A Catechism, Chapter 1 – Chapter 2
CHAP. I. Of Catechizing as an Introduction to that which followeth.
Quest. WHat is Catechizing?
Ans. An instructing of the people in the grounds, or principles, or fundamentall points of Religion.
Q. How are these Catechisticall, and fundamentall points called in the holy Scripture?
A. They are called thge foundation aHeb. 6. 2., the first principles of the Oracles of God bHeb. 5. 12., the beginning of the doctrine of Christ, cHeb. 6. 1.the entrance into Gods word, dPs. 119. 130.milke for babes, eHeb. 5. 12, 13. 1 Cor. 3. 1, 2.and the form of wholsom words f2 Tim. 1. 13..
Q. How may the warrantablenesse of this kind of teaching appeare?
A. Both by expresse testimony of Scripture gHeb. 5. 12, 23. & 6. 1, 2. 1 Cor. 3. 1, 2., and because Catechising is nothing else but the drawing of the doctrine of Religion into briefe summes; and this hath plentifull warrant in the word hEccles. 12. 13. Deut. 4. 13. Matth. 22. 37, 38, 39, 40. 2 Tim. 1. 13. Mat. 6. 9..
Q. What need is there of this kind of teaching?
A. The doctrine of Catechisme being milke for babes, and the laying of the foundation, there cannot but be great need thereof; for all men know the foundation must be layd afore there can be any building; and babes must have milke afore they be fed with stronger meat.
Q. What is the benefit of catechising?
A. It is a means of well grounded knowledge, iPsa. 119. 130.and of profiting by Sermons; the want whereof being an hinderance that men cannot profit by other higher points of doctrine kHeb. 5. 12, 13..
Q. What else may be the benefit thereof?
A. It is a means to prevent apostasie lProv. 22. 6.and the infection of errour, which they that are ignorant and unstable are apt to be seduced withall m2 Pet. 2. 14. & 3. 16..
Q. Doe you then think that the doctrine of catechisme is wholsome and usefull to the soules of Gods people?
A. As common and ordinary meats are most wholsome to the body, more then curious and dainty dishes: so the doctrine of Catechisme is specially wholsome to the soule, and therefore is expresly called the form of wholsome words n2 Tim. 1. 13..
Q. How should the doctrine of catechisme be handled?
A. Briefly, many things being contracted into narrow summes, for the helping of memory oEccles. 12. 13. Heb. 8. 1. Deut. 4. 13. Matth. 22. 40. & 6 9, 10. &c., and yet plainly pHeb. 5. 12. 1 Cor. 3. 2. Mar. 4. 33. 1 Cor. 14. 19., as may be for the understanding of the simple.
Q. What are we to think of that usuall way of catechizing by questions and answers?
A. This way of teaching hath plentifull warrant in the Scriptures qLuke 2. 47. Act. 2. 38. 1 Pet. 3. 15., and is suitable to the notation, and signifitation of the word Catechising, which is taken from that returne or answer which is given in an Eccho
Q. Who are to be catechised?
A. All that have need thereof, as being not well instructed in these points; and therefore little children rProv. 22. 6. Deut. 4 9, 10. Psa. 78. 5, 6. & 34. 11. Mat. 21. 15, 16. Luke 2. 47. Eph. 6. 4.are to be catechised as soon as they shall be able to learn, and others also that are ignorant sHeb. 5. 12, 13 1 Cor. 3. 1, 2.or children in understanding.
Q. But is it not a shame for persons of yeers to be catechised?
A. It is a shame, and justly reproveable as a sinne, when persons grown to yeeres are so ignorant as to have need to be catechised. Heb. 5. 5. 12, 13. 1 Cor. 15. 34.
Q. But how if they be not willing to be catechised?
A. It is much more a sinne and shame, if being ignorant they refuse to have their ignorance holpen by being instructed, Psal. 58. 5. Prov. 17, 22. & 13. 18. & 15. 32.
Q. But is it not indeed a reproach and shame unto a man to be catechised?
A. It is so farre from being a shame, that indeed it is the duty of all to be willing to learn uProv. 4 13. & 8. 32, 33. & 23 12, 23., and therefore not a shame unto any; but the commendation of every one that is so willingxProv. 1. 5. & 10. 17. & 12. 1. Iob 34. 32. Act. 18. 26.
CHAP. 2. Of the holy Scriptures.
