Catechising Gods Ordinance: OR A SHORT TREATISE CONCERNING That 

Ancient  
Approved  
Soul-edifying  
Singularly necessary   Exercise of Catechising.  
DELIVERED In sundry SERMONS at botolph's Aldgate, London.  
By Zach. Crofton Minister of the Word.  
Jesus Christ in his childhood submitted himself to this Ordinance of God, though he were replenished with all divine wisdom. Downam of Catech. p. 334.  
Knowledge of the Word is as necessary an art for Christians, as the art of husbandry is necessary for husbandmen. Greenh. p. 383.  
Invisa possumus cupere, incognita nequaquam. Aug.  
Train up a child in the way he should go, and when he is old he will not departed from it. Prov. 22.6.  
Whom say ye that I am? some say Elias, some John the Baptist, some Jeremiah or one of the Prophets. Whom say ye that I am? Thou art Christ the Son of the living God. Mat. 16.13, 14, 15, 16.  
London, Printed by E. Cotes for Tho. Parkhurst, at the Three Crowns over against the great Conduit at the lower end of Cheapside, 1656.   

To his much honoured and truly endeared in the Lord, the Christian Inhabitants within the Parish of botolph's without Aldgate, as well without as within the Liberty of the City of London.  
Endeared in the Lord,  
I Present to the view of you all, what hath been plainly preached to the ears of such whose hearts God hath inclined to attend on my public Ministry. It is the chief and plain heads of sundry Sermons without all Pulpit-repetitions, which would have swelled the volume too much; and without all flourishes of Father's sentences and citation of Authors, which might have made it nauseous to the minds of such who judge things goodness by their plainness: the main scope and drift of it is to vindicate the dignity of a despised, and due authority of a denied Ordinance of God; to revive in the Church an anciently exercised; and too too long exiled privilege; to excite and quicken to that too too long neglected duty of Catechising in all Christian societies. This work I confess hath been done by many more able and eminent Ministers of the Church, as holy Mr. Greenham, reverend Mr. Downam, acute Mr. Ford, and the reverend Provincial Assembly of the Churches of God within the City and Province of London; many times I had it in my thoughts to have commended these to your reading, but fearing what in that case I should desire might pass in at one ear and out at another; and I being by some desired, and by the Province enjoined to preach on the nature of this duty; and having calculated the doctrine for your condition and capacity, thought it might most sure with you to put my own digested considerations into your hands; the which cannot but be the more welcome to such whose ears heard them, and whose hearts were touched in the public delivery: the acceptance of them by such is not to be doubted; and by all others it is desired, that they may be so fare accepted as to be taken up, read without passion or prejudice; the Doctrine therein taught may be revolved in your deliberate thoughts; and prayer may be put up to the God of Wisdom, to open your eyes unto the apprehension and acknowledgement of the truth: This acceptance is the rather desired, for that  
1. This little Tract is presented to you as a taste of that pity, and testimony of that true affection I bear to you in the Lord, as your Minister: against which though I strongly resolved, yet providence hath so disposed, that after all the sad changes, and Religion-ruining revolutions, to which the times have subjected you, you are committed to my care and charge, and I hope I can unfeignedly say, you are now my Dear beloved and much longed for in the Lord.  
2. This Tract travels in this public way to seek out them, who by reason of the spirit of delusion and profaneness, withdraw their ears from hearing it when preached; I thought it a duty to preach to the eyes of them whose ears are shut to such absolute Religion-preserving ordinances, as this is of Catechising. I hope you have more charity then to suffer a Parish Child born amongst you to pass by your houses without one nights, nay a few hours entertainment: and I desire none may appear so cruel, as to spurn and kick it out of their houses for the father's sake, and the rather for that the father is to be found ready to traverse all inditements against himself or doctrine, if he may but enjoy a patiented hearing; but in special take heed that none look asquint at it, and carry doggedly towards it for propounding a duty, and pleading for a piece of piety, for therein they engage the God of wisdom and holiness to plead his own cause. As for such as shall be ready to flight it on a seeming scrupulosity of conscience concerning the novelty, or antiquity, or formality, etc. of the exercise for which it contends, I desire they will with patience read it through, it may be the resolve of their scruples may make them more esteem it.  
3. The duty herein pressed, is that which concerns you all of what ever age or condition: Are you ignorant? Catechising is the way to knowledge; and certainly, knowledge in rudiments of Religion, is an absolute duty incumbent on every man, be he rich or poor, high or low, young or old. It is a very good observation the Provincial Assembly have in their exhortation to the same duty, and I desire you may well note it, it is this:  
It is the rare privilege of the Romish Synagogue to have such a power over ignorance, as to command her to employ herself as a tender nurse to their blind devotions; but the Church of Christ hath ever found her such a froward piece, as that she hath churlishly handled all the genuine issues of truth & piety; and as fond cockered all the misshapen monsters of error, though never so strangely composed of an heterogeneous commixture of superstition and profaneness. And as they, I must needs say, we cannot nourish ourselves with the least hope as to see ignorance become serviceable to true piety: we know the affections cannot outgo the apprehension of truth, till she be known, cannot be reverenced, cannot but be hated.  
Are you knowing? yet Catechising concerns you not only in that thereby you communicated knowledge to others (according to your duty) but also the Catechism is to you no less useful than the compass to the most skilful Mariner, to steer your course with method and order in these boisterous days of confused notions, as a touchstone to the most discerning Goldsmith to try metals, and detect the most glittering falsities that are spread before you with a Christ, Christ, as a rule to the most understanding Architect, by which you square your actions in the spiritual edifice of your immortal souls.  
Are you poor? Catechising is a very cheap and easy way, in a few hours time, in two pence expense to make you rich in faith.  
Are you rich? Religion will make you civil, literature will be your honour, and none so much as Catechism, which will be the very glory of a Prince's Crown.  
Nay not only doth the duty pressed, but the very pressing of it concern you all; and that in order to the quickening of your lukewarm spirits, convincing your very consciences of a duty to Catechise and be Catechised: Hath not the long neglect of this exercise to some, lost the divine stamp of it, and armed young men (when called to Catechising) with impudence to call its authority into question? how many stick not to call it an humane invention? how many others account it good, but not necessary; allow it where it is used, but live without the discharge of it themselves, as if it concerned not them? if ever it had need to be pressed now with most power and plainness, pregnant and persuasive arguments; the youth of this age through want of Catechising, are captivated with Heresies and Schism; and if the neglect be continued, the youth of the next will be capable of turning Pagan or Papist; but in the past ages of the Churches by this very means, as you have heard and may read, young children were prepared for Martyrdom in the defence of their Religion.  
If any inquire and wonder that I preach and present to your reading so low, plain, common, and ordinary Doctrines in this high flown, wise and knowing age: I desire such to know, I am not insensible that the age in which we live, is an age of comforts, and that the now great enquiry of our Saints is after joy, not duty; assurance, not assent of faith; but truly I study not what may please you, but what may profit you; the practices of holiness in Word, Sacraments, and Sabbaths, are more for your profit then the privileges of a Christian: and whilst your heads are lifted so high, that you tread and trample under your feet the principles and positive duties (pearls of no small value) it is high time to set the lustre of them before your eyes, and to make wantoness know sweet meats were not intended to work a contempt of common and ordinary food: and again, you have been too long pleased and puffed up with high flown doctrines: nay and the spiritual riches under which you travel (I mean that heady disorderly knowledge, uttered in free, but very confused discourses) makes me very jealous they were not wholesome. Lastly, I have cause to fear that generally you cannot yet bear higher Doctrine; if God will, I shall leave the first rudiments, and go on towards perfection, when I have first laid the foundation, you will do well to consider some men (who desire to make the bounds of Christ his Church narrower than the Lord hath set them) hath under the notions of gathering Churches, stirred you in many parts and private congregations, and unchurched (as much as in them lies) your whole bodies holding the place of a public Minister, but neither owned nor discharged the duties thereof in your instruction, nor yet giving way for others to do it: nay, nor yet have they instructed the poor souls seduced into their societies: great is the ignorance in foundation principles I find, and greater I fear amongst you; nor, when I consider how it hath been with you, do I wonder; but only this I say, how shall they be capable of the comforts that flow from the enjoyment of Christ, that are yet to be convinced that Christ is present to every believer in the Sacrament, not only by way of efficacy, but also of real existency, yet not corporal in a Popish sense. But I will hold you no longer at the threshold; the Doctrine I have preached to some, and printed for all, I tender it to you as a Minister of Jesus Christ; nay, as your Minister set over you by the Lord, and watching for your souls, and desirous to give up my account of you with joy, and not with grief, as such and I, this small Tract so tendered, I beseech you, nay I charge you in the Lord, receive both me and it. I am not ignorant that some amongst you who are ready to deny the existency of Gospel Ministry, despise it as Antichristian; determine the cry of holiness sufficient ordination, and the Ministry to lie so common, that any man may (though to them none must) be manifest; and are so fare from subjecting, that they set themselves over others, boldly Catechising the Catechizers, will be ready to disclaim and deny any subjection or relation to me, and dispute my authority as a Minister: But to such I say the Father's authority is better exercised then debated amongst froward children. I have offered openly and do offer again to give to the sober dissatisfied soul (that will with patience and meekness hear) full satisfaction, not only concerning this, but all other principles, of which this sceptical age hath caused them to doubt: I may not now stand to answer further, but invite them home, and in the mean time expect the duty pressed to be embraced, Catechising to be restored to your Families and Schools, your children and servants to be duly presented when called to this duty in the Church: and fervent prayers for a blessing upon it and upon me, that God would enable me to do the work which concerns your everlasting welfare; which is, and by God's grace shall be sincerely and fervently followed by  
The meanest of the Lords Labourers for your Soul's salvation, Zach. Crofton.   

The Contents  
IN this Treatise you have discussed this Doctrine:  

Catechising is Gods Ordinance, very useful to his Church, pag. 11  
The word Catechise explained, and the thing described, p. 1, 2, 3  
The reasons that enforce the Doctrine, and they are drawn from its 

1. Excellency in respect of its 

Prescriber, God, p. 15  
Professors, Saints, p. 17  
Prime matter, p. 19  
Proper end, p. 20    
2. Antiquity, p. 21  
3. Necessity, p. 28  
4. Utility, in that it 

1. Preserves Religion in purity, p. 31  
2. Propagates to posterity, p. 35  
3. Prepares for increase of Knowledge in Christ, p. 36  
4. Profits by the Word, p. 37  
5. Prevents Apostasy, p. 38  
6. Presents fit Communicants to the Lords Supper, p. 41  
7. Powerfully disposeth to duty, p. 45    
5. Easiness and familiarity, p. 46    
The proper matter about which Catechising is conversant, p. 47  
The forms to be used and manner how it is to be managed, p. 57  
Under which is noted those that must Catechise; 

1. Ministers in their Congregations, p. 60  
2. Schoolmasters in their Schools, p. 65  
3. Masters of Families in their Families, p. 70    
All that are ignorant, and in special youth, and why they must be Catechised, & how they must carry in subjecting to it, p 78   

The Doctrine applied.  
1. To inform of the necessity and dignity of Catechising, p. 86  
2. Reproof of Superiors neglect, p. 93 

Inferiors not submission, p. 110    
To exhort to the duty, which exhortation is enforced with several motives, p. 125    

ERRATA.  
Pag. 7. for them read then, p. 27. lin. 21. r. Canons of the Counsels at, p. 32. l. 22. r. Cooks.   

Imprimatur,  
Edm. Calamy.   

To the Reverend the Provincial Assembly of the Churches of God within the City and Province of London.  
Reverend Fathers and Brethren,  
DEdications of Books, and inscriptions of the names of men of worth and honour, are grown so common, that the plainest Truths and meanest Tracts discussing the same, cannot pass without them, and thereby a craved and engaged patronage: if this small Tract of so plain a duty must seek any, for many considerable reasons, it must seek you, and none but yourselves, as its Patrons.  
1. That the Author may hereby testify to the world and your selvef his thankful acknowledgement▪ os Gods great mercy to his Church, not only for your being in these times of envy and indignation at all Church order and authority; but also for your vigilancy over, and industry for the good of the Churches of God, eminently approved not only in your elaborate vindications of Government and Ministry, but also in your late grave, serious, and authoritative exhortation unto Catechising; wherein by many pregnant and persuasive reasons, you do provoke Ministers as well as others to a duty, the long neglect of which, with its sad effects, is to us in the sight of God and his Church, matter of shame and sorrow.  
2. To you it is directed as authors of its resurrection, though not first being, though at my first coming into your City (in the pursuit of the duty) I did some years since preach it to the people of whom I had the inspection, 
At James Garlickhithe.  yet I had laid it by me as dead, and determined it should never see the light, nor sound in the ears of men any more; yet the sound of your exhorting trumpet put again life into it, and caused it to be preached to a more public audience for the benefit of a much greater people, to all whose ears the sound not reaching, I was constrained to make it thus public, that by reading what they should have heard, they might be convinced of, and counselled unto duty; and now it is cheerfully submitted to your censure, at whose command it was preached, though not the first yet the second time.  
To you it comes in obedience to your command and conformity to your order, which requires an account to be given from the several Classes of what proceeding is made in the work of Catechising, to which you exhort; let this small Tract assure you of the cheerful submission of the meanest of your brethren to your exhortation, and full resolution to revive that ordinance of Catechising, so necessary, useful, and advantageous to the Church of God; prefessing that the greatest comfort that ever my soul enjoyed in all my ministerial endeavours amongst the people with whom I lately laboured, 
James Garlickhithe.  was in the instruction and (so far as I and others of their Christian acquaintance can judge) sanctification ●f some young men and young women, that did with constancy and diligence, against all discouragements submit unto and study their Catechism.  
Lastly, To your patronage it is commended, for that your exhortation to the duty pressed in it, and pursued by it; gives the Author full assurance of your readiness to patronise it, and by your power to protect it against the common carpers and cavillers at every truth and duty, with which our age abounds, and with the clemency that becomes your assembly, indulge the infirmities of its author in the weak management of so weighty a matter.  
Having given you the reasons of my boldness in this Dedication, I must crave leave to apologise in one thing, my not complying with your exhorting directions for carrying on the work of Catechising: that is in respect of the Form to be used, I do not indeed use, nor have I put into the hands of my people the Catechisms of the late reverend Assembly, not that I do disown, or in any thing dislike those Forms, I sully assent to the Characters by you given of them, and by which you commend them; but the form I have chosen and put into the hands of my people, is that of reverend Mr. Ball, the goodness, nay acceptableness of which, among people is proclaimed by the very many reiterated impressions of it; neither doth it differ in doctrine any thing, and in form not much from the Assemblies. The impulsive cause of my using this form was this, In the country where I lived this was the Catechism used in common, in the use of this I had by the blessing of God been constant: some that had learned this under my Ministry in the Country made mention of it amongst the people with whom I then laboured, in so much that they generally desired this Catechism, and would admit no other: I condescending to their desire in a three years use of it, not only did the fame of it come to the ears, but many Catechisms into the hands of this people before your exhortation came abroad; so that I could not conveniently alter the form: herein I must beg, and cannot but hope, that none of my brethren will be offended or censure me as guilty of singularity, and the rather for that you cannot but all conclude by this Catechism, 
Exhort. to Catech.  youth may be taught who made them, why he made them, how good and happy man was made by God, how evil and wretched he made himself, what need he had that the Lord Jesus should die for him, that the holy Ghost should regenerate him: what privileges he doth enjoy and may expect by Christ, what duties he is obliged to by those privileges, how he is to present his petitions to God, how to receive the seals of Gods gracious covenant; which being granted, I must expect your promise not too morosely to stand on circumstantial differences, where there is so fair an accord in material principles.  
Reverend Fathers and Brethren, now that you have so seriously and seasonably called unto Catechising, I could hearty wish, that confirmation of children, which I cannot but look on as an engagement to the study of the Catechism, were taken into your serious and second thoughts, and if found (as it hath been deemed) an Ordinance of God, some means were propounded for the reviving it in the Church: but herein I may seem too bold, and be thought to prescribe matter to your considerate debates: I shall therefore forbear any further to trouble you: but assure you that God will counsel you in things which concern his Church: make men in place and power a blessing to his Church: give to brethren a spirit of union with and condescansion to your just and pious resolves, and to our people of ready and cheerful submission to your exhortations and commands, and that not only because you exhort and command duties, but also with the authority of our Lord Jesus Christ, is and shall be the hearty and constant prayer of  
Reverend Sirs, The meanest of your brethren and servants in the work of the Gospel, Zach. Crofton.   

