The Sum of Christian Religion, Preambles · Section 7 – catechism
7. How manifold the courſe is of teaching and learning the doctrine of the Church.
THere is a threefold order, or there are three parts of the ſtudy of Divinity: The firſt is a Catecheticall inſtitution, 1 Catechiſing.or a ſummary and briefe explication of Chriſtian doctrine, and the chiefe generall points thereof, which is called Catechiſme. This part is neceſſary for all men, becauſe both the learned and unlearned ought to know the foundation of Religion.2 Handling of Common places. The ſecond is an handling of Common places; or Common places, which containe a larger explication of every point, and of hard queſtions, together with their definitions, diviſions, reaſons, and arguments.
Poure eſpeciall uſes of Schoole Divinity.This part properly appertaineth unto the Schooles of Divinity, and is neceſſary: The underſtanding of principall points of divinity.That they who are trained up in Schooles, and may one day be called to teach in the Church, may more eaſily and fully underſtand the whole body of Divinity: For, as in other Arts and Sciences, ſo in the ſtudy of Divinity, wee hardly and ſlowly conceive the grounds thereof; nay, all our knowledge is confuſe and imperfect, unleſſe every part of the whole doctrine be delivered by the Profeſſors and Readers, and conceived by the Auditors and Hearers in ſome method and order. Orderly delivery thereof in publick.That the Students of Divinity may hereafter plainly and orderly deliver unto their auditory a briefe ſumme of this whole doctrine, neceſſary it is, that they themſelves firſt carry in their underſtanding a complete frame as it were and perfect body thereof. Invention and judgement of the interpretation of Scripture.It is farther neceſſary to the finding out and judging of the true and naturall interpretation of Scripture: which, whereas it ought to ſquare with faith, that is to ſay, to impeach no point of this heavenly doctrine; of neceſſity the Interpreter muſt have an abſolute knowledge of the main grounds and foundation thereof. Examination of controverſies in the Church.It is needfull for the increaſe of judgement in Eccleſiaſticall controverſies, which are divers, difficult, and dangerous; leſt perhaps otherwiſe we be carried head-long from truth into errour.
3 Reading and meditation.The third courſe of the ſtudy of Divinity, is the reading and diligent meditation of the Scripture, or holy Writ. And this is the higheſt degree of the ſtudy of Divinity, for which Catechiſme and Common places are learned; to wit, that we may come furniſhed to the reading, underſtanding, and propounding of the holy Scripture. For Catechiſme and Common places, as they are taken out of the Scripture, and are directed by the Scripture as by their rule; ſo againe they conduct and lead us as it were by the hand unto the Scripture. Catechiſme pertaineth unto the firſt part of the ſtudy of Divinity, whereof it followeth that we preſently diſcourſe.
The Speciall Preambles touching CATECHISME.
THE Speciall Prefaces touching CATECHISME, are theſe five which follow:
1 What Catechiſing, or Catechiſme is.
2 Whether it hath bin alwaies practiſed, and of the originall thereof in the Church.
3 What are the chiefe points thereof.
4 The reaſons why it is neceſſary.
5 What is the ſcope and end thereof.
1 What Catechiſme is.
THE Greek word, foreign cometh from foreign, as alſo foreign is derived from foreign:The ſignifications of the word Catechiſme. both theſe words ſignifie in their common and largeſt ſenſe, to reſound, to inſtruct by word of mouth, and to rehearſe another mans ſayings: But properly, to teach the rudiments and elements of any doctrine whatſoever: and more properly in Church phraſe, to deliver the firſt principles of Chriſtian Religion; in which ſenſe we read it uſed, Luke 1.4. Acts 18.25. Gal. 6.6. &c. So then this word Catechiſme ſignifieth in a generall and common ſenſe, the firſt briefe, and A B C Lecture in whatſoever doctrine delivered by word of mouth. But as the Church uſeth it, it ſignifieth an inſtitution of the ruder ſort in the elements of Chriſtian doctrine. Wherefore Catechiſme is a briefe and plaine expoſition, and a rehearſall of Chriſtian doctrine, The definition of Catechiſme.framed for the capacity of the ruder ſort, ſelect and gathered out of the writings of the Prophets and Apostles, and drawne into certaine queſtions and anſwers. Or, Catechiſme is a briefe ſumme of the doctrine of the Prophets and Apoſtles, delivered by mouth unto the ſimple and ignorant, and exacted or required againe at their hands.
