The Sum of Christian Religion, Oration – Preambles
URSINE'S HORTATORY ORATION TO THE STUDY of Divinity, together with the manifold uſe of Catechiſme.
WHereas, by the advice of them that have the charge of your ſtudies, I was appointed to publiſh an abridgment of thoſe heads of Chriſtian religion, as were of you to be learned: I ſeriouſly acknowledge and confeſſe ſuch a buſineſſe was required of mee, as to which nothing can be leſſe anſwerable than are my defects: For, this is a doctrine which (I ſay) not only is ſtill unknowne to the wiſeeſt, and moſt ſharp-witted of men,Angels in part ignorant of the Goſpel, till they were informed by the word of Chriſt. unleſſe they be taught by the voice of the Church, and efficacy of the Spirit; but alſo in a great part was unknown to the Angels themſelves before it was diſcloſed by the Son, from the ſecret boſome of his eternall Father. Which to unfold and praiſe, if men and Angels ſhould bend all the ſtrength of wit and eloquence,1 Pet 1.12. yet were they never able to ſpeak of it, according to the due compaſſe and worth of the thing. Whiles therefore I think with my ſelf how much I might ſinke under this charge, I had rather it were committed to another, who, at leaſt, might ſomewhat better, and more ſucceſſively undergoe the ſame: But when I well weigh the nature of mine office, I perceive I ought with all cheerefulneſſe both to help forward your ſalvation, and obey God that calls me to ſo honourable an imployment; eſpecially he promiſing mee aſſiſtance, with which whoſoever are aſſiſted, may deſpaire in nothing: for God will be effectuall by weak and abject meanes; according to that of the Pſalmiſt, Out of the mouthes of babes and ſucklings haſt thou ordained ſtrength. Pſal. 8.2.The word there uſed, ſignifieth a child which beginneth to underſtand and ſpeak. There are that are commonly called children, not onelyonly in regard of age, but alſo in regard of ability of underſtanding,Two ſorts of children. or performance of any action. Infants, though ſuch in age, are ſufficient witneſſes of the divine goodneſſe and providence, being cleare evidences of Gods preſence, in the wonderfull propagation, conſervation and education of humane off-ſpring,Humane offſpring an argument a gainſt Atheiſts denying God. abundantly confuting Divels, and all Atheiſts that deny either God to be God, or to be ſuch a God as hee hath ſaid himſelfe … Our Saviour interpreteth that ſaying of the Pſalmiſt, of confeſſion.Acts 17.27, 28, 29. Mat. 21.16. In which kind it agreeth unto us all who do meditate or ſpeak any thing concerning God. For we are all infants in underſtanding and utterance,In ſome kind wee are all infants. touching all matters divine. In this life we attain but ſome ſmall beginnings of thoſe things, as the Emperour Gratian, in his confeſſion to Ambroſe, piouſly and truely writes: We ſpeak (ſaith hee) of God, not what we ought, but what we are able; yea, the Prophets and the Apoſtles themſelves confeſſe the ſame thing: 1 Cor. 13.9. For we know in part, and we propheſie in part; but when that which is perfect is come, then that which is in part ſhall be done away. And in v. 12. Now we ſee through a glaſſe darkely, but then face to face.
But, notwithſtanding the beginnings wee learne are ſmall, and alſo the voice of the miniſtery be proportioned to our capacity, therein God himſelf ſpeaking with us, as with babes, and permitteth us, like babes to ſpeak to him; yet ſo would the Lord have the doctrine touching himſelfe to be known,No hope of life to come, but by knowing the things revealed concerning God. as that he gives us no hope of another life, by any other means. Yea, thoſe beginnings, whatſoever they are, doe with ſo great a diſtance ſurpaſſe all humane wiſedome, that there is no compariſon between it and them; for theſe rudimennts, which to reaſon are hidden wiſdome, are both neceſſary and ſufficient to everlaſting ſalvation. Let us therefore, not onelyonly acknowledge our infancy, but deſire alſo to be of the number of ſucking babes. For as the babe growes not to ripeneſſe of man-hood, unleſſe he be fed with the mothers milk, or convenient food: ſo we likewiſe, that we may not fail of our hoped perfection,1 Pet. 1.1, 2. ought not to refuſe the milk of the Word, whereby we are nouriſhed and ſuckled to eternall life. This is that ſpirituall infancy well pleaſing to the Lord, as Chriſt witneſſeth, rebuking the Phariſees diſdain of the childrens cry in the Temple, Hoſanna to the Son of David. Theſe are thoſe infants, in whoſe voice the Lord will be effectuall: By whoſe mouthes (as the Pſalmiſt addeth) hee perfecteth ſtrength; Pſal. 8.2. Mollerus upon the 8. Pſal. v. 2. A deſcription of the kingdom of Chriſt.or (as they tranſlate who weigh the originall) foundeth a kingdome. Hee ſpeaketh of the ſtrength or kingdome, which is ſeen in this life, called the kingdome of Chriſt: which is, the Son of God inſtituting and preſerving of a miniſtery, thereby gathering a Church, quickning beleevers by the ſound of the Goſpel, and ſanctifying them by the holy Spirit to eternall life, defending the Church in this life againſt the kingdome of the Divell, and after this life raiſing them up holy to eternall life; that in them may reign the Godhead evidently, and not covertly by the miniſtery.