CATECHISING Gods Ordinance: OR, A short Treatise concerning that ancient, approved and edifying exercise of Catechising.  HEB. 5.12. & 6.1. 
When as for the time ye ought to be teachers, ye have need that we teach you what are the principles of the Word of God.  
Leaving therefore the Doctrine of the beginning of Christ, let us be led forward to perfection.  
THE Author of this Epistle, (whether Paul, as is most probable, or any other, we shall not now dispute) being singularly studious of the confirmation of the Hebrews, in the Doctrine of Jesus Christ they had received: in opposition to the dangerous seducing doctrine of such as endeavoured the drawing them back to the levitical priesthood, and law of ceremonies; doth at large dictate, and make known, the dignity, certainty, and perspicuity of the Lord his priesthood: (the consideration of which, with the several privileges thereof, is the duty of every Christian soul well initiated, in the first and chief principles of Religion) doth pursue their edification and establishment herein, by two things amongst others, to be specially taken notice of in the text, as the parts thereof.  
First is a 
b Hebrae●rum animos pulsat placida reprehensione stuporis eorum. Pareus in Loc.  Redargution or sharp check for their unprofitableness under the Word, and Doctrine of Christ: of which they are convicted, by their haesitation in the first principles of the Christian doctrine, and religion, without any progress, nay almost any knowledge of them, as in chap. 5.12.  
Secondly, a serious 
b Objurgationi tarditatis subjicit exhortationem ad fidci profectum. Par. c. 6. ver. 1.  Exercitation, or rather a solid declaration of his intention, to lead them (not of, 
c Jubet autem omitti ejusmodi rudimenta, non quod eorum oblivisci unquam debeant fideles, sed quia in illis minime est haerendum. Calv. in Heb. c. 6. ver. 1.  but) from the beginnings of the Doctrine of God, unto the further and fuller consideration of higher matters, that concerned Christ, their establishment and perfection in him.  
Again in the redargution, we may (for the further: understanding of the words) observe, first a duty employed, as necessary and useful in the Church of God: and that is to be instructed and taught to know, what are the first rudiments of religion, so as to be able to teach others therein: for we must not learn and leave them (i. e.) forget them, no, but we must not stick fast there and go no further: he is an idle and unskilful architect, that is always busy in laying a foundation, and never rears up a building upon it: 
Pemble Preface.  where duty is not to be neglected, can be no ground of reproof, for the time ye ought to be teachers, etc.  
Secondly, the Hebrews failing in and sinful neglect of this duty, subjecting them to a necessity of being continued in and under the same: ye have need, etc.  
Again, from the exhortation or intention of the Author, we may take a serious view of his motion in the edification of the people of God; and we see,  
First, the terminum a quo, term from which he moves, and it is expressed either  
1. Generally, leaving the Doctrine of the beginning of Christ.  
2. Or in the particular heads thereof: as repentance from dead works, faith in Christ, the Doctrine of Baptism, of laying on of hands, resurrection from the dead, and eternal Judgement: which according to the judgement of all Expositors on the Text, were the Catechetical heads of the Apostles Catechism, as we shall note hereafter.  
Secondly, the terminum ad quem, the term to which, was to be led forward towards perfection: where by the way we may observe the Apostles method of teaching the Doctrine of Christ suitable to every Infant capacity, that can only digest milk: as well as men of years, that did require stronger meat: nay that the word is to be dispensed, first in rudiments or Catechetical principles, as a foundation, on which must be built firmer Doctrines.  
Having divided the words into their main and proper parts: before we come to conclude the doctrinal observation that ariseth from them, it is expedient a little to explain them, and in the explication thereof, we shall find there is not much difficulty, that which principally as to our purpose calls for consideration is what the Apostle means by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the elements of the beginning of the Word of God, which he expresseth in the 5. chap. 12. vers. and calls in the 6. chap. 1. vers. the Doctrine of the beginning of Christ: in the clearing of which to your judgements, we shall commend to your serious and second thoughts three considerable things in the Text.  
1. The first is the Epithet, whereby the Apostle doth denominate the same to us: for denominations demonstrate the quality of things.  
2. The second the Apostle his Method of teaching, touched on before.  
3. The third the Matter recited and expressed by the Apostle himself.  
From all which we shall find, that these elements are no other than the main and principal heads of Christian Doctrine, Catechetically taught in the Church of God: and first of the first, and that is  
The Epithet or denomination; the Apostle calls them, elements of the beginning of the Word of God: Now elements are nothing else but the first principles and standing verities of any Art or Science compendiously expressed, that being true in themselves, they may be rules from which the fuller doctrine doth flow by clear and undeniable inference, and by which it may be proved for the initiating and edification of such as are studious of that Art or Science: such are the ABC to children, the parts of speech to the learning of Grammar, the Predicables and Predicaments in Logic, and the like: this description of Elements in general we may find suggested by the various Etymologies of the Latin word Elementum, which some so call quasi alimentum, nourishment; because others are begotten and brought forth by it; Some Elevamentum, an aiding or listing up; because other things take their beginning by their help, or that they are lifted up above, or before other principles, as more essential and necessary: or Elicimentum, deduction or drawing out, because other things are extracted or drawn out of them.  
When we see them Elements in themselves to be first verities and consider them related to the Doctrine of God, the result cannot but resolve the Apostle to speak of Catechetical doctrine, especially when we add to it the second thing propounded, which is,  
2. The Apostle his Method in speaking to them, which in the division of the Text we have before noted to be by way of check or blame for not being diligent in those doctrines which had been most necessary for their first setting forward in the profession of Christ: which had been as milk for babes, suitable for their weak capacities, and prepared them for the right and ready receiving of higher doctrines, that conduced to perfection: and then by proceeding from those things which were to have been learned for the initiating them in the Doctrine of Christ, unto those things that should increase and build up their knowledge toward perfection, that so he might not always rest in the foundation, what can we imagine the Apostle to mean by foundation, and first doctrine from which he would thus in order go forward, but the Catechetical heads and standing verities of the Gospel?  
Thirdly, if we observe the several heads recited and expressed by the author himself in chap. 6. vers. 1, 2. as the things they ought to have learned, but had neglected, (being such as these before named, repentance from dead works, faith in Christ, Doctrine of Baptisms, laying on of hands, resurrection from the dead, and eternal Judgement) we cannot but determine them to be Catechetical heads taught to the novices and young Christians for the grounding of them in the Doctrine of Christ, the which we find also resolved by the learned in their Expositions on the Text, as Deodate on the place saith, These are the heads of Christian Doctrine or Catechism, which were taught little children and novices in a plain, lowly and rough manner: Aretius thinks, that from hence may be gathered what were the principles and chief heads of the Catechism of those times. Beza affirms they were the chief heads of Christianism, which they call Catechism, and were delivered in short and few words to the ignorant. Pareus calls them the first rudiments of Christian faith, were wont to be learned by and required from Children and young Christians. But Calvin determines (from the testimony of the Fathers) that they were certain heads which the Pastor used to ask the Catechised: resolving that the Author of the Epistle did look back to the form of Catechism then used in the Church: with whom Marlorat doth agree not only in judgement, but also in expression.  
These things being seriously considered, cannot but convince every one studious of the mind of the Holy Ghost, of the necessity and divine authority of Catechising, whilst we see the words thus divided and explained, to lay before the Hebrews, and in them all other Christians those two positive and undeniable duties.  
1. The first is to be well Cathechized or instructed in the first and main grounds and principles of the Christian Religion, that thereby as by a foundation laid, they may be made capable of higher Doctrines.  
2. That being prepared by their Catechism, they must not haesitate in (though not renounce or recede from) first elements, but diligently proceed to grow in the knowledge of the doctrines of a higher degree dictated to them: the first of these is that I desire may be taken into consideration: and therefore from the particular duty dictated by the Apostle to the Hebrews, I shall resolve for our instruction this general Observation or point of Doctrine.  
Catechising or instruction in the principles of Religion is a Gospel-exercise, Doct and of necessity to be used in the Churches of God.  
In the prosecution of this truth, we shall endeavour this Method, to which I shall desire diligent attention.  
1. By way of illustration, we shall consider the word and thing Catechise.  
2. Propound the reasons that may confirm and clear the truth to your judgements.  
3. Further illustrate the point by considering the matter and manner of this exercise.  
4. And lastly make some use or application of the point.  
First of the first of these, and that is, to consider the word, and thereby the thing Gatechize. Concerning which I must desire you to observe that the word Catechise is no proper English word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Viva voce instituo, or dicta repeto.  but derived of a Greek word which signifies to teach or instruct by a lively and audible voice, by the repetition of words as by the reflection of an echo; and it is generally used for any kind of instruction or information whatsoever, as in Act. 21.24. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They are informed concerning thee. Gal. 6.6. Those that are taught in the word, to him that teacheth. But more especially and properly for instruction in the first rudimeuts of any doctrine: but most especially and principally the Christian Religion, see Rom. 2.18. Catechised in the Law: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imbu●t, docere incepit, paulat●m assuefecit.  so in Act. 8.15. Luk. 1.4. this word Catechise in the Greek, answereth unto Hanach in the Hebrew which signifies to instruct, to begin to teach, to accustom by a little; alluding unto Dyers, that by degrees do dip and give colours to their Stuffs; hence comes the Hebrew word Hanich, which signifies a novice, or one in learning the first rudiments; both which are frequently read in the Old Testament. From the signification of the word thus opened we may easily collect and conclude what is the thing, and we shall find that  
Catechising is a plain, perspicuous and familiar way of teaching the ignorant and weak capacities in the first rudiments and principles of the Christian Religion, drawn from the Doctrines of the Prophets and Apostles.  
This is that exercise whereby babes in Christ are fed with milk, and prepared for the receiving and digesting of stronger meat: this is that that layeth the foundation of Christ in the soul, which must by higher Doctrine be built up unto perfection: and this than is the Ordinance of God and Gospel exercise to be used in the Churches of Christ.  
Having briefly past the Consideration of the word and thing, we come now to speak to the second thing propounded, and therein to lay before you the reasons that may prove Catechising to be a Gospel exercise, and to be used in the Churches of God; the which we shall resolve into these heads, which being cleared to our judgements cannot but convince of the truth of the point. 

1. The excellency of Catechising.  
2. The antiquity of Catechising.  
3. The necessity of Catechising.  
4. The utility or profit of Catechising.  
5. The facility or easiness of Catechising.    
Reas. 1 The first reason is from the excellency of Catechising; for that which appears to be a duty excellent, will plead divine stamp and call for entertainment in the Churches and amongst the people of God the excellent upon earth, Psal. 16.3.  
Now (my brethren) we shall on serious observation find Catechising to be so far from a base, low, carnal and beggarly exercise, that it hath always been in the Church of God, and been had in great esteem and reverence as very excellent, yea as such an exercise which the greatest Emperors, most honourable Senators, and chiefest of Martyrs for God's truth thought suitable to themselves and worthy their subjection: nay to which also the wisest Philosophers and most reverend Fathers of the Churches: such as Justin Martyr, as Augustine, Ambrose, and others, cheerfully submitted to when God opened their eyes and inclined their hearts to the embracing and profession of Christian Religion: Justinus Martyr inserts the use of Catechising as an excellency to the Christians in his persuasive Apologies exhibited to the Emperor and Senate of Rome: it caused admiration in the 
* Fox Acts and Monuments.  French Doctors when but exercised by the children of Merindoll: Martin Luther thought it his glory to profess himself discipulum Catechismi a learner of the Catechism. But the excellency of this duty will appear by laying before you, 