What the Catechumeni in the Primitive Church were, and how many ſorts of them. 1 Ancient Converts.Catechumeni in the Primitive Church were thoſe who learned the Catechiſme, that is to ſay, ſuch as were now of the Church, and were inſtructed in the principles and beginnings of Chriſtian Religion. Of the Catechumeni there were two ſorts: Some of good yeares and ripe age, who of Jewes and Gentiles became Chriſtians, but were not yet baptiſed. Theſe were firſt inſtructed in the Catechiſme, and afterwards baptiſed and admitted to the Lords ſupper. Such a Catechumene was Auguſtine, when of a Manichee hee became a Chriſtian;Auſten. and hee, whiles hee was yet but a Catechumene, wrote many bookes before hee was baptiſed of Ambroſe.Ambroſe. Such a Catechumene was Ambroſe when hee was choſen Biſhop of Millaine, the urgent neceſsity of the ſtate of that Church ſo requiring, for ſuppreſſing the peſtilent hereſie wherewith the Arrians had infected it. Otherwiſe Paul forbiddeth a Novice or Catechumene to be choſen Biſhop: For the Neophiti or Novices were thoſe Catechumeni, who as yet were not,foreign. 1 Tim. 3.6. or very lately were baptiſed, ſo called from the words foreign and foreign, in Enliſh New-plants, that is to ſay, New-beginners and Punies of the Church. Other Catechumeni there were little impes borne in the Church, 2 Young children of Chriſtian parents.the children of Chriſtians. Theſe eft ſoones after their birth, as being members of the Church were baptiſed, and after they were growne a little elder, they were inſtructed in the Catechiſme, which when they had learned, they were confirmed by laying on of hands, and ſo diſmiſſed out of the companie of the Catechumeni, ſo that it was lawfull for them thence forward to draw neer with the elder ſort unto the Lords Supper. Of the Catechumeni you may ſee more in Euſebius tenth book of Eccleſiaſticall hiſtory,Euſeb. hiſt. Eccleſiaſt. lib. 10. cap. 4. Catechiſts. and fourth chapter, not far from the end. They alſo were called Catechists, who taught the Catechiſme, and were the inſtructers of the Catechumeni.
2. Of the Originall of Catechiſme, and of the perpetuall uſe thereof in the Church.
AS of the whole miniſtery of the myſteries of Chriſtianity, ſo muſt we conceive of the originall of Catechiſme,The practice of catechiſing exereiſed in the time of both the Old and New Teſtament. Gen. 17.7. that it was ordained of God; and hath been of perpetuall continuance in the Church: For whereas God ſince the beginning hath been the God not onelyonly of the aged, but of younglings alſo, according to the forme of his Covenant made with Abraham; I will be thy God, and the God of thy ſeed: he hath inſtituted and appointed that both of them, after the exten… and reach of their capacity, be ſeverally inſtructed in the doctrine of ſalvation: Firſt the elder, by the publike voice of the Miniſtery; then the younger, by catechiſing at home and in ſchooles. Concerning the inſtruction of the elder ſort, the caſe is cleere, and out of doubt. Touching the catechiſing of children in the Jewiſh Church,In the time of the Old Teſtament. there are expreſſe commands every where extant in holy Scripture. In the 12. and 13. of Exodus God commandeth, that children, and the whole family ſhould be taught the originall and uſe of the Paſſover. In the fourth of Deuteronomie God chargeth Parents, that they rehearſe unto their little children the whole hiſtory of the Law then publiſhed. And againe in the ſixth he willeth, that the doctrine touching one God, and the perfect love of God, be often inculcated in the eares of children. And farther, in the eleventh he biddeth, that the whole Law and Decalogue ſhould be expounded unto them. Wherefore in the Old Teſtament children were taught the chiefe points of the doctrine of the Prophets; whethe… touching God, or the Law, or the promiſe of the Goſpel, or the uſe of the Sacraments and Sacrifices of thoſe times, which were types of the Meſſias to come, and of his benefits: theſe, and whatſoever other points of doctrine children were taught either at home by their Parents, or in publike ſchooles and congregations by the Prophets:2 Kin. 4.38. and 6.1. For I doubt not, but that to this uſe the houſes of the Prophets, of Eliſeus, and others were erected. To this purpoſe God himſelfe in briefe delivered the whole doctrine of the Law, thus: Thou ſhalt love the Lord thy God with all thine heart, &c. and thy neighbour as thy ſelfe. To this purpoſe likewiſe delivered God ſummarily the whole doctrine of the Goſpel, thus: The ſeed of the woman ſhall break the head of the Serpent. And, In thy ſeed ſhall all the nations be bleſſed. They had alſo Sacrifices, Praiers, and other things, which God would that Abraham and his poſterity ſhould teach their children, and their whole family: and therefore this doctrine was framed fit for the capacity of children, and the ruder ſort.
