such a one as is his child and yet but a child and therefore it must be with that gentleness which is sutable to and agreeth best with the relation and affection of a Father and the tenderness of a child for Angry Catechising quickly becomes an act of Provocation The third word which is used in the Text carries and commands Parents unto the best and highest kind of nurture to wit that which is drawn and fetch'd from the Word of the Lord and so will be most accepted of Him and most profitable to their children This the Apostle speaking to Timothy sets forth plainly in some other words but to the same effect calling it a nourishing in the words of faith and of good doctrine But besides this Paul here goes to the bottom and beginning of all good nurture which is Information or an informing Admonition The word signifies an Instilling or putting a thing into the mind And this infusing or dropping Instruction into the Understanding of a Child helps the Child to help the Father and to carry on his own good Education by his own light because his well-informed reason enableth him to see the necessity and benefit of it The life and manners cannot be good unless the mind be good The mind cannot be good without knowledge Nor will Knowledge be had without Teaching and admonishing In that therefore as in a Golden Mine the riches of religious Education lyeth and is laid up O that so plain and full a Precept might so convince the understandings possess and press the hearts of Christian Parents as to prevail with them for the bringing up of their Children not only in Arts and Sciences to make them wise nor only in mysteries of trading and worldly imployment to make them rich nor only in matters of morality and civil honesty to make them vertuous but in mysteries of Religion in the nurture and information of the Lord to make them truly godly and happy I shall only add this which I touched a little before which is that though children only be named in the Text yet this should not cause Housholders to think themselves discharged if they Catechise their Children and never instruct other young ones that are a part of their Houshold for He that is the Master of the House is the Father of the whole Family and may speak to all the Youth in it as Eli to Samuel whom he called his son and accordingly should disperse knowledge among them that they may not live under his roof care and charge without some acquaintance with God and without being bredd up to do some homage and service to Him It would be a poor business for Mothers to say We need not bring up our children in any good nurture for the Scripture in the New-Testament that especially requires it names only Fathers No more will Fathers be excused because none are named here to be instructed by them but only their children It 's true that under the notion of Fathers of children of whose duty the Apostle here properly speaketh they are called to Catechise their own children but as they are Masters and Fathers of Families a further care and charge lies upon them in regard of other young ones and namely of Servants under them and with them Yet I do not say That Housholders are bound to walk in the same way with those that are elder in the Family as they do with their children or to bestow the same time in instructing servants and children It 's true that to appoint some day or dayes in a week to examine and go on with servants in some sound and plain Catechism as namely the Assemblies short Catechism is a godly Exercise and a provident way to preserve the duty of Family-Instruction and to make it the more minded But yet if Housholders did but upon the Sabbath-day call those that be grown up to give account of the Sermons they hear Chapters read in the Family on the week-days And further If having as they ought an eye upon their carriage and seeing any neglect or fault in them they did take them to task question with them about it reprove and admonish them that for time to come they might amend it and then observe whether they do so or no even this I say with some acquainting them with the very first Principles of Religion in way of conference might pass for that which we call Catechising that word in Scripture being divers times applyed to a more general kind of Teaching But if such a concession as this and yielding to any thing be abused if nothing be done in this duty or nothing to purpose then may one Servant and another if it be possible for an uncatechised Servant to have so much grace come and say seriously and sadly I say sadly both in regard of themselves and the Houholder Master Carest thou not that we perish And let the Master consider how he will answer it Mean-while that I may return to the Text as it stands clear for Parents Catechiâ—ing let it be in the last place observed that Parents Instruction of their Children is of so great importance that if they therein did their duty then the work concerning Servants were already in a good part done for they should deliver in this way to every Master a catechised Servant and so the Master should have nothing to do but