TO speake without some Preface , where wee owe duety and respect , is not lesse unmannerly , than it is on the other side tedious and unpleasant to vse long Apologies . Vnto my apprehension , such Prologues , how euer sleeked ouer , doe yet seele rough and uneuen , and smell ranke of Lying or Flattery , when they are most seasoned with artificiall and trim conveiance : but of all , most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men , who , if they will acknowledge their alleageance , must yeeld attention upon a Sic dicit Dominus , without further intreaty . For your selves ( dearely Beloved , and duely respected in our Lord Christ Iesus ) I verily suppose there is none among you , who respects to heare his owne praises ; if there be , I come not hither to give satisfaction to such their desire . And touching my selfe , I say onely thus much ; 'T is the vainest thing in the world , for Albinus a Romane to write a booke in Greeke , and present it to Cato with an Epistle Apologeticall : hee 'l surely censure him for a foole , one Qui maluit excusare culpam , quàm non committere , who had rather doe ill , and get a pardon for it by an Apologie , than be faultlesse and stand in need of neither . And so I have done with persons : give mee leave yet to make way vnto our after discourses by a necessary and reall introduction , whereby we shall all learne somewhat of our dueties , and you my purpose and intention in this exercise . Wherein to give way to custome more than necessity in this case , I will confine my discourse to that of the Apostle ,

Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ , let us goe on vnto perfection , not laying againe the foundation of Repentance from dead workes , and of Faith towards God .

2. Of the doctrine of Baptisme , and of Laying on of hands , and of Resurrection of the dead , and of eternall judgement .

3. And this will we doe if God permit .

THe holy Apostle having in the first & second Chapters discoursed of the Divinity of Christ , and the glorious dignity of his person , together with the excellent vertue of his Priesthood , in tasting death for all men , that so hee might bring many children unto glory ; enters thereupon into a large Declaration of the effect which these things should worke in the Iewes , viz. Repentance and Obedience to the voice of the Messias . This is prosecuted with much variety of exhortation and argument , in the second , third , and fourth Chapters ; after which , the Apostle resumes his former argument of Christs Priesthood in the fift Chapter , shewing the similitude and disparity that was between it and the Leviticall Priesthood . The Priests after the order of Aaron , were 1. Men , 2. Men ordained for men in things pertaining to God , to offer gifts and sacrifices for sinnes . 3. Men compassed with infirmities , the more feelingly to compassionate and pitty their brethren . 4. Men called to this office , not intruders without lawfull election . And hitherto Christs Priesthood and Aarons agree : He also was 1. the sonne of man , the man Iesus Christ . 2. the Mediator betweene God and man . 3. a man of infirmities and sorrowes , consecrate through afflictions . 4. lastly , a man that tooke not the honour to himselfe ; but hee that called him , said vnto him , Thou &c. But now see the difference : 1. Aaron was a man , and no more ; Christ the Sonne of God too : 2. Aaron a sinnefull man that must sacrifice for himselfe also , aswell as others ; Christ touched with a feeling of our infirmities , and tempted in all things like us , but without sinne : 3. Aaron but a typicall Minister , Christ a reall author of salvation to all that obey him : 4. Aaron a temporall Priest , a Priest onely and no Prince , a Priest after an inferiour and successive order ; but Christ an eternall high Priest for euer , after the order of Melchisedec , wherein there is neither change nor succession , wherein Crowne and Mitre , Kingdome and Priesthood meet together in the person of Christ . Other differences there are , but the Zach. 6. 13. Apostle falling upon the mention of Melchisedecs Priesthood , a point of a high nature and hard understanding , he breakes off his dispute , and on the sudden runnes into an excellent digression , whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken . This digression , from the 11. vers. of the 5. to the end of the 6. Chapter , consists of three parts .

1. A tart reproofe of their ignorance and uncapablenesse of divine mysteries , from 11. vers. to the end of the 5. Chapter . The Apostle tells them they were dull of hearing ; but that 's not all , their ignorance was affected : they might for their time and meanes have beene teachers , and yet now they must be taught , and , which is strange , the very principles of the Word of God . Notorious truants , growne old in ignorance and age ; but our Apostle is plain with them , they were but children , and of the youngest size too , babes , infants , sucklings : and if they take snuffe to be thus disgraced , he will prove it to be so ; like a wise Nurse hee knowes what fits their diet , they must bee fed with milke , and that 's childrens food ; i. e. plaine and easie doctrine for vongue beginners , who are unexpert in the word of righteousnesse : not with strong meate of harder and higher mysteries of religion which are for men of age , which through long custome have their wits exercised to discerne both good and evill .

