THE AGREEMENT OF THE Associated Ministers In the County of NORFOLK And City and County of Norwich, Concerning Public Catechising, and their resolutions to revive it in their several Congregations. Together with some Explanatory Discourses annexed, declaring the particular grounds, moving to the Agreement expressed in the several Articles. To which is also subjoined, An Exhortation to the Members of their respective Congregations, exciting them to a submission and mutual assistance of their Ministers in this method of Instruction.  1 Cor. 14.20. 
Brethrens be not Children in understanding, howbeit in malice, be you Children, but in understanding be you Men.  
Ego etiam Theologus sum, qui mediocrem usum, & peritiam sacrae Scripturae variis periculis sum consecutus, sed non ita efferor hoc dono quin quotidie unà cum pueris Decalogum, Symbolum, & decem praecepta mecum orem, & intento cord inspiciam non tantum verba transcurrens, sed etiam observans quid singula verba significent: & sanè cum hoc non facio & aliis negotiis occupor, sentio inde certum incommodum.  Luther in Psal. 
LONDON, Printed for Joseph Cranford, and are to be sold at his Shop next door to the Castle, over against the Guild-Hall in Norwich. 1659.   

To the Reverend, our much honoured Brethrens, the Ministers of the Gospel within the County of Norfolk, and City and County of Norwich, whether agreeing with us, or dissenting from us in their persuasions, concerning Ecclesiastical Discipline.  
IT is an excellent Rule, prescribed by the great Apostle of the Gentiles, (in case of brethren's dissentings each from other,) that wherein they have attained, they should yet walk by the same Rule, minding the same thing. By virtue of which we presume, to offer our Brethrens our Agreement in the matter of Catechising, being the first fruits of our long debates, and what we persuade ourselves, will meet with a desirable acceptance from them. We cannot in the lest doubt (Dear and Reverend Brethrens,) but that many of you (however of differing persuasions from us in some things of Ecclesiastical Order, or in regard of your remoteness of Habitations, not Associated with us,) have with an equal moving of Bowels with (if not exceeding any of) us, considered the sad effects, which the want of a settled Discipline in the Church; the divisions of Brethrens in their Sentiments, concerning the things of Religion, and (we are afraid) our own too great deficiency to our respective Duties, have produced in several parts of these as well as other Counties in this Nation. If both we, and our fellow Servants had not too long slept, the enemy (doubtless) had not sown Tares, to such an unhappy advantage. The consideration of which, did at last Alarm some of us (more conveniently situated for a correspondence each with other;) to a serious consideration of what (in this dissettled estate of the Church of God amongst us) might by a voluntary Association, and mutual Obligation laid upon each other, be done to give a little check to that torrent of confusion, which we saw every day like a stream of mighty waters rushing in upon us, and upon the people for whom we must be accountable in the day of Jesus Christ. Having therefore first agreed in some Rules of Order to be observed by us, for the managing of more general, and particular meetings, for the best advantage to so noble an end, as is the preserving amongst us the unity of the spirit in the bond of peace; the first thing we propounded for the Subject of our debates, was an uniform agreement in the Administration of all the Ordinances of the Gospel, of which the Lord had made us Stewards: that having by a joint owning of the Doctrine contained in the Confession of Faith and Catechisms, advised by the Late Reverend Assembly, declared our oneness of judgement in the things of God, We might likewise agreed in the same practice, especially as to public Administrations, serving the Lord with one heart, in one and the same way; and by this means taking away all stumbling blocks out of the way of weak Christians.  
Upon a survey of public Ordinances, we found that some (which we must look upon as public Ordinances,) had been for a long time disused, and that some began to question, whither there were any divine warrant for them: these were public Catechising, Reading of the Scriptures, and singing of Psalms in the public Congregations. We resolved to begin with the first, in our debates. And because it is questioned by some, whether there be any warrant for it in holy Scripture, or any great need or profitable use of it; and others question, whether any but Children be the Subjects of it? and others are again divided in their fancies, concerning the particular form of Catechism, most fit to be universally used: And lastly, (while the Magistrate pleaseth to interpose his authority,) We perceived some at a loss to determine, what could be done by us as Ministers, to promove it, amongst froward people, who should not be found willing to submit themselves to this Method of instruction. We offered all these things first to the more private debates of our Brethrens in their particular Associations, who being first agreed amongst themselves, were desired to sand in their thoughts to the general meeting; which results of their more private debates, when we had obtained from them, and came to compare them each with other, we found no difference in judgement amongst us concerning the things, and very inconsiderable differences, in the Sentiments of particular Brethrens, relating to the uniform practice and exercise of them. What small diversities there were in the several Papers, were easily reconciled, upon a debate in a general Meeting. And considering with ourselves, what a prejudice the world (this part of the world especially) hath entertained against this useful exercise, because it is represented to them as a puerile exercise; and by reason of the scandal which others have brought upon it, as tending but to a form of knowledge, or at most but to a form of godliness, and (in their opinions) anticipating the teachings of the spirit, (which many cant of in these days, but woefully betray themselves, that they know not of what they speak, the spirit teaching men not by Enthusianismes, but by and in the use of means, and much, (Secundum quod n●ctus est Organum) (to use Erasmus his expression) not using now adays to teach men, to speak divers Tongues, without learning the Rudiments of the Grammar, nor yet the Principles of the Doctrine of Christ, without means proportionate to that end. We say considering these things, that we might (together with our Brethrens in other parts of the Nation,) bear a public Testimony, to the usefulness of this ancient exercise, and let our people know, upon what grounds we have so deliberately proceeded to the Agreement we are come to (through God's blessing) upon our debates, as to the reviving the prctaice of this exercise amongst us; As also how far they stand obliged to a submission to it: We thought sit to refer it to one of our Brethrens, out of our several Papers to draw up, the Summe of our Agreement in this thing, with some explanatory Discourses, containing the Arguments which prevailed with us, to enforce such an Agreement from us; and an Exhortation to the several persons, who are Members of our particular Congregations, to a just submission and performance of their duty, both in reference to us their Ministers, and more especially to their own souls, and the souls of those who are committed to their domestical charge. Which being done, and the draught (as is here presented to you, appproved by us) we thought fit to publish it to the world, as a testimony of our unanimity in this thing, and concurrence with our Brethrens in other parts, and as a witness, both against ourselves, and our people too, if our people shall hereafter perish, through want of such knowledge, as may this way (through the blessing of God upon our endeavours) be communicated unto them. We hope our Reverend Brethrens will not conceive every person in our Association, responsal for every particular passage in the Explanatory Discourses, or Exhortation annexed, much lesle for every failer the Press may be guilty of; but only understand, that we are jointly agreed in the Articles, declaring our judgement and resolutions to practice in this thing, and to the substance of what is contained in the discourses annexed, explaining the grounds of our agreement, and the matter of the Exhortation, though we have not particularly examined every Quotation, or accent; or (if we had thought it considerable) possibly this or that phrase might have been altered by some one or other of us. The sum of what we here present is the Agreement of four score and odd Persons in Association with us, and that upon due and mature deliberation. And nothing herein, having been imposed by us upon his Brother, by the Magisteriall dictate of any one, but being first propounded and debated, freely consented to by all present and concerned in it, as overruled by the dictates of their own consciences, and force of Argument, we conceive it both will & aught to make the deeper impression upon others; and will be conceived by all, who have concurred in it, more highly obliging to a suitable practice, of what in these debates they have either pleaded for, or at lest by a silent vote consented to, refusing the liberty granted them throughout the debates, to produce their arguments, either against the whole, or any part thereof.  
And we trust that we need not multiply words to our other (Dear and Reverend Brethrens) in these Countries, who have not been equally concerned with us, in these debates, and this Agreement which comes forth as the result of them; considering that we know they are sufficiently instructed, how much they are concerned, 
Non est quod bonus dicat Pastor, quid mihi cum sordido coriario, aut cum abjecto mendico, aut triobolari malierculâ? Nulla nobis anima vilis videri debet, pro quâ dominus gloriae mori dignatus est. Erasmus in Ecclesiaste.  that the souls of all in their particular Congregations, should not perish for want of knowledge. And for any to say, what have they to do with poor and ignorant persons? (as Erasmus long since noted) cannot be the voice of a good Shepherd; for no soul aught to appear vile in our eyes, for which the Lord of glory vouchsafed to dye upon the Cross. We trust none of our Brethrens will take it ill at our hands, that they have not been called into counsel with us, (upon which account we have only styled it the Agreement of the Associated Ministers in the County of Norfolk, etc.) We trust the most of our Brethrens know, that the doors of our Association have been open to all those who were willing but to declare, their consent to the substance of the Doctrine contained in the Confession of Faith, 
Ord. 3d. Jan. 1644. Form of Church government, 29th Sep. 1648.  and Catechisms, lately advised by the Reverend Assembly of Divines; and their approbation (so far) of the Directory for Worship and form of Church-government, so also advised and established by the Authority of Parliament, as that they would Preach nothing contrary to the former, nor practise any thing contrary to the two latter. So that we are not justly to be charged with slighting of any of our Brethrens, because as we conceive ourselves obliged to conform so far as might be, to the authority of the Parliament, in things wherein our consciences were fully satisfied; So we judging it reasonable (especially in such times of reproach and blasphemy as these are) that some common Test, should be put upon those, to whom we gave the right hand of fellowship in such an intimate degree of communion, could think of none more fit, than what (agreeing with the judgement of most sober Christians, and the best reformed Churches) had also the approbation of so grave and Learned an Assembly, and the signature of public authority. Nor would we have our Brethrens interpret us as if we thought ourselves the only Ministers of the Gospel, in these Countries thus far agreed; We know and are persuaded, that we are not, but are ware of many, who have been hindered from this concurrence withus, only by their disconveniency of habitation, at such distances from us and the place of our general meeting, that they could with no conveniencies personally attend these debates, and who we doubt not will (though as to the debates they were absent in the body) yet as to the practice evidence that they were present in spirit with us, and will rejoice in what we here tender unto them. For any of our Brethrens to whom this may be any rock of offence that they have not been present with us; we shall only speak unto them with allusion to the words by which Gideon once pacified the Ephraimites, contending with him because they were not called to fight with the Midianites. What have we done, in comparison of what you yet may do? If God shall put into your hearts to practice with us what we have agreed. The gleaning of your Grapes of that nature, will be better than the Vintage of our debates, in reference to the end which we have pursued in all that we have done of this nature.  
The generality of our Brethrens being (as we conceive) sufficiently with us convinced of their duty in the reviving of this ancient and useful exercise. We have nothing to do but only to stir up their pure minds by way of remembrance. That as they believe so they would also speak and do. If any of our Brethrens shall think we have extended the obligation too far, in bringing aged persons under a duty of submission to to this method of instruction, and declaring our resolutions, to deny the Sacrament of the Lords Supper, to such as refuse such a submission; we shall (besides what we have hereafter produced in our justification) mind our Reverend Brothers, That we are informed by a Reverend Brother, who upon diligent search had found it in the Records of the Bishop's Courts, in the City of Norwich; That Ministers were anciently enjoined to go from seat to seat and to require of their several Parishioners, as well old as young, an account of their knowledge in the Principles of Religion, and both Minister and People were presentable in the Ecclesiastical Courts, if either the one neglected his duty in enquiring such account, or they omitted their duty in giving it to them. It hath been the constant judgement of all reformed Churches, that ignorant persons aught not to be admitted to the Lords Supper. Those Reverend Persons, who by command of King Henry the eighth, and afterwards of Edward the sixth, drew up that Book called Reformatio Legum Ecclesiasticarum, determine that none aught to be admitted to the Lords Supper, whose Faith was not perfect in all parts. 