Q. YOu have shewed that to be instructed in the principles of Religion, is both warrantable, needfull, and profitable; tell likewise whence we must take direction for attaining wel-grounded knowledge in these principles, and all other points of Religion?
A. Out of those sacred books or writings, which are called the holy Scriptures.
Q. Hath the word and will of God alwaies been set down in writing?
A. No: Moses was the first Penman of holy Scripture, who Iived not till above two thousand yeeres after the creation.
Q. How was the will of God made known to his people in those times afore the Scriptures were written?
A. By divers and sundry meanes aHeb. 1. 1., as by visions bNum. 12. 6, 8., by dreames cIob 33. 14, 15. Gen. 40. 8., by visible signes dGen. 32. 24. Exod. 13. 21., and by audible voyce eGen. 22. 15. Exod. 20. 2..
Q. Why did God afterward cause his will to be set down in writing?
A. That it might be the better preserved fIs. 30. 8., that it might be conveyed to posterity gDeut. 31. 9. Psa. 102. 18, and that it might be an infallible standard to try all doctrines by hIsa. 8. 20. 2 Pet. 1. 19..
Q. What are the books of holy Scriptures?
A. The bookes of the Old Testament i2 Cor. 3. 14.as they are expressed in our Bibles.
Q. VVhy are these writings called holy?
A. They are called holy k2 Tim. 3. 15. Rom. 1. 2.because they have an holy Authour, which is God lAct. 1. 16. & 4. 25., were written by Pen-men who were holy men mLuke 13. 28. 2 Pet. 1. 21., and because the doctrine which is conteined in them is all for the promoting of holinesse in us nTit. 1. 1. 1 Tim. 6. 3. 2 Tim. 3. 17..
Q. How may it he proved that these Bookes are indeed the word of God?
A. Because it is said they were given by inspiration of God o2 Tim. 3. 16. p 2 Pet. 1. 21., and that the Penmen of them spake as they were moved, or acted by the holy Ghost p.
Q. How elseb
A. By the wonderfull efficacy of them, as in other things, so in this, that they enter into the heart, for conviction, and humiliation qHeb. 4. 12. 1 Cor. 14. 25. 2 Cor. 10. 4, 5., and are mighty through God to convert and comfort the soule rPsal. 19. 8, &c. & 119 93, 103..
Q. How else may it be proved that the Scriptures are the word of God?
A. Because they must either be the word of God, and have him for the Author of them, or else some creature must be the author of them; which latter is not possible.
Q. It is true indeed, if no creature be the author of them, then God the creator must; but why may not some creature be their author?
A. A good creature, Angel or man, could never be so impious, presumptuous, and blasphemous, as to father his own doings upon God, falsly making him the Author of them; and a wicked creature would never shew such care and zeale for the glory of God, such dislike and detestation of all kind of sinne, as the book of the Scriptures doth.
Q. What particular uses are the Scriptures profitable for?
A. For the teaching of true doctrine, and convincing the contrary, for correction or reformation of errors in life, and for instructing unto good duties, 2 Tim. 3. 16.
Q. Are the Scriptures a compleat and sufficient rule of direction for all points of faith and life?
A. Yea; for they were written for that very end, that we might believe on Christ Jesus, and believing have eternall life through his name sIohn 20. 31.: and they are able to make one wise unto salvation through the faith which is in Christ Jesust2 Tim. 3. 15.
Q. How else may this sufficiency and perfection of the Scriptures appeare?
A. It may appeare also by this, in that by the Scriptures, the man of God, who needs more abilities then other men, may be perfect, and throughly furnished unto all good works u2 Tim. 3. 17.; and because it is a cursed thing to adde any thing thereto wGal. 1. 8, 9. Revel. 22. 18..
Q. Doth the knowledge of the Scriptures belong unto all, or onelyonly to the Learned?
A. Not onelyonly Magistrates xDeut. 17. 18, 19. Iosh. 1. 8.and Ministers y2 Tim 3. 17. 1 Tim. 4. 13., but every housholder zDeut. 6. 7., yea simple people aPs. 19. 7. & Prov. 1. 4.; yea women bActs 18. 26. 2 Ioh. 1., young men cPsa. 119. 9., and children d2 Tim. 3. 15, ought to be acquainted with the Scriptures; and therefore the knowledge of them doth belong unto all sorts of people.