nay he would not allow them in such a liberty, as would have en­ticed them into the worst kinde of bondage. Oh consider brethren, is paternall power any lesse now under the Gospell then before, and under the Law? or are not we more dege­nerated from the pious property of authoritative acting zeal for duty, then they were whose posterity we professe to be, and whose practise we would be thought to follow?

Thirdly, You deal worse for the soul, then for the bodies of your relations, in that you will leave them to liber­ty in respect of the waies of God, when you limit them in matters con­cerning the outward man: How ma­ny men will compell their servants [Page 103]and children to this and that way of serving them, though they are ne­ver so averse, that yet will let them study the waies of God when and how they will; and if averse there­unto, let slack their authority, set them at liberty and indulge their neglect of duty: many a man will from day to day, and week to week call for accounts of the service done to themselves, that cannot, or ra­ther will not from sabbath to sab­bath call for an account of their fa­milies progresse in their Catechism, and rudiments of Religion: nay, and will not many men make the rod to caution and command from dan­gers to the bodies of their children, that can passe in silence the desperate dangers to which the soul is sub­jected? Will they not many times put out their power to prohibit such company and courses as may endan­ger their persons or estates, and up­on their blessing charge and com­mand such and such courses as may conduce to their supposed happi­nesse? which yet can let their own [Page 104]genius lead to or from the duties that may advantage the soul for ever: O fools and unwise, can you think that God gave this power into your hand for your selves alone, and not ra­ther to command for him? and is not the immortall souls of your dear relations much better then their mortall bodies? what shall be their profit to gain the whole world and lose the soul? but will it not be the shame of Christians, that as men of this world, they should be wiser in their generation then as the children of God?

But these Reproofs are by some staved off by some Pleas, which they think to be not only sufficient to acquit them from the charge of sin, but also to justifie their neglect, as if it were good and warrantable. These Pleas are so weak, that they were not worth taking notice of them: had not notable ignorance and the nice and sinfull scrupulosity of our times given them strength enough to keep off from positive duty; weak Christians but inclining the [Page 105]least to the pretended and much cryed up new lights in our daies: therefore such as they are I shall set before you with answers to them. Whereof the first is,

Plea. 1 That our way of Catechizing, is a forme asking some set questions, and receiving set answers to them, and they think all formes unlaw­full.

To this I answer,

1. The Apostles did deliver to the succeeding Ministers a form of sound words, and gave it in charge that it should be held fast, as did Paul to Ti­mothy, 2 Tim. 1.13. and was this sinful and to be condemned? or if ours be a form, is it of unsound words? if so, let them make it to appear, we will then lay it aside; till then, we must conclude to charge and cast off Ca­techeticall Doctrine because in a form, is not only to condemn the generation of the just, but also the very Apostles of Christ.

2. The Ten Commandements are a form, (nay and such a form as is ex­punged out of these mens books, and [Page 106]exil'd their families) yet God com­manded the Jewes to teach them their children, and whet them dili­gently upon them, as well as keep them in their own hearts, Deut. 6.6, 7. Shall we be afraid to teach our children the ten Commandements, when we finde it to be the lesson God himself hath set them? may not we that are Gods Ushers safely teach in the method that our Master hath propounded? nay, must we not of duty do it? Is it not eminent piety and devout scrupulosity that makes us question and cast off divine pre­scription? Rather, is it not the De­vils cavill against duty, it is done in a form?

3. That our Catechisms are thus in Formes, doth most answer our main end of Catechizing, which is to teach men and women from their Infancy, to think and speak the same things that the Members of the Church may be of one minde and one mouth in the Lord. Certain it is, that the Church never tun'd discords in Doctrine so high, as since we stood [Page 107]at a distance from the form of sound words.

4. Is it not the Form that consti­tutes the duty, and distinguisheth from other duties? I have before noted, that Catechizing is a teaching by words, a repetition of the same strokes, an echo or reiteration of the same sound; so that to quarrell at the form, is to quarrell at the du­ty: doth not experience witnesse, that the crying down of forms is the casting down of all duties of pub­lick worship.