Tit. de div. officis. cap, 7. Nam ad sacrosanctam domini mensam nemo admitti debet, cujus fides omnibus partibus perfecta non sit.  Our Brethrens (we trust) will easily be persuaded, that in their spiritual fishing, (to which God hath called them) the little fishes are not those alone whom their Nets are laid out for, he is doubtless a lamentable Fisherman, who contents himself with enclosing the Fry within the compass of his Net. And if any of our Brethrens, can obtain so easy a discharge from their consciences in the discharge of the great work of the Ministry, as to think the Preaching of a Sermon or two in a Week, is a due fulfilling of the work of their Ministry, towards all but Children, we shall but desire of them to confute themselves, by taking account from some one or two of their People, (such especially as are of the poorer sort, and have wanted like advantages of Education with others,) how fare they are profited in a distinct knowledge of the Principles of Religion, by the many year's pains, which they, or others before them, have spent amongst them in Preaching the word of righteousness; yea even in those places, where Preaching hath been managed with the best tendency, and to the best advantage for such an end, Oh! how dreadful is the work of the Ministry, concerning which the great Apostle cries out, Who is sufficient for these things? We cannot without trembling think of that passage of chrysostom.  I speak (saith he) not otherwise than I think, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in Acta. homil. 3a.  and judge; I do not think that there are many Ministers will be saved: but the much greater number of them will perish: The reason is, because the work of the Ministry requires an extraordinary Spirit; for he will meet with many things that will take him of from his Duty: and he had need of a numberless number of eyes to see to the discharge of it. Do not you see (saith he) how many things are required of a Minister? he must be apt to teach, full of forbearance, faithful as to the Word of God; how great is this difficulty? The sins of others will be reckoned to him. I say not more, if but one poor soul goes away not instructed, his whole Salvation is hazarded by it, for the loss of one soul is so great, as cannot be compensated: for if the Salvation of this or that individual soul, was judged by God of so great consequence, that for its sake, the Son of God must become Man, and suffer so great things; how great must the punishment be, which the ruin of one soul, will require for satisfaction. And if that man who hath contributed to the loss of his Brothers natural life, deserves to die for it; what doth he deserve who contributes to his Brother's deprivation of eternal life? 
O that this Meditation might so fare sink, both into our hearts, and the hearts of all our Brethrens, who have been called to this Sacred Office, and so far operate, as to engage both us and them, To take heed to ourselves, 
2 Tim. 4.2.  and the flock of Christ committed to our and their charge, that we may neither contribute to their ruin by example, 
Acts 19.41, 27.  nor yet by Doctrine, neither by the Commission of any thing unworthy of us, or Omission of any duty incumbent upon us, but that we may Preach the Word, be instant in season and out of season, reprove, rebuke, exhort, with all long suffering and Doctrine, not ceasing to warn every one with tears night and day. Nor shunning to declare unto all the whole Counsel of God, warning and instructing them from house to house, not counting our life, much lesle our labours dear to us, So that we may finish our course with joy, and the Ministry, which we have received of the Lord Jesus Christ, to testify the Gospel of the grace of God.  
We know to whom we are speaking, and shall therefore forbear further to multiply words, to press a confessed duty. We have only further to beseech our Brethrens, to consider, how conducible, to those glorious ends, which both they and we aim at in the reviving of this exercise; an uniformity in our practice, as to the exercise of it, will be: at lest as to the forms of Catechism, which we have agreed, in using that first, which is contained in the lesser Catechism, advised by the late Reverend Assembly of Divines, and published by Authority of Parliament, (as appears by the Order prefixed to it, dated the 15. of September, 1648. What reasons have constrained from us an Agreement as to the use of that form, Our Brethrens will see in the following sheets; and we hope they will appear as cogent to them, as they have been to us. The great Apostle 1 Cor. 1.10. hath taught us how conducible to the avoiding of divisions amongst us, it is, that people speak all the same thing, in matters of this nature, and our Brethrens will easily conceive, with us, how much it will gratify, such as are of weaker judgements and apprehensions, to say nothing of the expediency of it, in reference to the removals of Families, out of the precincts of one Congregation, into the Precincts of others. In which cases (especially as to Children and Persons of weaker capacities) the work will be toties quoties, to be again began, if different forms be used in several places. Having premised thus much, we leave our Agreement in this thing with the grounds of it, to the serious consideration of all our Brethrens, and fellow labourers in the work of the Lord, Commending both their and our labours herein to the Lord, and the blessing of his grace, and assuring them, that we have nothing more in our desires, than that we might all walk together knitted in love, and preserving the unity of the spirit in the bond of peace. Though we all ways judge, it would be as great an error in us, to cell the truths of God, or part with the purity of Administrations in the worship of God; to hold correspondency with men, as it was in the Romans, 
G. Cassander, De officiis pii veri.  to build their Temple of Concord, in the very place where their most seditious outrages were committed. And we are so far of Cassander's mind as to think; That alone to be true, and solid peace amongst Christians, which is conjoined with the glory of God, and the obedience of his will, and is sejoined from all depravations of Heavenly Doctrine and divine Worship. In which we trust also our Brethrens are agreed with us.   

ARTICLES Containing the AGREEMENT Of several Associated Ministers Of the Gospel, within The County of NORFOLK, AND City and County of Norwich, Concerning Public Catechising.  
I.  
WEjudg, That Catechising by way of Question and Answer is the most accommodate way of teaching the Foundations of the Doctrine of Christ, and an Ordinance of Christ, under the Gospel, falling under the more general Precept of Teaching; necessary, highly useful, and expedient: and we unanimously agreed to revive the practice of it in our respective Congregations in conformity both the practice of primitive and lately reformed Churches.  
2. We judge, That the Subjects or Persons to be thus instructed, are the ignorant, whither old or young, though a difference of age or quality, may in point of prudence require a different Method, in dealing with them: We (accordingly) agreed to use all proper means to discover such in our Congregations, as be ignorant, and accordingly to deal with them.  
3. We judge, That the use of a form in this exercise (at lest at first is most expedient) and we (accordingly) resolve to practice, making use of that form, which we found in the lesser Catechism, published by Authority of Parliament, upon advice first had, with the late Reverend Assembly; yet we shall not rest in that form: nor tie up ourselves in that exercise, to those Questions alone which we found there, but shall, as we see cause add others for Explication.  
4. We judge, That the most convenient time and place for this exercise, is the Lords day, and the place of public Meeting for the Congregation; and we agreed to practise it, upon the Lords days, at lest six Months in each year.  
5. We judge it reasonable considering, the long disuse of this Exercise amongst us, and the present state of our Congregations, that such as are above eighteen years of Age, and cannot be persuaded, to come publicly to be examined; be encouraged to submit to this instruction; by our gratifying their infirmity, so fare as to allow them a time for private conference; and we agreed, to allow them some proportion of time weekly, or ootherwise, when they may come to us; or we will go to them for this purpose.  
6. We judge it our duty, as to this exercise, to avoid all occasions of scandal, and accordingly agreed, to examine, no young Women privately, without other witnesses, and to observe all tenderness, and prudence, towards others, especially Superiors, having respect to every one's Capacity, Education, Age and Quality.  
7. We do agreed, in case our people desire it rather, and be willing, by conforming to it to inconrage us in such extraordinary labour, to set apart some time weekly, upon some weekday for this exercise, so fare as our other necessary occasions will give us leave.  
8. We do judge Catechising to be not only a piece of the Ministerial duty, but also of the duty of all such as are betrusted with the charge and Government of others, as Parents, Masters, and Governors of Schools: and we do agreed accordingly, to press it, upon all such within the Precincts of our Congregations.  
9 In case there shall be found, within the Precincts of our Congregations, any concerning whom we shall not have a reasonable ground, to presume them competently instructed in the Principles of Religion) who, being in their own power, or under the government of others, who shall refuse to be thus instructed by us, or by those under whose government they are; We do agreed in our administrations of the Lords Supper, to deal with such, as persons that are ignorant. Or in case there shall be found any trusted with the charge, and government of others, who (being able) shall refuse, thus to instruct those under their charge, and after admonition persist in such refusal, either themselves to instruct them, or to sand them to us to be so instructed. We do judge it matter of scandal in such governor's, and shall accordingly deal with such (in our Administrations of the Lords Supper) as persons living under the neglect of a known duty.   

Having thus far expressed our Agreement in Judgement concerning Catechising and Resolutions, as to the reviving of the practice of this piece of our Ministerial duty: That we may not seem to obtrude any thing upon our Brethrens, without just and sufficient reasons: We have thought fit (in the following Chapters) to subjoin, those reasons which have prevailed with us to the aforementioned Agreement.  

CHAP. I. Concerning the Nature of Catechising. The Divine warrant for it. The Expediency of that way of teaching. The Ancient usage of it in the Church of God, and the present necessity of reviving it in our Congregations.  
IT is a Rule fit to be observed in all matters both of Dispute and Treatise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to begin with the Explication of Terms. The Term Catechising is properly of a Greek extraction. The Greek word from whence it is derived, properly signifies to sound into a man's ear what we would have him to understand. 
Institutio quae fit viuâ voce aures cir cumsonantes. Alsted.  The word is often used in the New Testament, Luke 1.4. Acts 18.25. & 21.24. Rom. 2.18 1 Cor. 14.19. Gal. 6.6. from the comparing of which Texts together, it may be observed, that it signifies a teaching by a lively voice, opposed to that which is by writing. And this signification of the word is evident from all ancient Writers: thus the Translator of Clem. Alex. ordinarily interprets it.  
But the word taken in a more strict and proper sense, 
Ea institutio quae est ex auditione.  hath been used to denote a more peculiar kind of teaching, restrained both as to the matter taught, and the manner of teaching. As to the matter taught, it denotes instruction in the first Principles of any knowledge: And in Ecclesiastical usage, an instruction in the first Principles of Religion, which the Apostle calls the Principles of the Doctrine of Christ. Heb. 6.1. For as in every Art and Science, so also in Religion, there are the first grounds and Principles, and than the larger deductions and more remote conclusions; The Apostle calls the first, milk, the atter, strong meat, the first fit for those whom he calls Babes in Christ: the second for such as are perfect (in his sense) And accordingly there is a twofold teaching, the first, per modum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we call Catechising: the second, per modum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of further instruction, which Grotius thinks is employed by the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used Mat. 18.20. Luke 1.4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. in Paedagogo. Vid. Erasm. praef. in Lucam. Grot. in Luc. 2.18.  which distinction some of the Ancients seem also to have noted betwixt Catechising and Preaching.  
As to the manner, Catechising seems to imply such a kind of teaching, as is  
1. By a lively voice, by word of mouth, not by writing. Thus the term is used in Scripture, Luke 1.3, 4. (compared together,) Hence the Hebrew word expressing it, comes from a root which signifieth to hear. And those in the Primitive Church who were thus instructed were called Audientes, Hearers.  
2. It signifies such a kind of teaching as is by way of Dialogue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sonus reciprocus, vox reciproca. Vid. Cypr Epist. ad Jovianum, etc. praem. Concil. Carthag.  or Questions, and Answers; after the manner of an Echo. Where there is a double sound direct, and reflex. So Catechising consists of two integral parts: The proposal of interrogatories from the teacher: and the return of an Answer from the learner. Such was the examination of the Adulti in the Primitive Church before Baptism. Of which Philip gives us a precedent, Acts 8.17. and that phrase which is used by Peter, The Answer of a good conscience, 1 Peter 3.21. is thought to refer to it.  
It is thought the Apostles themselves ordinarily used this way of instruction. It is certain, 
Apostolica Catechizandi ratio cujus speciem in mysteriis Baptismi adhuc retinent Ecclesia interrogationibus & responsionibus constabat. Vid. Praefat. ad Rom. Catechism. Bp And. On the Commadments.  that this way of teaching was early used in the Church of Christ. (of which more her easter.)  
3. It signifies A teaching by frequent Repetition, and inculcation of the same things, and thus fitly answers the Hebrew word, used Deut. 6.7. Hence Zepporns makes the work of Catechising to consist of a double act. Actus instillandi & repetendi vel dictata reposcendi. Bishop Andrews citys out of Clemens this description of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
By what hath been hitherto said, sufficiently appears, what we mean by Catechising, viz. That kind of teaching by which the ignorant are instructed in the first Rudiments of Religion, by the lively voice of him that teacheth, familiarly instructing them, by way of Question and Answer, in which the teacher hath a liberty frequently to inculcate and repeat the same things again and again, for the advantage of those who are taught. And thus it standeth distinguished from Preaching.  
1. As Preaching is by way of more dilated discourse upon particular Subjects, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (to use the expression of that Ancient Catechist of Alexandria, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. As Preaching respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who are more grown, Catechising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who are yet Babes in Religion.  