1. The prescribers of Catechising.  
2. The professors of Catechising.  
3. The proper matter of Catechising.  
4. The peculiar end of Catechising.    
First evidence of the excellency of Catechising is from the prescriber of it: 
1 Evidence of the excellency of Catechising.  the Author of every work addeth much to the lustre and excellency of the same: the excellency then of this exercise is exceeding great, whiles it owns no other author then, excellency itself, the wise all knowing, and all sovereign God, who taught it by his Spirit to his people in the days of Adam, and of Abraham, and afterwards commanded it to his people the Jews, in Exod. 12.26, 27. When your children ask. etc. you shall say, It is the Lords . Psal. 78.5, 6. He commanded our fathers that they should teach their children. From these places, as also from Deut. 4.9. Teach them thy sons, 
His direction for Christian life. lib. 3. p. 37.  Mr. Downam inferreth God's command for Catechising. Moreover, in Deut. 6.7. we see God enjoining this duty, whilst he commands that they rehearse or whet on the minds of their children his Laws: so likewise Deut. 11.19. the word which is used to rehearse, comes from an Hebrew root Schanan, to whet or sharpen by repetition of strokes, These commands (Ainsworth tells us) the Rabbis do understand of Catechising; who himself also tells us God preseribes here a brief Catechism in the grounds of Religion. Besides we find Wisdom expressly to direct this exercise, in Prov. 22.6. Train up or instruct (it may be read Catechise) a child in the days of his youth: the Hebrew reads it, teach a child at his mouth, that is, as nurses feed Infants with the breast or spoon at the mouth: so teach children by putting words into their mouths, which can be no other way then by Catechising: so we shall also find it prescribed in the New Testament, to pass by the Text which doth clearly declare it to be a duty: we shall find Christ directing, nay commanding Peter, and in him all Ministers of the Gospel to feed as well his lambs as his sheep: which Mr. Downam notes to be an imposing of this duty or exercise of Catechising on Ministers: and God by Paul directs fathers to bring up their children in the instruction and information of the Lord, Ephes. 6.4. So that I may well conclude God himself to be the Author of Catechising, and it therein to be exceeding excellent.  
Secondly, 
2 Evidence.  As Catechising is excellent in respect of God the prescriber thereof: so also in respect of the professors and practitioners thereof, whom we shall find to have been the Lords bosom friends and endeared people, the righteous who are the excellent on earth, such as God hath highly prized and admitted into familiarity with himself, as Abraham, Joshua, David, Jehoiada, which in the second reason (shall God willing) be more fully manifested, and it is more than probable that Jesus Christ did countenance and commend as exceeding excellent this exercise by his submission to it at twelve years of age, (although full of wisdom and understanding, able to reason with the Doctors) this Mr. Downam collects from Luk. 2.46. where it is said Christ sat among the Doctors; he conceives amongst the Catechumeni under the Doctors, which conjecture seems to be suggested by Calvin and Marlorat on the place, who declare their judgements to be, that Christ sat under, or before the Doctors of the Law, not in their chair, for that the time of his preaching was not yet come.  
Thirdly, 
3 Evidence.  the proper matter of Catechising, proclaims the excellency thereof: in that it is the Doctrine of God, the sum of the Gospel, the chief heads and principles of the Christian Religion, inferred and clearly flowing from the writings of the Prophets and Apostles: this is that excellent and celestial matter with which the mind being enlightened takes up the whole affections and carrieth on a man to the contempt of all excellencies under the sun, yea even of life itself for the enjoyment of it: this is the sum of Wisdom more precious than Rubies and most precious Pearls, in the finding of which is life and the favour of the Lord. Now that this kind of Doctrine is and aught to be properly and principally the matter of this exercise, as the Ordinance of God in his Church, I shall more fully clear to you in the third thing propounded to be spoken to (viz.) the matter and manner of Catechising.  
Fourthly and lastly, 
4 Evidence.  the excellency of Catechising appears by the peculiar end thereof, which is no other than the highest excellencies of God's glory and the salvation of the soul, to which we may see this exercise to carry, by planting the knowledge and remembrance of God in youthful, even infant minds; by putting posterity into a capacity of sounding Gods praises for past favours; powerfully bending the soul into the good and righteous way from which it will not departed in old age, by preserving truth in its purity, and the soul from apostasy, and placing in the heart principles directive to all duties in all conditions and estates whatsoever: this end is not only commended to us in the divine constitution of this exercise, and as it is the Centre of all Scripture instruction: but we shall find it expressly declared, that Timothy his knowledge of the Scripture in and from his childhood (which with Downam and Calvin we may conclude more then probably he had learned by instruction or Catechising from his Mother and Grandmother) is able to make the man of God wise unto salvation, 2 Tim. 1.5.3.15. the excellency of Catechising appearing to be thus great, I hope will expel all base thoughts concerning it, and persuade your spirits that it is a Gospel exercise to be used in the Churches of God. We therefore pass from that to the consideration of the second reason of the doctrine.  
Reas. 2 The second reason is the antiquity of this excellent exercise. For that which is most ancient is always granted to be most true: the Christian Religion is most ancient, and this as a special part thereof, will be found of equal antiquity; and when we shall consider it to have stood in the Church as long as the Church hath stood on the earth: to have been of old esteemed, observed and practised in the Church of the Jews and Christians, it must needs be the more authentic, and lay the greater obligation upon us for the continuance of the same; and in enquiry after the age of it we must needs resolve it elder than Methuselah, whilst we may trace the footsteps of it from Adam to this present age: this duty was before the flood practised by Adam (as the learned do conclude) whose sons we find offering sacrifice to the Lord, in Gen. 4. unto which their father had instructed and brought them up, as well as to labour in the world, catechising them in the Doctrine of the Fall, and of the Seed of the woman, typified by their sacrifice, whereby they were fitted for the right and reverend performance of the worship of God. Also it may be probably conjectured, that others of the Patriarches did practise this duty; Henoch the seventh from Adam (of whom it is recorded, that he walked with God, Gen. 5.14.) received his name Henoch from an Hebrew root Hanach (before noted to signify, to initiate or instruct in the principles of Religion) as one dedicated unto God, or instructed from his youth: after the flood they had this exercise of Catechising in the principles of Religion, which was after put in writing, 
Greenh.  as the learned conclude, and called the oracles of Sibylla, which were nothing else but things taught and delivered by word of mouth. It is most clear, that Abraham did use this exercise with much fruit and good in his family, we read in Gen. 14.14. that Abraham brought out and armed three hundred and eighteen men brought up (the Hebrew word Hanichim will bear it) catechised or instructed in his house when he went to the rescue of his brother Lot: Mr. Greenham observeth, 
greenham's Treat. of Cate. p. 312.  Isaac his going out to pray: and the servant his pious and faithful prosecution of his Master's oath, in Gen. 24. to be the effect of Abraham, his Catechising: and Mr. Downam doth very well observe Abraham's care and diligence in Catechising, to be the ground of Gods revealing his secrets, and making known his Judgements to him, in Gen. 18.19. I know him that he will command his sons and his household, 
Downam's Directions.  that they shall keep my ways. From this reason Doctor Willet observeth, 
Willet in Locum.  that it was the godly practice of the Fathers to Catechise or instruct their families in the Doctrine of the creation of the world, transgression of man, destruction of the old world, God's providence, the Messiah to be revealed, and everlasting life to come: with whom Paraeus doth concur adding that before the Law, 
Paraeus in Locum.  there was no public Ministry, but the Fathers were Priests, Pastors and Teachers, and the family were the Catechumeni, learning the Doctrines above recited: neither may we think this duty to have been neglected by Isaac, Jacob, or Job, and others of the Patriarches: the Hebrew Rabbis tell us, 
See also Pemble's Preface.  that Samuel was brought unto Eli, that he might fit before Eli the Priest, and be by him accustomed to, or taught in the Law, or the Precepts as the Catechumeni were wont to be taught. David and Bathsheba were very diligent in the Catechising or instruction of Solomon their son, in the ways of wisdom, as himself declares in Prov. 4.4. He taught me and said unto me, Let thine heart hold fast my words: from whence Lavater inserreth the duty of, 
Lavater in Loc.  and induceth by the example, all Christian parents betimes to instruct their children in the chief heads of Christian Religion: also Jehoiadah the Priest had well taught and instructed the young King Joash: whereby he was enabled to rule, and did rule well all the days of Jehoiadah; neither may we think this duty was neglected by Josiah that good King, who in the time of his youth, set himself to serve the Lord with zeal and sincerity: and also after the captivity, if we believe the Hebrew Rabbis, from the time of Antiochus Epiphanes unto Christ, there were never under four hundred houses of Catechising in Jerusalem, at which time also they made their Decree, that at thirteen years of age their children should be put to Catechising: to which practice S. Paul seems to allude, when he speaks of the Jews, as Catechised in the Law, Rom. 2.18. And as we find the footsteps of Catechising in all the ages of the Jewish Church, so we shall find it ceased not in them, but was also practised in all the ages of the Christian Churches since the time of Christ; for besides what was before noted of Christ his submission to it at twelve years of age, amongst the Jews he seems practically to commend it to us by Catechising his Disciples concerning their persuasion of himself in opposition to the ignorant conceits of the men of the world, in Mat. 16. chap. 13.16. verse. Whom say men that I am? Whom say ye that I am? after Christ's ascension, this exercise was very perspicuous: 
Greenham's Treat. of Catechising, p. 664.  Mr. Greenham brings in Aegisippus' report, that by reason of Catechising, there was never a Nation in the world, but received an alteration in their Heathenish Religion within forty years after Christ: in the Apostles days and primitive times of the Church of God, there were two sorts Catechised, the one adulti, Infidels converted to the faith, such was Theophilus, who is in Luk. 1.4. said to have been Catechised: so also Apollos, Act. 18.25. the Eunuch and Cornelius his household: such was Raib Augustine, Ambrose, and divers others; some of which were called to Martyrdom, when in their Catechism: all which were instructed in the Catechetical heads of the text, and then baptised.  
A second sort were Children, such as were born under the covenant of believing Parents who were baptised and afterward Catechised and made able to profess their faith when they were confirmed by the laying on of hands.  
We read of many that bore the office of Catechising in the Church of God: some think Paul to have been employed in it by reason of that expression, 1 Cor. 14.59. that I may Catechise others. Eusebius mentioneth Mark to have been Catechiser at Alexandria, as also Clemens, Origen, and Heraclas, and others of the Fathers in other places, Gregory Nyssen, Cyrill, etc. The Church had the Books of Augustine, De rudibus Catechizandis, and Books de Symbolo ad Catechumenos: also Athonasius his Synopsis of sacred Scaipture, with others of the like nature. In after ages this exercise was owned and enjoined by the Canons of Neocesaria, Iberis, Braccaria and others before Luther's time; who also in his time among other things contended for Catechising with a spirit of zeal, making it of absolute necessity in the Church as Lord and Ruler; urging the continuance of it without intermission, condemning the neglect thereof after whom the several reformed Churches enjoined it, and exhibited the necessity of it in their several confessions, composing Catechisms suitable to the degrees of reformation enjoined and obtained. This exercise of Catechising appearing to have been thus anciently observed as well in the Jewish as Christian Churches, I hope will silence all thoughts of the novelty thereof, and lead us to the consideration of the third reason, which is the necessity of so ancient a duty.  
Reas. 3 Thirdly, Catechising must be used in the Church of God, because it is exceeding necessary: which necessity upon serious & second thoughts, will appear to be great unto all such as desire to be found good proficients in the School of Christ, even as necessary as ABC to a child first going to School; as the rudiments of any Arts or Science a man desieth to know and profess; as a foundation to building, without which it cannot stand; as milk for babes new born; and therefore it is in Scripture held out in such terms, and similitudes (viz.) Principles, Elements, Foundation, Milk, etc. All which the Apostle useth in the Text, teaching us that this neglected, the soul cannot be established in the Doctrine of Christ, but be always unstable and as children ready to be tossed to and fro with every wind of doctrine, cannot be prepared for, and made capable of higher learning, to read readily the Doctrine of the Lords Priesthood, and their privileges thereby, and those things that should tend to the perfecting of their faith, and completing of their comforts; this was the great cause of our Authors sharp reproof of the Hebrews in the Text; for when he came to communicate to, and teach them higher lessons in the School of Christ, they were not yet perfect in the first form of the principles of Religion: nay they cannot grow forward in the graces of God's Spirit, but like children without milk be lank and lean, always ready to exspire that principle of life that is in them: nay, lastly, they cannot unchatechized, act and move orderly and methodically in the practice of their Christian duties, but be very incident to confusion and disorder: for without all doubt, one great cause of all that confusion that is in men's minds, and actions in these days, is the want of Catechising; whereby they might be enabled to digest those general notions that fly in their brains into certain solid heads, and principles, which might be standing rules for their direction. It being then an exercise so very necessary; I hope none can or will deny it to be a useful duty in the Church; especially if we consider the next Reason, which is the profit and comfort of this exercise.  
Reas. 4 Fourthly, Then we shall find Catechising, as not to be needless, so to be very profitable and comfortable to the Church of God in general, and the subjects of it in particular: for by serious enquiry, and sensible observation, we shall find it no barren plant in the Lord's garden; nor yet fruitless ordinance to be rejected; but that which rightly used, and skilfully, improved, doth produce to the comfort of all God's children, these several advantages.  