The foundation of Chriſts kingdome is Chriſt, and how many waies.That which is the foundation of this kingdome, St. Paul declares, 1 Cor. 3.11. Other foundation can no man lay, than that is laid, which is Jeſus Chriſt. Chriſt is the foundation, firſt in his proper perſon: Becauſe all the members of his kingdom, namely the Saints, being conjoyned and inſerted into him, doth he carry about him, keeping and holding them together, as the foundation doth the other parts of the building, as the vine doth its branches. Then again by his doctrine: For, as good laws are the ſinews of a politicall-kingdom: ſo this kingdom is gathered, kept, and governed, by the doctrine concerning Chriſt. And as without a foundation the building cannot conſiſt:Phil. 3.8. ſo unleſſe we hold to Chriſt, and what he is, and what he hath done for us, whatſoever elſe may ſeem to be piety or comfort, it's fading, it's … nothing.
This foundation is laid in the mouths of infants, when they, beleeving this ſame doctrine upon their hearing of it, do by the incitement of the holy Spirit learne and imbrace the ſame, and thereby are ingraffed and grow into one with Chriſt.
In this buſineſſe of maine importance, God uſeth our infancy to illuſtrate his glory; The greatnes of the work,Why God uſeth weake means for the converſion of them. and weaknes of the inſtrument plainly proving, that ſo great a matter is not effected or dependent by and on our, but Gods effectuall power. Alſo to the end it might blunt the inſolencie of his adverſaries, when as their lofty power is ſubdued under our weaknes, and our ſeeming folly evinceth, that nothing is more fooliſh than their wiſdom: As it is ſaid, In ſilence and hope ſhall be your ſtrength: For the Son of God deſtroyeth the works of the Divel, ſnatching from him them that beleeve, remitting their ſin, and taking it away, and beginning in them eternall life, defending the Church, accuſing and laying open the malice of the enemies, repreſsing and puniſhing them both in this preſent life, and at the full deliverance of the Church from all evils. And theſe (though hell repines) doth he work and witnes, by the miſerable cryes of men: As it is ſaid 2 Cor. 10.4. The weapons of our warfare are not carnall, but mighty through God to the pulling down of the ſtrong holds, caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt. And having in a readineſſe to revenge all diſobedience, when your obedience is fulfilled.
As therefore the baſenes of the veſſell detracts nothing from the worth of the wares it containeth; ſo our meane and infant expreſſion of the doctrine, may not ſo far be ſlighted, as than it ſhould derogate one whit from the weight of thoſe motives which invite you to an ardent ſtudy of Divinity. But whiles I meditate with my ſelf, that I am to take a view of ſome of thoſe motives in this rehearfall Preface, I am ſenſibly ſo overwhelmed with an infinite maſſe of matter of main importance, that ſcarcely can I reſolve whence to make an entrance. But ſeeing that ſome of them muſt come into conſideration,The neceſsity of Catechiſmal inſtruction, is preſſed from theſe motives, 1. Gods command. we will put that foremoſt which ought to rule all our actions and indeavours; namely, the ſerious will of God, expreſſed in apparent commands. For now, we which are citizens of the Church have conference together, and know for certain, that the books of the Prophets and Apoſtles are moſt infallible declarations of the mind and will of God. And in them, here and there, are certain precepts delivered and rehearſed, which injoyn men a diligent ſearch and knowledg of the doctrine contained in thoſe books. Such is the precept of the Decalogue touching the Sabbath. Such is that ſpeech of our Saviour, Luke 10.41. One thing is neceſsary. The knowledge of this wiſdom (ſaith he) is eternall life. This David commendeth, as frequently in other places, ſo in the firſt Pſalme (which he writeth as an Epitomie of it) for that it is a companion of true bleſſednes. But theſe have not ſatisfied our man-loving heavenly Father, that is ſolicitous of our ſalvation. He addeth further peculiar precepts touching that ſumme of doctrine that is to be publiſhed to all, eſpecially the youth; namely, the doctrine of Catechiſmall inſtruction. Deut. 4.9. Teach them thy ſons. Deut. 6.6, 7. Theſe words ſhall be in thine heart. Thou ſhalt teach them diligently unto thy children, &c. And thou ſhalt binde them for a ſigne upon thine hand, and they ſhall be as frontlets between thine eyes. Here doe we heare Parents, and thoſe to whom the charge of Parents is committed, commanded that they care to teach, or ſee taught the youth; the youth commanded that they learne: and both are commanded that they daily inculcate, rehearſe, and meditate on this doctrine. This doctrine would the Lord have both to be delivered unto children, and alſo to be in our view continually. And its apparent, that brevity and plainnes are required; which what elſe they, but a Catechiſme or ſumme of doctrine, neither prolixe, nor obſcure. So Saint Paul, 2. Tim. 1.13. Hold faſt the forme of ſound words, which thou haſt heard of mee, in faith, and love which is in Chriſt Jeſus. In this precept of uſing and holding his Catechiſme, we heare the definition of ours.