3. As Preaching is as well to stir up the affections, as to inform the judgement. This only respects the information of the judgement, and that chief in the very principles of Religion, to which Preaching is not limited.  
4. As Preaching is the continued discourse of the Preacher: this requires a vocal account from the hearer.  
Now concerning this exercise of Religion, 
§. 2.  It is questioned, Whether it be a Gospel's institution, yea or not? If we take Catechising in this strict notion, for the instilling of the Principles of Religion by word of mouth, into the minds of those who hear us, and that by way of Question and Answer, it may possibly be hard to prove it, 
Hunc adhuc puerum initiatum fuisse affirmatur in libro Zohar. Jacob. Alting.  a Gospel's institution, either by direct precept or practice from Christ and his Apostles; but that, It was the will of God, even from the Creation of the world, that people should be instructed in the Principles of Religion, appears from the example of God himself, who read the first lecture of this nature to fallen man, Gen. 3. And the very name of Enoch imports as much. Some of the Hebrew Rabbins think, that Abraham's trained servants, mentioned Gen. 14.14. were such as were trained up in Religion: Certain it is, that Abraham instructed his Family, Gen. 14.14. And that God commanded that his Laws should be whetted by us upon our Children, Exod. 13.8, 14. Deut. 6.7. Hence the Jews had a Book, which they called their Book of Catechism: 
Jos. Antiqu. l. 4. cap. 8.  and Josephus tells us, they were exceedingly and above all things careful, that their Children should learn the Law. It was an usual saying amongst them, That the world would soon return again into its Chaos, if it were not upheld by the spirits, and breathe of little ones, and such good persons as learned the Law. Hence they cursed every Town which had ten (or as others 120.) Israelitish Families; if there were not amongst them an instructor of little ones. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To which custom it is very probable that the Apostle St Paul alludeth in that phrase, Rom. 2.20. However by that phrase in the 18. Verse of that Chapter, he plainly confirms such an usage in the Jewish Church: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2.46.  We found under the Gospel our Saviour Christ at twelve years of age, hearing the Doctors, and ask them Questions. And several times after condescending to Answer Questions in Religion propounded to him. And we think it not improbable, that the form of sound words mentioned, 
Exod. 12.26.  2 Tim. 1.13. and that form of Doctrine, 
Psal. 78.6.  Rom. 6.17. may imply some such method of teaching the Principles of Religion; used in the very beginning of the Gospel. But we conceive there needs no such industry to prove the divine institution, 
2 King. 12.2.  for that a teaching of Christians the things which Christ hath revealed and commanded, is a Gospel's institution, none will deny. That Children aught to be taught, appears, not only from the will of God revealed to the people of the Jews, 
Gen. 18.19.  the examples of Abrahem instructing his Family (for which God admitted him of his Privy Counsel in the business of the destruction of the five Cities,) and of David instructing Solomon, Prov. 4.4. but also under the Gospel, 
Prov. 4.4.  Parents are enjoined to educate their Children, in the nurture and admonition of the Lord. Timothy from a Child was instructed in the Scriptures by his Mother, and Grandmother: 
2 Tim. 1.13. Heb. 5, 6.1.  And the Apostle plainly speaks of milk, and teaching the first Principles of Religion.  
And thus much being granted, that the ministerial work lieth as much in Doctrine, as Application; as much in informing the judgement in the Principles of Religion, as in stirring up the affections, and inciting to practice; and that Children and Babes in Religion, as well as years, are to be thus instructed; we think it will easily be evinced, that Catechising (even in the strictest sense) falls under the general precept of teaching, as a species of it, and the most accommodate way of teaching such as are first to learn the Principles of Religion, and not obscurely hinted in that ancient precept, Deut. 6.7, 8 especially considering we found our Saviour setting us an example, Luke 2.46. and to his Disciples, Mat. 16.14, 15. to say nothing of Philip's dealing with the Eunuch in this method, Acts 8. and the Apostolical general precept, (however it might be calculated for a peculiar Meridian) that Christians should be ready to give account of their hope to every one that asks them. 
1 Pet. 3.15.   
Besides that, it is yet disputable, Whether the office of Doctors or Teachers in the Church, mentioned Eph. 4. and elsewhere, might not relate to this kind of exercise; or at lest whether the exercise be not there asserted, as a distinct Act of the Pastor's office?  
Nor doth the early usage of this method of teaching the Principles of Religion, 
§. 3.  in the Church of Christ a little confirm us in the opinion of its Divine Institution. A Learned Prelate saith, the Evangelist St Mark was the first Catechist at Alexandria: Sure we are the orders of Catethisbae, and Catechumeni, were very ancient in the Church. Eusebius tells us, Pantaenus bore the office of Catechist at Alexandria, and tells us, this was of ancient usage. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 4. c. 9  Origen succeeded him in the same School and Office. We have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of cyril of Jerusalem, and Clemens of Alexandria, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ancient usage of Catechising Converts before Baptism, is testified by so many Authors, that it can (modestly) be denied by none. 
Durantus de rit. Eccles. Pareiedit. Ursini Cat. Andr. on the Commandments in Proleg.  Johannes Stephanus Durantus tells us, it began to cease when Children were universally Baptised; Pareus (in his Edition of Ursine's Catechism,) tells us, that Confirmation succeeded instead of it. Bp. Andrews tells us, that Hegesippus saith, that by means of this exercise, the most part of the world had within forty years after Christ, received the Tincture of Christian Religion; And Julian the Apostate never shown his spite more to the Christian Religion, than in his destroying of these Schools. 
Canisius in Catech.  Canisius boasts of Augustine, Basil, Ambrose, and Cyrill, as his predecessors in this work, and he therein speaks no more than truth (saith Doctor Donne.) It is apparent also from the records we have of the practice of the Primitive Church's practice, that they had two sorts of Catechumeni. The first, such as were born of Christian Parents, who being Baptised, and of years capable of such instruction, were entrusted to the care of some, who was to instruct them in the Principles, and exhort them, to the practice of Christian Religion: to which purpose we found a passage in Dionys. Areop. (an ancient Author doubtless, 
Dionys. Areop. De Eccles. Hierarch. cap. 7.  though not so ancient as to be Paul's contemporary.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The other sort of persons Catechised, were such as were converted from Paganism, 
Rabanus, l. 1. De institut. Cleri.  unto the Faith of Christ; and these again Rabanus Maurus divided into two sorts; The first such as heard Sermons and had some desire to turn Christians, but had not yet offerred themselves to Baptism, these they called Audientes. The second, such as desired Baptism; these were called Competentes. For whose Baptism two solemn times of the year, Easter and Whitsuntide, (called Pentecost,) were appointed. Which times approaching, those converts who desired Baptism, 
Aug. l. De cura pro mortuis, c. 12. de fide & operibus, c. 6. Cyp. l. 3. Ep. 22. Ego in juit Theologus sum, qui mediocrem usum, & peritiam sacrae Scripturae variis periculis sum consecutus; sed non ita efferor hoc dono; quin quotidie unà cum pueris Catechismum Decalogum, etc. Luther t. 4. p. 57 in Psa. 126.  were for the space of forty days called Competentes. Augustine hath left us one Book directed to the Catechumeni, and another De Catechizandis rudibus; and Cyprian makes mention of Optatus, under the notion of Doctor Audientium. And as we found it of early usage in the Church of Christ; so neither was it quite forgotten in the darkest times of Popery, as appears by the Master of the Sentences: l. 4. dist. 6. But not sooner was the work of reformation began by Luther in Germany, and Calvin in France, but their first thoughts were to revive this exercise: witness Luther's Catechism, which he delighted in above all his works: And Calvin's Catechism, afterwards by Tremellius translated into the three learned Languages. Most commendable was the resolution and practice of the Magistracy of Geneva in those days, witnessed by their Decree mentioned by Beza in the life of Calvin to this purpose.  
It is decreed, that not only the Ministers instruct their people by their public Sermons; which many neglect to hear, others hear to little purpose; but also that at a certain time of the year, a civil Officer, together with one of the Elders shall go from Family to Family, and house to house, and require of every one an account of their faith. The profit which followed upon which practice (saith Beza) is hardly to be credited.  
And no sooner was that famous Synod of Dort convened, but having perfected their debates concerning the Translation of the Bible, they fall upon debates for the reviving of this exercise: what they decreed about it, may be read in the acts of their seaventeenth Session; where we observe, that they conceive it the duty of Parents, Shoolmasters, 
Acta Synodi Dordracenae, sol. p. 4.6.  Pastors, and Elders of Churches; and judge it reasonable that the Civil Magistrate should be desired to interpose his civil authority, for the promoving the practice of it.  
Nor was it only the care of foreign Churches, in the beginning, of their several resormations, but of ours also at home, witness that famous Catechism of Edward the sixth, in the very dawning of reformation, and the several Catechisms published by particular persons since, (it is too tedious to rehearse them all.) And the act of our whole Church enjoining this practice by her Canons. To which we may add the greater and lesser Catechisms, advised by our late Reverend Assembly, and published by Authority of Parliament, agreed to also by the Church of God in Scotland, as a piece of the uniformity desired in the three united Nations.  
Having therefore such a cloud of witnesses, 
§. 4.  we cannot but look upon it as an institution of God, being a necessary and most accommodate way of teaching. And as we conceive it exceeding useful in any state of the Church (considering that when we shall know most, we shall but know in part,) so we conceive it more especially necessary, and highly expedient, considering the present state of the Church amongst us in England. Judicious Mr. Calvin stuck not to say; that it could no where be omitted without a public reproach and scandal. 
justitut, l. 4. c. 19  And in an Epistle to the Protector of England, is so free as to bid him, be assured the Church could not want this kind of exercise. Indeed it hath a very great influence both upon the preservation and propagation of Religion in any place.  
1. Catechisms being breviaries of those truths, which lie at large, dispersed in the Scriptures, serve as a touchstone at hand to discover erroneous opinions; as the balance of the Sanctuary, whereby the light notions of men are discovered from the weighty truths of Christ. In all Sciences it hath been found advantageous, and necessary to have Systemes and Epitomes. The Physician hath his Aphorisms, the Mathematician his Elements, and what those are to them, the same are Catechisms in matter of Divinity. The necessity which the Church saw betimes of such abstracts of the Doctrine of Christian Religion, produced the several famous Creeds, as Touchstones, to discern truth from the errors in those times springing up: and the notice, which the Popish Doctors took of the efficacy of Catechism for this end, was it, which made the Church of Rome fall upon this course; and Canisius for them all, to bestow his pains this way, and than to glory in it.  
2. As the purity of Doctrine is hereby preserved, so the superstructure upon this foundation, which is holiness in conversation is much advanced by it. It is an old and certain saying of Augustine, A good faith and life are inseparable: those who first make shipwreck of faith, will not long keep a good Conscience. Without knowledge (saith Solomon) the soul is not good. Catechising in the Judgement of Augustine teacheth Christians not only what to believe, but what to do. 
Male vivitur ubi non recte creditur, Aug.  It makes them eagle-eyed, and fit to discern the Lords Body in the Sacrament of his Supper; it instructeth every one in his place and teacheth him how to perform his general and Relative duties. A well learned Enoch will walk with God. 
Aug. de cura pro mortuis, c. 12.  A well instructed Jacob will be faithful to an unfaithful Laban. The fear of God is ordinarily taught by the knowledge of him; and though sometimes God gins with the Affections, and makes his way by them to the head, yet as this cannot be done without some degree of catechistical knowledge, so we believe upon experience it will be as ordinarily found, that God makes his way to the heart by the head, reflecting notions of truth (learned in youth) upon the souls of persons, when they come to ripe years, and sanctifying their knowledge to their conversion and eternal salvation.  
3. If it be worth any thing to preserve Christian's stable in the faith, without which they are but like reeds shaken with every wind, the confessed usefulness of Catechising to this end will abundantly testify the necessity of reviving of it.  