Advantages of Catechising.  
1. The preservation of the purity of Religion.  
2. The propagation of it to posterity.  
3. preparedness to increases in the knowledge of Christ.  
4. Profit by the Word.  
5. Prevention of falling into error.  
6. Present capacity of communion at the Lords Table.  
7. Powerful disposition to duty.   
Advantage. 1 First, than it preserveth the good estate of the Church, in the maintenance of purity of Religion: for a Catechism rightly framed and grounded on the Scripture, is a brief abstract and compendium of the Law and the Testimony, whereby all corruptions of doctrine or practice is easily and suddenly discerned and detected: and by diligence in this exercise, truth is made like the Goldsmith's touchstone, ready to receive with approbation all golden doctrine thereunto consonant: but to make men fear to tender, (or if any dare presume) readily to reject all base metals of false doctrines, or practical innovations that are thereunto dissonant, and yet may be sometimes imposed on the Church; for this sum of Scripture (as it may be called) or to use Luther's word, Bible of the people, or sum of Christian Religion, doth with more perspicuity and celerity conclude the truth, and with more facility and speed pull off the vizard of a Sic dixit Dominus, thus saith the Lord, from the face of all false Prophets and Seducers: then the reading, comparing, and considering of the whole body of the Scripture, and resolving the same into Catechistical principles: which must be the way to oppugn the untruths imposed, even as Hypocrates Aphorisms in cases of Physic: Coke Institutes in cases of Law; and the short axioms and standing principles of Philosophy do more quickly and sharply detect all contrary assertions, than the more large and ample Treatises and discussions of the same. Hence it may be more than probable, that the reason why the Lord Jesus did no more particularly (by quoting books, chapters and verses) prove the truth and purity of his Doctrine preached to the Jews, was for that as the Apostle saith in Rom. 2.18. they knew his will and tried those things that did descent from it, being (as was noted before) catechised in the Law: we may afso observe that Paul gave Timothy a Catechistical sum of Christian Doctrine, which in 2 Tim. 1.13. he calls a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Rom. 6.12. it is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Analogy of Faith.  form of sound words: and chargeth him to keep fast the same, as a preservative of the purity of Religion, against the corruptions which our nature is too prone to receive: hence also it was that the fathers of the primitive times did usually resolve certain Catechistical 
* As the Nicene Creed, Ephesine, and of the several Counsels against the Heresies of Arrius, Macedonius, and Eudoxius, Nestorius, and Eutyches.  verities, into short and standing principles for the defending of the Church in the pure truth of Christ Godhead, & the like against the Arrian & other Heresies: and moreover we may observe the Devils strongest engine, against the purity and prosperity of Religion to have been the obstruction of this exercise; when he stirred up Julian the Apostate, as his cursed instrument to make a more furious attempt, and prevailing assault then the ten first persecutions on the Christian Religion; by taking away Christian books, and putting down all Schools of Cateehizing: for the Devil and his instruments were, and are sensible that Catechising is the thing that impedes the rising of his kingdom; for that by it the foundation of Christian Doctrine doth not only remain firm, but also the meanest members of the Church are made in some measure capable of contending for the truth, and communicating the same to such as by the enjoyment of other parts and abilities are likely to enter the lists with truths opposers in its defence, though many eminent pillars, even faithful Ministers of the Gospel be by their rage cut off: so that Martyrdom cannot master it, but rather propagate it; For sanguis Martyrum becomes semen Ecclesiae by watering these Catechetical heads of Gospel's Doctrine; and therefore the Spanish Jesuits were wont to say they had most hopes when there was lest Catechising; nay the Pope himself with all his cursed crew, do acknowledge the ground we have gotten of them hath been by Catechising: the Pope complains, that the greatest hurt that the sons of the Heretics had ever done him, was by their pestilential writings adorned with the title of Catechisms: and the ground which they have gotten again of the Churches of God, hath brens by their more strict exacting of their Catechisms and our neglect of so profitable a duty.  
Adu. 2 2. The second Advantage is the propagation of Religion to posterity: which lies on every Christian as his positive duty to advance and endeavour, and therefore God commands the knowledge of his Works and Word to be made known to sons, and sons sons, children, and children's children, Deut. 4.9. It was this standing Law of transmitting Religion to posterity by Catechising Children, that induced the Psalmist to propound, publish and provoke attention to the catechetical Doctrine of the Jews, in Psal. 78. And one great reason why God would make known his secrets unto Abraham, was that care God found in him by Catechising to convey the knowledge of him, his works and judgements to posterity. By this means succeeding generations are enabled to accomplish the undertaking of progenitors in the solemn commemorations of the special mercies of God: Hereby the Jews, as the Rabbis tell us, retain a reverend esteem of their deliverance out of Egypt, with all its concomitants and effects; nay by this the truth of Christian Religion hath been continued above sixteen hundred years, and notwithstanding the rage and fury of persecutors endeavouring the utter eradication and extinction of it, hath by catechistical seed been derived unto, and revived by succeeding generations.  
Adu. 3 Thirdly, it prepares to ripeness in knowledge, being as the first draught of a picture, the base and ground-plot on which the building is set; the first rules of any art or science, which well learned makes ready for perfection in the Art and Science, and therefore it is called, the beginning of the Doctrine of Christ: and it is to be observed on experience, that they that have attained to the most perfect measure of knowledge of the Doctrine of Christ, were by Catechising well entered into the beginnings of it.  
Adu. 4 Fourthly, it makes us profit by the Word, when read by, or preached to us, whilst by Catechising men are enabled to refer what they read to their proper heads of Divinity, and resolve them into summary conclusions, which are very much informing to the judgement, and convincing to the conscience, and clearly to discern truth from error, and distinguish between truth and truth, and see their dependence one on another differ the Law from the Gospel with their different ends of humiliation and comfort: whereby their understanding acting clearly and orderly will help the memory to retain, quicken the affection, and make their growth sensible & discernible, which being clouded by a confused knowledge, makes many times profiting Christians to complain of barrenness under the Word. The care of the Apostles, to feed first with milk of principles such as they endeavoured to make and approve profitable under the meat of higher Ministerial Doctrines, doth clearly commend to us this benefit of Catechising: besides, the cause of the Hebrews incapacity of receiving and profiting by higher Doctrines, is expressly declared to be the little proficiency they had made in the principles of Religion: and experimental observation doth witness, that preaching doth little good where Catechising is wanting; for we may well say with Bullinger, 
Bulling. Decad. 5. Ser. 4. fol. 907.  How shall the people profit, when they understand not their Pastor when he preacheth Law, Covenant, or Grace, etc.  
Adu. 5 Fifthly, It prevents their falling into fundamental errors, and following pernicious doctrine; whilst by this means truth is founded and firmly fixed in their minds and memories as a rule ready at hand to try all that is preached in the Name of the Lord; as a touchstone, reserved to detect all such falsities as are gilded over with the name of Truth, when directly contrary thereunto; as a root whose several branches being sound settled in the soul, makes them bear up the head, and stand to their Christian station, against the stormy tempest of all seducing doctrine: nay these are seeds of such solid comforts, and earnests of such eternal joys, as bears up the heart cheerfully to embrace, and readily to submit unto the most exquisite and cruel torments hell or earth can execute upon them, rather than to deny the Faith, recede from the Truth, and make shipwreck of a good Conscience: souls sound Catechised, are noble Bereans, receiving and believing the Word, because confirmed by, and consonant to Scripture; not because spoken by Apostles: their judgements are swayed to the receiving of principles by sound reason, not by by a seeming sanctified life of the author or publisher, knowing that false Apostles are deceitful workers, 
2 Cor. 11.13, 14, 15.  and transform themselves into the Apostles of Christ: and no marvel, for Satan is transformed into an Angel of light: it is no great thing then, if his Ministers transform themselves as though they were the Ministers of righteousness, whose end will be according to their works: such are Merindolian Martyrs, able to exhibit such Scriptural confessionsof faith, as shall convince and confound such doctors as are appointed to convince them of Heresy, or (more properly) to seduce them from the truth of Christ, (which they called Heresy) so as to confess, that an eight day's study of such a confession, doth teach more Scripture than all the days of their lives 
* As did the Doctor appointed by the Bishop of Caveillon to detect the Heresies in the confession by them exhibited.  before; whose children are hereby enabled to confound learned Prelates, and astonish reverend Doctors; making catechistical teaching, to 
* As the religious man of Paris did profess hearing the Children of Merindoll Catechise one another. Fox his Acts and Monuments, p 866.  transcend the divine Disputations in the Schools of Sorborne in Paris: (nay in a word) by this means they are so confirmed and established in the faith, that they will sooner submit themselves, their wives and children, I and their whole town to the cruel rage of outrageous enemies, then suffer themselves to be moved away from the truth received and professed by them. This exercise of Catechising hath been so effectual, to the establishing of souls in the truth, that many by it have been prepared to Martyrdom, and enabled with admirable patience to endure bitter scourging, and cruel torments, 
Seven of origen's Scholars at one time.  and burn (even in their young and tender years) in defence of the truth: it is to the everlasting honour of some of the Martyrs, Chronicled in Ecclesiastical story, that they received the crown of Martyrdom, being yet but Catechumenists, whereas the reason of others falling away from the faith in the time of persecution, is noted to be, that they were not yet fully instructed in the Doctrine of Christ.  
Adu. 6 Sixthly, It puts into a present capacity of communion at the Lords Table: it prepareth the heart unto the right and worthy receiving of the Sacrament of the Lords Supper, and thereby delivers the soul from the great danger of eating and drinking judgement to himself: whilst that by Catechising, they are fully informed and convinced of that faith and Doctrine openly professed, and sealed by the Lord's Supper, and therefore necessary to be known, before the participation of this ordinance, whilst hereby they are invested with that necessary qualification of knowledge, concerning man's misery by sin, recovery by Christ; God's Covenant with man established in the hands of a Mediator, the author, end, and institution of this Ordinance; all which being Catetheticall heads must needs encourage the desirous communicants, readily to submit themselves to the trial of the Church, with their desire of admission to the Lords Table, with an assured confidence that their communion cannot be denied on the account of ignorance, whilst hereby they are enabled to the discharge of that necessary duty of self-examination required by the Apostle in the Name of the Lord: 
1 Cor. 11.28.  in that by Catechising they come to know all those necessary qualifications requisite to render the soul suitable for communion with God at this Table, whilst they are made capable of discerning the Lords Body; in a Christian way to distinguish the outward sign from the inward grace and thing signified; whilst hereby (being delivered from Popish darkness) they are well taught that outward elements are set before their outward senses to resemble and represent to the inward man the body and blood of Jesus Christ: nay in a word, whilst hereby they have in readiness matter of contemplation (suitable to such an Ordinance) to the affectation of their hearts and excitation of their affections in their enjoyment, hereby they are in a good capacity of renewing their covenant with Go●, of receiving the sealing efficacy of that Ordinance to the soul, and with the Jews to render an account to any that shall demand of them the ground and end of their so frequent celebration of their Christian Passeover; whereas through the want of this exercise, men are in danger of rushing unworthily and unpreparedly to the receiving of this Sacrament, to press unreverently to take those things they do not know or understand the ground, end, or meaning of; to taste those dainties that belong not to them, and take in hand those duties they know not how to manage: in this regard the primitive times always by their Cry of holy things for holy men sent away among the common hearers and penitentiaries the Catechumeni, or such as were learning their Catechism, as men not yet suitable for this Sacrament. Hence also it is, that the Canons and constitutions of the Church of God in all ages, even in the most corrupt times require that every one be Catechised before they receive the Sacrament: and this is the cause why the Discipline of the Church in this age and time requires an account of the knowledge of every one desirous of the Lords Supper, that if any be found ignorant by reason of the past neglect of this duty they may by diligent Catechising be made fit for it, and so be admitted to it.  
Adu. 7 Seventhly, It puts on a man a powerful disposition of discharging his duty towards God and man: in that by Catechising they are not only taught to know the several Commandments of the first and second Table, but also are well instructed to distinguish duties appertaining to God from such as belong to man, and to discern the several sins forbidden, and duties therein commanded: Isaac's prayer and meditation, his submission in all things to his father; and the servants prayer to the God of his Master Abraham, and faithfulness concerning his Master's Oath, was before noted to be the fruit of Catechising: and it is to be observed on experience, that such are most apt to rebellion and disobedience towards men, who are not Catechised in the Doctrine of God; and therefore Constantine when he would select to himself such of his Court Officers as he would confide in to be trusty Counsellors and defenders of his person and Kingdom, tried which of them were best instructed in the faith and fear of God, declaring such only were worthy to be about a Prince as servants, that being true to their God would be loyal to him.  
Reas. 5 The fifth and last reason why Catechising should be used in the Church of God, is the easiness thereof: which is very much, and so found upon experience, for it suiteth the Doctrine of Christ to the weakest capacity that is, and putteth words into the mouth; so as that by diligence in this exercise, the soul that is most ignorant, knowing nothing of God, may be able in a short time to give an account of his faith to any that shall ask it: because of the facility of it. Children are in Scripture declared to be the subjects thereof, and it is called rudiments, in which children, not men of years, are wont to be instructed; milk, with which babes and not men of strength are to be nourished: and although at the first it may seem (as all other ordinances of God) something difficult, yet a willing and diligent mind will prove it very easy; for it being a piece of the Lords yoke, which is all of it easy to be borne, cannot but be pleasant to the willing spirit, although the flesh may be found weak in submission to it.  
Having thus briefly past the Reasons of the point, which I hope upon serious thoughts may clearly convince any of the divine stamp of this exercise, and so justify the use of it in the Churches of God, we come in the next place by way of illustration to the truth, to consider what must be the matter and manner of this exercise of Catechising. And,  
First then of the subject Matter to be taught by Catechising, which must not be as the Papist (wickedly corrupting this exercise and Ordinance of God) do make to teach matters altogether unprofitable, nay vain, false and frivolous, as the traditions of Fathers, the Canons of the Council and constitutions of the Church inconsistent with the Doctrine of Scripture: nay in many things directly contrary thereunto: neither yet must it be nice and curious points, though true yet fruitless and unprofitable, tending more to tickle the brain, and affect the sense, then to take with the heart and inform the judgement: but the matter of Catechising must be all and only the chief heads and standing verities of the Christian Religion, summarily extracted out of the Scripture, and solidly grounded upon the same, that they may be propounded as infallible rules for the trial of the assertions, as standing principles, whence may naturally flow all conclusions conducing to the profession of Christ with steadfastness and comfort, and as a sure foundation upon which the fabric of grace and of the knowledge of Jesus Christ may be erected and built up without all doubt of falling, nay with confidence of standing against the tempestuous assaults of all false doctrine and fiery persecution: and therefore the Church of God hath in different ages propounded those principal and special verities, that in such ages have been oppugned by gainsayers of the truth and the enemies of the Church, as Catechetical Doctrine to establish the people of God in the Truths resisted. Thus did the Nicene Council in the time of the Arrians Heresy, and therefore the learned considering what should be the heads of the Catechism, some have resolved in general the Law and the Gospel: others the Decalogue, or Ten Commandments and Creed (commonly called Symbolum Apostolicum, Apostles Creed) others the Doctrine of Gods Will and his Works: others the Ten Commandments, the Creed, the Doctrine of Baptism, and the Lords Supper, and Prayer: others the misery of man by Sin, his recovery by Christ, and thankfulness to God for so great mercy: but not to stand on the determination of the several particular heads, we may confound their several judgements, and find them all centre in the general before expressed, in which we may safely acquiesce, that the heads and principles of Christian Religion must be the matter of Catechising, which may more fully be proved by these Reasons.  