to preserve and carry on that which is already brought to his hand But if for want of this godly care O Christian Master a catechized Servant be not brought to thee let there be so much goodness in thee and so much love to his soul as that he may go a catechized-Servant from thee So much for Texts of Scripture commanding Catechising I now proceed to Arguments or Reasons to confirm Catechising to be a necessary duty Although the former Precepts might fully suffice because all Reason resides and is summ'd up in the Commandements of the only wise God yet because too much can hardly be spoken in a duty wherein many do nothing and all do too little therefore for a further assistance I shall adjoyn these ensuing Arguments drawn from the necessity and benefit of this Exercise 1. The necessity which I lay upon this Ground because all that will be saved in Gods ordinary way must come to the knowledge of the Truth To open this further I shall take in two questions 1. How is this Knowledge to be attained Answ. Saving Knowledge is not had by Nature Nature without divine Revelation knoweth nothing of Christ by whom alone we can be justified and saved that 's revealed from Heaven And if it cannot be had by Nature How shall it be had but by Nurture and Information of the Lord and How shall Children have it so well as by Parents pains and provision 2. When is it to be endeavoured or When is this Knowledge to be communicated Answ. Reason teacheth to do
dwell in him more richly Experience shews that religious Readers are rich and ripe in Scripture-knowledge Thus for Scripture-commands Now for Scripture-reasons for Scripture-reading First The Scriptures are written for the use of the whole Church either for their use or to leave them without excuse and therefore it 's urg'd as a great aggravation of Israels sin I have written to him the great things of my Law but they were counted as a strange thing God might have continued to make known his mind as at first he did by tradition and delivering his Will by word of mouth from one to another had it not been for this as for one reason that by writing the Word of God might be more exposed to the veiw of Ministers and People that both might read it and so the better study it and meditate upon it And wherefore did the Apostles write their Epistles to several Churches if it were not the duty of Christians to whom they wrote to read them Hence the Apostle Paul after he had written to the Ephesians speaks thus Whereby when ye read which shews they were to read ye may understand my knowledge in the mystery of Christ Unto this purpose the same Apostle otherwhere saith When this Epistle is read among you cause that it may be read also in the Church of the Laodiceans and mark what follows and that ye also read the Epistle from Laodicea Now it 's tâ—â—e that those Epistles were to be read before the Churches in their publick meetings but foâ— the same reason for which they were to be read to them they were if they could have them in private to be read by them that is that they might the better make use of them Of this nature also is that other Scripture wherein the Apostle chargeth the Thessalonians that this Epistle be read to all the holy brethren whence Calvin observes that the Papists are more stubborn then the Devils because by so high an adjuration they will not be charmed from forbidding the People the reading of Scriptures Secondly The nature of this writing is such as strongly requires the reading of it for what is Scripture but a Letter of the Creator to the Creature Hos. 8.12 When Adam sinn'd saith Austin we in him were cast out as exiles into this world Accordingly David saith I am a stranger upon earth Heaven is our Countrey from thence Christ the Essential Word hath in these last dayes come to us and from thence God hath still sent and a long time written his Letters to his Church and People Now the law of friendship imposeth upon every man the reading of a friends Letter and duty and loyalty exacts from every Subject the reading of the Letters of his Prince and the highest duty the reading of the Letters of the highest God Many in these dayes are eager I mean a great deal â—ore forward then fit to receive the Token that is the Lords-Supper who are careless of reading the Letter with which that token is sent and to which it is annexed Now to contend in a stomachful way for the Token and to be altogether remiss as divers such are in reading the Letter is not only an unkind thing but unreasonable for the Letter directs to the end and the profitable use of the Lords tokens that being well used they may be truly love-tokens to us when otherwise a Sacrament may be like Judâ—hs pledge a condemning token I speak not this to diminish the sincere desires of any to the Sacrament but to kindle their desires to the Word that by the reading and observing thereof they might come fitly and freely to the Lords Table Thirdly The use and profit of Scripture perswadeth much to the reading of it and that both in regard of others and our selves 1. In regard of others that we may teach and