It was the observation of King James, That the misleading of people into Popery and other errors, was occasioned by their ungroundedness in the points of Catechism. This made Dr. Donn so earnestly press the reviving of this exercise, 
In a Sermon Preached at Paul's Cross, Sep. 15. 1622. on Jud. 20.15.  and the Provincial Assembly of London, commend it as the proper Antidote against the errors of these times. The neglect of it (saith Bp. Hall) breeds instability of judgement, mistakes of necessary truths, fashionableness of profession, frothiness of discourse, obnoxiousness to all error, and seduction. The soul that hath a smattering of some knowledge without orderly Principles, is like a tree without roots, soon overturned, especially in a wind. And it is no wonder, if there have been and still are many such like reeds overborne with every gust of wind; and whose souls are at the beck of every new upstart Fable or fancy: the walls must needs be tottering, where the foundation is not laid deep enough. How can they choose but be carried away with every wind of Doctrine, who want the ballast of sound information in solid and consistent Principles? Had there been more Catechising, it is probable there would have been lesle Apostatising in England.  
2. Nor is this exercise of Catechising lesle useful for the propagation, than for the preservation of true Religion. We mentioned before the opinion of Hegesippus, that by this means Christian Religion so early overspread the world. Sr. Edwin Sands takes notice of it, as a great means, whereby the Protestant Party enlarged its bounds. And the Prefatory Epistle to the Roman Catechism, confesseth the same, sadly complaining, that the Popish cause suffered most by those Writings of ours, which we call Catechisms. 
Haec si unquam aliàs sentit nostra aetas, quanta damna haereticorum filii: non modo tartareâ suâ linguâ, verum multo maximè pestilentibus scriptis, quae Catechisinorum titulas ornare solent, Ecclesiae Christi inserant, Presat. ad Catech. Rom.  Bishop Andrews takes notice of the same success, by the same means, in our first Reformers, and further adds, That if ever our adversaries get advantage of us (which God forbidden) it will be by our negligence, and their diligence herein. And how can we expect either the enlargement or continuance of the reformed Religion, but by the same experienced ways and means whereby it was at first revived? Nor is there only a future good, forelaid for posterity, but a present advantage also accrueing unto particular Christians, who are hereby rendered more fit for Hearing, Reading, Prayer, discerning the Lord's Body in his Supper, etc. We cannot but look upon this, as one reason of our Preaching so long to People, with so little profit, that (through the omission, or former slighty performance of this duty, we do but build up Walls without a foundation, and graft without a stock of Principles. Imitating (saith Bp. Hall) an indiscreet Schoolmaster, who too much affecting the thanks of an overweening Parent, mars the Child by raising him to an higher form, before he hath learned his first Rules, from whence follows nothing but an empty ostentation, and late disappointment. Yea so necessary did he (and not he alone) judge this wholesome spoon-meat (which many now adays think themselves either too old, or too good, to be said with) that he could even quarrel with his Sermons, and wish that a great part of them had been exchanged for this Preaching conference. For the usefulness of it we need say not more, considering how much hath been already said by others. By the reviving of this exercise, we shall in some measure know the state of our flock. Our Children shall be taught to know the Lord: The heavy ears of our people will be made to hear: the knowledge of the Gospel will be propagated: Our people armed against false Teachers: and also against many dangerous temptations, founded in the ignorance of Fundamental Principles; Christians will be taught to reduce what they read and hear, to their proper heads: and a foundation will be fairly laid in the understanding, for a natural conscience to conscience to build Application upon, and to restrain much sin by; and as it were a Wall builded in the soul, from which the holy spirit in his good time, may reflect saving beams, for the healing the will and affections. The usefulness of it was suffiently experimented by our Forefathers. Eusebius gives a Catalogue of seven or eight, who commenced Martyrs out of Origen's catechistical School at Alexandria.  
So much having been said of the usesullness of it at all times, 
§. 3.  the particular expediency of it in our times is easily evinced. to say that we have the ignorant always with us, and shall have so long, as it is the lot of the best, to know but in part, were enough; but the slighty performance of this duty in former times, and the long omission of it in later times, hath caused a greater degree of ignorance amongst our people, than either suiteth our profession, or the means of knowledge indulged to this last age. And the hasty and plentiful growth of the tares of error and most absurd opinions, is a too sad evidence to the world, that we have too long slept, as to the performance of this piece of our duty, and that it is more than time the practice of it should be revived amongst us. To say nothing of the expediency of it in reference to the prosecution of the intended reformation, so far as it relates to the admission of Communicants to the Table of the Lord; which is much hindered through the ignorance and sinful modesty of a people not tutored, in this Method of instruction. All these things evince it highly expedient in these thimes, where many sleep under Sermons without knowledge, and the little knowledge of others is overgrown with the weeds of error.   

CHAP. II. Concerning the Persons, upon whom the duty of submission to this exercise, is incumbent.  
IT appearing from what hath been said in the former Chapter, That Catechising is an accommodate way of instructing Persons in the Principles of Religion, we suppose it will easily be evinced, that the ignorant are the persons thus to be instructed: these are easily distributed into two sorts; 1. Such as are Children in years. 2. Such as are Children in understanding. Though the latter have men's háires, yet they have but Childrens heads.  
1. That Children aught to be Catechised will be granted by all, not wilfully blind, or maliciously stubborn: the fitness of their years to receive instruction, and their engagement upon Baptism to listen to it, are arguments strong enough to this cause.  
Childhood and youth is the time, wherein Solomon adviseth the Children of men should be trained up in the way wherein they should go. 
Prov. 22.6.  The lamentable experience that we have of the frowardness, and perverseness of age, Men and Women who overslipped their golden time of youth, choosing rather to hazard the eternal ruin of their souls by covering their ignorance, than to submit to a gentle cure thereof, is a sufficient evidence that the twig had need be bended, while it is young. Nor is that the fittest time only to receive Principles, but also to retain instruction. Old trees transplanted seldom thrive, nor do Walls builded in Winter usually stand. A new cloth (on the other side) hardly looseth its first dye, nor the vessel the savour of that liquor with which it was first seasoned. Timothy was trained up in the Scriptures, from his infancy, and departed not from them in his age.  
2. We conceive all Religious Parents, will be sensible, that by their engagement for their Children in Baptism, they stand bound to God on their behalf, to bring them up in the nurture and admonition of the Lord. 
Exo. 13.8, 14.  The Jews were to instruct their (hildrens in the reason of the Passover. And there is no doubt, but Abraham minded Isaac his Son of the Covenent made in his flesh.  
2. But we are sensible, That our greatest opposition to this practice, will be from such as in years are no Children, but more than Children in understanding. These, through a sinful loathness to discover their own ignorance, and pretended modesty, will and do pled hard for an exemption from this useful way of instruction. For our parts, as we are satisfied concerning their and our own duty, So resolving (through the grace of God) not to be defective on our part, we shall, as becomes those (who have the oversight of souls) require of them a performance of theirs, of which we verily believe they are sufficiently convinced in their own consciences; but that (without a fail of our duty to God) we may gratify them as much, as may be, we shall (as we have said) be content to deal with them in a more private way, having it not in our design to discover their infirmities, but as much as in us lieth, to hid them. To this purpose we have resolved,  
1. To allow some time on the week days, in which they may come to us, or we to them, that we may discharge our duty in instructing them, and taking account of their proficiency.  
2. We shall be also content to gratify them in point of privacy, as to company, and confer with each one apart (only here we except all young Women for we are sensible how many scandals have beenraised, and may be raised of us by such private examinations: but yet we shall allow sitch Women, what company themselves shall desire to have with them.)  
3. If any through too much pride, shall think himself above Catechising by way of Question and Answer, we shall be willing to deal with them by friendly conference. All that we aim at, is a cognisance of their knowledge in the Principles of Religion, and by what lawful means we attain it, we are not solicitous, so they have it and we for the discharge of our consciences be satisfied that they perish not for want of knowledge.  
4. To take away all prejudice from our people. We have thought fit also further to declare, That we are sensible of the distance which God hath set between Parents and Children, Masters and Servants: and far be it from us to do any thing which may tender Superiors contemptible to such as are under them; we shall therefore carefully avoid, any such kind of Catechising or conferring with persons that have a preeminency in respect of years, and place, before such as are young, or in any degree of subjection, or inferiority to them.  
5. We are also sensible of differences betwixt the natural parts of several persons; and which have arisen or may arise, through a disproportion of education. We have therefore declared, That we will carefully avoid all rigour and harshness, and in the performance of this duty conform ourselves according to that measure of prudence which God hath given us, to the several parts and capacities of those with whom we deal, so as to give all due encouragement to the weakest, and not the lest discouragement to any; our design being to instruct and edify, not to confounded or discredit them.  
6. But yet we have thought sit to limit the age of such to whom we shall at present indulge the liberty of a private conference, or addresses to us for instruction. For although we judge such a course (however burdensome to us) at present necessary, considering the long omission of this exercise; yet we conceive a public Catechising fare more advantageou for the good of others, and would gladly lay in for posterity, a better foundation to build upon, in the Reformation of the Church, than we ourselves have met with.  
7. And lastly, As to the place, (for such persons, as will not be persuaded to come into the open Congregation upon the Lord's Day) to meet us, we are not overmuch solicitous. Whether it be in the Church, or some of our houses, or at their own dwellings, we shall leave this to the prudence of each particular Minister, and gratify the weakness of our People in that circumstance, as they shall with any colourable reason desire at our hands.   

CHAP. III. Concerning the form to be used in Catechising, and why we have made choice of that in the lesser Catechism, advised by the late Reverend Assembly, etc.  
WE are not ignorant, how much some in the world (through weakness) are prejudiced against forms in matters of Religion. The Apostle hints the possibility of men's being possessed with a form of Godliness, and denying the power thereof. Yet doubtless a form of Godliness in any is more commendable, than a course of profaneness. All know how much this part of the world in these late years hath been engaged against forms of Prayer. Though we hope judicious Christians will distinguish betwixt the lawfulness of a form, and the lawfulness of this or that form: and again, betwixt the lawfulness of using a form, and the lawfulness of obliging Ministers and People constantly to the use of one and the same form. The Apostle (who speaks slightly of a form of godliness) yet speaketh honourably of a form of sound Doctrine. 
2 Tim. 1.13.  And however some ignorant people may be offended at the sound of the word, yet we hope judicious Christians will judge, That as there were not much to be said against the constant usage of the same forms of Prayer, 
a Tim. 2.3.  if they were always to pray for the same things, without adding and detracting, (for surely God is not pleased with varying of phrases expressive of the same thing.) So the same right reason will inform them, that the Doctrine of the Gospel being sealed, (so that neither an Apostle nor Angel from Heaven may add any thing to it,) a form of sound words, may be kept to cxpress that, we have therefore declared our judgement.  
1. To make use of a form, the lawfulness of it being evident, the expediency of it constrains us to this. For besides the disproportion of Ministers gifts and abilities, the capacity of our people doth require this at our hands, how shall they know what to answer? must we after every question expect a satisfaction by Euthusiasme? Nor let any tell us, this is but to learn Children by rote, and to nurse up a form of Godliness; that the teaching of the Spirit is the Gospel teaching, etc. We would feign learn of these our weaker Brethrens, what it is that Children learn at first otherwise than by rote? do they not learn to speak by rote? etc. Or why our Brethrens suffer their Children to learn to writ by Copies, (which are forms in that art) besides that some Children may be found so apprehensive, as to conceive the thing expressed by the form of words. However this Argument lieth as much against Timothy's being instructed from his infancy, 2 Tim. 3.15. as against what we are driving at. And supposing that without the concurrence of the sanctifying Spirit, the issue of this teaching, will be but a notional knowledge in the head, and a form of godliness in the life. May not as much be said against Preaching as against this? nor do we intent, either to anticipate, or justle out the teaching of the Spirit; we hope judicious Christians know how to distingiush betwixt ministerial and effectual teaching. Our design is not higher by this exercise, than to prepare the way of the Lord in the souls of his People. But these Objections are too vain to be insisted upon: Having agreed the lawfulness, and expediency, if not the necessity of using a form, we come in the next place to agreed the particular form. Where  
2. We declare our resolution, to make use of that form which is found in the lesser Catecbisme, advised by the late Reverend Assembly. We are ware, that this Agreement of ours may be liable to the exeptions of some and more especially three forts of persons.  