2. An earnest exhortation to increase both in Knowledge & Obedience ; et us be led forward to perfection : which is strengthened with a dreadfull threatning of vengeance against non Proficients and Apostataes , betweene whom there is no medium , the condition of Grace being unlike to that of Nature , admitting no degree of consistancy or stay betweene growing and decaying . This exhortation reacheth to the 9. verse of this 6. Chapter .

3. A sweete consolation against all discouragements that might hinder their perseverance ; by proposing unto them , 1. the examples of the old Saints in times past , who through Faith and Patience now inherit the Promises . 2. the stablenesse of Gods counsells and purposes ; who hath not onely promised but sworne to performe it : by which two immutable things , Gods Word , and Gods Oath , we may have strong consolation , and firme ground whereupon to cast the anchor of our Hope sure and stedfast to the end of the 6. Chapter .

You now see by this briefe Analysis , wherto these words which I have read doe tend ; namely , to a growth after a plantation , a finishing after a foundation laid , to perfection after a beginning . These Ebrews had gone to schoole long , and the principles of Christianity had beene taught them a great while agoe , now 't was a shame for them like children to be alwaies in their horne-bookes , and never take forth a higher lesson . The Apostle will now no longer favour their ignorance ; 't was not infirmity but negligence in them : and therefore he purposes to read them a harder lecture , and to sticke no longer on common points of Catechisme , which hee onely names and so passes on . The words then describe unto us the progresse that Preacher and People are to make in the knowledge and practise of Christianity . I joine both together , because it is manifest by the threatning & consolations following , that this exhortation perswades the increase of obedience as well as knowledge , though the words seem to speake most for the latter . This proceeding in Christian piety , is expressed by an opposition of the two Termim or limits thereof .

1. Where it begins , and that is in the plaine and fundamentall points of Christian religion , which must bee knowne and left . [ Therefore leaving the principles of the doctrine of Christ ]

2. Where it ends , and that is at perfection , so farre as is attainable in this life , whereto we must strive [ Let us boled forward , or goe on unto perfection . ]

The former part is amplified and expounded more at large in the next words , wherein the Apostle declares ,

1. What he meanes by [ Leaving ] the principles and rudiments of religion . Wee must not learne and leave them , i. e. forget them , No. But wee may not sticke fast there and goe no further . Hee is an idle and unskilfull . Architect , that is alwaies busie in laying of a foundation , but never reares up a building upon it : and no lesse unprofitable is that Hearer or Preacher , who still is learning or preaching nought but the first elements of sacred science ; & this is that he signifies by [ not laying again the foundation ] which by his and other Apostles preaching had been laid before .

2. What hee meanes by [ the Doctrine of the beginning of Christ ] ( for so the words runne . ) Now , that he here calls a foundation , from the use that Doctrinall principles have in the spirituall building of Christianity , like to that of a foundation in materiall edifices . Of these fundamentall points , sixe are here reckoned up as so many heads and common places of the ancient Catechisme , 1. Repentance from dead workes : 2. Faith towards God : 3. the Doctrine of Baptismes : 4. I aying on of hands : 5. Resurrection of the dead : 6. Lastly , Eternall judgement .

The latter part , of attaining to perfection , is amplified two waies :

It is not my meaning to goe over every particular , as they lye in the words , nor to stand now upon the discussing of all the difficulties which trouble the Text ; but purposing to handle them hereafter , as just occasion shall offer them unto us , I shall for this present commend to your observation , two conclusions which the words naturally afford . The first shall be this :

That it is a necessary and usefull practise in the Church of God , to teach the doctrine of Christian religion plainly and summarily to yongue beginners .