admonish them better which is the duty of Christians one towards another as Paul sheweth Col. 3.16 but especially of Governours as â—arents and Masters These words that I command thee shall be in tâ—ine heart saith the Lord by Moses Deut. 6.7 And thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up Now How shall this be done the memories of most being so frail unless they that are over others do by often reading keep those things in mind themselves whiâ—h they are and ought to teach those under them Ephes 6.4 Gen. 18.10 2. In regard of our selves This the Apostle minds us of when he teâ—ls us that the Scriptures known we may say the Scriptures read that being a special way whereby to know them are able to make a Timothy and so any other man wise to Salvation and more particularly they are pâ—ofitable for dâ—ctrine that is to teach the truth for reproof that is to convince and check error fâ—r correction that is to curb vice for instruction in righteousness that is for direction to a good life And in another place for consolation Rom. 15.4 Never would so many be damned for want of wit be so destitute of the Truth be so bewitched as they are with errors be such incorrigible servants to sin be so free from and void of all righteousness and goodness and lastly at such a loss for comfort when any waves arise but that Scripture is so little read and reverenced For the last of these that is matter of comfort Austin wâ—iting to one in a time of great calamity thus concludes his Epistle God will comfort you much more abundantly if you read his Scriptures most earnestly with which we may joyn that of Chrysostom who writing on those words of Paul Let the Word of Christ dwell in you richly first cals to his hearers and saith You whose imployment lies in the world and that have wife and children to govern hear how the Apostle enjoyns 〈◊〉 especially to read Scriptures and that not barely to read them and as by the way but with great diligence And afterwards he adds even as a rich and monyed man is able to bear a loss so a man rich in Scripture-knowledge can easily bear poverty or any calamity yea he can better bear it saith he then a rich man can bear worldly losses for if he have many of them his riches will be more and more diminished but he that is rich in heavenly knowledge is never the less rich though he suffer never so much The same holy Father is very full in shewing in general the great profit that is to be had by the reading of Scripture as that it clears and calms the heart reforms the tongue gives wings to the soul to flie up even into heaven it self Do not lose saith he so great gain nor bring your Bibles hither only but take time to read the Scriptures at home And in
a Private house as when the trumpet is blown in Zion but yet a Christian-Housholder kneeling before the Lord with his Wife and Children and whole Family is in some part and with a Religious resemblance like Jehosaphat and Judah standing before the Lord with their little ones their Wives and their Children a thing which the Lord likes so well that he undertakes that himself which is by so many cast upon him Go gather together all the Jews saith Esther and fast ye for me and if I perish I perish I 'le venture my life upon that concurrent course We finde also in the New Testament that the Prayer of the Christian company made the house shake where they were assembled together And Church-prayers bring Peter out of Prison in witness whereof he comes to that very house where many were gathered together praying Nor is the joyning of the Family in Prayer beneficial only for the better hearing of the petitions presented to God in the generality but in special for the better speeding of all houshold-affairs for as our nourishment so our imployment is sanctified by the Word and Prayer which is the more considerable in a Family because the Scripture lets us know how much the prosperity thereof depends on the blessing of God which is as was said before like to be more obtained when it is sought by more and when God is wrestled with by an united strength of Faith and Fervency If it be here objected as it is like enough to be That in ordinary Families there are divers persons in whom there is little appearance of Faith and Grace and then what strength can they give to the Duty of Prayer To this I answer 1. That the same objection might have been made against all Judah that stood before God with their little ones their Wives and their Children for sure they were not all Israel that is truly gracious and clean in heart that were of Israel And yet we find that of that general appearing there was a great acceptation yea God will have gathered together children and those that suck the breasts Besides that it is required that in the Church which will always be a mixt company Amen should be said by the whole Assembly which notes such a conjunction as makes the Prayer common to all yea and commodious also for God requires no unprofitable thing Now the reason why God requires and accepts this joyning together is because He is honoured yea his honour is heightened