The forme of ſound words, of C…echiſm…l inſtruct…o…, deſcribed: 1 More largely.The Apoſtle meaning a draught or plat-forme of ſound poſitions, concerning each point of doctrine, methodically and briefly compriſed, as if it were painted before the eye; together with a kinde and maner of teaching and expreſsion, as is both proper, plain, and agreeable with the ſtile of the Prophets and Apoſtles. Therefore doth he name ſound words delivered by him, concerning faith and love in Chriſt: (i.e.) in the knowledge of Chriſt; as in ſundry places he reduceth all piety to faith and love. A Catechiſme then, is a ſumme of doctrine, delivered by the Prophets and Apoſtles, concerning faith and love in Chriſt.2 More briefly, two wayes. Or, is a ſumme of doctrine of Chriſtianity, briefly, methodically, and plainly couched together. For it is not for us to invent opinions: but of neceſsity we muſt referre our ſelves, as it is, Eſay 8.20. to the Law and the Teſtimony. And there muſt be added an expoſition, which may be both a manifeſtation of the parts and method, and an interpretation of words and phraſes.
This reaſon, if there were no more, is of efficacy to them that are not of prophane minds, to excite them to the ſtudy of this ſacred doctrine. For to ſuch the command of God is a cauſe of all cauſes, though nothing more be added. But when as God is ſo indulgent to our weaknes, as to declare unto us the cauſes of this command, needs muſt we weigh them wtih reverence. Now God avoucheth, that therefore muſt we learn this doctrine, becauſe by the knowledge thereof,2. Motive, our ſalvation. and not any other way, will he convert and ſave all that by age are of underſtanding, and are to be made heires of eternall life. Marvelous confidently is that ſpoken of Saint Paul, Rom. 1.16. The Goſpel is the power of God to ſalvation, &c. And, 1 Cor. 1.18. The preaching of the Croſſe, is to them that periſh fooliſhneſſe; but unto us which are ſaved, it is the power of God. And Ver. 21. It pleaſed God, by the fool ſhneſſe of preaching, to ſave them that beleeve.
But this opinion, howſoever it be delivered, and confirmed by divers and weighty teſtimonies of the holy Spirit, is oppugned by the utmoſt endeavours of Sathan.Againſt the Zwenckf…dians, touching the point of the …fficacy of the Spirit, by the miniſtiy of the word. foreign For the Father of lyes, ſeeing how the Paradox of the fooliſhneſſe of preaching the Croſſe of Chriſt, doth not a little pierce the minds of men, ſnatcheth an occaſion of ſuborning fanaticall minded men, who cry out, that the worke of the miniſtry is nothing leſſe than the means of converting men; but that God communicates himſelf to us immediately; and that wee Miniſters make our voice an Idoll. They babble forth many wonderfull words, carrying with them indeed a ſhew of ſpecial illumination: but heare and conſider, I pray, upon what foundation they relye, and how they oppoſe their wiſedome to the divine. The omnipotent God, ſay they, doth not at all need that voice, miniſtry, reading, meditation, to convert men: Therefore he uſeth not this inſtrument, neither is a neceſſity of labour in learning it to be impoſed upon thoſe that are to be ſaved. Now, ſay I, to you young men; Is there any one among you ſo weak and childiſh in judgment, that doth not perceive ſuch a one to be hiſſed at, that would ſo argue? God can by his omnipotency eaſily bring to paſſe, that one without bookes, teachers, ſtudy, ſhould become skilfull in all learning and doctrine: as the Apoſtles, and others of the Primitive Church, ſpake with tongues which they never learned. He can make the earth fruitfull, and bring forth fruit without the help of husbandmen. He can ſuſtain the nature of man without food: as Moſes and Chriſt forty dayes: Therefore its not a neceſſary labour that is undertaken, or any cauſe of the thing we hope and expect, whiles Schollars ply their bookes and ſtudies, Teachers goe to their ſchooles, Husbandmen to their ploughes, entring their ſhares, harrowes, and engines into the ground, and each man ſpends his life time to maintaine life. You ſee upon what rockes of blinde madneſſe the Divell doth ſplit unhappy men; which, having neither learned the grounds of Piety, or the more excellent Arts, nor liſt to take the paines of learning them, are forward notwithſtanding to ſeeme what they leaſt of all be; and dare exalt themſelves againſt the knowledge of God, and bring the eternall wiſdome under their cenſure. And they have as little wit as modeſty, when as, for their opinion, they alledge the example of them that were converted by miracle; as Paul: or thoſe indued with extraordinary gifts; as the Apoſtles at the Pentecoſt: or the multitude of them that heard the Goſpel, and did not beleeve; or the Scriptures, which ſpeake of the office of the holy Ghoſt. We know and acknowledge, that, by the bleſſing of God, God can, without the labour of teaching or learning, convert thoſe that he will: And this to be the end of miracles,The end of miracles. that it may appeare, that the order, whereby God is effectuall in nature, is made and freely preſerved by him. We ſo certainly know, that converſion is the gift of God alone, as that by how much it is a greater and more wonderfull worke, to reſtore loſt man to ſalvation, than to make him not having any being; by ſo much the more were it impudency and madnes,Converſion greater than Creation. to attribute this converſion, more than that creation, to the efficacy of mans voice. But withall, we know this too for a certain, that it pleaſeth God, by the fooliſhnes of preaching, to ſave them that beleeve. Why it pleaſeth God ſo to do, there is no neceſſity he ſhould give us an account; yet he lets us underſtand ſome reaſons of that his counſell: but he propounds not the ſame reaſons to the godly and godleſſe. To the godleſſe he gives this reaſonReaſons why God converts by mans miniſtry: 1. In regard of godleſſe. 