In the New Teſtament wee reade how Chriſt commanded little children to be brought unto him,In the time of the New Teſtament. Mat. 10.14. on whom he laid his hands, and bleſſed them: Suffer the little children to come unto mee, ſaith Chriſt, and forbid them not, for of ſuch is the Kingdome of God. And that catechiſing of children was in uſe in the Apoſtles time, witneſſe the example of Timothy,1 Tim. 3.15. of whom Paul writeth, that he had learned the Scriptures of a childe. A farther and more direct proofe hereof we have in the Epiſtle to the Hebrewes,Heb. 6.1, 2. which Epiſtle layeth downe certaine heads of the Apoſtles Catechiſme, of repentance from dead workes, of faith towards God, of the doctrine of Baptiſm, and of Sacraments, and the laying on of hands, of the reſurrection from the dead, and of eternall judgement; all which he entituleth, Milke for children. Theſe and ſuch like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptiſme, and of little children at the time of Confirmation by laying on of hands: Therefore the Apoſtle termeth them, The doctrine of Baptiſme, and laying on of hands. Semblably the Fathers alſo wrote briefe ſummes of doctrine, certaine remnants of which we ſee as yet in Popery.E…ſeb. hiſt. Eccleſ. …ib. 6. cap. 3. Euſebius writeth of Origen, that he reſtored in Alexandria the cuſtome of catechiſing, which in time of perſecution was decayed. Socrates alſo reporteth of catechiſing thus: Our forme of catechiſing. ſaith he, is after the manner we received of the Biſhops our predeceſſors going before us, according as we were taught when we laid the foundation of faith, and were baptiſed, according as we have learned out of the Scripture. Pope Gregories Catechiſme.Pope Gregory erected and ſet up Idols and Images in Churches, that they might be the bookes of Lay-men and children. After theſe times the doctrine of the Church, through the negligence of other Biſhops, and ſubtlety of the Biſhop of Rome, was by little and little corrupted, catechiſing decayed, and at length was transformed into that ridiculous ceremonie, which at this day is by them called Confirmation. Thus far of the originall and perpetuall practice of catechiſing in the Church.
3. What are the parts and chiefe points of Catechiſme.
THe eſpeciall parts of the rudiments of Chriſtian Doctrine (as it is ſaid in the place afore-named unto the Hebrewes) were Repentance, and Faith in Chriſt, that is to ſay, The Law and the Goſpel. Catechiſme therefore may primarily, and in the largeſt ſenſe it beareth, be divided (as the whole doctrine of the Church is) into the Law and the Goſpel: For, Catechiſme differeth not from the doctrine of the Church in ſubject and ſubſtance of the matter it handleth, but in the forme and manner of handling it: as, ſolid ſtrong meat prepared for men of yeares (which repreſenteth the doctrine of the Church) and milke, and weak meats chewed for children (which ſhadow and reſemble Catechiſme) vary not in the ſubject, I meane, the eſſence, and nature of meat; but in theſe qualities of being ſtrong, and weake meats. Theſe two parts the vulgar and common ſort call by the name of the Decalogue, or the Apoſtles Creed: becauſe the Decalogue comprehendeth the ſumme of the Law; the Creed in briefe the ſubſtance of the Goſpel. They term it alſo the doctrine of faith and works, Or, the doctrine of things to be beleeved and done.