by the submission and seeking of his People when they are gathered together though divers or many of the company are not persons truly gracious And howsoever Infants and Sucklings cannot pray and so sorry Men and Women are like to pray very poorly themselves yet â—thers by looking on them and taking to heart their hazzardous condition may thereby be stirred up to pray much moâ—e earnestly and effectually Yea the Beasts of Niniveh may lowden their cry Jonah 3.8 2. I answer That it is too high and hard for us to pronounce who in a Family have true Grace and who have not and we are not to reason away conjunction in Religious Exercises by uncertain conjectures Nay though they do by their outward and ill carriage give great occasion to judge them bad and unregenerate men and they be indeed such yet the having and holding of them to a course of Religion in the Family may through the blessing of God prevail for their Reformation yea we do not know but that the Prayers of the company and houshold wherein there be some that have Grace may be a means through Grace of the working of Grace in those that joyn with them though as yet they have no Grace So Sauls conversion is supposed to be given in of God by the Prayer of Steven And the conversion of Augustine who was as Saul much corrupted in opinion by the prayers and tears of his ever-weeping and seeking Mother August confesâ— lib. 3.12 4.9 3. I answer further and grant that theâ—e is not the same acceptance of Prayer from Persons that want the Grace of God as from them that have it for gracious Persons being in Christ are in him accepted as having a â—ight to all the Promises of God which in him are Yea and in him Amen and whereof they are the heirs But though they that want Grace Faith and Interest in our High-Priest cannot come boldly to the throne of Grace to obtain Mercy and find Grace as Believers may yet they may be so far accepted as to be helpers for the obtaining of outward blessings We find Pilgrims and Prisoners Sickmen and Seamen crying to God in their distress and He who takes notice of the voice of nature and necessity saâ—eth and delivereth them in that way out of all their troubles Nor were the Ninevites deceived in the hope they had of preventing perishing by Praying and crying mightily unto God for in that way they prevailed though we cannot say for the pardon of their sin and saving of their souls yet for the saving of their City at least at that time 4. To shut up this If this Objection will hold we must exclude all men that are not good men from the duty of Prayer yea of Private Prayer when yet we know that Prayer is a general duty And unto Simon Magus that had no paâ—t nor lot in Gospelâ—saving priviledges but â—ay in the gall of wickedness and bond of iniquity unto him notwithstanding Peter saith Repent of this thy wickedness and pray God if perhaps the thoughts of thine heart â—ay be forgiven thee It s true that Peter bids him Repent first and then Pray for Prayer cannot be heard for pardon of sin unless by Pardon we â—nderstand the removal of some outward judgement I say Prayer cannot be heard for the pardon of sin as iâ—â—inds over do everlasting condemnation unless in a way of true Repentance and yet God is so full of compassion as to forgive iniquity So as not to destroy even those who seek him because he slaies them whose professions and fair promises are but flatteries and whose hearts are not right with him nor stedfast in his Covenant in their returnings to him Having been so long in the first Position I shall be shorter in those that follow The second Position Approved examples are binding to the end of the World in those things wherein the case is alike For why are they written and recorded in Scripture but for our learning Rom. 15.4 And why are they approved and commended in Scripture but for our imitation Sure it is a duty to follow the servants of God in any thing that is a part of their heavenly conversation such as Family-Piety is Act. 10.2 Now we find in Scripture divers examples of Governours of Families joyning with their Houshold in the duty of Prayer And on that only I
be not a dead Faith is fruitful upon this ground I infer that albeit there be many printed Sermons which Christians may very profitably read and ought so to do yet the matter of them is not like to be so proper to and fitted for their spiritual condition as the Sermons of their own Pastor who being such a one as he ought to be is like Paul diligent to know their particular state and constitution and sollicitous to dispense and administer that Instruction which is most suitable thereunto 3. And every hearer should very seriously take this to heart that he is to give a special account of the Sermons which himself heareth as being therein more concerned and more charged then in those that are preached to other hearers As the great works of God should in that very respect move us the more because our own eyes have seen them So the Words of God also because our own ears have heard them A Kings charge in the Subjects own hearing works much for obedience