2. In regard of godly. Becauſe by this meanes hee would before the whole Church, and their conſciences alſo being witneſſe, more manifeſt his juſtice in condemning the malice of thoſe that oppugne the word revealed. But other kinde of reaſons take place in our conſideration; namely, ſuch as make for our inſtruction and conſolation: viz. Whereas the voice of the miniſtry, and all our thoughts of God are darkſome, through which we now ſee God and his will; the Lord admoniſheth us of the greatneſſe of our fall, whereby it cometh to paſſe, that wee no longer now injoy the very ſight of God, but he ſpeaketh to us at a diſtance, and as by an Interpreter, and ſo exciting us, that we aſpire to that celeſtiall Schoole, in which we ſhall immediately ſee God, who ſhall be all in all. Beſides, the Lord would not have the ſearching, meditation, and profeſſion of the doctrine concerning him and his will, even in this life, to lye ſecret onelyonly in the mindes of men; but would have it audibly to ſound, and to be ſet forth in the aſſemblies. And therefore tyed us with all poſſible neceſsity unto this doctrine, promiſing thereby to recover us againe to ſalvation. And ſo, when God would make men to be co-workers with him in the moſt excellent divine work, giving us to his only begotten Sonne for that purpoſe, how could he have more manifeſted his great eſteem of our miſerable nature? We averre therefore, that the reading, hearing, knowing of this doctrine, is a neceſſary meanes of our converſion: Neceſſary, not in regard of God, but in regard of us; not as if God could not any other way convert, as a Carpenter cannot build an houſe without his tooles; but becauſe God will not convert any other wav. It is true, it is true indeed, that true faith is nones but Gods gift and worke alone; but ſuch a gift and worke as the holy Spirit workes in us by hearing of the Word.1. Cor. 3.6. Paul planteth, Apollo watereth; but God giveth the increaſe. To the ſame effect alſo Paul calleth the Goſpel by him preached, the power of God to ſalvation. Rom 1.16.Epheſ. 4.11. the Apoſtle ſaith, He hath given ſome Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors and Teachers, for the gathering together of the Saints, for the worke of the Miniſtry, and the edification of the body of Chriſt. Can a more glorious ſpeech be uttered touching the office of teaching? Let us not therefore take upon us to be wiſer than God, neither let us ſo much regard the pride, contumacy, and miſchiefe of thoſe that contemne the voice of the Goſpel, as thereby the leſſe to love and reſpect the fruit and efficacy of the divine ordination in the meanes of mercy. Nor let the ſluggiſhneſſe and obſtinacy of ſome Schoolemen prove impediments of all good proceedings and goodnes, who perſwade others that inſtruction, ſtudy, and doctrines, to get or increaſe vertue, are unneceſſary things: but rather with obedient & thankfull mindes let us injoy that ſweeteſt conſolation, whereby we are aſſured, that neither our endeavours are unpleaſing to God, nor undertaken in vaine; according to that, Eccleſ. 11.1. Caſt. thy bread upon the waters: for after many daies thou ſhalt finde it. And, 1 Cor. 15.58. Your labour is not in vaine in the Lord. Matthew 18.20. Where two or three are gathered together in my Name, I am in the midſt of them. Unleſſe theſe promiſes were known to be certain, amidſt ſo great outrages of Sathan,foreign and miſeries of mankinde (of which its too truly ſpoken: The moſt are naught) the beſt teacher, or the greateſt lover of the common good, ſhould be in the unhappieſt condition, hardly ſitting faſt in his own place. For mine owne part, I feele my ſelfe to be ſo affected, that (mee thinkes) my ſorrow permits me not to ſtand in this Pulpit, but ſhuts up my ſpeech within my bowels and jawes; but that I know for certain, that in this our aſſembly there are, whoſe hearts entertaine the t…e and ſaving doctrine, & are inflamed with the holy Spirit, in a due manner knowing, & calling upon God, being lively temples of him, & ſhall hereafter praiſe him in the celeſtial Quire. We ſpeak not this to that end, as if we did expect equal knowledge & underſtanding, or the ſame gifts of the holy Spirit in all men: For the Apoſtle commands us, Rom. 12.3. To think ſoberly of our ſelves, according as God hath dealt to every man the meaſure of faith. But all them that will be ſaved, muſt of neceſsity hold the ſame foundation, that is, that they know and beleeve what a one Chriſt is, and what he hath done for each of them: as it is ſaid, Iohn 17.3. This is life eternall, that they know thee the only true God, and Jeſus Chriſt whom thou haſt ſent. And, Iohn 3.36. He that beleeveth in the Son, hath eternall life. By theſe and the like ſayings we perceive that to be a