1. Such who can allow nothing good, but what was established by (what they call) the Church of England. These will possibly quarrel at our laying aside the form prescribed in the Book of Common Prayer. We are very far from condemning those Reverend Persons, that had an hand in composing either of the Lyturgy in general, or that form of Catechising in particular: but verily believe they walked up to their light, and did worthily in their generation. But surely, God expects higher improvements from us, and we think any (reasonable learned) Divines upon perusal of that form will found some Questions inserted, not so proper for a Catechism, and several Fundamentull Priaciples of Religion, very obscurely hinted, if at all touched: Which together with the injunction of the Civil Power upon us to disuse that Book, is sufficient warrant for us without condemning our Reverend Fathers, to lay aside thoughts of using that.  
2. A second fort are such, who for want of this form, when they entered upon their charges, have for a long time enured their people to another form, either composed by themselves, or some other Reverend Men: Or else who out of a desire to conceal some opinions of their own in matters of Doctrine, choose rather to make Catechisms of their own, than by the use of this to discover their opinions to the world by entering a dissent unto the things contained here. For these latter we have nothing to say it being very usual for men to usher in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avoid which (as we shall more fully express by and by) we have pitched upon this form. For the former, As we desire to reverence those of our Brethrens, who indeaved to supply the defect of former times, by using their people to Catechisms, more full than that which than had the signature of publickauthority, and judge it but just they should reap the fruit of their own labours. So we hope, that ere this time they may have brought up their people to such a proficiency, in that form, that they may pass on to this, and keep Uniformity with us, which we persuade ourselves they will found more easy; because in matter they will found no difference. We have nothing to say to such as out of design, or singularity, set up another method, judging that those lusts aught to be mortified and not humoured, and indulged. And for the opinion of some, that this form is too large; Experience hath taught some of us the vanity of it, it being no more than Children of seven years of age, have with much facility, in a short time got through.  
3. But there is a third sort, who have nothing to say against it, but that it was agreed by that Reverend Assembly, and they are over jealous for us, as if we would jurare in verba Magistri. To convince therefore our Brethrens, that we have more to say for the adhering to this than any other form extant, we shall shortly satisfy our Brethrens with our Reasons, why we have pitched upon it.  
There are five things which we judge reasonable for us to attend, in making choice of a form of Catechism. 1. Fullness of matter. 2. Purity of Doctrine. 3. Brevity of Answers. 4. Plainnoss of phrase. 5. Orderliness. To which we may add two others, which yet may be comprehended under the latter. 1. Uniformity, and 2. Public Authority.  
And we hope every reasonable Christian will judge with us, that in the choice of a form to be used in Catechising, if we can found any form, that hath in it a full Systeme of the Doctrine of the Gospel, and that in its native purity, expressed plainly, and comprised in answers suited (for their brevity) to the capacity of the meanest, and this form hath also the countenance of Public Authority, and be generally approved and used by other Churches of the same persuasion with us in the things of God: this in all reason aught to be pitched upon by us, and preferred before any other form, and may give a just supersedeas, to any needless endeavours of particular persons, in compiling any other Catechisms for their particular Congregations, especially considering how suspicious such actions may be, and of what ill consequence in opening the like door of liberty to others, who possibly may have lesle ability, or further designs, and may too much affect a foolish singularity. Every understanding Christian will discern, the reasonableness of these properties and adjuncts in reference to the choice of a particular form.  
1. Fullness of matter. The design of Catechising being the instruction of people in all the Fundamental Points of the Gospel, in reason we should choose such a form as is a full Systeme of Doctrine.  
2. Purity of Doctrine. Where the Doctrine of the Gospel is not dashed with erronens Principles, but the milk is (as the Apostle calls it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincere without mixture. That form of Catechism is doubtless best, which is not, as many corrupting the word of God, but as of sincerity, as of God, as in the sight of God speaking in Christ, (as the Apostle speaketh of himself and his Preaching, 2 Cor. 2.17.) One great end of Catechising is the preservation of the purity of Doctrine. The Devil himself grants his vote approbatory of Catechising by a form, as the probablest course to propagate errors, and Doctrines of Devils, (witness the Racovean Catechism) and those of the Romish Doctors,— Habet & vespae suos savoes.  
3. Brevity of Answers. For it is a way of instruction, fitted to every capacity, and the weakest memories, are to be considered in the exercise of it.  
4. Plainness or perspicuity. catechistical Doctrine is called the Foundation by the Apostle, Heb. 6.1. Men use not to bestow carving work upon foundation stones. Truth needs no flourishes to adorn her, she looks best in her native habit.  
5. And lastly, Orderliness, is a thing not to be neglected. By which we chief understand here, an orderly Connexion of the Fundamental Principles of Religion. This doth not only make the whole more beautiful, but tends much both to the helping of the memory, and the understanding also.  
These things being chief desirable in the choice of a form, and all of them (if we mistake not) evident to every judicious Christian in this particular form, which we have pitched upon, we have from other two considerations been overruled to this choice.  
1. From the consideration of the general approbation which this form hath received in the Churches of Christ. It being that to the Doctrine of which the Churches of God in New England have subscribed, and the whole form agreed upon, by Brethrens of different persuasions, (amongst ourselves) in matters of Church-Governement. It being also receive by the Church of God in Scotland, and agreed to be used as part of the intended, and desired Uniformity betwixt the two Nations, and that in which our Brethrens of the Province of London, and in other Associations in sever all Counties have agreed; And we are ware of how much consequence it is, especially as to matters of Doctrine, in the things of Religion, that Christians should learn to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same thing: That passage of the Apostle, 1 Cor. 1.10. doth in this thing lay a Law upon us.  
Now I beseech you Brethrens, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions amongst you.  
2. Nor last, Do we think the authority inconsiderable, with which that form is more clothed than any other. If we should not allow that Reverend Assembly, which composed that form to have had all the form alities of an Ecclesiastical Synod, and consequently deny the obligation of their Acts, yet it must be confessed, 1. That they were convened and directed to this work, by Authority of Parliament. 2. That this was a work proper to them. 3. That there were many of them, and those holy and Learned Men, Pastors of several Churches, mighty in the Scriptures, furnished with all internal qualifications, for the work to which the providence of God called them. 4. That in the composing of it, it was set up like a Butt, against which any of that Assembly (in which were also persons of differing persuasions) might shoot their Arrows: and every parcel of it deliberately perused. That being thus composed, it was openly read in the Parliament, by that Parliament Ordered to be Published, and all due care taken, that it might be faithfully communicated to the Nation from the Press.  
We must profess, when we consider the matter, the form, the Composers, the care taken in the Composure, and Publication, the intendment of the Assembly in Composing, and of the Parliament in the Publication, we cannot but admire, the designs of any, who since the Publication of that, hath needlessly laboured to Publish any other Catechism of his own, at lest with any design to use it in the public Congregations, and for our own parrs, if we could allow ourselves such an humour, we should fear it would signify to the world that we had some designs under some covert expressions, to innovate in matter of Doctrine, or that we too much sancied our own methods, and singularities, or at lest that we were not so well wishers to Uniformity, in matters of practice in the things of God, as we desire we may be found in our generations. And thus much we hope may satisfy our Brethrens for our resolutions concerning the choice of this particular form.   

CHAP. IU. Giving an account of the two last Articles of our Agreement concerning Catechising.  
THe two last Branches respect our Agreement in judgement concerning the persons upon whom this duty is incumbent, and our Agreement as to point of practice, in order to the enforcing of it where there shall appear to us a wilful neglect of it.  
As to the first, We humbly conceive it a duty incumbent, upon all those who have the charge of others, though in a different degree and manner.  
1. Upon Magistrates, Quadratus Magistrates, to command the performance of it; and to take care that those under their charge discharge their duty in it; we found an honourable mention in Scripture, of those godly Princes, that commanded the performance of those things, from their Priests, and Levites, and people, which God had given them in charge to do. 
2 King. 22.12.  Josiah commanded Hilkiah and Ahikam, and Achbor, and Shaphan, and Asahiah to go and inquire of the Lord for him: and again he commandeth the people to keep the Passeover. Asa commanded his people to seek the Lord, and to do the Law, 
2 Chro. 14.4. 2 Chron. 29.21, 24, 27.  and Commandment. Hezekiah commands the Priest to offer Sacrifice and the Levites to sing. Manasseth when he was turned to God commanded the people to seek the Lord God of Israel. And we cannot think that the Schools of the Prophets (of which we read so often in the Old Testament) were erected otherwise than by public Authority. We are sure if the Magistrate be entrusted with the custody of both Tables, this will follow. We will easily grant that the Magistrate hath nothing to do, to command that in the worship of God which God hath not first commanded: But that it is not his concernment (by the interposition of his civil authority) to enforce the observation of what God hath commanded, is a piece of new Divinity to us, and we conceive calculated only for the Meridian of some Atheistical Principles. We are sure those who neglect these duties are evil doers, and to such the Apostle tells us the Magistrate aught to be a terror. We conclude therefore with the suffrage of that never enough renowned Synod of Dort. 
Acta Syn. Dord. sess 17a. — Ut omnes diligenter officium faciant rogandierunt Magistratus Christiani, ut tam sanctum & necessarium opus authoritate suâ promoveant. And we bless God that we are not out of hopes of seeing our desires in this thing. We shall beg of God, that as he hath in the supreme Council of the Land, given strength to conceive and to bring to the birth, something of this nature, so that in his own time he would give also sttength to bring it forth: But we shall proceed to such, whom the work more immediately concerns: Those are suchas have the charge of others under their more immediate inspection. 1. All Ministers of the Gospel, and Elders of Churches. 2. Such as are entrusted with the education of youth in Schools. 3. Such as have an Economical charge, either as Parents or Masters.  
1. For such as are Elders of Churches, we conceive the case is plain enough, not to dispute whether Pastor and Teacher be two distinct offices, or exhorting, and teaching two distinct acts of the same office. We conceive it the duty of all such as have a pastoral charge, under a larger or stricter notion, this being common to both to feed the people with wisdom and understanding, we know none will dispute this with us. As for such Churches where are Ruling Elders, we cannot wholly exempt them from this concernment. The secluding of the ignorant from the Lords Supper, being an act of Jurisdiction, in which all that rule in the Church, in reason must be concerned, and we cannot judge it reasonable, that they should be blindfolded in judgement. Besides that we found this the express sense of the Synod of Dort, in the place before mentioned, and the Decree of the Magistrates of Geneva, (beforementioned) includeth them.  
2. For such as are entrusted with the education of youth in Schools, 
 juventus Christiana à teneris annis, in fundamentis verae Religionis, instituatur, etc. Triplex Catechizandi ratio, observare debet domestica à Parentibus, Scholastica, à judimagistris & Ecclefiastica à Pastoribus, senioribus, & Lectoribus, etc. Acta Synodi Dordrac. sess. 17a.  We conceive we have no obscura hints in Scripture, The Jewish Schools being principally for instructing youth in their Law, and we conceive we have made an ill exchange under the Gospel; if the design of our Schools should be merely to acquaint youth with the stile, and matter of Heathenish Authors, while in the mean time there is no regard of the knowledge of God. Nor can we conceive it aught to be neglected in petty Schools, for wherefore do Children learn to read the Scriptures, but in order to the comprehending of the Doctrine contained in them? for which we conceive Catechising the most proper and accommodate means: This hath made us resolve to press this duty upon all Schoolmasters, and Schoole-dames in our Parishes, and we hope we shall in it approve ourselves to the consciences of all such, as desire to know and fear the Lord.  
3. The third sort are such as are Parents and Masters, their duty lies in reference to their Children and Servants. We have spoken so much before to prove this their duty from the example of Abraham, David, Timothy's mother, and grandmother, the command of God, Deut. 6.7. and Exod. 12. that we need not repeat any thing, how Parents (without instructing their Children in the Principles of Religion, should according to the Apostles command bring them up in the nurture and admonition of the Lord, we cannot tell. Nor what accounted Masters shall in the great day of the Lord, be able to give concerning their Servants for whose souls they shall certainly have some account to make. It is an honourable record, the holy Ghost hath left of Cornelius, Acts 10.2. that he was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed always. We judge it a good old Principle, that the Master of a Family, is there a Prophet, Priest, and a King? A Prophet to instruct his Family, by Reading and Catechising, a Priest to pray for them, and a Prince to rule them, and to see to the execution of the will of God, by those within his doors, and expelling such as will not: in this they have David's precedent, Psalm 101.2, 3, 4, 6, 7.  