Reas. 1 1. It is prescribed by God to his Church, in that by his Spirit he taught Adam to instruct his sons in the promise of the Messiah as the ground of Sacrifice: and to Abraham, the matter of whose Catechism may be probably conjectured to be the Covenant God made with him and with his seed: he expressly commands the Doctrine of the Law and Passeover, to be the matter of the Catechisms taught by the Jews to their children, when in Exod. 12.26. When they celebrated the Passeover, God enjoins them to show their children, how God passed over them in the land of Egypt, and the Doctrine of the Law, and Gods dealing with the Israelites, Moses in the Name of the Lord prescribes as the matter of Catechism, in Deut. 6.7. and from this Catechetical matter it is, that Paul calls them Catechised in the Law, in Rom. 2.18.  
Reas. 2 The second Reason, it was propounded by Christ and his Apostles; for we shall find the sum or matter of their Catechising, to be the main principles of Christian Religion; as in Christ his instruction of his Disciples was in that main standing principle of Religion (so much oppugned by the world) that he was the Christ the Son of the living God: and the author of this Epistle gives us a very clear account of the main heads of the Apostolic Catechism in these five heads, Faith in Christ, repentance from dead works, doctrine of Baptisms, laying on of hands, and the Resurrection of the dead, Heb. 6.2. Which are clear Scriptural and fundamental notions: and Timothy being Catechised, is said to have learned the Scripture from his youth, 2 Tim. 3.15.  
Reas. 3 The third Reason, This was the matter of Catechising in the primitive and pure times of the Church after the Apostles; for they instructed in the Doctrine of the Trinity and faith in Christ the Mediator and the like, as may appear by ancient writings, and the Caterhisms of the Fathers, as Augustine and others: We read of many converted to the Faith of Christ in the Catechising School of Alexandria, and so well grounded in the Faith of Christ, that they were fitted for Martyrdom, and cheerfully submitted to the same. Six of origen's Disciples, whereof some were but learning their Catechism, are recorded at one time to be led to Martyrdom: certainly then the matter of this exercise could be no other than the chief principles of the Christian Religion.  
The fourth Reason, It is only Catechising in Scripture Doctrine and principles of Religion, that train up in the fear of God in truth and godliness, which all children ought to be educated in: this matter is proper to that excellent end of this exercise (viz.) the glory of God and salvation of the soul, before spoken of; and therefore this only must be the matter of Catechising; for in all effects to be produced, there must be a suitableness between the causa and the causatum. These precedent reasons being seriously considered, I hope may clear it to every rational man's judgement, that the matter of Catechising must always be the heads, and yet only the heads of Christian Religion that are matters of Faith and standing principles. And now before I proceed to make known to you the manner of this exercise, I must make a little stay to remove an Objection framed from this matter against this exercise, thus:  
Object. Sir, seeing that the sum of Christian Religion extracted out of Scripture, as Repentance, Faith, Sacraments, Resurrection, and the Doctrine of the Trinity and the like, must be as you say the proper matter of Catechising, Wherein doth it differ from preaching? which we all know to be an ordinance of Jesus Christ treating of the Doctrine of the Scripture, and that very matter that you have mentioned to be the matter of this exercise; and if it do not differ, may it not be sufficient that we submit to Preaching, but we must needs have Catechising, which doth but the same thing imposed on us, as so necessary a duty, and distinct from Preaching?  
Answ. 1 It will not follow: first, because Preaching and Catechising are conversant about the same matter, nay and also carry on to the same end, that they are not different and distinct duties each from other, for they may treat of the same matter in different manners; for though Faith and Hope are conversant about the same matter, the promises, and centre in the same end of accomplishment and enjoyment, yet I hope no man will deny them to be different and distinct graces in the soul: and again, though the preaching of the Word, and administration of the Sacrament commend to us the same matter of Christ crucified, in so much as that they are called the one verbum audibile, the audible word to be heard; and the other verbum visibile, the word to be seen, and so both the Word; yet it will not follow, but that they are different and distinct Ordinances, and not the same, even as the learning of ABC is different and distinct from ready reading, which is but a recital of the same material letters: and the learning of the first rules of any Art or Science is different from more perfect proceeding in the same Art or Science, whether Logic, Philosophy, or the like.  
Answ. 2 Secondly, We shall now show unto you, that though Catechising and Preaching do treat of the same matter, the Doctrine of Scripture, yet they are different and distinct Ordinances in the Church of God, and not to stand on the consideration of them as distinctly commanded in the Scripture, and have always been distinctly subjected to in the Churches of God, I shall satisfy myself in showing you wherein they differ, which I hope may satisfy you that they may not be confounded; the which Mr. Greenham that reverend and godly Author hath in part done before me, who notes them to differ in these three things, unto which I shall add two other.  
First, Preaching is the dilating of one member of the Christian Religion into a whole Treatise: Catechising is the contracting of the whole into a sum.  
Secondly, Preaching is unto all sorts, but Catechising only to the younger, and rude, or ignorant.  
Thirdly, Preaching is not exacted to be repeated, Catechising is exacted.  
Fourthly, Catechising principally informs the Judgement in the Theory of Christian Religion: but Preaching doth chief excite the affections, and directs the heart in the practice of the same.  
Fifthly, Catechising layeth the foundation of Christ in the soul, and preaching builds upon it; that teacheth the ABC, or first rudiments, this perfecteth the knowledge of Christian Doctrine. Having thus spoken of the matter, we come in the next place to speak unto you of the manner of Catechising, concerning which we shall propound three things to be considered.  
First, Some rules concerning the forms of Catechism to be used.  
Secondly, Who must Catechise, and how they must demean themselves in this duty.  
Thirdly, Who must be Catechised, and how they must carry themselves in it.  
First of the first of these, concerning the forms of Catechising to be used, observe these four rules.  
1. The matter, heads and grounds of Catechising, are contained and expressed in Scripture, and therefore always the same; but the forms are not, but left to the liberty of the Church, and therefore variable so, as that we are not so precisely tied to the form as we are to the matter.  
2. Such forms are most fitting, as may be found to tend most to the edification of the Church, in confirming them in the truths and principles most opposed, in which respect the Church hath taken liberty to vary.  
3. It is very expedient and profitable, that there be in the Church two forms of Catechism, a shorter and more easy for the younger sort which are not yet able to learn and commit to memory a larger; and a larger wherein for the riper sort the principles of Religion are more fully handled.  
4. Every form used must be found brief, plain, orderly, and by way of question and answer easy; for that this form of teaching is most expedient, as by way of question and answer.  
First, it is most suitable to the rude and ignorant infant capacity by putting words into their mouths, helping them to answer and understand when they see the question propounded and answer to be rendered.  
Secondly, As enjoined to the people of Israel, who are required to whet upon their children their Catechetical Doctrine, which can not otherways be done, then by repetition of the strokes of the same subject.  
Thirdly, As practised by Jesus Christ when willing to receive an account of his Disciples profiting under his Ministry, and to confirm them in the Faith in opposition to the common fame of the world, Whom say ye that I am?  
Fourthly, As that which puts them into an aptitude and readiness of rendering an account of the faith that is in them to every one that asketh, being hereby better enabled to retain and resolve answers proper to questions suddenly propounded (but before known) then the knowledge of bare notions without the questions to which they answer.  
The second thing considerable in the manner of Catechising, is the persons that must Catechise, together with their carriage in this duty; now the persons that must do it, will be found to be three sorts of men:  
1. Ministers in their Congregations.  
2. Schoolmasters in their Schools.  
3. Masters of families in their families.  
The first sort that must Catechise must be Ministers, that have taken upon them the Pastoral charge of a congregation to feed them with knowledge and understanding according to the several capacities of the souls, as well young as old under their charge: and that it is their duty, may appear by these ensuing reasons.  
First, The careful performance of this duty by the faithful Ministers of Jesus Christ, and most eminent and reverend Fathers of the primitive times: not to stand upon the probability of Paul's Catechising, from 1 Cor. 14.19. it is much more than probable, that it was done in the Church of the Hebrews by the Author of this Epistle, who sharply checks their nonproficiency in this duty. Eusebius tells us, that before Pantenus, Clemens, Origen, Mark the Evangelist did Catechise at Alexandria, which was commended in him by Philo Judeus, which three were themselves Catechizers in the same Church of Alexandria in the years of our Lord Two hundred, and two hundred and fifty, each succeeding other, Origen being set up by the diligent oversight of Demetrius their Bishop; and after whom succeeded Heraclus, and Dionysius Alexandrinus, and others: also about the same time we read of Optatus, Catechiser at Carthage in the days of Cyprian: also the several Catechisms of the Fathers, as Cyrill, Gregory, Nicen, the books of Augustine de Catechizandis rudibus; and his four books ad Catechumenos; Athanasius his Synopsis of sacred Scripture; and Fulgentius de fide ad diaconum, do proclaim that conscionable care they had to the discharge of this duty: and the duty of Ministers for the edifying of the body of Christ being always one and the same, their conscionable discharge of this exercise doth declare it to be a Ministerial duty.  
Secondly, A Minister by preaching doth not discharge his duty, if he neglect Catechising: because thereby he instructs only those that are adulti, men of years, and strength to digest such meats, and either wholly neglects to feed youth, no less committed to his charge as members of the Church, or else administers that food which is unsuitable and cannot be by them digested, in stead of the milk of principles of Religion, of which even babes in Christ and almost in years are capable: and truly we have cause to suspect one great cause of young men's high flown opposition of the truth and Ordinances of God, to spring from their affected hearing of those things in preaching which they cannot digest into orderly nourishment, because they have not by the milk of Catechising been prepared thereunto.  
Thirdly, Ministers ought to Catechise to make all his pains and preaching the more profitable to his hearers, by keeping fresh in their minds and memories those standing notions of Christian Religion, which he doth by preaching more particularly illustrate, more fully prove, and more powerfully apply to their affections.  
Fourthly, That thereby he may more clearly discern the estate of his flock, observe the Masters of families in their proper places to discharge their duties, and see their proficiency in grace and knowledge under all the Ordinances of God by him dispensed, confirming them in the truth learned, which is clear to have been the reason of Christ his Catechising of his Disciples after his long preaching, and many miracles amongst them, in Mat. 13.51. Having preached to them many parables, he asketh them if they understand: and Mat. 16.13, 14. Whom say men, whom say ye that I am?  
Fifth and last reason why Ministers must Catechise in their Congregations, is that they may detect all lurking deceivers that lie in wait to seduce the people committed to their charge from the truth, and discern when any of them begin to be tainted with error and false doctrine, whereby they are directed how to improve themselves as skilful workmen in the Lord's house, dividing the Word aright, defending the truth and soul with which he is charged, stopping the mouth of all gainsayers: which is the great reason of that general Apostolical charge of holding fast the form of sound words, in 2 Tim. 1.13. and commendation of obeying the form of Doctrine in Rom. 6.17. which the learned conclude to be Catechism.  
Having thus given you the Reasons why Catechising is the duty of Ministers, I shall pass from this with this hearty desire, that God would put into the hearts of all his Ministers to perform their duty herein in these backsliding days, wherein the principles of Religion are so generally unknown and declined: and so I come to consider the second sort of Catechists, which are Schoolmasters in their Schools, whose diligence in the discharge hereof should write really what is worthily written on the walls of that famous School of this City at Paul's, Schola Catechisationis puerorum in optima & maxima fide Christi; and for these following reasons.  
1. That the main and chief end of erecting Schools, was always instruction in, and preparation to divine worship: for even among the Pagans they did appoint Schools to the end that the Oracles of their gods might be read to the youth, and they Philosophically prepared to pursue the summum bonum of the soul: and among the Papists to instruct and train up in traditions of the Fathers and Canon's of the Church concerning the corrupt worship of God; whom it were an exceeding sin and shame for Christian Schoolmasters in the reformed Churches to come short of by not instructing in the true worship of the true God.  
2. As this was the end of Schools in general, so we shall see that in Church of God, among the Jews and also among the Christians, Schools were constituted and conserved by the special providence of God, for the instruction of youth in she Doctrine of his worship, as well as other learning. The eight and forty cities of the Levites were dispersed abroad through all the tribes of the children of Israel, that they might be as Schools wherein the youth might drink in the Doctrine of the Law and the Prophets, together with the knowledge of the liberal Arts: such as these were the Schools of the Prophets in Shiloh, Ramoth gilead, Jericho, Bethel, and Mount Carmell, and the Scholars thereof were called the sons of the Prophets, 1 Sam. 9.10, 5. 2 King. 2.3. & 4.25. & 6.2. And it is worthy observation, that Samuel was Master of the School of the Prophets at Naioth near Ramah at such time as David fled from the presence of Saul, 1 Sam. 19.20. And such a School as this Gamaliel kept, of whom Paul declares himself to have been taught like a child the knowledge of the Law as well as other learning, Act. 22.3. and as these Schools were among the Jews, so we shall find them in the Christian Churches: Eusebius reporteth out of Philo Judeus, that there was at Alexandria in Egypt an ancient School founded by Ptolemeus, famous throughout the world; when Mark the Evangelist preached the Gospel there, he turned the same into a Christian School; the which did afterward so continue; and in it Origen was Schoolmaster, and when by reason of the multitude of the Scholars that resorted to it, 〈◊〉 found himself not able to perform the duty, he chose Heraclas (a man expert in holy Scripture and studious of divine things, very eloquent, and not ignorant of Philosophy) to be his Usher, fellow-helper, dividing the company, did appoint him to initiate and enter them in the faith, and he himself did teach them that were riper, not only in Philosophy Geometry and other liberal Arts, but in divine things also. So Pamphilus a Christian Philosopher did ordain at Caesarea, a famous School both for divine and humane learning: and Nazianzen doubted not to call the School at Athens a golden parent of all speech and learning. To this reason we might add an evidence of God's constituting of Schools as fountains of Christian Religion from Satan's enmity against the same, expressed by the cruel martyrdom of famous Cassianus of Forum in Italy, by his Scholars at the cruel command of the Emperor, and the putting down of such Schools by Julian the Apostate in his devilish design of rooting out all Christian Doctrine.  
Thirdly, Schoolmasters ought to Catechise, because it is impossible for youth, to go well forward in virtue and good manners (the end of all learning) unless they be well instructed in the principles of Religion and Doctrine of Christ: for the fear of the Lord is the beginning of wisdom.  
Fourthly, Without Catechising, godly parents do miss of the end of all their care and charges in setting their children to school, which is to be educated in the fear of the Lord, and instructed in the true Religion: which neglected, a Pagan were as good as a Christian, a Papist as good as a Protestant Schoolmaster for them.  
Fifthly, In not Catechising, they transgress the Law of Church and all Christian Commonwealth: which requires that a Schoolmaster should subscribe to sound Doctrine: because he ought chief to teach Religion.  
Lastly, Prayers (which we suppose to be in Christian Schools (unless they will come short of Paganish tutors, who used to begin their lessons with invocation to their gods) cannot but be profaned and used unreverently, where Catechising is neglected: because through want of instruction, the youth understand not the duty in general, nor petition in particular, and so it is unto them as in an unknown tongue.  
Having thus shown you the Reasons why Ministers and Schoolmasters should Catechise, we come now to consider the Reasons why this duty is to be performed by Parents and Masters of families, which are briefly these:  
First, God commands and commends it in them, in Deut. 4.9. & 6.7. & 11.19. Thou shalt teach thy children, thy sons and thy sons sons; in Ephes. 6.4. Parents are required to bring up their children in the instruction and information of the Lord: besides that command in Prov. 22.6. Train up a child in his youth: and this duty hath been commended in Abraham, in Gen. 14.14. & 18.19. and the effect of it in Timothy.  
Secondly, That they may (as much as in them lies) help forward the regeneration of their children: to whom they have conveyed an evil and corrupted nature. To this Catechising is singularly helpful by laying in the soul the Word of God, by which is conveyed the immortal seed, informing them in the Doctrine of God, sinful nature and their own covenant with God in Baptism.  
Thirdly, That they may propagate Religion to posterity according to their duty, in Deut. 4.9. Gen. 18.18. unto which end, as we before noted, Catechising is singularly instrumental.  