truth, which Dionyſius (which is falſly named the Areopagite, but is thought rather to be a Corinthian) aſcribes to Bartholomew the Apoſtle: That the Goſpel is brief and large.The Goſpel it a briefe largeneſſe. Briefe. Its brevity is apparently more curt than the Law of Moſes, & ought to be, and is, fixed in the minds and hearts of men; and therfore is the ſumme of the Goſpel ſo oft delivered, and repeated in the Scriptures of the Prophets and Apoſtles, and compriſed in the Creed. But much leſſe can ever the wiſdome of the Goſpel be exhauſted, than that of the Law. But foraſmuch as its certain,Large. that in this mortall life, that which is eternall is but begun;2 Cor. 5 2, 3, 4. For we ſhall be cloathed upon with that, if ſo be we are not found naked: This is the nature of true converſion,A true godly man growes in godlineſſe. that it ſuffers not thoſe that are converted unto God to ſtay in their race, but kindles in them a perpetuall ſtudy and deſire of further profiting: Therefore is it commanded, 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. And, Eph. 2.19, 20, 21. it is ſaid, Yo are no more ſtrangers and forrainers, but fellow-Citizens with the Saints, and of the houſhold of God; And are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner-ſtone, In whom all the building fitly framed together, groweth unto an holy temple in the Lord. And, Marke 9.24. The man prayed, Lord, I beleeve, help mine unbeliefe. And, Luke 17.5. The Diſciples cried, Lord increaſe our faith. Saints then are commanded, and commended, and are petitioners to be ſuch as goe forward: Therefore they are not of the number of them that have no minde of proceeding onward.Comforts and promiſes for a tender heart and wounded conſcience. Yet let none be out of heart, becauſe they, finding in themſelves leſſe life and vigour, and acknowledging their weakneſſe and corruptions, doe with a true ſorrow of minde bewail the ſame. For thus ſaith the everlaſting Father concerning his Son, Eſay 42.3. A bruiſed reed ſhall he not breake, and the ſmoaking flax ſhall he not quench. Againe, the Son ſaith of the Father, Mat. 18.14. It is not the will of your Father which is in heaven, that one of theſe little ones ſhould periſh. And the Son ſaith of himſelf, Iohn 6.37. All that the Father giveth me, ſhall come unto me: And him that cometh unto me, I will in no wiſe caſt out: Whereſoever piety is not diſſembled, it is, and is cheriſhed of God; and, together with it,Beneficia. foreign all the everlaſting and unchangeable benefits of the Goſpel are tyed with the indiſſoluble bond of divine truth: For, unleſſe the certainty of our faith and ſalvation did depend upon the alone free mercy of God (whereby he receiveth all that beleeve) and not upon the degrees of our renovation, there would be no ſtability at all in our comfort. Hence therefore may be drawn three things, which may be as grounds to judge of a Chriſtian: 1. The laying hold of the foundation.foreign, i.e. the criticall markes to diſcerne a true godly man. 2. An earneſt endeavour of increaſing (which two include each godly man within the general promiſe of eternal ſalvation:) and, 3. Acomfort that, notwithſtanding our inequality of gifts and degrees to ſome others, we ſhall not periſh: which conſolation is to be oppoſed againſt the cogitation of our owne unworthineſſe. Theſe three, as inſeparables, hath Saint Paul compriſed in thoſe words, 1 Cor. 3.11. Other foundation can no man lay than that is laid, which is Jeſus Chriſt: Now, if any one build upon this foundation, gold, ſilver, precious ſtones, wood, hay, ſtuble, every ones worke ſhall be made manifeſt; for the day ſhall declare, &c. but hee himſelfe ſhall be ſaved, ſo as by fire. By that therefore which hitherto hath been ſaid, it's apparent, that both the Lords injunction and our own ſalvation doe exhort and bind all men, and among theſe the youth, being, to wit, a great part, and alſo the Nurſery of the Church, to learne, as ſoone as by age they are capable, the grounds of Chriſtian Religion: Therefore doth this moſt earneſtly and ſeriouſly admoniſh them, to whom the charge of nurturing the younger in yeares doth belong, to be carefull of this their dutie.
3. Motive, the preſervation and propagation of the Goſpel.For, we that are teachers and learners ought to have a diligent and earneſt care of godlines, not only for our own ſakes, but for their ſakes alſo that are ours, and our ſucceeding poſterity: For we finde, by experience, how eaſily in proceſſe of time an oblivion, and manifold depravation of that doctrine creeps in, the ſumme whereof is not conciſely and perſpicuouſly couched together and known, repeated, inculcated, and divulged abroad. Beſides we know,Horat. Quo ſemel eſt imbuta recens ſervabit odorem Teſta di…. — that of what liquor a new veſſell is firſt ſeaſoned with, be it good or bad, it longeſt ſavours. There is none in his right minde but will confeſſe, ſeeing the evill that we learn doth ſo conſtantly ſtick by us, that when the youth is not inſtructed in, and inured to religion, it doth threaten the leaving to the enſuing times an age of monſters, contemning God and all religion: and that, being we are hardly by the greateſt endeavours and longeſt care made pliable to that which is good, the groundwork of the moſt difficult buſineſſe ſhould be laid in the firſt age.