As to the last thing mentioned in our Agreement, because it may possibly give some cause of stumbling, we shall add a few words to convince our Brethrens of the reasonableness of it.  
The Magistrate not pleasing yet to interpose his Civil Authority, enjoining Parents and Shoole-masters, etc. to do their duty. We have been at the greatest loss to consider, how those who are engaged to this duty, and whom no private or more public admonition will quicken to the performance of their duty; may be engaged to the performance, or deterred from the neglect of their several duties in this thing: Corporall and pecuniary mulcts, being neither lawful for us to impose, nor yet proper to the sohere wherein God hath set us. We found the Divines of Hassia, and Helvetia, and Breme, together with Reverend Diodate, and Tronchinus, thus giving in their sense in their Papers presented to the Synod of Dort concerning this Subject. 
Acta Syn. Dord. sess. 15a. Jud. Hassiac.  Ad Coenae Dontinicae usum, praesertim in pagie nemo admittatur nisi qui Doctrinam Catechisticam proberteneat, & fidei suae rationem, coram totâ ecclesiâ publicè-redd it. Sponsi non copulabuntur, nisi pastoribus suis in Religione Christianâ profectus, satis comprobaverint. The Helvetian Divines thus,  
Ut discendi studium accendatur & foveatur, quicunque Matrimonium suum publicè consecrari volunt, tenentur se sistere Pastori suo, ut huic suum in causa Religionis profectum probent. Estque penes pastorem, horum vel petitionem admittere, vel suspendere, 
Helvetiorum Judicium. ibid.  certumque praescribere tempus, etc.— Nemo etiam ex juvenibus ad Coenae communionem admittitur; nisi prius examinatur an mysterium hoc sanctum probè intelligat.— Ex junioribus non admittitur test is Baptismi nisi prius examinetur an mysterium Baptismi, & quodnam sit officium test is intelligat.  
Qui Matrimonium meditantur, eique benedici volunt, privatim occasione, 
Bremensuum Judic. ibid.  prudentor & amicè eaptâ (quale apud August. de Catechizandis rudibus est legere) de Religione seu occulte, & quasi aliud agatur, audiripossuni. Similiter opportunum erit Christianum cum eo instituere colloquium qui infantem suum tingendum offered, aut qui ad Baptismum test is adhibetur: In primis autem ad Sacram Coenam, nemo sine justâ fidei, ac vitae exploratione, ac religiosa stipulatione est admittendus.  
Pastorss— Omne ope atque etiam pro authoritate suâ id a juninioribus pueris, & puellis exposcant & obtineant. 
Judicium Johannis Deodati & Theod. Tronchin. ibid.   
The Divines of Great Britain, insist only upon the Magistrate's Authority.  
Our Question being only concerning the power, which may be exercised by the Officers of the Church until the Magistrate pleaseth to exercise his power. We have only to consider what the other Divines thought in this case; Their advice is reducible to these heads: 

1. That Ministers should deny Marriage to such as should not first give them accounted of their faith.  
2. That they should deny, to admit any as Sureties in Baptism, who should not first do the like.  
3. That they should before the Baptising of the Children of any offered to Baptism, take a catechistical account of the Parents, (in case he refuseth they do not advice the withholding Baptism.)  
4. That they admit none to the Sacrament of the Lords Supper, but such as shall first openly give an account of their proficiency in the knowledge of the Principles of Religion.    
For the first of these, Marriage being an Ordinance of God, which concerns men, as men, not as Christians, and Members of a Church merely, and the Act being a Civil Act, and being not within the Ministerial commission, which the Gospel's Ministers have from Christ, (though an Act to which we conceive they may be commissioned from the Civil Magistrate, and most proper for them to perform by the Application of the general Acts of their Office exhoting and prayer: they being persons most fit for those works, and Marriage the most weighty action of our lives, and fit to be attended with exhortation and prayer and so sanctified.) We cannot see clearly what power Ministers as Ministers, have upon the solemnisation of Marriage, to engage parties to be Married to a submission to this duty, though we judge it necessary that Christians who are concerned to marry in the Lord, and to carry themselves in their relations, as becometh the Gospel of Christ, should be instructed in the Christian faith, and know the relative duties which the Gospel requireth of them.  
As to the second, If we could suppose Sureties in Baptism in all cases necessary, or expedient, we should judge it reasonable and necessary, that he who admits them under that notion, for the education of a Child, in the true Religion, should be first assured that they should be fit for such an undertaking. But we cannot lay much stress there, because it neither appears to us from Scripture-precept, or precedent, that such Sureties aught to be admitted; nor yet have we any record of any Compatres, for many hundreds of years after Christ; Propatres indeed were allowed, in case the Parents were unknown, dead, sick, or absent upon necessary occasions: and there is none ignorant how grossly that usuage of the latter Church hath been and is still abused in the Church of Rome, and how absurdly it hath been used in our own Church.  
3. Concerning Baptism, we do cleary agreed, that it is a piece of prudence fit to be exercised, when persons come to us to desire Baptism for their Children, to try if we can get an account of their proficiency in the knowledge of Religion, and we shall ourselves (as we see occasion) practise it. But in case any Parents be so stubborn, that they refuse to give us an account whether this may be judged by us a sufficient warrant to deny, or withhold the administration of the Ordinance to the Child, is not so clear to us. Our Reverend Brethrens in the Synod of Dort say no more, than opertunum tempus erit, etc. it would be a fit time to deal with such Parents. It is true, that Baptism belongs to the Child in the right of the Parent, and that the unbelieving Parent hath no such right, but it is as certain that the Child may have a claim in the right of either Parent, and that not the immediate Parent only.  
As to the fourth, We are the more confident, that it is our duty to withhold the other Sacrament from such refusers, not only because we found this the Unanimous sense of the Churches of God, met in the Synod of Dort, and also of several Divines in their particular writings, but because the Apostle plainly tells us, that he who discerneth not the Lords body, eateth and drinketh unworthily, and so becomes guilty of the Body and Blood of Christ, and eateth judgement to himself. And we being Stewards of the Mysteries of God (of whom it is required that they should be faithful, 1 Cor. 4.1, 2.) cannot conceive we should be faithful in dispensing of that Sacred Mystery, to those concerning whom we have no evidence, that they are able to examine themselves, or to discern the Lords Body. We must therefore look upon such, 1. As Ignorant, and upon that account unworthy. 2. As Scandalous, obstinately refusing instruction, and upon that account also unworthy of that Communion.  
And it being (as before) concluded from Scripture, from reason, and from the Judgement of all the Divines in that famous (aforementioned) Synod, and by divers others in their particular writings, to be the duty of Parents and Masters of Families, and such as have the education of youth in Schools, to be a piece of their duty also; in not doing of it, they shall fail in their duty, both to God, and to the souls of those committed to their charge, and therefore will deserve the more private admonition of the Pastor, and more public admonition of the Church, if that will not do; and being under such admonition, we shall conceive it our duty to withhold the Administration of the Lords Supper to them, as persons that are scandalous, until such time as we have evidence of their submission and reformation: Only we think the case of these may admit of exception in the case of such Parents and Governors as cannot read, and some other special cases. We have therefore added, [In case they refuse to instruct them themselves, or else to sand them to us to be instructed:] We hope we speak to persons, that know so well the Authority, which God hath give them over their Children, or Servants, that none of them will say to us, what if we cannot make them come? surely the rod of Correction is not only made, but also put into the hands of Parents and Master too for the backs of such fools: And as none is fit to be trusted, with the government of the bodies of Children or Servants, who if they should be so lazy that they would not work, could not tell how to bring them to a better mind: So we judge them every way as unfit to be trusted with their souls, who know not how to use their Authority to them, to make them submit to the Instruction of their souls in the things of God.   
FINIS.   

To all Christian People, Inhabitants in any Parishes, within the County of Norfolk, or the City and County of Norwich, especially such as are under the charge of any of the Associated Ministers in those Counties.  
Dear beloved in the Lord:  
WE having (through the blessing of God upon our long debates) come to a settled Agreement as to practise, relating to the reviving of an ancient and useful exercise of Religion amongst you, (the particulars of which Agreement, with the reasons moving us to a consent in them, we have before expressed) we have nothing to do, but to beseech you, if there be any regard to be had, either to your own immortal souls, or to the souls of those whom God hath betrusted you with; if any bowels and mercies in you towards them, if you put any value upon the rooting, or establishing of souls in the Principles of Faith, That you would in this thing submit unto us, as unto those whom God hath set over you, and who must be accountable for your souls in the day of the Lord Jesus; that our account concerning you in that day, may be given up with joy, and not with grief, for that will to us be grievous, (and we are sure) for you unprofitable. What we desire from you we have already told you, and it is reducible to these two heads;  
1. A just account from you of your proficiency, under the means of grace, so long continued to you: that you may fulfil our joy, while we shall have some assurance from you, that we have not laboured amongst you in vain.  
2. A mutual assistance from you, Enabling us to discharge that duty which we confess ourselves to own to those under your roofs.  
As to the first: When you shall have duly considered, that we are those who watch for your souls, and stand charged with them in God's Book, we trust that you cannot but judge our motion exceeding reasonable, considering that we cannot perfect our accounts without conferring Notes with you; What a sad account shall we have to give for those souls, for whom we shall be only able to say, Lord! what they are, or how they have profited we cannot tell, for they kept their souls reserved from us. How can you say that you own the Ministry of the Gospel, or us as the Stewards of God, and yet refuse that instruction which we are ready to give you, or that duty of submission which you own unto us? With what satisfaction can we either Administer the Sacrament of Baptism to your Children, or the other Sacrament to yourselves, whenas you who address yourselves unto us, to demand the first in your right for your Children, or the latter for yourselves, refuse to give us any evidence, that you have his warrant (whose Stewards we are) to require either the one, or the other, and we (possibly) know not, whither you know any thing, either of the nature of that God, to whose Ordinances you lay claim, or of those mysteries of which you desire to be made partakers? We are sufficiently convinced, that those amongst you in whose hearts we shall found such Principles of frowardness working, are of the number of such as the Apostle calls Children in understanding; and stand in most need of, what you will see no need at all of; at lest we have no reason to judge otherwise concerning you: for the gracious heart is willing to be searched and tried: the knowing souls are always desirous of instruction; and those who are awakened to a steadfast belief, that they must one day give an account to God, will not only be frequently taking account of themselves, but ready also to give an account unto such, as they judge faithful; not finding it an easy matter to satisfy themselves concerning the state of their own souls, or concerning a just improvement under the means of grace. Give us leave therefore to treat you, under the notion of Babes in Christ, and to entreat you to consider with us;  
1. The excellenty of the knowledge of the things of God. All knowledge hath its proportionate goodness, but this a more eminent excellency, both in regard of the excellency of the Object, and also the usefulness of the Act. It is the homage which the understanding gives to God, and without it, though the Affections may be laden with the fruit of good desires and zeal, etc. yet the understanding will be barren and unfruitful. That God who hath made the Affections, hath (doubtless) made the Understanding also, and expects an homage from the latter, as well as the devotion of the former; be hath made them both for himself, and is uneavenly served, by any single power of the soul. Is it dishonourable for him that pretends to any profession, to a practice in any Mechanic, or intellectual mystery, not to know the principles of that Art or Mystery, to which he professeth; and is it not much more dishonourable, to him who owns the Reverend name of a Christian, to be ignorant in the Principles of Christianity? Is light pleasant to the eye? and all knowledge pleasant to the understanding, because its proper Object? and is there no delight to be found in the souls comprehension of the things of God? Is that knowledge sweet, the utmost issue of which is but satisfying an itch of curiosity, fitting us for converse with Men, or the gaining of an estate or interest in the world? and is there no sweetness in that knowledge, which prepares us for converse with Saints and Angels, for a converse with God in duty, and for the enjoyment of God himself to all eternity? The knowing Christian who is zealous also, is far better than him, that is, zealous without knowledge; if knowledge and zeal lie in the soul together, there will be heat; if zeal runs so fact that it stumbles (as it did in Paul's case, and in the Jew; too) knowledge will lift it up; if a temptation to errors or Apostasy prevail against zeal, if knowledge be with it, those two shall withstand it, and the threefold cord of knowledge, zeal, and sincerity, in any soul will not be easily broken.  