Fourthly, That they may prepare their families even in the time of their youth to bear witness to the truth, unto the confusion of the enemies thereof, as did the Children of Merindoll: nay under the most exquisite torments, to rejoice in and encourage to patiented constancy in the faith of Christ: for this hath added much force unto the truth of God in all ages, that it hath not only been sealed with the blood of men of age and grey hairs, but also youth, even of Infants, who have been unmovably fixed in it: which how could they have been, or their parents encourage them to it, and endear them to themselves by it, if they had not been well instructed in the Doctrine of Christ, and their Parents discharged their duty in Catechising them betimes: of the which we shall find several instances in the third persecution under Adrian the Emperor, we read of Symphorisa a godly matron martyred with her seven children: and Sophia with her three children: also in the fourth persecution under Antoninus Verus, we read of the seven children of Felicitas cruelly and diversely martyred before her eyes, herself cheerfully also sealing the truth with death: so also a woman of Syria and her two daughters, and Athanasia and her three daughters: What shall I say of young Eulatia, and others under the Heathens, besides the constancy of a boy of eight or nine years old well instructed by his father: John Fatty, who was by Bonner cruelly whipped for his profession: What shall I say of Vitalis, who suffered with his godly Master Agrico: of John Leaf, an Apprentice, who was with Mr. Bradford burned at the nineteenth year of his age: of Tho. Hinshaw, cruelly whipped in Bonner's garden for the Truth? but above all I cannot pass with silence the Child which witnessed the truth of God with renowned Romanus when but seven years of age, who having witnessed the profession of it under cruel whipping, and at last having his skin pulled off his head, was thus encouraged by his godly Mother: My child thirst after the cup of which the Children of Bethleem did drink; remember Isaac 's obedience unto death: suffer a little my child, thou shalt anon go to him that will cover thy naked head with a crown of eternal glory: and when after with a smiling countenance he had approved himself invincible by suffering torments, and was cruelly beheaded to the grief of the beholders, and great joy of the Mother, only standing by with dry eyes singing to God's glory, 
All praise with heart and voice,  
O Lord, we yield to thee,  
To whom the death of all thy Saints,  
we know most dear to be.  This constancy of the child, and comfort of the Mother, must needs witness the truth of his answer to the Captain that he sucked in the Doctrine of Christ with his mother's milk: and much enforce this Reason for Masters of families Catechising.  
The fifth and last Reason why Masters of families should Catechise, may be this, That they may preserve the Church of God in their houses, faithfully discharge the Prophetical office (to which they are redeemed by Jesus Christ) in instructing their families in matters of Faith and obedience, whereby they are enabled to discharge their several duties towards God and man, that they may sweeten relation, and the performances of their priestly office in prayer and praises to be presented with faith and fear, with fervour and feeling, whilst by diligent Catechising they are enabled to do all with knowledge and understanding.  
Having thus shown you who must Catechise, we shall briefly show you what they must do in the performance of this duty, before we show you who must be Catechised.  
First, The Catechism ready and the Catechised present, they must (as in every other Ordinance of God) begin with hearty and earnest prayer to the most wise God for his blessing on this divine exercise, that it may tend to the edification of all concerned in it.  
Secondly, Propound the questions, and require an audible answer thereunto: for it is most expedient that the Catechism be by question and answer, as was before noted.  
Thirdly, Audibly repeat the question and answer, that such as stand by may be sure to hear, observe, and have it the better imprinted in their minds and memories.  
Fourthly, 'Cause the Catechised according to their capacities to prove the several propositions expressed in the questions and answers, by some suitable places of Scripture, that they may be able to discern them to be the truths of God grounded on his Word.  
Fifthly, according to their several abilities, and in their proper places, they must explain the several propositions that they may the better be understood, and the heart be the more affected with the same, and also take notice of the principal errors that do oppose them: they must perform the whole duty cheerfully and reverently, as becomes an ordinance of God; praising the forward, encouraging the willing, patiently bearing with the weak, and gravely admonishing the unruly.  
We come now to show you who must be Catechised: in the consideration whereof, we shall first show who were wont to be Catechised in the primitive times: and than who amongst us aught to subject themselves to this duty.  
In the primitive times they did usually Catechise two sorts, the one before, and the other after Baptism: those that were Catechised before Baptism, were Heathens converted from their Paganism to the knowledge of the true God, who before they were received into the fellowship of Jesus Christ, were Catechised. Justin Martyr in his second Apology for the Christians, declares, that if any Heathen man desired to be received into the fellowship of the Church, he was first Catechised in the principles of Religion; and then hearing further the Word of God, as it were the conditions of the covenant: afterward came into the face of the congregation, and made a profession thereof promising their obedience thereunto, and so they were baptised, and received as members: such an one was Augustine, when converted from Manichism, he was Catechised, and then Baptised, in which time of his Catechism he wrote many books: so Ambrose was in his Catechism and not baptised when chosen Bishop of Milan: such as these were the Burgundians whom Socrates declares to have been seven days in Catechising, and baptised in the eighth day: Jerom ad Pannachium makes mention of such as were in his days Catechised forty days, and then baptised: in Tertullian's days they did Catechise till Easter or Whitsuntide, and then baptise: in a word, such as these were Catechumeni and novices sent away from the Sacrament of the Lords Supper.  
The second sort Catechised, were the children of the faithful, who had been baptised in their Infancy: who when they came to years of discretion were taught how great things the Lord had done for them and for their forefathers, in receiving them into his covenant; the which things when they had learned, and were able to render a reason of the same, they were brought into the Congregation, and made a profession of their Faith, promising obedience thereunto; and so in their own persons renewed covenant with God, and were confirmed members of the Church, as Deodate infers from Heb. 6.2. Laying on of hands: and so also Calvin, Beza, Hemingius, and others on the place.  
Having thus shown who were accustomed to be Catechised in the primitive times and Churches, we may take notice amongst us all being baptised in their infancy, we are not in capacity of admitting that difference, and therefore we must in general resolve, that those and all those that are ignorant of or not well instructed in the main and fundamental grounds of Religion and the Christian Doctrine, must be Catechised, whether they be young or old, rich or poor, high or low, married or unmarried; for ignorance is always the ground of this exercise, and therefore whilst age, quality and condition cannot expel or dispense with ignorance in any, they cannot exempt any from this instructing ordinance of God: but if indeed we might conclude those that are of years to have been Catechised, than we only make youth the subject of this exercise, who would be put to it by their parents as soon as they are capable of any thing else, and be presented in the Church so soon as they can quietly abide, and give a reasonable account of their capacity to be instructed; that so being betime seasoned with this spiritual liquor, they may always retain the savour of it: and trained up in it in the days of his youth, they may not departed from it when they are old, Prov. 22.6. that thereby the Word of God may grow up with them as a light unto their feet, and lantern their paths, in directing them to mortify lust betimes, to avoid disobedience to parents, unthristinesse, idleness and vanity, and other profaneness, to which youth is very prone and subject; and to teach them to remember their Creator betimes, know their duty to God, their parents and others, and when inflamed with youthful lust, to consider that for all things they must come to Judgement.  
But more particularly children and youth ought to be exercised in this ordinance of Catechising, and approve themselves the subjects of this exercise for these special reasons: That,  
1. Covenant to them confirmed in Baptism may be understood and improved: want of Catechising makes Baptism ineffectual; the Jews by Catechising made their children to understand the nature of Circumcision and the Passeover, and covenant thereby sealed: Confirmation of children was used, when by Catechising they were able personally to claim and engage in the covenant.  
2. Counsel unto duty may be ready at hand: Children as soon as they can act their reason, are engaged to duty to God, Eccles. 12.1. Remember thy Creator in the days of thy youth: and Catechising acquaints them with it. I have before noted Isaac's meditation, and Abel's sacrifice to be the fruit of Catechising: how could King Josiah at sixteen year old seek the God of David, and at twenty years old zealously destroy Idolatry, if he had not been well Catechised? and how should King Edward the sixth his zealous resistance of Popish superstition, have proclaimed more Divinity in his finger then in Bishop Cranmers head, if he had not well studied the Catechism? And as they own duty to God, so to men, to their parent's obedience, to their elders in age or office reverence, which they are counselled in by Catechising.  
3. Curb may grow up with their corruptions: a mention of coming to judgement, gives a check to youthful lust, to the young man's rejoicing in his youth, and taking his pleasure, Eccles. 11.9. A well Catechised Joseph will in childhood out of enmity to impiety complain of brethren's miscarriages, Gen. 37.9. an enlightened conscience will be able to dispute with the Devil, and silence suggestions unto sin.  
4. Change in their nature and disposition may be wrought: the work of grace is not in any by natural generation, nor infused by any extraordinary inspiration; it must therefore be effected in the use of ordinary means, whereof none suit infant capacity as Catechising; by this the word that incorruptible seed by which we are born again, 
1 Pet. 1.23.  is implanted in them to the informing judgement, persuading the will, and transforming nature.  
5. Capacity exercised in Christianity may be enlarged: We are most capable of the art or trade in which we were trained young; our children can best apprehend, judge, discourse of, and invent those things about which they spent their youthful years: if then they were but exercised in principles of Religion and Doctrines of Christianity, they would more readily understand, discourse and judge of them when they come to years: the great dexterity of the Jews in the doctrines of the Scriptures, was the result of their Catechism: the ready answers of the children of Merindoll, and the renown●d child which suffered with Romanus, was no other than the effect of capacity exercised in Catechising.  
6. That they may continue a stable course in profession and practice of Christianity: A vessel when old, retains the savour of the liquor with which it was seasoned when new, 
Horace.  Quae semel est imbuta recens servabit odorem, etc. saith the Poet, as the reason why youth must be instructed in best things: and God teacheth us to train up a child in the way he should go, and when he is old, he will not departed from it: custom doth obdurate in any way, and in ways of piety enables to withstand temptation: the tree when it is old, stands against all strength and storms as it was bend when young: Paul persuades Timothy to continue in the things he learned, his persuasive is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a sucking child he had known the Scriptures, 2 Tim. 3.14, 15.  
I have showed you ought to be Catechised, and why children are in special to be the subjects of this exercise: I shall briefly show how they must carry in it, and so pass to the application: As to their carriage that are to be catechised, note these rules.  
1. They must with all cheerfulness and constancy sit under Catechising as an ordinance of God, appointed for their eternal good, not being discouraged by any reproaches of the wicked, nor diverted by any temptation whatsoever.  
2. They must with all eager diligence commit to memory all the principles and heads of Christian Doctrine commended and committed to them, not breaking off from the work on any sense of difficulty in, or indisposition to the exercise.  
3. They must be always ready with an holy boldness, to give a reason of the hope that is in them to every one that asketh.  
4. They must with all reverence and modesty give audible and distinct answers to the several questions propounded.  
5. That they may not lose the end in using the means they must diligently study the answers they do repeat, observe the questions to which they answer, resolve the question and answer into entire and distinct propositions, harken with all meekness and reverence to the instructing exposition, consult annexed Scriptures, observe their pertinency to prove the principles, and (according to their capacities) commend all to God's blessing by prayer; hereby they will take off the scandal cast on Catechising, and make it to appear their faith is not pinned to another man's sleeve, but they see with their own eyes, assent to principles they understand, and are ready to contend for those Doctrines of the truth of which they are clearly and fully convinced.  
Having thus laid before you the doctrinal consideration of this Truth, and I hope informed your judgements in the great necessity of such a duty in the Church of God, I shall now briefly suggest the improvement or application thereof, for the exciting of your affections towards the same: and first it is useful to information of judgement in these truths.  
1. Catechising is not an exercise of indifferency, but of positive necessity in the Church of God: men may not choose whether they will instruct or be instructed in the principles of Religion and foundations of the Doctrine of God, and persuade themselves they do well, if they exercise and submit to such instruction, but sin not if they refuse or neglect the same; for if there be (as I hope you see) a divine stamp on this exercise, as an ordinance of God morally and not ceremonially binding, it must needs impose an absolute and undeniable duty: the parents among the Jews might not conceive themselves at liberty in respect of conscience, whether they would teach their children and children's children the ways and ordinances of the Lord, or no; neither yet the children might think themselves at liberty to choose or refuse subjection unto such instruction, whilst God had enjoined the same as duty: neither yet may Christian parents under the Gospel choose or refuse the bringing up their families in the nurture and fear of the Lord, by this childish way of Catechising, nor yet children choose or refuse subjection to the same, whilst it appears to be an Ordinance of God's prescription. And what is thus instanced concerning parents, holds good concerning Schoolmasters and Ministers, according to their relations, and in their proper places: Ministers may not think they have discharged pastoral duty, when they have preached once or twice a week and neglected this exercise, but must know that it is absolute and undeniable duty for them to see that all such under their charge as are ignorant of the principles of Religion be therein Catechised; and then people must know it their duty, willingly to subject to the same: the Apostolical persuasion did dictate absolute duty of feeding babes with milk, as well as strong men with strong meat; of laying the foundation of God, as well as building up to perfection; of disciples to be exercised in and prepared by principles to receive higher doctrines; which was the undoubted ground of their resolving the Christian Doctrine into Catechetical heads and constitution of Catechising Schools, and order in, the Christian Churches: nay, moreover had instruction in the principles of Religion been a matter of indifferency and not of duty, the neglect thereof had not been a matter reprehensive and chargeable on the Hebrews as a matter of iniquity. I fear my brethren, it is a too generally received fancy (as well among such as should catechise, as such as should be catechised) that Catechising is good, but not necessary; commendable where it is used, but not duty: this fear may be justly grounded on the neglect thereof; nay on children's and servants refusing subjection to such ways when thereunto called, not only by their Ministers but Parents and Masters: nay in affirming that though it is good, yet it hath not any ground in Scripture: it were well if the lukewarmness of some in it, and the perverseness of some towards it, did not lead them to determine this exercise to be iniquity, and denominate it the Antichristian weapon of the late Assembly; but whosoever seriously considers the care of the Bishops, the constant pains of Catechizers, the cheerful submission of Christians (of all ages, sexes, ranks, and degrees) to this way of instruction, and the continued practice of the primitive times of the Christian Churches, seconded with the Canons of Counsels, constitutions of all Church assemblies, composed Catechisms; conscientious discharge of the duty by the most faithful Ministers and servants of God in all the succeeding ages of the Church to this day, must conclude it to have been apprehended as absolute duty: which appearing to be a Gospel exercise, yet to be used amongst us and the Churches of God that shall succeed, must be accordingly continued, not as a thing of indifferency, and that may be done, but of necessity, and that must be done.  
2. It may inform us that subjection unto Catechising in the principles of Religion, is not base and shameful, but good and honourable, not with blushing, but boldness to be undertaken: I know not what madness possesseth men's brains, to make modesty the main obstruction of this duty; may we not see such as are not ashamed to be ignorant, ashamed by this way to be instructed? nay and to note it as a ground of contempt and derision, even by laughter and digitation, to such as subject unto the same, as if God had stamped divine authority on such ordinances as might not with modesty and honour be exercised: or had called for such duties in which his Church and servants might not be seen without shame: Is any Gospel's ordinance to be declined as shameful and contemptible by such as would be called Christians and Gospel professors? Did the Apostle ever upbraid or leave it as the brand of the Hebrews, that they were Catechised and subjected to this ordinance, or not rather that they had not been sufficiently Catechised, and made such proficiency in this School and lesson as they ought to have done? Was it a shame for Christ to be found among the Catechumenists of the Jews? Can not the Apostles answer without blushing to Christ his Whom do ye say that I am? Was it the shame of Theophilus, Apollo's, and others, that they had been Catechised? I find the Apostle Paul indeed stigmatising the Jews with not practising Catechetical heads and rules, as a note of their perpetual infamy; but never with being Catechised, which had been their glory, and now was the great aggravation of their iniquity. Nay is it not the everlasting renown of the Schools at Athens and Alexandria, that they were Schools of Catechising and good learning? Did wise Philosophers, and honourable Senators, and reverend fathers of the Church, when becoming Christians, submit with shame unto this exercise? Is not the name of Origen famous in the Church for his Catechising? Is it not recorded to the glory of Ambrose, that he was in his Catechism, when called to the charge of the Church at Milan? Let men therefore consider, it may be a shame to want Catechising, but it must be our honour to submit to this exercise and be Catechised: and whosoever shall make it a brand of reproach to be Catechised, to be ashamed of doing duty themselves, and deride others for their cheerful discharge thereof; let it be their brand, that they have through ignorance vilified and despised a Gospel exercise; and let the people know and settle it in their judgements, that Catechising being a Gospel exercise is good and honourable.  