4. Motive, the weake capacity of youth, & the more ignorant.Catecheticall inſtruction therefore is neceſſary, not only for the preſervation of the purity and ſoundneſs of religion, to us and our poſterity, but alſo for the capacities of younger age, to whom we have ſhewed this doctrine muſt be taught: For, if it be ſaid of the teaching youth the other arts,
Quicquid praecipies, eſto brevis, ut cito dicta
Percipiant animi dociles, teneantque fideles:
Short precepts ſhalt thou give, which being briefly told,
Apt wits may ſoon conceive, and faithfull long may hold:
how much more in this heavenly wiſdome, which is a ſtranger to humane wit, ſhould we ſeek out for, and apply our ſelves to breifneſs and plainneſs, eſpecially ſeeing divine teſtimony approves our experience in this? as Heb. 5.13. Every one that uſeth milk, is unskilfull in the word of righteouſneſſe, for he is a babe: but ſtrong meat is of thoſe that are of full age. And therefore when Saint Paul ſpeaketh of his manner of teaching, 1 Cor. 3.2. thus he ſaith, I have fed you with milk, and not with meat; for hitherto ye were not able to beare it, nor yet now are ye able: 5. Motive, that alwaies in the Church, there hath bin ſuch a ſumme of doctrine.for ye are yet carnall. From the firſt beginning of the Church, there hath bin extant in it ſome ſuch ground of doctrine, well known publikely, and, for it's briefneſſe and plainneſſe, eaſie to be underſtood, reſerved for poſterity. As, together with the increaſe of mankind, God himſelf proceeded on with his own mouth to deliver more ſummary doctrines, either of the law, as he began, in theſe words; If thou doeſt well, Gen. 4.7.ſhalt thou not be accepted? Or of the Goſpel, as at firſt, in theſe words; The ſeed of the woman ſhall bruiſe the Serpents head. Gen. 3.15.Likewiſe after both the promiſe and the Decalogue was repeated to Abraham. At laſt the Creeds, and ſuch ſummary doctrines as were diſperſed here and there in the writings of the Apoſtles, were fitted into a meet form of Confeſſion, to be divine informations for all degrees of age. And indeed, this our accuſtomed manner of inſtructing, which we call Catechiſme, hath bin anciently uſed both in the Jewiſh, and in the Apoſtolicall Church, as doth appeare by the Apoſtle Paul, Rom. 2.18. where he calleth the Jewes thoſe that from their tender yeares had bin inſtructed or catechiſed out of the law.foreign, &c. And Gal. 6.6 Let him that is taught in the word, or catechiſed in the word, communicate to him that inſtructeth or catechiſeth in all good things. So Luke 1.4. That thou mighteſt know the certainty of thoſe things wherein thou haſt bin inſtructed or c…hiſed. Becauſe theſe teſtimonies are to be preferred before all other, I d…ed…u recite the example of the Church that was in the enſuing times next after the Apoſtles, being a thing publikly known by hiſtories. I rather adde this,foreign. That, if the now preſent Church ſurviving hath till now kept this forme of inſtruction, brought into the world, with ſo long continuance,6. Motive, the dangers and hereſies of the laſt times. not by mans device, but by the divine providence; then, in this doting old age of the world, wherin the Church doth daily more and more languiſh, & thicker darknes day by day over-cloudeth it, we had need for to ſharpen all our diligence, of preſerving and propagating this doctrine, rather than any whit to grow remiſſe: For this is the age of which our Saviour ſpeaketh, Mat. 24.23. Then if any man ſhall ſay unto you, Lo here is Chriſt, or there; beleeve it not: for there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſignes and wonders; inſomuch, as if it were poſsible, they ſhall deceive the very Elect. And largely doth Saint Paul ſpeak of this matter, 1 Tim. 4. and 2 Tim. 3. Theſe predictions of the calamities of theſe laſt times were written, not only for our conſolation and confirmation, but alſo for exhortation, of us to arme our ſelves to watch againſt and prevent errours: for ſo our Saviour begins that his prophecie: Take heed that no man deceive you. We thinke it neceſſary therefore, that not only they that come into the place of teaching,Mat. 24.3. but alſo all that love their owne ſalvation, ſhould have fixed in their hearts the ſound poſitions concerning every part of chriſtian religion: and on the other ſide, to. the utmoſt that every man is able to be well fenced againſt the contrary errors: and that all they to whom the office of inſtructing and governing is committed, ſhould with great care teach or cauſe to be taught, thoſe that are committed to their charge, unleſs they, as curats negligent & unfaithfull in their duty, had rather anſwer for their perdition. And indeed, the deſire of your parents, in this reſpect, is to be commended; that they will have the ſumme of godlines to be propounded to, and inculcated into you, not only at home, and in the Church, but alſo in the ſchools; For they well perceived what great ignorance enſued, and how great an hint & opportunity was given to the Divel, of detaining men in that ignorance, when once the primitive cuſtome of the Church, of hearing and teaching the Catechiſts, was loſt, and in the room thereof ſucceeded that ſilly and fooliſh dumb ſhew of Popiſh confirmation. And they now ſee that the ſame things, or worſe than theſe, are now to be feared, unleſſe God out of his ſingular mercy looke upon us: than the which danger, as ſcarce any thing can bring greater heavines to all godly perſons; ſo contrariwiſe, it's not eaſie to finde out any thing that may be more deſirable and pleaſant unto all pious Parents, than if they can certainly promiſe themſelves that their children and nephewes ſhall a while live after them in the ſame light of divine truth, which now is lighted up amongſt us. Wherefore if we are not without naturall affection,foreign Rom. 1.31. and cruell againſt thoſe which love us more than themſelves, let us endeavour to our power, that by our negligence we do not deſtroy their hope, nor croſſe their prayers: But that, together with them, we may ſhew our ſelves thankfull unto God, who, collecting to himſelf a perpetual Church out of the dregs of this world, hath, by the bringing back againe of the ſunne of heavenly