2. Consider (we beseech you) the danger of ignorance in the things of God. 
2 Thes. 1.8.  Christ will come in flaming fire, to take vengeance, as well upon them that know not God, as upon them, who obey not the Gospel of Christ. The ignorant as well as the disobedient, shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. Besides how can you believe on him, of whom you have not heard? or worship that God whom you do not know? or perform that homage of holiness to him which you do not understand? Knowledge is not only itself, a piece of the Tribute which we own to God, but the foundation, upon which every Altar built to the living God, must be erected; an ingredient in every composition, from whence he can smell a sweet savour. A mere nescience of things necessary to be known, pollutes us, and makes way for our damnation. But  
3. Consider (Brethrens) that an affected ignorance is much more dangerous. The soul that is without knowledge is not good, Prov. 19.2. But he that refuseth instruction (saith Solomon,) despiseth his own soul; he is one who judgeth himself unworthy of eternal life, making a covenant with darkness; and subscribing his own damnation: and this (saith our Saviour) is the condemnation. The poor Pagan gropes for the Wall, because he wants light, this man falls into the pit because be shuts his eyes; The former knows not how to get a knowledge of God, further than his invisible things are clearly seen from the things that are made. These like not to retain God in their knowledge; they are of the number of those of whom Job speaks, who say to the Almighty, departed from us, for we desire not the knowledge of thy ways. The wilful self-murder is the greatest murder, and the wilful soul murderer is (doubtless) most shut out of the hopes of eternal life. Give us leave therefore to beseech you in the words os Solomon, that you would attend unto wisdom, and bow your ears unto understanding.— Jest you mourn at the last, when your soul and body shall be consumed; and say, How have we hated instruction? and our heart despised knowledge, and have not obeyed the voice of our Teachers, nor inclined our ears unto those who would have instructed us? Jest any of you say; do not we read the Word, and hear Sermons, in order to our instruction, what needs Catechising? We beseech you  
3. To consider how many years some of you have sat under our public Preaching, and yet how unskilful you are to this very day in the word of Righteousness. What the Apostle saith to the Hebrews, we fear may be applied to you. When as for the time you aught to have been teachers of others, you have need that one teach you again which be the first Principles of the Oracles of God, and are such as have more need of milk than of strong meat, Heb. 5.12. For the demonstration of this, you need do not more than Catechise yourselves, concerning the nature of Original Sin, the Justification of the soul before God, etc. things of highest concernment to your immortal souls; to say nothing of that woeful ignorance which we daily found amongst you, concerning the Natures and Person of Christ, and the great mystery of man's Redemption; and daily experience shows us, how much this ignorance exposeth Pious souls to the temptations of Satan, both those which are to sin, and those which are for sin, as also to every wind of Doctrine, and the errors of such, who go about to deceive. Nor indeed can we reasonably expect lesle. The Principles of Religion are in the bottom of our Sermons, but in those exercises, the truths of God are but lightly insisted upon; now and than one of them passeth by the soul, and it receiveth a little thereof, but it is attended with many expressions, serving only to stir up the Affections; for the crowd of which, those who are small in stature as to knowledge, can hardly discern what the Principle is, which is the Subject of our Discourse, (it is lost in the retinue) so that the fruit of Preaching is seen rather in warming the heart, than in the information of the judgement; There the Principles of the Doctrine of Christ are one by one, (and that cursorily too) brought to the soul; but in these exercises they make a stay at the door of your hearts, and knock once and again, besides that you see them in their native dress, nor are they dismissed from you, until you have viewed them in every part and got a full cognisance of them.  
4. And lastly, Let us beseech our dearly beloved Friends to consider, The vanity of their pleas for a non-submission to this exercise. We are ware, that some of you will pled your Privileges, others their temptations, a third sort, their natural infirmities, Give us leave to reason out the case a little with you.  
Those who think themselves privileged from this piece of their duty, challenge to themselves such a privilege, either from their Age, or outward quality of the world; or from their Married Relation, or lastly, from their former Admission to the Supper of the Lord. But will any of these excuse an affected ignorance, when the day of the Lords vengeance shall come to be executed upon them that know not God?  
1. For the first it is true, Days should speak, and the multitude of years should teach understanding; and that it is a business of more difficulty, for aged, than for younger persons to receive, or retain Principles of Instruction, experience teacheth; but we are yet to learn, that it is a business of lesle duty for such. It had indeed been well, if in the morning, they had not neglected to have sown their seed, but shall their hand be therefore slack in the evening? shall one neglect excuse another? or is not the difficulty that attends the work in aged persons, a just penance rather, for their neglect in youth? Necessity will teach those to dig in their age, who knew not in their youth how to do it; and will it do nothing to constrain ignorant persons that are aged, to learn the things of God, that their souls maybe saved in the day of Christ? Shall the danger of starving or begging our bread, prevail further with us, than the danger of burning in Hell for ever? will it excuse you to answer the judge of the quick and the dead, hereafter calling you to an account for your ignorance in days of light, to say, Lord! we were too old to learn? It was possible but your misery (through want of good education) not to be instructed when you were young; we are sure it will be a damnable sin unto you, to refuse instruction, because you are old; you are nearest to eternity, it should be judged your greatest concernment to be preparing for it, and John 17.3. It is life eternal to know God, and whom he hath sent, the Lord Jesus Christ.  
2. For those who plead their Quality, in bar to this piece of their duty, we trust they will desert their Plea, when they shall have seriously considered, that these accidental differences betwixt pieces of the same clay, will not hereafter be considered by the great Potter, with whom there is no respect of persons. When the grave shall have stripped us of all our gawdry, and our several honours shall be laid in the dust, and the resurrection shall again present us before the great Tribunal of God; there will be no Heralds of Arms, to distinguish us according to our several dignities, Lords and Ladies, Esquires, Gentlemen, etc. will be all known, but under the common notion of the Sons of Men; At that day the Kings of the Earth, the great, and the rich Men, the chief Captains and the mighty men; as well as the poor Bondmen and Apprentices, or ordinary Freemen, and Yeoman's Children, if they have not known God, and obeyed the Gospel of our Lord Jesus Christ, (which without a pravious knowledge of it they cannot do) will be seen, endeavouring to hid themselves in Dens, and it in the Rocks of the Mountains, and be heard crying to the Rocks, and to the Mountains to fall upon them, and to hid them from the face of him that shall that day sit upon the Throne, and from the wrath of the Lamb, before which none shall be able to stand. Besides it is impossible there should be a greater Argument of ingratitude and disingenuity, than for us to pled the favours of God towards us, in bar or abatement of our duty toward him, from whom it is that we are made thus to differ from our Brethrens, and who hath therefore done it, that we might be the more obliged to our homage. How contrarily doth that good Man Nehemiah argue in this case, should such a man as I fly? saith he, he makes his greatness an engagement to duty: we plead it in excuse for duty. He argues from it, an engagement upon him, to be an example unto others: We argue, that because of it, we should not be obliged to follow the good example of others. God of old complained of his people Israel in this Language: 
Jer. 2.2.  I remember the kindness of thy youth, the love of thine espousals; when thou goest after me in the wilderness, in a Land that was not sown; Israel was holiness to the Lord: and the first fruits of his increase, Verse 5. What iniquity have your Fathers found in me, that they are gone far from me? and have walked after iniquity, and are become vain? And again, I did know there in the wilderness, in the Land of great droughts. But Verse 6. 
Hos. 13.4.  According to their pasture, so were they filled; and their heart was exalted, therefore have they forgotten me. O that it might not be said of any towards whom God hath set us in relation; when they were poor, and low in the world, when they went after God in the wilderness of many streights, and difficulties, than they were holiness to the Lord, than they seemed to delight to know and to follow on to know the God of their mercies; they and their houses than served the Lord. Themselves were not above Ordinances, (to use the improper phrase of these sinful times,) nor their Children, above Catechising. But God hath blest them with increase upon Trading, or exalted them to some places of profit or trust, and they are grown great in the world; and now According to their pasture, so they are filled, and they have forgotten him that lifted them up. This is indeed to become like the beast that perisheth: while the wanton horse is out of flesh, every Child can take him, every Rider rule him; but when he is grown fat, he becomes unruly, and unfit for his Master's use. We read concerning Saul, that God once said. It repenteth me that I have made Saul King, 1 Sam. 15.11. For he is turned back from following me. We are afraid jest God should say concerning many, in this proud and licentious age; It repenteth me that I have advanced such or such persons in the world, that I have given them plentiful estates, titles of honour or dignity; for since that time they have forgotten me.  
3. There is a third sort, who think themselves privileged by marriage, The Apostle indeed tells us, that marriage is an honourable estate, and it is a shame to any to be under an engagement to the performance of duties, in which he is ignorant; The Wife is commanded to learn of her Husband at home, and the Husband to walk with her as a man of knowledge; but experience tells us, how few there are to live up that this duty: yea that there are not many in a capacity to perform it. We think it reasonable that persons in such relation, should be prudently dealt with by their Ministers, but we cannot think them excused from their duty, in the use of, and submission unto all means proper for their instruction in things of God, without a knowledge of which, we are sure they can never have eternal life.  
4. For those who have been admitted to the Supper of the Lord in particular Churches; We confess something more may be said. This exercise chief intending the due information of Christians, in the Fundamental and more necessary Principles of Religion, in which such should be competently instructed, who are regularly admitted to that piece of Communion with God. But yet in regard that all such Christians stand obliged to a growth in knowledge, as well as any other grace, and we are sure those who know most know but in part, and this (as we have formerly argued) is a most accommodate means in order to such a growth, we are not satisfied that this is a sufficient plea for any, unless both they, and their Pastors found that they have attained, some more than ordinary persection in knowledge, before their admission into that degree of Communion. We look upon Catechising, as an exercise designed to an higher end, than the mere preparing of Communicants for the Table of the Lord; and though we presume that none admitted to that Table, by any conscientious Minister, shall need be examined like Children, as to their knowledge in the first Rudiments of Religion; yet we trust, this exercise may in a short time be so fare improved, that it will not appear a puerile exercise; we intent (God willing) to begin with the short Catechism, (composed by the Assembly) and to examine it throughout, Without the Scriptures annexed, than to examine the Scriptures also, that it may appear to our people, that their faith is not to be bottomed in the words of Men, but in the wisdom of God; and we would hope that in time, we might bring some of our people beyond that shorter form, to give us some account of the larger Catechism; we hearty wish all those in Sacramental Communion with us, were thus fare instructed: but we found by too frequent experience, that even their knowledge is very disproportionate, to the means of grace which they enjoy; and that few of them have a distinct and orderly knowledge of the first Principles of Religion, and are much at loss, to prove by Scripture, what they profess to know, and believe. Nor would we willingly rest here, but would gladly bring up some of our people, to give us accounted of our Sermons, and of such Questions, as we shall out of the read of the Catechisms, propound for the further explication of the Answers found there. Now if we can ever ripen this exercise to such a perfection, every one will judge that here will be something more done, than can be expected from Children; And we conceive that if any such who are in fullest Communion with us, shall think fit to Answer us some Questions, in the face of the Congregation, besides the advantage may redound to others, who may thereby be encouraged to their duty, there may no small advantage accrue by it to their own souls, whilst by this means, their knowledge will be perfected, and their judgements settled concerning the things of God, and they will be enabled to give a reason of their hope, to every one that shall ask it of them.  
2. There is a second sort, who have nothing to pled but the force of a temptation, from the scorn and reproaches of their Neighbours, or possibly those that live in the same Family with them. Who so remembers Abraham's Family, was not free from an Ishmael, and that a Michal was found in the bosom of him, who was the man according to Gods own heart, cannot reasonably expect, that the large family of God, (which is his Church) should be without some profane Scoffers at those who are better than themselves. Nor is this a small discouragement to those, who are not so well exercised in the things of God, as to have tasted the comfortable advantages, which are the returns and rewards of duty in this life. The Pharisees scandal, (John 7.49. Have any of the Rulers or of the Pharisees believed on him, but this people which knoweth not the Law, and are cursed?) thrown in the face of these young Disciples, made the generality of them turn head, and go every man to his own house. They had not sat down before and considered, what it would cost them to become Christians. We hear the whisper of vain persons. What? will you go to be Catechised like Children? will such as you go? do you see any but Children, and those the Children of ordinary persons too that come there? etc. It being not in our power to prevent the throwing of thosedarts, we shall only make it our business to arm you against them.  