Some of the learned divide it into the doctrine concerning God, his will, and his workes. Againe, they diſtinguiſh Gods workes into workes of Creation, Preſervation, and Redemption. But theſe three members of this diviſion are all handled either in the Law, or the Goſpel, or in both; and therefore this diviſion is eaſily reduced to the former.
Others make five parts: The Decalogue, The Apostles Creed, Baptiſme, the Supper of the Lord, and Prayer: of which parts ſome were immediately delivered by God himſelfe; as, The Decalogue: Others mediately, and that either by his Sonne manifeſted in the fleſh; as, The Lords Prayer, Baptiſme, and the Supper of the Lord: or by the Miniſtery of the Apoſtles; as, The Apostles Creed. But theſe parts are alſo couched within the two before rehearſed: For, The Decalogue is the ſumme of the Law; The Creed the briefe of the Goſpel, The Sacraments are as appurtenances of the Goſpel, and therefore have reference unto the Goſpel, as farre forth as they are the Seales of grace promiſed in the Goſpel; but, as they are testimonies of our obedience towards God, ſo they carry the nature of Sacrifices, and appertaine to the Law. Prayer is a part of the worſhip of God, and therefore referred to the Law.
The parts of this Catechiſme.This Catechiſme conſiſteth of three parts: which are, 1. Mans miſery. 2. Mans delivery from this miſery. 3. Mans thankefulneſſe for this delivery. Which diviſion in effect ſwerveth not from the reſt, becauſe the other parts are coupled in theſe. The Decalogue pertaineth to the firſt part, inaſmuch as it is the glaſſe wherein we view, and have ſight of our ſin and miſery: and to the third part, inaſmuch as it is the exact rule of true thankefulneſſe to God, and of Chriſtian converſation. The Creed, becauſe it deſcribeth the manner of our delivery, is contained under the ſecond part. Thither alſo belong the Sacraments, which are as the appurtenances and ſeales of the doctrine of faith. Laſtly, Prayer, as the principall part of our ſpirituall worſhipping of God, and thankfulneſſe towards him, is placed under the third part,
4. The reaſons why Catechiſing is neceſſary in the Church.
THe diligent exerciſe of Catechiſing is neceſſary in the Church,Deut. 4.9. & 11.19. 1. Becauſe of the commandement of God; Ye ſhall teach them your children. 2. Becauſe of the glory of God, which requireth, that God be not onelyonly knowne aright, and magnified by thoſe of riper yeares, but of children alſo. Thirdly, For our owne comfort and ſalvation: for without the true knowledge of God, and his Son Chriſt Jeſus, that is to ſay, without Faith and Repentance, no man of ſufficient yeares, and able to receive inſtruction, can be ſaved, or have any ſtable or ſure confidence that he pleaſeth God:John 17.3. Heb. 11.6. For, This is life eternall, that they know thee to be the onelyonly very God. And, Without Faith it is impoſsible to pleaſe God. Now, no man beleeveth on him whom he knoweth not, or of whom he never heard; How ſhall they beleeve on him of whom they never heard? Rom. 10.17.Faith is by hearing, and hearing by the Word of God. As many then as will be ſaved, muſt needs hold the foundation, which is the doctrine touching Chriſt. Wherefore all muſt be inſtructed, and ſuch a ſumme of doctrine muſt be delivered in the Church, of which the ruder and younger ſort alſo may be capable. Fourthly, For the maintaining of a Church and Common weale in this life: For to the eſtabliſhing of Church and Common-weale there is need of Religion, and the worſhip of God, Chriſtian diſcipline, ſtudies, and exerciſes of godlineſſe, honeſty, juſtice, and truth amongſt men. All which in vaine we ſeek for amidſt the barbarous Nations, where there is no practice of piety, or vertue at all. Now therefore it behoveth, that we be inſtructed herein from our child-hood, becauſe the heart of man is evill and perverſe from his youth: Gen. 1.21.Nay, ſuch is the corruption of nature, that unleſſe there be ſudden redreſſe, we then too late take phyſick, when our evill and griefe, through long delay, hath gathered ſtrength, and