doctrine, ſo diſpelled the dirs, ass of the kingdom of Antichriſt, that any man that will not wilfully in …his eyes and eares, and oppoſe the known truth, may behold and diſerne them ſtripped naked of thoſe divel-deceits, which were thoſe faire outſides of which they vauntingly bragged.7 Motive, the benefit if we do, the puniſhment if we doe not ſtudy this doctrine. If we doe theſe things the Sonne of God will conſerve and augment thoſe gifts that he hath beſtowed upon us according to his promiſe. To him that hath, (i.) to him that deſireth to goe on forward, ſhall be given. If we doe contrariwiſe, then will follow upon us that which is threatned in the contrary ſentence following, from him that hath not ſhall be taken that which he hath. Mat. 25.29.And indeed, how the Lord will not endure the contempt of the Goſpel revealed, both the divine word of God, and the continuall hiſtory of the world doth proclaim. Iſa. 5.24. Becauſe they have caſt away the law of the Lord of hoſts, & deſpiſed the word of the holy One of Iſrael, therefore is the anger of the Lord kindled againſt his people, and he hath ſtretched forth his hand againſt them, and hath ſmitten them. And Amos 5.11. He threatens; Behold the daies come ſaith the Lord God, that I will ſend a famine in the Land; not a famine of bread, not a thirſt for water, but of hearing the word of God. And they ſhall wander from ſea to ſea, and from the North even to the Eaſt; they ſhall runne to and fro to ſeek the word of the Lord, and ſhall not finde it. We now ſee the nation of the Jewes, which the Lord honoured with ſo many excellent titles and priviledges, with ſo great ſucceſſe and miracles, & exalted it far above all other mortall men, now to be more abject than the meaneſt of all men, and ſo groſly & ſtrangely grown blind amidſt the noone-day-light of the Prophets preaching, that the example thereof duly conſidereed may (not to ſay, move laughter or anger) ſtrike a terrour into us. The cauſe of this ſo great an evill we heare the words of the Prophets, and of Chriſt himſelf to averre, to have bin their contempt and neglect of the ſound doctrine concerning God & our ſalvation. Joh. 5.43. I come in my Fathers name, and yee receive me not. If another ſhall come in his own name, him will ye receive. I forbeare the recitall of other examples, only one will I touch, which is of the kingdom of England, which a little before was moſt flouriſhing and happy,Englands Manian perſecution. and that not only becauſe it is a very ſad example, but alſo becauſe there is not one in this our aſſembly that is ſuch a youth, but that it fell out in his daies. For, in this our age, the knowledge of the divine truth was given to England, and in the reigne of Edward the ſixt the Church and Schooles were excellently conſtituted in a flouriſhing eſtate. And when the King was ſeventeen yeare old, hee was beautified with piety, vertue, and learning far above the modell of that age; ſo that nothing in the moſt glorious kingdome was more glorious than the King; ſo that this kingdome came behind no part of the whole world in happines. But on a ſuddain, this Edward, a Prince of great hope, being taken out of this life, the Papal tyranny ſoon again ſurpriſed his kingdom, the moſt glorious Churches were cruelly waſted with impriſonments, baniſhments, fire, ſword; and men of eminent learning & holines, without any reſpect of age, ſexe or dignity, ſome of them haled to the fire, and other moſt cruell puniſhments, and others caſt out into all corners of the world. It was now onward in the fift yeare, whiles theſe calamities continued there. But I rather acknowledge and bewaile our owne ſins, than take upon me the judging of others. The cries of the Engliſh baniſhed, which I heard with theſe eares, are not out of my hearing, wherewith they complained of the unthankfulneſſe, ſecurity, and ſurfeit of the Goſpel, that had ſeized upon their Nation. But doe wee looke to it better to manage our condition? would God we did. When Pilate mingled the bloud of the Galileans with their ſacrifices, ſaith Chriſt, Luke 13.3. Vnleſſe yee repent, yee ſhall all likewiſe periſh. The tumults and ruines of Empires, by which the Church is ſhaken, are before our eyes threatning us: the theeviſh Turkes gape after us, endeavouring with might and main to take Chriſt from us, and to obtrude upon us their Mahomet; and we heare that daily they prey upon our neer bloud, drawing away Chriſtian youths to their filthy and blaſphemous ſociety, and to make a breach in upon us. The abomination of the kingdome of Antichriſt curſeth us, and crieth out, that we are to be deſtroyed. And there are more hereſies and depravations of the truth hatched and increaſed within & without the Church (like Hydraes heads) than can be numbred.Iſay 1.2. Rom. 9.10. And now verily is that fulfilled, that unleſs the Lord preſerve unto us a ſeed, we ſhal be like to Sodom & Gommorrah, nothing of us remaining. Let us not be now ſo ſtupid, or ſuch haters of our ſelvs, as not to be moved with theſe things. Let us ſeek the Lord whiles he may be found. Iſay 55.6.Let every one enter into a ſerious conſideration of his own ſalvation, & to hold faſt in our hearts thoſe things which we collect, and are fitted pertinently unto the ſame, that if the world broken to peeces ſhould fail, yet the ruines thereof ſhould not affright us.
Theſe things we have ſpoken of do concern al men, but chiefly our order of Scholars. For, all that ever inſtructed or governed ſchooles, or have bin imployed in thoſe things, or would have others to be imployed, have agreeed upon this; That they that are brought up in the ſchools ſhould be not only more learned, but alſo more godly. Which being ſo, let men acknowledge, that a ſchool is a company according to Gods ordinance,Scholars ſhould have learned godlineſſe, or godly learning. teaching and learning the doctrine neceſſary for mankind, concerning God and other good things; that the knowledge of God among men may not be extinguiſhed, but the Church may be preſerved,8. Motive, that doctrine … be the ma…k of the Church, & chiefly of the Schooles. many may be made heirs of eternall life, diſcipline may be upheld, and men may have other honeſt benefits by the arts.