I need not go far to make this good . Nature shewes it : 'T is in Grace as in Nature , we are first babes in Christ , then perfect men : and the difference of spirituall food , fetcht from our naturall sustenance , approves it . Children must have milke , which is of effectuall nourishment , but yet easie digestion : Men must have strong meat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solider or harder meates , who have teeth to chew and stomacks to digest them ; that is , larger capacities and riper judgements , to pierce into the deeper mysteries of Divinity . Reason and Comparison in all other knowledge teach the same , wherein infinite conclusions are deducted out of a few Principles , which first learned , give light of knowledge and strength of proofe to every one of them : Your owne experience shall save me the labour of instances . If we looke but to the words , the excellent definition of Catechisme which the Apostle here gives , yeelds us two good proofes of its necessity .

1. It s the Doctrine of the beginning of Christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by some rendred not unsitly for the sense , Sermo qui rudes in Christo inchoat , that gives beginning in Christ . This entrance into the knowledge of Christianity , being that meanes whereby Christ is first formed within us , and the seede out of which that holy conception of his glorious Image is at first shaped in our soules . A blessed institution of yonguer yeares , when Reason and Religion are together moulded and fashioned in tender mindes ; so that Religion shall not onely sanctifie , but also perfect Natures abilities , which euer from their first emploiment are as sinfull as they are weake .

2. It s a foundation that beares up all the building , and though it make the least shew , is yet of greatest use . Nor is their heresie more damnable , who lay any other foundation besides Iesus Christ , than their heresie is justly reproveable , who build upon their own or others any speculations , without the tryed ground-worke of infallible Principles , surely laid and throughly understood .

If you will bee pleased to take a briefe survey of the practise of this institution , you shall easily perceive that it is no new or needlesse invention . In the ancient Church before Moses time , as the doctrine of Religion was more obscure , so the maner of its delivery is somewhat uncertaine ; yet we may not unfitly say , that all teaching then was but Catechisme , when the fathers to the children delivered by word of mouth so much of sacred truth , as themselves had either received by tradition from the Ancestors , or learned by new revelation from God himselfe . When the Church grew out of a family into a Nation , and that as men multiplied , so ignorance & corruption increased ; God himselfe writes a Catechisme for the Iewes , describing a short compendium of Religion in the two Authenticke Tables of the Law , containing Ten words ; so few and so plaine , that the shortest memory and shallowest wit might easily comprehend them . And withall , God now layes an expresse command upon his people , both for themselves and for their children , Deut. 6. 6 , 7. And these words which I command thee this day shall be in thine heart ; And thou shalt rehearse them vnto thy children , and shalt talke of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest downe , and when thou risest up . The word is emphaticall [ Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thou shalt sharpen them by often and seasonable instruction , giving an edge or point to the precepts of the Law , that they may pierce into the mindes of the unlearned . How carefully this strict injunction was afterward observed , either by the Levites in publick , or in private by masters of families , wee cannot certainely define , where Scripture is silent of both their practises ; but if wee may judge of the carefulnesse of former times by the carelesnesse of these , there is good cause to thinke , that both Levites in the Synagogues , and Governours in their private houses were negligent enough in discharging this duty . Yet we may well presume , that there were both of the one and other not a few , whose godly industry in this particular , may justly shame the impious slothfulnesse of Ministers and People in latter ages . Where will a David and Bathsheba be now found , personages of highest quality , yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon ? You shall finde their practise , 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education [ Teach a childe the trade of his way , and when hee is old he shall not depart from it ] though himselfe scarce did so . Yea , albeit infinite corruptions have at this day deformed all religion among the Iewes , yet even to these times may be seene some prints of their ancient discipline among them , whose children are in their tender yeares first taught the law and bookes of Moses , and after that their Talmudicall Traditions , with such care and industry , as their skill in Iudaisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof , see the learned Buxd. Synag . Iudaic. c. 3.