is become paſt cure. Wherefore, except we be inſtructed aright in the will of God out of his Word in our child-hood, and exerciſed unto godlineſſe; hardly, or never doe wee ſuffer our ſelves to be withdrawne from thoſe errours which are in-bred in us, and which we drunk in like water in our child-hood; ſcarcely can we endure to be revoked and weaned from thoſe vices, in which we have been trained up. Wherefore we muſt betimes meet with, and bridle mans depraved nature, leſt Church and Common-weale go to wracke. Fifthly, Becauſe the rule of examining opinions, and diſcuſsing the truth of them, muſt be generally knowne unto all, leſt they erre, and be ſeduced; according to the commandement, Beware of falſe prophets: Prove all things: Try the ſpirits, whether they be of God. Now the rule of this tryall is no other, then thoſe chiefe grounds of Catechiſme, The Decalogue, and the Apoſtles Creed. Sixthly, Becauſe they who have throughly learned Catechiſme, better underſtand Sermons, in that they are able eaſily to reduce whatſoever they heare out of Gods Word, to their ſeverall heads of Catechiſme which they have learned: whereas otherwiſe, Sermons for the moſt part are heard with little fruit and benefit. Seventhly, Becauſe Catechiſme best fitteth the unskilfull and weak judgement of learners. For a copious and vagrant forme of inſtruction is hard for youth and beginners, and very unprofitable: therefore the doctrine delivered unto them muſt be briefe, and plaine packſtaffe, ſuch as is Catechiſme. Eighthly, Becauſe it is neceſſary, that the rude and younger ſort be ſevered from Schiſmatickes, and from the profane Heathen; which diſtinction is no way made but by the knowledge of Catechiſme. Ninthly, Catechiſme doctrine is moſt needfull for Scholars, becauſe they ought to be more expert in Chriſtian doctrine then others, both in regard of their calling, that one day they may inſtruct others; as alſo in reſpect of their many occaſions which daily occurre of learning this doctrine; which, after the example of Timothy, they may not neglect.
To theſe may be added many impulſive cauſes, eſpecially with the people to win them drawne either from the end of our Creation, or from the cauſe of Gods prolonging and preſerving our lives untill the time of youth, &c. Alſo from the dignity andexcellency of the object of Catechiſme doctrine, which is the higheſt and perfectest good even God himſelfe; and from the effect of Catechiſme, which is the knowledge of this great good, and a community therewith; a thing more precious then all the treaſures of the world. This is that coſtly Jewell digged and hidden in the field of the Church,Mat. 13.44. whereof Chriſt ſpeaketh: and for whoſe ſake in ancient times Chriſtians, with their little children, ſuffered martyrdome with cheerfulneſſe. Let us view with our eyes the example of Origen in Euſebius his ſixth book of Eccleſiaſticall Hiſtory,Euſeb. hiſt. Eccleſ. lib. 6. cap. 3. Theod. hiſt. lib. 4. cap. 16. and third chapter. Let us read to this purpoſe Theodoret his fourth booke of Hiſtory, and ſixteenth chapter. But contrariwiſe, what is it that we will gladly ſuffer for Chriſts glory, if we be ignorant of this doctrine? and how ſhall we not be ignorant, if we learn it not in our child-hood? Wherefore the ignorance of Catechiſme is not the laſt and leaſt cauſe why many now-adaies are carried hither and thither with every winde of doctrine, and why many fall from Chriſt unto Antichriſt.
5 What is the end of Catechiſme and Christian doctrine.
THE ſcope of Catechiſme-doctrine is, our comfort, and ſalvation. Salvation conſiſteth in the fruition and participation of the higheſt Good. The comfort thereof is, a certaine hope and expectation of this Good in the life to come, together with a fruition, in part begun in this life. The chiefest Good is that, which if we have, we are bleſſed; if we want, we become moſt unhappy and miſerable. Further, what, and what manner this onelyonly comfort is, it is reſolved in the firſt queſtion of this Catechiſme; whereunto, theſe Prefaces now ended, we will proceed.