The second Plea for not Catechi­zing is,

Plea. 2 That the children Catechized, be­ing young and not capable of un­derstanding what they hear and re­peat, will but prophane the name of God, by using an ordinance in a per­functory way, and speaking princi­ples of Religion by rote, without any understanding: and in many we may observe it doth little good; ma­ny prophane children are in religi­ous families.

I answer,

1. The intellectuals of some chil­dren are very early ripe, and some things are so plain and easie, that they may be soon and easily under­stood: the speeches that have dropt from some children at four, or five, or six years of age, do sufficiently demonstrate how easie some truths have been apprehended by the un­derstandings, yea and wrought on the consciences of little ones.

2. Stands not this objection con­trary to the Scripture, which pre­scribes children to be the subjects of Catechizing: commending Ti­mothy for having known and been ac­quainted with the Scriptures from his long coats and cradle, 2 Tim. 3.15. Nay, doth not our Saviour justifie and defend the little children who cryed Hosanna to him at his riding into Jerusalem? Mat. 21.16, 17. yet it is more than probable, they understood not what they cryed, but only accompa­nied the multitude, and according to the objection, should have been con­demned for it, as the Pharisees de­sired: [Page 109]have not these pretended pi­ous scruplers need of a Solomons Be not righteous over much; and the check of a Peters vision, Act. 10.15. What God hath cleansed call not thou common?

3. There is more danger of both present and future prophanation of Gods Name by swearing, cursing, prophanation of Sabbaths, &c. for want of Catechizing: principles of Religion are a curbe to corruption: & the light kindled in the understan­ding when young may grow up and be a strong restraining, if not renew­ing light; and if prophanenesse pre­vail much in catechized children, what must it do in the uncatechized who have no principles of death, judgement and hell, to curb or re­strain them? certainly such must be drowned by the overflowings of im­piety.

4. This Plea doth not only bar us from Catechizing children, but all kinde of instructing elder persons known to be wicked and prophane; for there is more likelihood that such will prophane holy things, and yet no Minister is to take the prophane­nesse [Page 110]of his hearers as a sufficient dis­charge from his duty, but persist in instructing even those that oppose themselves to see if God will at any time give them repentance to the acknowledgement of the truth, 2 Tim. 2.25. The prophanation of Gods Name is not the proper result of in­struction; but the accidental corru­ption of a wicked heart: and if such effects shall discharge from duty, what duty shall be discharged? the word of God may prove the savour of death to death, yet it must be dispensed both by preaching and Catechizing, and the dispensers are to God a sweet savour.

Having noted the reproof against superiors for not calling and com­manding such as are under their charge unto Catechizing: we now come to the reproof of inferiors; and it is to blame them which have been decla­red the subjects of Catechizing, for shunning the same as a matter of shame: nay many for stouting it out and stub­bornly refusing subjection to it, as a mat­ter of sin. How sad is it to see ma­ny young people spending their [Page 111]time in vanity, and studiously lear­ning things scurrilous and profane, yet slighting and setting at a di­stance the principles of piety and ru­diments of the Doctrine of Christ, as if unsutable to their age, and un­profitable to be known? nay, much more is it a shame to see many stub­bornly resisting parental commands, and scornfully shunning Ministerial cals to Catechizing, as if they owed no subjection to such relations, or were by them summoned unto things uncivill and unwarrantable. Let me tell you Christians, a youth igno­rant in principles of Religion, is the shame of Christianity, and scan­dall of the reformed Churches: herein we fall short of Heathens, who are studious to educate their chil­dren in morality and the worship of their Idols, and come behinde the Papists, who are diligent in studying their superstitions: How many are unwilling to be Catechized, that will take on them to teach others? but unto this I shall as in the former re­proof aggravate their sin, and an­swer [Page 112]the Pleas by which they would evade the reproof.

Let such as shun or stubborn­ly refuse subjection unto Cate­chizing, consider that in so doing they do

1. Cast off divine prescription: it hath been noted and proved, that God himself is the Author that ap­pointed Catechizing, and assigned all that are ignorant, but in speciall, youth and children to be the sub­jects of it; and will youth refuse and rise up against it? is this your remembrance of God your Creator in the daies of your youth? or did you but seriously remember your Creator to be a God of Sove­raignty and power, that may and can require submission to his pre­scriptions, of justice and severity that will punish every disobedience and resistance thereof: how could you sinfully slight or stubbornly refuse subjection unto Catechizing? If God put a period to your daies under the contempt of his prescri­ptions, how perplexed would your [Page 113]ignorant souls be found? how wil­ling to learn and be Catechized if then you might?