Therefore we ſwerve far from, too far from our ſcope or marke, unleſſe we be ſetled in this purpoſe, that we ought to be buſily imployed in theſe Ant-hils and Bee-hives of Chriſt, not only to be more skilled in learning, but alſo more adorned with a good and holy converſation, that we may be more acceptable to God and men. And it is apparent in the Church, that all inſtruction, without the doctrine of godlines, is nothing elſe but an erring, and a withdrawing from God, from true good, true righteouſnes, true ſalvation. For whatſoever we do not to the glory of God, whatſoever we do not in the name of Chriſt Jeſus, whatſoever we do not of faith, the holy ſpirit pronounceth as ſinfull, vile, and condemned of God. When therefore this doctrine is put out of the Schooles of the Church, then not only nothing can be taught concerning true perfect vertue, ſuch as God requires; but alſo thoſe other few and obſcure doctrines left behind of bad, would make us far worſe: not by reaſon of their being amongſt us; but the want of thoſe things, without which nothing is holy and ſound. And although the conſent of all men of ſound judgement ſhould ſatisfie us in this matter; yet the divine Commandement,John 5.35. 2 Tim. 2.15. foreign. commanding us to ſearch the Scriptures, to attend to reading, and rightly to divide the Word of God, ſhould be of more weight unto us. And becauſe none can orderly and plainly diſtinguiſh, and lay open the ſpeeches of the Prophets and Apoſtles, and the parts of Religion, without the inſtructions and exerciſes of the Schooles; who doth not ſee, with how neere a tye the ſtudy of godlines is knit unto the Schooles? That therefore which is the chiefe work amongſt men, and cannot be performed of us without the help of the Schooles, we judge to be chief in the Schooles: namely, the underſtanding & interpretation of the Prophets & Apoſtles. And ſeeing there is afforded unto us Scholars more ability, and opportunity of more exact knowledge of Religion, than to other men; if indeed we neglect it, we both make our Religion to be ſuſpected, & ſhall undergo greater puniſhment for our negligence & ignorance. Neither would the Lord have the care & keeping of the doctrine of Religion committed to us Scholars chiefly, only for our own cauſe, but others. For the Learned themſelves, underſtanding the termes and method of the doctrine of Religion, it is expected they ſhould inſtruct, and interpret unto others.
Seeing therefore Religion is to be taught in the Schooles, as unto children; to the end, that it may be rightly taught, Catechiſme is neceſſary. Neither indeed can this age learne, unleſſe brevity be uſed. Nor can the parts of a diſcipline be dextrouſly, and with due proportion of agreement between them be handled, either by teachers or learners, unleſſe they firſt conceive in their mindes ſome ſhort ſumm of the ſame. For both theſe reſpects is it,foreign. that we read ſuch oft repetitions in the holy Scriptures of brief ſummes of things: As, Repent, and beleeve the Goſpel. He that ſhall beleeve, and be baptized, ſhall be ſaved. War you a good warfare, keeping faith and a good conſcience. And ſeeing that it is ſaid, Coloſ. 3.16. Let the word of Chriſt dwell in you plenteouſly in all wiſedome; Explications muſt be added aggreeable to the ſpeeches of the Prophets and the Apoſtles. Neither is a Catechiſme any thing elſe, but a briefe explication of ſuch ſpeeches. But becauſe the little book, called Melanchthons Examen, is of that nature, which I propound to you; and the Authour hath compriſed, with great fidelity & dexterity, the heads of Chriſtian Religion, under an apt and perſpicuous ſtile of words: as alſo it is of no ſmall conſequence, that a like form of Catechiſme ſhould be extant in ſundry Churches; ſtir up your ſelves to learn, and conceive, that theſe wretched papers of ours are ſwadling-bands, wherein Chriſt will be found ſwadled up. You ſee many are the things which doe commend theſe Swathels unto you, and ſeriouſly exhort you to the imbracing of them; by which, I humbly beſeech you, to delight in them, as the commandement of God, your own ſalvation, the duty we owe to poſterity, the example of the more reformed Church, your condition of life, your preſent age, your deſires and hope, imminent dangers, and the rewards and puniſhments to be expected from God. But however our admonitions may be neceſſary, yet of none effect, we well know, without the ſuggeſtions of the holy Spirit. Therefore turning our ſelves unto God, let us give thanks to him, that his will was we ſhould be born in this light of the Goſpel, and pray that wee may be taught and governed of him.
CERTAIN PREAMBLES on that Catechiſme of Chriſtian Religion, which is delivered and taught in the Churches and Schooles throughout the Dominions of the County Palatine.
THe Preambles or preparatory Prefaces to this Catechiſme are partly Generall, concerning the whole Doctrine of the Church; and partly Speciall, concerning Catechiſme alone.
The Generall Prefaces touching the Doctrine of the Church are ſeven.
1 What, and what manner of doctrine, the doctrine of the Church is.
2 What are the parts thereof, and what the differences of each part.
3 Wherein it differeth from the doctrine of other Sects, and from Philoſophie alſo, and why theſe differences are to be retained.
4 Whence it may appeare that it alone came from God.
5 By what teſtimonies the certainty thereof is confirmed.
6 For what cauſe no other doctrine beſides is to be received in the Church.
7 How manifold is the courſe of teaching and learning this doctrine.