2. Use of the point is to reprove: seeing that Catechising is Gods Ordinance, a Gospel exercise to be used in the Churches of Jesus Christ, it doth justly bespeak matter of blame and rebuke for the general neglect of this exercise in the midst of us in these reforming days: is it not almost laid aside in congregations and families, as if it had been a tradition of men, rather than an institution of God, a Prelatical fancy and imagination to vanish with them and the ceremonies as unsuitable for times of reformations? Oh Christians, is divine stamp done away from this exercise, that it is done away from practice? is Gospel direction no guidance to this action, that it is laid aside by eminent professors of the Gospel? are there in the Churches of God no subjects for it, that it is so silent? nay is it not sad to see, and may we not with shame and sorrow consider ignorance, error, lukewarmness, to Christian Religion and contempt of the Gospel, so to increase as to cast off (if not cast out) this instructing, initiating, grounding exercise? Is it any marvel to find men Sceptics in Religion, now believing this, now that, who were never taught nor learned the principles of Christian Doctrine and standing verities necessary to be believed unto salvation? can we wonder to see souls seriously affectionate to piety and godliness to act the duties thereof precipitately, and irregularly, and suddenly fall off when we remember that they have no principles fixed in their minds to guide their practice and support their spirits? shall we think it strange to find painful preaching little to profit, when we consider Catechising hath not laid the foundation, on which preaching higher doctrines should build? if the Hebrews nonproficiency under this exercise made them uncapable of instruction and edification by higher Doctrines, what capacity can be expected in those Churches where this duty is wholly neglected? have we not cause to fear Popish and blasphemous doctrines catechetically propounded, easily to captivate poor souls from very fundamental truths, whereof for want of Catechising they must needs be ignorant? In a word, my brethren, 
In the Cracovian and Biddles Catechisms.  is it not sad to see, and may we not with shame consider the light of nature teaching, and the care of men pursuing all Arts and Sciences by principles, axioms and standing verities: and only Christian Doctrine neglected to be thus taught and learned? did not the past ages of the Church of God commonly both teach and learn the Doctrine of God by this exercise, as the way of the Lords prescription: and shall we in this age neglect and omit it; Let all therefore subjected to the guilt of this great iniquity of neglecting this Gospel exercise, consider the same seriously, and take to themselves this reproof thus justly exhibited, and reflecting in special on these two sorts of men.  
1. Such who by virtue of their places should, but do not call to Catechising such of their relations as are under their charge and tuition in the Lord: Ministers, Schoolmasters and Masters of families, who can live from year to year without once calling to their relations to seek knowledge and understanding, without counselling and instructing them in the fundamentals of Religion: without commanding, and by the authority with which God hath invested them compelling subjection to this duty: I have before shown, that it is the duty of such to Catechise, yet how many shall we find neglecting the same, if not many Ministers (as I fear too many) contenting themselves with their preaching to people of years, and never calling for the lambs and young ones of their flock, to receive instruction and be fed with milk of Christian principles; yet I fear Schoolmasters generally so neglective of calling on their Scholars to learn and give account of the ABC of Christianity, the special rules of Gospel Doctrine, the axioms of truth and true Religion, whilst they lay out their power and authority in teaching the first rules of Arts and Sciences. And Masters of families I may (with more confidence than I delight in) charge to have left their children and servants at liberty to learn or not to learn, to be Catechised or not to be Catechised: How many are there, that if their children and servants of themselves will learn and do gain knowledge in the principles of Religion, will not blame them, nay will commend them for it, and take comfort in it, whilst yet themselves leave them to liberty to do what they list, neither commanding them to learn, nor calling for an account of their diligence therein? whereby in the most families Catechising is a stranger, unacquainted because unused: ignorance is nourished, and when good natures are called by their Ministers to be Catechised, though they learn, they are ashamed to answer, to give an account of what they have learned, because unaccustomed so to do: when we consider humane nature so subject to novelty, as not without difficulty to be kept up with constancy in any way, though never so good; so indisposed to the things of God and the soul, as to be at enmity with the dictates of, and directions unto piety: to be defirous of liberty, and to be lose from every duty, and observe the golden reigns of sovereignty to be thrown on the youthful neck, which sensible thereof, can wantonly run off its due course, and the due authority with which God hath invested superiors for the keeping up to duty to be suspended: shall we admire to see Catechising neglected, ignorance nourished, or think it strange for Ministers many times to call families to answer their Catechisms, and have seats and pillars sooner than many children and servants to give answer? However such are not ignorant who should be Catechised, yet we cannot but charge the guilt on such who have authority and aught in duty to bring them to Catechising, and prepare them for the same by keeping to it in their families, but do not: for from youth at liberty we can expect no other than a neglect of duty, and therefore give me leave to affect your hearts with this sin by laying before you these few considerations.  
1. Duty is neglected, whilst you do not Catechise yourselves, such as are under your charge, and call upon them to learn; nay in thy place command, and according to thy authority compel to be Catechised. That it is your duty to Catechise, I have before shown; if that it be not done, duty is neglected: indisposition and averseness of the children and family will be no excuse to thee; for hath God put the rod of correction any more into thy hand in vain, than he hath put the sword into the hand of the Magistrate? hath he not ordained thee in thy sphere, to be a terror to such as do evil, and encourager to the good? hath he not put in subjection to thee such as he hath placed under thy charge? doth he not require from thy hand that thou and thy house should serve the Lord? It is the good note of learned Zanchy on the fourth Command, that it doth not command, remember to keep holy the Sabbath, and to persuade thy children and servant to keep it holy, implying it is the duty of the Master and father to compel to the keeping the Sabbath; and therefore it is said thou shalt do it, and thy son, and thy manservant, and maid-servant; for God and Nature takes it for granted, that the subject family conform to the command of the Master of it. Those several commands in Scripture of teaching our children and household to know the Law of the Lord, and to train them up in the nurture of the Lord; must necessarily imply the laying out or exercise of authority, to compel their averseness unto duty, and command their attendance on, and diligence in instructing means; and not to teach them if they be willing, and neglect it when they are unwilling: and the Gospel command to children's obedience to their parents, to hear their instructions, to bear their reproofs, and to obey their commands (as Zanchy notes) must needs imply a parent's power and duty to instruct, reprove, and command; and therefore to close up this consideration, mourn for your subjection to old Eli his sin of slack rebukes and neglect of paternal authority: and let me tell you, that I do believe the neglect of paternal power and due exercise of that authority, God hath given to call and compel to duty, will not be found the least of relative sins in the day of the Lord.  
Secondly, You are degenerated from the practice of the people of God in past ages, whose resolution was not only for themselves but theirs also, that they should serve the Lord. The Patriarches and people of God among the Jews did teach and command their seed to serve God: thus did David as a dying man charge Solomon his son, and so others whom I have before mentioned: and I have before noted, that God exceedingly extols Abraham for this very reason, that he knew he would use his paternal power, to see his children and household to keep God's ways: on which words a reverend Divine notes, that Abraham did not leave his children and servants to their own genius, their own counsels, their own lusts; nay he would not allow them in such a liberty, as would have enticed them into the worst kind of bondage. Oh consider brethren, is paternal power any less now under the Gospel then before, and under the Law? or are not we more degenerated from the pious property of authoritative acting zeal for duty, than they were whose posterity we profess to be, and whose practice we would be thought to follow?  
Thirdly, You deal worse for the soul, then for the bodies of your relations, in that you will leave them to liberty in respect of the ways of God, when you limit them in matters concerning the outward man: How many men will compel their servants and children to this and that way of serving them, though they are never so averse, that yet will let them study the ways of God when and how they will; and if averse thereunto, let slack their authority, set them at liberty and indulge their neglect of duty: many a man will from day to day, and week to week call for accounts of the service done to themselves, that cannot, or rather will not from sabbath to sabbath call for an account of their family's progress in their Catechism, and rudiments of Religion: nay, and will not many men make the rod to caution and command from dangers to the bodies of their children, that can pass in silence the desperate dangers to which the soul is subjected? Will they not many times put out their power to prohibit such company and courses as may endanger their persons or estates, and upon their blessing charge and command such and such courses as may conduce to their supposed happiness? which yet can let their own genius lead to or from the duties that may advantage the soul for ever: O fools and unwise, can you think that God gave this power into your hand for yourselves alone, and not rather to command for him? and is not the immortal souls of your dear relations much better than their mortal bodies? what shall be their profit to gain the whole world and lose the soul? but will it not be the shame of Christians, that as men of this world, they should be wiser in their generation then as the children of God?  
But these Reproofs are by some staved off by some Pleas, which they think to be not only sufficient to acquit them from the charge of sin, but also to justify their neglect, as if it were good and warrantable. These Pleas are so weak, that they were not worth taking notice of them: had not notable ignorance and the nice and sinful scrupulosity of our times given them strength enough to keep off from positive duty; weak Christians but inclining the least to the pretended and much cried up new lights in our days: therefore such as they are I shall set before you with answers to them. Whereof the first is,  
Plea. 1 That our way of Catechising, is a form ask some set questions, and receiving set answers to them, and they think all forms unlawful.  
To this I answer,  
1. The Apostles did deliver to the succeeding Ministers a form of sound words, and gave it in charge that it should be held fast, as did Paul to Timothy, 2 Tim. 1.13. and was this sinful and to be condemned? or if ours be a form, is it of unsound words? if so, let them make it to appear, we will then lay it aside; till then, we must conclude to charge and cast off catechetical Doctrine because in a form, is not only to condemn the generation of the just, but also the very Apostles of Christ.  
2. The Ten Commandments are a form, (nay and such a form as is expunged out of these men's books, and exiled their families) yet God commanded the Jews to teach them their children, and whet them diligently upon them, as well as keep them in their own hearts, Deut. 6.6, 7. Shall we be afraid to teach our children the ten Commandments, when we find it to be the lesson God himself hath set them? may not we that are Gods Ushers safely teach in the method that our Master hath propounded? nay, must we not of duty do it? Is it not eminent piety and devout scrupulosity that makes us question and cast off divine prescription? Rather, is it not the Devils cavil against duty, it is done in a form?  
3. That our Catechisms are thus in Forms, doth most answer our main end of Catechising, which is to teach men and women from their Infancy, to think and speak the same things that the Members of the Church may be of one mind and one mouth in the Lord. Certain it is, that the Church never tuned discords in Doctrine so high, as since we stood at a distance from the form of sound words.  
4. Is it not the Form that constitutes the duty, and distinguisheth from other duties? I have before noted, that Catechising is a teaching by words, a repetition of the same strokes, an echo or reiteration of the same sound; so that to quarrel at the form, is to quarrel at the duty: doth not experience witness, that the crying down of forms is the casting down of all duties of public worship.  
The second Plea for not Catechising is,  
Plea. 2 That the children Catechised, being young and not capable of understanding what they hear and repeat, will but profane the name of God, by using an ordinance in a perfunctory way, and speaking principles of Religion by rote, without any understanding: and in many we may observe it doth little good; many profane children are in religious families.  
I answer,  
1. The intellectuals of some children are very early ripe, and some things are so plain and easy, that they may be soon and easily understood: the speeches that have dropped from some children at four, or five, or six years of age, do sufficiently demonstrate how easy some truths have been apprehended by the understandings, yea and wrought on the consciences of little ones.  
2. Stands not this objection contrary to the Scripture, which prescribes children to be the subjects of Catechising: commending Timothy for having known and been acquainted with the Scriptures from his long coats and cradle, 2 Tim. 3.15. Nay, doth not our Saviour justify and defend the little children who cried Hosanna to him at his riding into Jerusalem? 
Mat. 21.16, 17.  yet it is more than probable, they understood not what they cried, but only accompanied the multitude, and according to the objection, should have been condemned for it, as the Pharisees desired: have not these pretended pious scruplers need of a solomon's Be not righteous over much; and the check of a Peter's vision, Act. 10.15. What God hath cleansed call not thou common?  
3. There is more danger of both present and future profanation of God's Name by swearing, cursing, profanation of Sabbaths, etc. for want of Catechising: principles of Religion are a curb to corruption: & the light kindled in the understanding when young may grow up and be a strong restraining, if not renewing light; and if profaneness prevail much in catechised children, what must it do in the uncatechized who have no principles of death, judgement and hell, to curb or restrain them? certainly such must be drowned by the overflowings of impiety.  
4. This Plea doth not only bar us from Catechising children, but all kind of instructing elder persons known to be wicked and profane; for there is more likelihood that such will profane holy things, and yet no Minister is to take the profaneness of his hearers as a sufficient discharge from his duty, but persist in instructing even those that oppose themselves to see if God will at any time give them repentance to the acknowledgement of the truth, 2 Tim. 2.25. The profanation of God's Name is not the proper result of instruction; but the accidental corruption of a wicked heart: and if such effects shall discharge from duty, what duty shall be discharged? the word of God may prove the savour of death to death, yet it must be dispensed both by preaching and Catechising, and the dispensers are to God a sweet savour.  
Having noted the reproof against superiors for not calling and commanding such as are under their charge unto Catechising: we now come to the reproof of inferiors; and it is to blame them which have been declared the subjects of Catechising, for shunning the same as a matter of shame: nay many for stouting it out and stubbornly refusing subjection to it, as a matter of sin. How sad is it to see many young people spending their time in vanity, and studiously learning things scurrilous and profane, yet slighting and setting at a distance the principles of piety and rudiments of the Doctrine of Christ, as if unsuitable to their age, and unprofitable to be known? nay, much more is it a shame to see many stubbornly resisting parental commands, and scornfully shunning Ministerial calls to Catechising, as if they owed no subjection to such relations, or were by them summoned unto things uncivil and unwarrantable. Let me tell you Christians, a youth ignorant in principles of Religion, is the shame of Christianity, and scandal of the reformed Churches: herein we fall short of Heathens, who are studious to educate their children in morality and the worship of their Idols, and come behind the Papists, who are diligent in studying their superstitions: How many are unwilling to be Catechised, that will take on them to teach others? but unto this I shall as in the former reproof aggravate their sin, and answer the Pleas by which they would evade the reproof.  
Let such as shun or stubbornly refuse subjection unto Catechising, consider that in so doing they do  