2. Contradict the practice of pious pro­genitors, who have subjected to this exercise, and herein are become our patterns: Which of all the Saints in Scripture did refuse or resist Catechi­zing? were not these the children of Wisdome, who well knew the duties commanded of God, and con­venient, nay commodious to them­selves? doth not your stubborn re­sistance of, and stiffe contests against subjection to this exercise, charge the generation of the just with folly and vanity?

3. Content themselves to be captivated by Satan, subjected to corruption and condemnation: Ignorance is the Devils chain, and sin's cords by which the soul is taken captive at his will; Catechizing cuts them asunder: this the thread that leads out of the laby­rinth of confusion and disorder, to which we are subject by nature: but Satan as the Prince of this world, studies to blind your eyes by keeping [Page 114]you from and setting you against the means of instruction and illumi­nation, lest the light of the glorious Gospel of Christ, who is the image of God, should shine into you; hereby your strength serves corruption, and your glorious youth is in bondage to Satan: nay, and not only so, but condemnation must needs justly passe upon you: for light is come to you, and you love darknesse: you have souls capable of, and liable to condemnation, and your youth will be no apologie to acquit you; for that God hath by Catechizing suted his Word, which is able to save the soul, unto youth­full, nay infant capacities; but you have slighted or stubbornly resisted subjection to it.

4. Contract on themselves the guilt of stubbornnesse and disobedience to superiors, Ministers and Christian Parents: Re­bellion is as the sin of Witchcraft, and disobedience, as iniquity and idolatry; so detestable was disobedi­ence to parents, that the disobedient son was to be stoned: were this Law in force, how dreadfull would [Page 115]be the confutation of many who withstand subjection to Catechizing, when thereunto counselled and com­manded by parents? what obedience can be expected in things civill from such, who resist commands enforced with special divine authority?

5. Cannot stand in a storm: the ship cannot sail stedfastly in a tempest, but roll to and fro, when not well ballanced: Children in understan­ding must needs be like children tossed to and fro with every winde of doctrine: Will not experience witnesse our un­catechized youth, to have wandred from error to error, being led up and down with the ignis fatuus of new lights that have appeared? and certainly such as cannot stand in the storm of seducing doctrines, will ne­ver indure the force of fiery perse­cution: how shall any contend for the faith, in which they have not been Catechized?

You have seen the reproof with its aggravations, we shall now answer the Pleas made to stave off the [Page 116]strength of the reproof, and they are such as are not worth noting, yet some of them I shall consider, and they are these:

Plea. 1 They are willing to be Catechized, and could be content to subject themselves to the Ordinance, were it not they shall be accounted singular in reviving an unusefull exercise, and shall be gazed and laughed at by the rest of their fellowes, who out of profanenesse keep away from it them­selves, and so they must be alone in the exercise.

In answer to this consider,

1. Thou maist not stand alone: thy example may draw others to be Ca­techized, many are convinced of the duty, and willing to set to it, but not perswaded to be the first seen at it; deal herein as in your sports, some must begin, then all will fol­low.

2. If thou be alone and derided, is it not the lot of the righteous? doth not Christ declare his children to be for signs and for wonders, in Isa. 8.18. [Page 117]and wilt thou be discouraged in, or driven from thy duty by the derision of the wicked, whilest it is the com­mon portion of the pious?

3. To be alone, is thy honour, and will be thy comfort: thou shalt lose no credit in the Church, nor comfort at the day of Judgement, by being Catechized alone: Was it not the ho­nour of Lot to be alone, in Sodom? and Noah to be alone in the old world? doest thou think thou shalt sit down in heaven surrounded with pensive thoughts, that thou didst tra­vell alone in the way thither? How many men can be glad to drive a sin­gular trade by which to grow rich? canst not thou then be contented to use alone that course that will make thee rich in faith?

