Question 2

The first is a Catecheticall institution, or briefe summe of Christian doctrine, which is called a Catechisme, and is a briefe explication of the generall pointes of the same doctrine. This part is necessarie. For both the learned and vnlearned ought to know the foundation of religion.

The second, a handling of common places, or cōmon places, which contein a larger explication of euery point, and of hard quaestions, together with their subdiuisions, reasons, and argumentes.

The third, a diligent meditation of the scripture, or holy writte. This is the highest degree, for which we learne all the rest: to wit, that we may come furnished to the reading, vnderstanding, and propounding of the holy Scripture. Those former partes are taken out of the Scripture: and againe common places do lead vs vnto the Scripture, which is as it were a rule, by which they are directed.

¹ A CATECHISME is a briefe doctrine, framed for youth & the ruder sort, conteining in it the summe of the doctrine of the Law & Gospel, or of Christian religion, which being deliuered, is required againe at the handes of the auditors. It is so called of a Greek woord, 〈 in non-Latin alphabet 〉, which signifieth to resound, or to returne a voice back again Eccho-like: because that children did by mouth make rehearsall of those thinges which were asked them, and which they had hard. Catechumeni in the primitiue church, were those who learned the Catechisme: that is to say, such as were now of the Church, and were instructed in christian Doctrine. Neophyti, or Nouices, were those who were but new come vnto the Church, so called from twoo Greeke woords, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉, which signify a new plant. Of the Catechumenes there were twoo sortes. 1 Those who first being of some yeares, whether of the Iewes or of the Gentils, afterward came vnto Christ, but were not as yet baptised. These were first instructed in the Catechisme, and afterwards baptised, and admitted to the Lords supper. 2. Those who were borne in the Church. That is, the Children of Christians. These eftsoones after their birth, as being members of the Church, were baptised, and after they were growen a little elder, they were instructed, and confirmed by laying on of handes, and so dimissed out of the companie of the Catechumenes, so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper.

This Catechising doctrine hath euer been in the Church. For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe & Gospell, the Decalog & the promises, as when hee saith, Walke before me,² and be thou perfect. Likewise, In thy seed shal al nations of the earth be blessed. Now these things God would that Abraham and his posteritie should teach their Children, and their whole familie: and therefore this doctrine was framed fit for the capacity of Children, and the ruder sort. In the old Testament furthermore there were also sacrifices, praiers, & other things, in which the youth were instructed. In the new Testament, in the Apostles time, there was likewise a Catechising doctrine: as the author of the Epistle to the Hebrewes reporteth. Therefore, leauing the doctrine of the beginning of Christ,³ let vs be led forward vnto perfection, not laying againe the foundation of repentance: that is the beginning of Christian doctrine, which comprehendeth repentance and faith. These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes, because they that were of some yeares before they came to christ, were first instructed, before they were baptised. It is called also the doctrin of laying on of hands, because the Catechisme was required at their handes (that they should be able to answere in it) on whom hands were laid, that is to say, of the children of Christians, who were baptised in their infancy. The parts of these rudimentes of Christian doctrine, which they cal Catechisme, are the Lawe and the Gospel, or (as it is said in the place afore named vnto the Hebrews) repentance and faith in Christ. Semblably the fathers also write Briefe summes of doctrine: certain remnants of which we see as yet in Popery.

Now it behoueth that the youth be by and by instructed in this doctrine, and doe knowe the foundation. 1. Because of the commandement of God,⁴ Thou shalt tell them vnto thy children. 2. Because we are so corrupted, that, except we be timely informed of the wil of God, hardly, or neuer we learne to do things acceptable vnto God, and scarsely suffer ourselues with much adoe to be withdrawen from those errors which happily we drunk in, in our childhood. 3. Because we are to hold the foundation, vpon which we may build, and vnto which we may referre those thinges which wee reade.

4. Because God receaueth not into fauour those, who by their iudgement cannot discerne betweene things honest and dishonest (this is to be vnderstood touching those, who are able to receaue instruction) neither doth saluation befal to those who haue vnderstanding, without agnising and profession of the truth, or without faith & repentance. This is life eternall,⁵ that they know thee to be the only verie God. And, faith commeth by hearing. Now no man beleeueth in him of whom he hath neuer heard. There must therefore in the Church be deliuered such a summe of doctrine, of which the ruder and yonger sort also may bee capable. 5. Because of order and seemlines. For as the Children of the Iewes after Circumcision were instructed in the Lawe: so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion. 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen. Obiection. But we may haue an implicit or confused faith. Therefore no neede of instruction. Aunswere. No faith is without knowledge: therfore there is need of instructiō.⁶ How shal they beleeue in him of whom they haue not hard? He that beleeueth not in the Sonne, the wrath of God abideth on him.

Footnotes

1. What a Catechisme is. ↩

2. Gen. 17.1. Gen. 22.18. ↩

3. Heb. 6.1. ↩

4. Deut. 6.7. ↩

5. Iohn. 17.3. Rom. 10.17. ↩

6. Rom. 10.14. Iohn. 3.36. ↩