But come we unto those times when the Sunne of righteousnesse arose , and the knowledge of holy things shone in its full strength by the ministery of Christ and his Apostles , and we may trace this practise by its apparant footsteps , even from the first age of the Christian Church , and downeward . The words which I have read , are but a copy and briefe description of the Primitive Catechisme : & the Apostle Paul commends to Timothies custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pattern and delincation of wholesome doctrine , which hee had learned from the Apostle , 2. Tim. 1. 13. which also , Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamentall points of sacred doctrine , with which all interpretations of Scripture must beare due proportion . Now very necessity drave them in those Primitive times , to draw religion into compendious heads and short summaries , partly in regard of Infidels , who being converted to the faith , were to be instructed in the maine points of Christian beleefe , a thorow knowledge and open confession whereof , was required of them at their Baptisme : partly in respect of the children of Christian parents , who because of the dangerous sollicitations of Idolatrous Gentiles and Hereticall Christians , privily creeping in , to beguile by craftinesse ignorant and unstable soules , were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine , by which they might defend themselves against all sophistical seducements . Both these , whether new Converts or yongue Christians , were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptisme and Confirmation ; and for such whose narrow wits could not comprehend large discourses , it was needfull to make use of Epitomes . Touching the word , we finde it more ancient than this custome , and more generally understood than of it onely . In generall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Metonymicall signification is to teach others vivâ vo●● , by speech sounding into their eares ; in speciall , to instruct any in the first rudiments of an art or science : because such as are ignorant learne more by others teaching than their owne study . In the generall acception , besides profane authors , wee finde it used in the new Testament five severall times , Luke 1. 4. That thou mightest acknowledge the certainty of those things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed , saith S. Luke to Theophilus , rendring the reason of the dedication of his Gospell unto him . Of Apollos , an eloquent man , & mighty in the Scriptures , it s said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord , Act. 18. 25. & , Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instucted by the Law ; againe , 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I might also teach others , than ten thousand words in a strange tongue . But most notable is that place , Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let him that is taught in the Word , make him that hath taught him partaker in all his goods . In all which places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee taught or instructed , as the circumstances of the Texts doe evidently demonstrate . But in times presently succeeding the Apostles , and since , the word hath been usually taken by Ecclesiasticall Writers in the strictest sense , for the first instruction of yongue beginners in the rudiments of Christianity : For now began the Gentiles in great multitudes to joyn themselves unto the Church , and the number of those that were to be Catechised daily increasing , gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse . And as the burden grew heavier , so new meanes were devised for their better institution . Hence , besides the Pastors and Bishops of the Churches , there were some specially deputed to attend this office , who from their imploiment were called Catechistae ; and not onely in the Temples , but also in Schooles opened for that purpose , did teach such as were rude and ignorant the elements of Christian religion . Famous above others is that Schoole at Alexandria in Egypt , wherin so many learned men taught , and so many holy Martyrs and Confessors , had their first education : There it was that Origen having first taught a Grammar Schoole , did afterward succeed Clemens in the office of Catechist ; and such was eyther the necessity of those times , or the excellent abilities of the man , that at 18. yeares of age he took upon him that charge of publicke teaching : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist l. 6. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Very yongue yeares ; and I know not whether he got so much honour by his learned teaching , as for his constant suffering , so many persecutions as were raised against him in that City . Yet was he in account for both , in so much that hee was not onely sent for to come into Arabia by the Governour of the country , there to teach ; but also being driven from Alexandria by troubles there , he repaired to Caesarea Stratonis , there set up a Schoole , and was judged worthy to expound the Scriptures , and read Divinity in publicke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Eusebius witnesses , Lib. 6. cap. 13. But I must not write a story of him or others , who in those times bare this office in the Church ; nor yet of the Catachumeni , and the severall constitutions decreed of in Councells and Provinciall Synods , for their more convenient institution ; of the time of their admission to Baptisme , and after that to the Communion , of the manner of their being in the Congregation during the time of divine Service , where they were to stand not mixed with the rest of the people , but severally by themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they were to depart the assembly , viz. before the celebration of the Eucharist , at which they were by no means to be present , though at the Sermons & Praiers of the Church for them , they might be : of divers cases touching their Baptisme , their relapses & recoveries , their phrensies and possessions by the divell , their martyrdome before Baptisme , with such like queres and customes , of which now antiquated by time , wee neede not trouble ourselves to make any curious inquiry . The Acts and Canons of the ancient Councills , and Church Writers of those times make frequent mention of them ; out of whom to compile an exact Commentary upon this matter , is a worke of longer time than I can spare , and lesser commodity than will pay for the paines .