4. The use of the duty will make thee to see their gazing and laughing at thee to be ridiculous: whilest thereby you will be more and more convin­ced of the duty cleared in your ap­prehensions of its indispensable ne­cessity: nay suck sweetnesse and taste [Page 118]the abundant benefit thereby acqui­red to the soul, will plainly con­vince thee, that it is a matter plainly ridiculous in them to deride not only an Ordinance of God, but of abun­dant advantage to their own souls.

5. God will laugh at the calamity of such as stand in their ignorance, and scorn the means of knowledge and understanding, in Prov. 1.22. How long you simple ones, will you love simpli­city? scorners delight in scorning, and fools hate knowledge? and in vers. 26. I will laugh at your calamity, and mock when your fear cometh. Is it not better to be mocked by men then God? do thou thy duty, leave them to bear the burden of their profane deri­sion.

Plea. 2 The second Plea, is that they are shamefac'd, could be content to learn the Catechism, but are ashamed to answer it in publique, and therefore they do neglect or refuse it.

In answer to this consider,

1. Shame belongs to sin: sin and shame were born together into the world; [Page 119] Adam in innocency was naked and not ashamed, but when he had sinned, saw himself naked and was asha­med; whilest then thou pleadest shamefacednesse, thou chargest Cate­chizing with sin, and of that thou hast cause to be ashamed, for it is Gods prescription, no humane in­vention, and the holy one of Israel cannot sin, neither doth impose on men any action of which they should be ashamed: if God have enjoyned, it is duty, and it is a sinful shame to be ashamed of duty: thou must take heed thy shame of duty make not Christ ashamed of thee; for he hath said, He that shall be ashamed of me or of my words, of him will I be ashamed when he cometh in the glory of the Father with all his holy Angels, Mar. 8.39.

2. Art thou not past shame in matters of sin? canst thou not study and speak lewd and lascivious songs? base, ob­scure and ribald discourses, that the light of nature blusheth and is asha­med to hear uttered? and yet art thou ashamed to learn the rudiments [Page 120]of Religion, and Doctrines of Chri­stianity? modesty in this nature is madnesse, spiritual madnesse to be rebuked and blamed.

3. Art thou really and indeed shamefaced, thou shouldest set to the duty with the greater resolution, for that thy constitution becomes unto thee a temptation unto sinfull neglect of duty: Satan is apt and ready to lay before temptations from with­out thee; but none will so much prevail and prove so difficult to master, mortifie, and subdue, as those that spring from thy consti­tution.

4. Doe thy duty when thy mo­desty or shamefacednesse appears re­all and irresistible, it is more then probable it will be indulged; stu­dy thy Catechism, though thou answer in a corner, better so then not at all.

Plea. 3 The last Plea, is that we could be content to be Catechized, but now we are grown to years, and look towards men and women, and [Page 121]by reason of our age conceive our selves to be excused, and so much the rather for that we have attai­ned to some ripenesse of under­standing, and are in a better capa­city of gaining profit by the Word preached and read, then we were when young.

To this I answer.

1. It is your shame to be men and women in years, and children in un­derstanding? Is it not a shame to be gotten into your teens, and not able to repeat the Ten Comman­dements: How many children go be­yond you in knowledge of principles of Christianity?

2. So were others when they were Catechized: as Abrahams servants: Theophilus, Apollos, Ambrose, and Au­gustine, most of the primitive Chri­stians: those were not ashamed when their beards were grown, to be publiquely Catechized.

3. Ʋncatechized thou canst not well profit by reading or hearing the Word: for thy knowledge thereby must [Page 122]be immethodicall and confused: nay many terms used in preaching cannot be understood by the un­catechized; thou maist fill thy head with confused and indigested notions, which will never nou­rish the heart, and be like the childe which wanting breast-milk is big-headed by the Rickets, but very little and weak bodied: and with these airy and indigested no­tions, thou art puft up with pride, ready to step into the Pulpit, and to preach to others before thou be Catechized, as is the common pra­ctise of many Prentices.