1. Cast off divine prescription: it hath been noted and proved, that God himself is the Author that appointed Catechising, and assigned all that are ignorant, but in special, youth and children to be the subjects of it; and will youth refuse and rise up against it? is this your remembrance of God your Creator in the days of your youth? or did you but seriously remember your Creator to be a God of Sovereignty and power, that may and can require submission to his prescriptions, of justice and severity that will punish every disobedience and resistance thereof: how could you sinfully slight or stubbornly refuse subjection unto Catechising? If God put a period to your days under the contempt of his prescriptions, how perplexed would your ignorant souls be found? how willing to learn and be Catechised if then you might?  
2. Contradict the practice of pious progenitors, who have subjected to this exercise, and herein are become our patterns: Which of all the Saints in Scripture did refuse or resist Catechising? were not these the children of Wisdom, who well knew the duties commanded of God, and convenient, nay commodious to themselves? doth not your stubborn resistance of, and stiff contests against subjection to this exercise, charge the generation of the just with folly and vanity?  
3. Content themselves to be captivated by Satan, subjected to corruption and condemnation: Ignorance is the Devil's chain, and sin's cords by which the soul is taken captive at his will; Catechising cuts them asunder: this the thread that leads out of the labyrinth of confusion and disorder, to which we are subject by nature: but Satan as the Prince of this world, studies to blind your eyes by keeping you from and setting you against the means of instruction and illumination, lest the light of the glorious Gospel of Christ, who is the image of God, should shine into you; hereby your strength serves corruption, and your glorious youth is in bondage to Satan: nay, and not only so, but condemnation must needs justly pass upon you: for light is come to you, and you love darkness: you have souls capable of, and liable to condemnation, and your youth will be no apology to acquit you; for that God hath by Catechising suited his Word, which is able to save the soul, unto youthful, nay infant capacities; but you have slighted or stubbornly resisted subjection to it.  
4. Contract on themselves the guilt of stubbornness and disobedience to superiors, Ministers and Christian Parents: Rebellion is as the sin of Witchcraft, and disobedience, as iniquity and idolatry; so detestable was disobedience to parents, that the disobedient son was to be stoned: were this Law in force, how dreadful would be the confutation of many who withstand subjection to Catechising, when thereunto counselled and commanded by parents? what obedience can be expected in things civil from such, who resist commands enforced with special divine authority?  
5. Cannot stand in a storm: the ship cannot sail steadfastly in a tempest, but roll to and fro, when not well balanced: Children in understanding must needs be like children tossed to and fro with every wind of doctrine: Will not experience witness our uncatechized youth, to have wandered from error to error, being led up and down with the ignis fatuus of new lights that have appeared? and certainly such as cannot stand in the storm of seducing doctrines, will never endure the force of fiery persecution: how shall any contend for the faith, in which they have not been Catechised?  
You have seen the reproof with its aggravations, we shall now answer the Pleas made to stave off the strength of the reproof, and they are such as are not worth noting, yet some of them I shall consider, and they are these:  
Plea. 1 They are willing to be Catechised, and could be content to subject themselves to the Ordinance, were it not they shall be accounted singular in reviving an unuseful exercise, and shall be gazed and laughed at by the rest of their fellows, who out of profaneness keep away from it themselves, and so they must be alone in the exercise.  
In answer to this consider,  
1. Thou mayst not stand alone: thy example may draw others to be Catechised, many are convinced of the duty, and willing to set to it, but not persuaded to be the first seen at it; deal herein as in your sports, some must begin, than all will follow.  
2. If thou be alone and derided, is it not the lot of the righteous? doth not Christ declare his children to be for signs and for wonders, in Isa. 8.18. and wilt thou be discouraged in, or driven from thy duty by the derision of the wicked, whilst it is the common portion of the pious?  
3. To be alone, is thy honour, and will be thy comfort: thou shalt lose no credit in the Church, nor comfort at the day of Judgement, by being Catechised alone: Was it not the honour of Lot to be alone, in Sodom? and Noah to be alone in the old world? dost thou think thou shalt sit down in heaven surrounded with pensive thoughts, that thou didst travel alone in the way thither? How many men can be glad to drive a singular trade by which to grow rich? canst not thou then be contented to use alone that course that will make thee rich in faith?  
4. The use of the duty will make thee to see their gazing and laughing at thee to be ridiculous: whilst thereby you will be more and more convinced of the duty cleared in your apprehensions of its indispensable necessity: nay suck sweetness and taste the abundant benefit thereby acquired to the soul, will plainly convince thee, that it is a matter plainly ridiculous in them to deride not only an Ordinance of God, but of abundant advantage to their own souls.  
5. God will laugh at the calamity of such as stand in their ignorance, and scorn the means of knowledge and understanding, in Prov. 1.22. How long you simple ones, will you love simplicity? scorners delight in scorning, and fools hate knowledge? and in vers. 26. I will laugh at your calamity, and mock when your fear cometh. Is it not better to be mocked by men than God? do thou thy duty, leave them to bear the burden of their profane derision.  
Plea. 2 The second Plea, is that they are shamefaced, could be content to learn the Catechism, but are ashamed to answer it in public, and therefore they do neglect or refuse it.  
In answer to this consider,  
1. Shame belongs to sin: sin and shame were born together into the world; Adam in innocency was naked and not ashamed, but when he had sinned, saw himself naked and was ashamed; whilst then thou pleadest shamefacedness, thou chargest Catechising with sin, and of that thou hast cause to be ashamed, for it is God's prescription, no humane invention, and the holy one of Israel cannot sin, neither doth impose on men any action of which they should be ashamed: if God have enjoined, it is duty, and it is a sinful shame to be ashamed of duty: thou must take heed thy shame of duty make not Christ ashamed of thee; for he hath said, He that shall be ashamed of me or of my words, of him will I be ashamed when he cometh in the glory of the Father with all his holy Angels, Mar. 8.39.  
2. Art thou not past shame in matters of sin? canst thou not study and speak lewd and lascivious songs? base, obscure and ribald discourses, that the light of nature blusheth and is ashamed to hear uttered? and yet art thou ashamed to learn the rudiments of Religion, and Doctrines of Christianity? modesty in this nature is madness, spiritual madness to be rebuked and blamed.  
3. Art thou really and indeed shamefaced, thou shouldest set to the duty with the greater resolution, for that thy constitution becomes unto thee a temptation unto sinful neglect of duty: Satan is apt and ready to lay before temptations from without thee; but none will so much prevail and prove so difficult to master, mortify, and subdue, as those that spring from thy constitution.  
4. Do thy duty when thy modesty or shamefacedness appears real and irresistible, it is more than probable it will be indulged; study thy Catechism, though thou answer in a corner, better so then not at all.  
Plea. 3 The last Plea, is that we could be content to be Catechised, but now we are grown to years, and look towards men and women, and by reason of our age conceive ourselves to be excused, and so much the rather for that we have attained to some ripeness of understanding, and are in a better capacity of gaining profit by the Word preached and read, than we were when young.  
To this I answer.  
1. It is your shame to be men and women in years, and children in understanding? Is it not a shame to be gotten into your teens, and not able to repeat the Ten Commandments: How many children go beyond you in knowledge of principles of Christianity?  
2. So were others when they were Catechised: as Abraham's servants: Theophilus, Apollo's, Ambrose, and Augustine, most of the primitive Christians: those were not ashamed when their beards were grown, to be publicly Catechised.  
3. Vncatechized thou canst not well profit by reading or hearing the Word: for thy knowledge thereby must be immethodical and confused: nay many terms used in preaching cannot be understood by the uncatechized; thou mayst fill thy head with confused and indigested notions, which will never nourish the heart, and be like the child which wanting breast-milk is big-headed by the Rickets, but very little and weak bodied: and with these airy and indigested notions, thou art puffed up with pride, ready to step into the Pulpit, and to preach to others before thou be Catechised, as is the common practice of many Prentices.  
The third and last Use of the point, is of exhortation to superiors and inferiors in their places, to own, exercise, advance and subject unto this ordinance of God, Catechising: let me in the Name of the Lord, earnestly entreat all such as have the charge and oversight of youth, diligently to instruct them in, and require a constant account of their Catechism: and all such as are in subjection, with all readiness and resolution, alacrity and audacity, study and subject yourselves to your Catechisms. Parents and Masters of families, in your houses duly use your abilities in counselling, and authority in commanding unto Catechising, as you make conscience of duty, or expect comfort in your family; let your houses be houses of Catechising, your children and servants be constantly Catechised: Schoolmasters in your Schools be no less careful and studious to teach rudiments of Religion, than other Arts and Sciences, and instruct in Christianity as well as Morality the children committed to your care: let the fame of the School at Alexandria and Athens, be the renown of your Schools; Ministers make consciences to minister this milk of principles by Catechising to babes in Christ, with no less diligence then to feed men with the meat of higher Doctrines by constant preaching; let not youth upbraid us to have baptised them into a Religion in which we never Catechise or instruct them; and whilst superiors are required to do their duty, let inferiors take heed they do not sinfully slight, or stubbornly resist subjection to this ordinance of Catechising, unto the persuading both superiors and inferiors duly to discharge their respective duties. I need propound no other motives then what hath been before urged.  
Consider but the Reasons of the Doctrine, and if Excellency may induce, Necessity enforce. Antiquity engage, Utility exasperate, or Easiness and Familiarity excite to a duty, reject, resist Catechising if you can: moreover, reflect on, and revolve in your serious thoughts the particular reasons rendered, why Parents in their families, Schoolmasters in their Schools, and Ministers in their Congregations must Catechise: why the ignorant in general, and youth or childhood in special are subjected to this ordinance; tell me whether you have not pregnant persuasions unto Catechising? yet that I may not close the Doctrine without some heart-moving, soul-quickning considerations, weigh seriously these several motives, I desire to suggest to superiors and inferiors jointly to stir up the one constantly to Catechise, the other cheerfully to be Catechised.  
Mot. 1 The first Motive is, That principled pious youth is a pleasure and delight to God, but provocation and displeasure unto Satan: This is that which God calls for in Eccles. 12.1. Remember thy Creator in the days of thy youth before the days come wherein thou shalt say, I have no pleasure in them. Wilt thou leave those days to God of which thou wilt be weary thyself; can God take pleasure in that time which thou canst take none thyself? 
For des Sermon of Catechising.  It is an observation of the Rabbis on Levit. 1.14. that Turtles may be offered in sacrifice at any age, but Pigeons when they are young: we should consider our children are not turtles (that is, Christ's sanctified ones) by nature, but are Pigeons to be dedicated to God when young: and as God calls for a pious principled youth, so he commends it, 2 Tim. 3.17. Nay it layeth an engagement on God to communicate his Counsel to Abraham, that he knoweth that he will command his household and his children that they shall keep the way of the Lord, Gen. 18.17, 19 And whilst it pleaseth God, it displeaseth Satan; for pietas juventutis est Diaboli flagellum: Hence it is he surrounds youth with such variety of temptations unto sin and obstruction unto duty.  
Mot. 2 The second Motive, Pious order is produced in well principled families: Catechising counsels every soul to their relative and personal duties; Abraham's family was Catechised, as was before noted: and what a harmony of duty is to be observed in all the parts of the family? his wife is humble and reverend to her husband; the Scripture takes special notice of Sarahs' calling Abraham Lord, and propounds her as a pattern of meekness and submission, 1 Pet. 3.6. His son Isaac is subject and obedient to his father, cheerfully bearing the wood on which he should have been sacrificed; nay subjecting his throat to the sacrificing knife; leaving the choice of his wife to his father's pleasure: besides his pious education expresseth itself in his daily meditating devotion, Gen. 22 6. & 24.41. & 6.31. So also his servant Eliezer is faithful to the oath sworn to his Master, and pursueth the same with all piety and prudence: so that the effect of Catechising is seen in all the members of the family, making it a Church for its constant, orderly and pious performances of duty.  
Mot. 3 3. Catechising is the proper means for edifying the Churches of Jesus Christ: God never denied the Infants of Christian parents admission into his Church; nay since his Church was visible on earth, he owned as Members of it parents and their seed; and therefore for the preservation and due edification of it, ordained Catechising constantly and lawfully to be used, and infants members of the Church to be the subjects thereof (as was before noted). By Catechising the sap of Christianity is communicated to the youngest sprouting branches of the Church of God: the great piety of our age is placed in a pretended gathering (but real scattering, by cutting public solemn assemblies in private meetings) of Churches, and by many cutting Infants off from the Congregation of God's people; but sure I am, that the sinful suspension of Catechising, cuts short Christianity, and is likely (if God prevent not) to give us real cause (in the return to infidelity) to gather Churches indeed, and by nipping buds and suffering sprouts to whither, to replant into the faith of Christ, such as must bear up his name in the world.  
4. Catechising prevents the Devil's design, by prepossessing the mind with principles of truth and piety: Satan, as vigilant and subtle enemies, endeavours to enter the soul betimes, and blind the eye whilst yet tender, to infuse into the soul principles of blasphemy and profaneness, knowing that possession is eleven points of the Law; & Leases of ejectment may lay foundations for long and vexatious suits: the soul possessed by Satan will abide many powerful persuasions, piercing reproofs, pathetical entreaties, prevailing prayers, and pinching pangs of conscience, before it will be recovered: an illuminated conscience and judgement well informed in the truth, will abide variety of temptations and assaults of Satan, before it will renounce and recede from the true religion. Was not this the stratagem of the Counsels and Fathers of the primitive times against the blasphemous Heresies of those days? is not the reentry of the same blasphemies an engagement to us to countermine the Devils devices by putting Creeds and Catechisms into the hands of our people? nay, is not the vigilancy of Satan and diligence of his instruments in casting the Arrian and Socinian Heresies in catechetical forms▪ nay in scattering abroad the Cracovian and Biddles Catechisms, the check of our long sinful neglect of Catechising, and a loud call to set to the duty with vigour?  
5. Catechising puts into a capacity of living with credit, or dying with comfort, Catechising in doctrines of Christianity, doth as well civilize a man as Christianize a soul, it instructs in duties to be done towards men, as well as towards God: youth not educated in principles of Religion, may live with shame and die with sorrow; for they know not what to do or how to carry themselves whilst they live, nor yet wherein to centre their hope of future happiness when they lie: How many infants, young children, have by Catechising been famous in their religious lives, being dexterous in duty, constant in the faith, and courageous under temptations? and when they have come to die, have cheerfully given up their souls to God through Christ, in knowledge of whom they have been Catechised? Whilst youth have souls rational and capable of education, let them not want instruction in those things that may make them serviceable to God in their generation; and whilst they have souls immortal that may be damned or saved, when they depart out of their bodies, let them not want Catechising in the ways of everlasting peace.  
Thus than you have seen the Doctrine proved, illustrated, and applied, in the application you have been exhorted to the duty, consider seriously the duty pressed on you, and motives by which you have been persuaded, and if you would pleasure God, produce order in your families, pursue the due edification of the Churches of God, prevent the Devil's design, or put youth into a capacity to live with credit, or to die with comfort: Let me charge you in the Name of Jesus Christ, as superiors be constant in Catechising, as inferiors be cheerful in being Catechised, showing by your diligence in it the dignity of the exercise, your submission being a seal of the divine institution of it; proclaiming unto all, that it is God's ordinance to be continued in his Church.  
FINIS.   

Books lately Printed for Tho. Parkhurst, at the sign of the Three Crowns, over against the great Conduit at the lower end of Cheapside.  
DR. Richard Sibbs his Commentary upon the Second Epistle to the Corinthians, published for public good by Tho. Manton. in Folio.  
Mr. John Cotton his Exposition on the First Epistle of John, with Doctrines, Reasons and Uses. in Folio.  
The Journal or Diary of a thankful Christian, wherein is contained directions for the right method of keeping and using, according to the rules of practice, a Day-book of National and Politic, personal and private passages of God's Providence, to help Christians to thankfulness, and experience. By John Beadle Minister of the Gospel at Barnstone in Essex.  
Cathechizing Gods Ordinance, or A short Treatise concerning that Ancient, approved and soul edifying Ordinance of Catechism, by Mr. Zach. Crofton Minister of the word at Bu●tolphs without Algate, London; in Octavo.  

Courteous Reader.  
THou mayest expect within a short time to see published some new Pieces of Mr. William Fenners, who was so famous when living, and his works (though he is dead) hath such a sweet (though silent) voice.  
T. P.