1. In the first place. What is said of honour, That it is more in him that gives, than in him that receiveth it, is (we are sure) much more true of reproach and dishonour. It is a poison only hurtful to that soul which spiteth it, and sticketh not at all to the face upon which it alighteth. It is that which comes out of a man, such as vain words and sinful actions, or lusts within a man which defiles him, not what is thrown upon him from the hands of another; It is, and aught to be a small thing to a Christian, to be judged of Men; be should remember that its his lot to go through evil as well as good report.  
2. Suppose they be most of the poorer sort that submit to this method of instruction, Yet Harken our Beloved Brethrens, 
James 2.58.  hath not God chosen the poor of this world to be rich in faith, and heirs of the Kingdom, which he hath promised unto them that love him? The reason is not because the richer should not submit to it, but because they are held captive by their lusts, that they will not submit to this instruction; And there is a more secret cause of that too. Not many wise Men after the flesh, not many mighty, not many noble, are called but God hath chosen. The base things of the world; and things which are despised hath God chosen, That no flesh might glory before the Lord.  
3. It was a smart reply which David made to Michal, mocking him out of a window, while he was dancing before the Ark, 2 Sam. 6.20. How glorious (saith she) was the King of Israel to day, who uncovered himself in the eyes of the Handmaids of his Servants, as one of the vain fellows shamelessly uncovereth himself? He replies, Verse 21. It was before the Lord, who chose me before thy Father, and before all his house to appoint me a Ruler; therefore I will play before the Lord, and I will be base in my own sight; and of the Maidservants, which thou hast spoken of, I shall be had in honour. Why should not the same spirit be found in our Brethrens, which was found in the Man according to Gods own heart? why should not they answer the Michals and Ishmaels of this generation, in the same dialect and say, It is for the Lords sake that I am willing to submit to any method of instruction, for the Lords sake who hath commanded me to bow my ear to understanding, for the excellency of the knowledge of Jesus Christ my Lord, for which St. Paul accounted, all things loss and dung, that he might but win Christ? For the Lords sake who (I trust) hath chosen me to obtain eternal life through the knowledge of his truth, and possibly hath cast of your souls, and left you to your own lusts, jest in seeing you should see, and hearing understand, and your souls should convert, and be healed; It is for my immortal souls sake, that I do it (which I know without knowledge cannot be good, Prov. 19.2.) If by any means I might attain to the resurrection of the dead. I will therefore submit to instruction, is this in your eyes to be vile? Nay sure (if Solomon may be judge) shame belongs to them who refuse instruction. I will yet be more vile in this sense, I will be base in my own sight, and not disdain to be accounted a fool, that I may be wise to eternal salvation. My soul is infinitely more precious to me, than my name amongst the Sons of Belial. Of all sober Christiaus, yea of all who are but morally virtuous, I shall be had in honour. Yea those vain persons of whom you speak that they will reproach me, shall honour me in the day of their visitation. Mourning for sin, never destroyed beauty; kneeling at Prayer, never spoiled a silk stocking; nor did a submission to Catechising, ever hinder any one's preferment in Marriage.  
4. And lastly, (Brethrens,) If we cannot get over so small a stumbling block, as a scorners tongue in our way to Heaven, how shall we endure a Prison? how shall we (if called to it) resist unto blood? The Apostle tells us, That all who will live godly in Christ Jesus shall suffer persecutions. Of all persecutions that from the tongue is (doubtless) the least. We have read of some who from this form of Catechumeni in Origen's School proceeded Martyrs, but we never read of any that did so who stumbling at the threshold, would not come into this School.  
3. There is yet a third Plea, which some put in to excuse them from this piece of duty, and that is from their natural infirmity. Which by a mistake, they nickname modesty; this they say will not suffer them, to express their conceptions, especially in a public Congregation. In this plea Women are chief concerned, who make highest pretences to this virtue, and would seem to have monopolised it to their Sex. To which we answer,  
1. That we conceive it is a plea insisted upon in this licentious age at a fare lesser advantage, than formerly it might have been urged upon. Heretofore indeed such a modesty had possessed the female world, that a Virgin must not be seen in a Congregation with a face uncovered, (Rebeccah would not meet Isaac, before she had put on her veil) and the violation of this Law of modesty, was such a scandal, 
Lacteas quid prae te fers sine linteo mammillas? Quid hoc est nisi dicere, posce! posce! trado. Pontan.  that Tertullian calls her, that in his times was seen without her veil in the Congregation, Caput nundinatitium, pudor ostentatitiae virginitatis. None but Jezebel than would paint herself, and look out at a window; and the very Poets would deride them, as presumed strupets, who made their breasts naked. We say had this plea been insisted upon in that bashful age, it might have signified something inreality. But when we consider the immodest liberty taken in these duties, by too many of that Sex, in discovering their nakedness in the sight of the world, yea even in the public Assemblies, for divine worship (without regard to the Angels) stretching out their want on necks, and mincing it as they go, conversing with wantoness, in mixed dances, yea at public Taverns and Inns, &c We are apt to think, that the guard of modesty, which nature seemed originally to have set upon them, is long since dimissed, and wonder to hear of it any more in the world.  
2. Doth not nature itself teach you, to make modesty give place in cases of necessity, though of no higher concernment than bodily welfare? And have we not demonstrated a necessity of being instructed in the things of God? or are soul necessities lesle considerable than those which encumber bodily life or health? may the bars of modesty be honourably passed for the latter, and jest for stumbling blocks to the former?  
Neither do we think true modesty in the jest concerned, as an hindrance to this submission. Which of you who make this your plea, should any of us (though before never so many witnesses) inquire of you concerning your health, the welfare of your Parents, or other relations, or your other worldly concernments, would be so overcome with modesty, as not to give us an answer? and why should your modesty be pleaded only when we come to query you concerning the things of God, and the concernment of your immortal souls?  
4. To conclude this therefore, we can easily grant, that there may be a shamefacedness in some, which may hinder their submssion to this useful exercise; But as the Philosopher will allow nothing of this nature the name of a moral virtue; so much lesle is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be humoured, which is an excessive shame, restraining us from what of itself is praiseworthy and honourable. If therefore any pled this in earnest, we have nothing to do but to tell them, that it is a lust not to be gratified, but mortified. And in very deed, whatsoever of this is real in any, ariseth merely from a fear of disgrace, which (as to this thing) will not longer abide in any, than until they be raised to a confidence of their ability to satisfy their duty in it, and be convinced of this as their duty, and the eternal concernment of their souls, that they may not perish for want of knowledge. We have (we trust) said enough to press the first thing which we had to request of you. The second was  
2. A mutual assistance from you, as you are governor's of others, enabling us to discharge that duty, which we confess ourselves to own unto the Children and Servants committed to your trust. And this in two things  
1. Your more private preparing them for our work.  
2. The exercise of your authority, in requiring their appearance to us when we are waiting upon this service,  
As to the first of these we do desire our Brethrens to consider  
1. That besides the common Obligations which arise from the bonds of natural affection and common charity, and engageth Parents and Masters, to take care of their Childrens and Servants souls, as well as of their outward being and welfare; they also lie under the obligation of a positive divine Law to the performance of what we desire of them. The Israelites were obliged to take all opportunities to whet the Law of God upon their Children, Deut. 6.6, 7. and to 'cause their Children to understand the Passeover, Exod. 12. Both Children and Masters are charged (in the fourth Commandment) with the souls of their Children, and of their Servants; to say nothing of the examples of Abraham, David, the Mother and Grandmother of Timothy, etc. Elie's neglect of his Family caused the ruin of himself and it. Whatever any of our Brethrens may fancy, there never comes a Child or Servant into any of their families, but he comes with this warrant from the great Lord of Heaven and Earth. Keep the soul of this Child, this Servant: for if it be missing amongst the number of my sheep at the great day, through thy neglect in reproving, instructing, or timely correcting, or restraining it, thy soul shall go for it.  
2. We beseech our Brethrens to cousider, That the duty, which we press upon them, is within the compass of their power. You cannot teach your Children, or Servants the fear of God, but you may teach them the knowledge of God, you cannot convey grace into their hearts, but you may convey instruction into their minds. You cannot bring them to Christ, but you may bring them to Church; Doubtless the omission of no duties will be so severely revenged upon people, as those which even in our lapsed estate we have a power to perform, if we want not an heart to them, and refuse the performance of them.  
3. We dare assure every one of you, that in the performance of this duty, you will be like the Husbandman (of whom the Apostle speaketh) who reapeth, first of his own fruit. Those who know most of God will best perform their duty to you; we cannot but look upon the undutifulness of your Children, and debauchery of your Servants, as very much caused, from the neglect of your duty, who should have taught them better things; and in your punishment in their miscarriages you may many of you read your iniquity in this neglect of them.  
4. We are sure, That by this performance of your duty you would much facilitate our work. The neglect of Masters and Parents, in the instruction and gorvernment of their families, hath almost made the work both of Magistrates and Ministers unpracticable as to the latitude of their duty. Whence is it that your Children or Servants, are either ashamed or afraid, to give any account to us of their knowledge or proficiency under our Preaching to them, but because it is a strange thing to them, to which they were never accustomed at home.  
5. We might further add, That by the practice of this duty you would found no small advantage arising to your own souls, and this not only in the satisfaction you would have, while you should see their proficiency in the knowledge of God, and you shall in the death, or miscarriage of any of them, have the testimony of a good conscience that you have not been defective in your duty to them: But also in the further confirmation of your own souls in the truths of God, stirring up your own minds by way of remembrance. It will be of the same use to you, that the Jewish Phylacteries were to them, by means of which the truths of God will be always kept in the eye of your minds.  
The second thing which we have to beg of you is, The exercise of your authority in commanding and requiring your Children and Servants to appear unto us waiting upon this piece of our Ministry. And for this we must be the more importunate, until the Civil Magistrate shall be pleased to interpose his authority, (it being the only means we have to bring our wholesome design for the good of their souls, to any comfortable issue.)  
We would hope the persuading of you to this, should be the easiest part of our work; In our first request we pleaded with you to put of something of yourselves, that you might put on Christ, perform (we mean) your duty to him. Here we ask you but to put on yourselves, clothing your delves with, and exercising that due Authority, which God hath given you, over those under your roof. Those who will not put themselves to the inconsiderable trouble, once a week or oftener, to propound a few Questions out of a Catechrsm to their Children or Servants, in order to so great an end, as we have proved this exercise conducible unto, will doubtless do very little to help them to Heaven. But those who refuse this latter part of their duty, will do much lesle. We will not suppose that any Master or Parents shall so little understand the Authority, with which God hath invested them, as to tell us, that they cannot make them come. The Centurion's Servants (of whom we read in the Gospel) were at better command. And unquestionably if the Lord had not thought he had clothed you with a sufficiency of power over your Children and Servants, he would never have charged it upon you, to take care that they should keep his Sabbath holy.  
We shall add not more, but commend you all to the Lord, and these things to your serious consideration, imploring the blessing of his grace.  
FINIS.   

Reader:  
Though all due care was used, to prevent thy trouble in the perusal of these Sheets, yet the Printer must (besides failers in stopps, and accents,) beg thy pardon for these following Erratas.  
IN the Epist. presatory. p. 9 in marg. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 5. deal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 10 in the Epist. l. 19 r. nor. In the Art. p. 2. l. 3. r. to the. In the Book. p. 1. in marg. r. circumsonants. p. 3. in marg. r. retinet. p. 3. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 6. l. 9 r. Catechistae. p. 6. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 14. l. 6. r. . p. 19 l. 1. r. endeavoured. p. 25. in marg. r. observari. p. 27. l. 20. r. parent. p. 28. l. 23. r. opportunum.