The third and last Use of the point, is of exhortation to supe­riours and inferiours in their places, to own, exercise, advance and subject unto this ordinance of God, Catechizing: let me in the Name of the Lord, earnestly in­treat all such as have the charge and oversight of youth, diligently to instruct them in, and require a constant account of their Cate­chism: [Page 123]and all such as are in sub­jection, with all readinesse and re­solution, alacrity and audacity, stu­dy and subject your selves to your Catechisms. Parents and Masters of families, in your houses duly use your abilities in counselling, and authority in commanding un­to Catechizing, as you make con­science of duty, or expect comfort in your family; let your houses be houses of Catechizing, your chil­dren and servants be constantly Ca­techized: Schoolmasters in your Schools be no lesse carefull and stu­dious to teach rudiments of Reli­gion, then other Arts and Scien­ces, and instruct in Christianity as well as Morality the children com­mitted to your care: let the fame of the School at Alexandria and A­thens, be the renown of your Schools; Ministers make consciences to mi­nister this milk of principles by Catechizing to babes in Christ, with no lesse diligence then to feed men with the meat of higher Doctrines [Page 124]by constant preaching; let not youth upbraid us to have bapti­zed them into a Religion in which we never Catechize or instruct them; and whilest superiors are required to do their duty, let inferiours take heed they do not sinfully slight, or stubbornly resist subjection to this ordinance of Catechizing, un­to the perswading both superiours and inferiours duly to discharge their respective duties. I need pro­pound no other motives then what hath been before urged.

Consider but the Reasons of the Doctrine, and if Excellency may induce, Necessity enforce. Antiquity engage, Ʋtility exasperate, or Easinesse and Familiarity excite to a duty, reject, resist Catechi­zing if you can: moreover, reflect on, and revolve in your serious thoughts the particular reasons rendred, why Parents in their families, School­masters in their Schools, and Mi­nisters in their Congregations must Catechize: why the ignorant in generall, and youth or childehood [Page 125]in speciall are subjected to this or­dinance; tell me whether you have not pregnant perswasions un­to Catechizing? yet that I may not close the Doctrine without some heart-moving, soul-quickning considerations, weigh seriously these severall motives, I desire to sug­gest to superiors and inferiors joynt­ly to stirre up the one constantly to Catechize, the other chearfully to be Catechized.

Mot. 1 The first Motive is, That principled pious youth is a pleasure and delight to God, but provocation and displea­sure unto Satan: This is that which God cals for in Eccles. 12.1. Remember thy Creator in the daies of thy youth before the daies come wherein thou shalt say, I have no pleasure in them. Wilt thou leave those daies to God of which thou wilt be weary thy self; can God take plea­sure in that time which thou canst take none thy self? For des Sermon of Cate­chizing. It is an obser­vation of the Rabbies on Levit. 1.14. that Turtles may be offer­ed [Page 126]in sacrifice at any age, but Pi­geons when they are young: we should consider our children are not turtles (that is, Christs sancti­fied ones) by nature, but are Pige­ons to be dedicated to God when young: and as God cals for a pi­ous principled youth, so he com­mends it, 2 Tim. 3.17. Nay it layeth an engagement on God to communicate his Counsell to A­braham, that he knoweth that he will command his houshold and his children that they shall keep the way of the Lord, Gen. 18.17, 19. And whilest it pleaseth God, it displea­seth Satan; for pietas juventutis est Diaboli flagellum: Hence it is he sur­rounds youth with such variety of temptations unto sin and obstruction unto duty.

Mot. 2 The second Motive, Pious order is produced in well principled families: Catechizing counsels every soul to their relative and personall duties; Abrahams family was Catechized, as was before noted: and what a [Page 127]harmony of duty is to be observed in all the parts of the family? his wife is humble and reverent to her hus­band; the Scripture takes speciall notice of Sarahs calling Abraham Lord, and propounds her as a pattern of meeknesse and submission, 1 Pet. 3.6. His son Isaac is subject and obe­dient to his father, chearfully bear­ing the wood on which he should have been sacrificed; nay subjecting his throat to the sacrificing knife; leaving the choise of his wife to his fathers pleasure: besides his pious education expresseth it self in his daily meditating devotion, Gen. 22 6. & 24.41. & 6.31. So also his ser­vant Eliezer is faithfull to the oath sworn to his Master, and pursueth the same with all piety and prudence: so that the effect of Catechizing is seen in all the members of the fami­ly, making it a Church for its con­stant, orderly and pious performan­ces of duty.

Mot. 3 3. Catechizing is the proper means for edifying the Churches of Jesus Christ: God never denied the Infants of [Page 128]Christian parents admission into his Church; nay since his Church was visible on earth, he owned as Mem­bers of it parents and their seed; and therefore for the preservation and due edification of it, ordained Catechi­zing constantly and lawfully to be used, and infants members of the Church to be the subjects thereof (as was before noted). By Catechizing the sap of Christianity is communi­cated to the youngest sprouting branches of the Church of God: the great piety of our age is placed in a pretended gathering (but reall sca [...] ­tering, by cutting publick solemn assemblies in private meetings) of Churches, and by many cutting In­fants off from the Congregation of Gods people; but sure I am, that the sinfull suspension of Catechizing, cuts short Christianity, and is likely (if God prevent not) to give us reall cause (in the return to infidelity) to gather Churches indeed, and by nip­ping buds and suffering sprouts to wither, to replant into the faith of Christ, such as must bear up his name in the world.

4. Catechizing prevents the Devils design, by prepossessing the minde with principles of truth and piety: Satan, as vigilant and subtle enemies, en­devours to enter the soul betimes, and blinde the eye whilest yet ten­der, to infuse into the soul princi­ples of blasphemy and prophanenesse, knowing that possession is eleven points of the Law; & Leases of eject­ment may lay foundations for long and vexatious suits: the soul pos­sessed by Satan will abide many pow­erfull perswasions, piercing reproofs, patheticall intreaties, prevailing prayers, and pinching pangs of conscience, before it will be re­covered: an illuminated conscience and judgement well informed in the truth, will abide variety of tempta­tions and assaults of Satan, before it will renounce and recede from the true religion. Was not this the stratagem of the Councels and Fa­thers of the primitive times against the blasphemous Heresies of those daies? is not the re-entry of the same blasphemies an engagement to us to [Page 130]countermine the Devils devices by putting Creeds and Catechisms in­to the hands of our people? nay, is not the vigilancy of Satan and di­ligence of his instruments in casting the Arrian and Socinian Heresies in Catecheticall forms▪ nay in scatter­ing abroad the Cracovian and Biddles Catechisms, the check of our long sinfull neglect of Catechizing, and a loud call to set to the duty with vigor?

5. Catechizing puts into a capacity of living with credit, or dying with comfort, Catechizing in doctrines of Christi­anity, doth as well civilize a man as Christianize a soul, it instr [...]s in du [...]ies to be done towards men, as well as towards God: youth not educated in principles of Religion, may live with shame and die with sorrow; for they know not what to do or how to carry themselves whilest they live, nor yet wherein to center their hope of future happinesse when they lie: How many infants, young children, have by Catechizing been famous in their religious lives, be­ing [Page 131]de [...]terous in duty, constant in the faith, and couragious under tem­ptations? and when they have come to die, have cheerfully given up their souls to God through Christ, in knowledge of whom they have been Catechized? Whilest youth have souls rationall and capable of education, let them not want instruction in those things that may make them serviceable to God in their genera­tion; and whilest they have souls immortall that may be damned or saved, when they depart out of their bodies, let them not want Catechi­zing in the waies of everlasting peace.

Thus then you have seen the Do­ctrine proved, illustrated, and ap­plied, in the application you have been exhorted to the duty, consider seriously the duty pressed on you, and motives by which you have been perswaded, and if you would plea­sure God, produce order in your families, pursue the due edification of the Churches of God, prevent the Devils design, or put youth into a capacity to live with credit, or to die with comfort: Let me charge [Page 132]you in the Name of Jesus Christ, as superiors be constant in Catechizing, as inferiors be chearfull in being Ca­techized, shewing by your diligence in it the dignity of the exercise, your submission being a seal of the divine institution of it; proclaiming unto all, that it is Gods ordinance to be continued in his Church.