notwithstanding all â—entations to the contrary The Sermons preached to us are our Talents which we are to trade withall as those of whom it shall shortly be demanded what we have gained Now every mans reason will tell him that of that whereof he is to give a special account it behoveth him to take and make a special account which easily falleth into Noting and Repetition In regard of others also this course is very considerable it being much for the spiritual good and growth of those who have not heard to hear and have though at second hand the things heard by others Hence godly and devout Christians have ever been careful of this Communication As Bees bring what they have gotten abroad home to their Hiâ—e so do good Hearers to their House and Family and as they that go to the Market bring with them bodily Provision for the rest of the Houshold that have not been there so doth a provident Hearer spiritual Provision By which means the same good effect may arise which we find wrought upon the Samaritans by what the woman of Samaria testified unto them concerning the Messiah which was that many of the Samaritans believed on him for the saying of that woman that is that was a good preparation and excitation to their after full and firm believing of which they give this account to the woman Now we believe not because of thy saying for we have heard him our selves Accordingly Christians communicating and repeating in the ears of others the good Instructions they have heard and noted themselves may stir up in others holy affections and prepare their hearts unto the Lord but then all comes to perfection and to a solid setting of the soul in frame by hearing in their own persons from the Ministers of Christ that which hath been before repeated and testified to them by the hearing of others To conclude I doubt not but divers have found by their experience I am sure I have found it by my own that Sermons have divers times come nearer the heart and under more Observation in the Repetition then in the first Hearing Not but that the Word preached by the Messenger of the Lord of Hosts is the principal and highest means of Edification and Salvation but yet besides that every man sees more by a review then at first sight God is pleased so far to shew his liking of the conscientious use of every Christian exercise and assistance as to follow it with a sensible addition of spiritual profit so that the searching Hearer is the noble and the thriving Hearer And to this experience I shall leave the religious Reader thereby to make up what might be further spoken for the Confirmation and Commendation of this godly Family Exercise CHAP. IV. Of Singing of Psalms and namely in Families THe last duty that I shall speak of in some generality but with respect also to the respective Families of Christians is Singing of Psalms For the better establishing whereof I shall in the first place endeavour to take out of the way what is objected against it I say objected against it not so much in our days formerly as in these latter days wherein many have so cast off all Forms of Godliness and under that name Gods own Institutions and amongst them this holy Exercise that though they be afflicted yet it is a question whether they will Pray or though they be merry whether they will Sing Psalms albeit the Scripture expâ—esly requireth both Jam 5.13 I shall not meddle with many Objections but only with two more usual and that seem to be more material Object Many that joyn in singing of Psalms cannot say truly what they sing as Psal. 86.2 Preserve my soul because my ways and doings holy be c. And such like Answ. 1. This Objection whatsoever colour there is in it yet carries this weakness with it that it is against the reading of the Psalms as well as the singing for they that read utter the same words when they read at least for substance which they do when they sing yea this Objection is against the reading of the Histories of Scripture generally because therein other men speak otherwise then we can 2. To speak more directly to the thing it self I answer that the words of Scripture which men recite when they read or sing are not to be taken as their own words but as the words of them whose words the Scripture declareth them to be It is David or some other holy man of God who speaks those words that are written in the Psalms which whosoever repeateth whether in Reading or Singing he doth only declare what another sometime 〈◊〉 which if he cannot say of himself truly yet he truly saith that such or such a person speaking in the Psalm said so oâ— himself 3. I add That we should so put on the persons of those that speak or are spoken of in Scripture as to think that every thing spoken though of others yet some way or other belongs to us for Whatsoevr things were written afore-time were written for our learning and profit in every kind yea our duty is to labour to be so far like the holy Servants of God whose gracious speeches are recorded in Scripture as to be able to say truly in our measure and in regard of the saving substance of Religion the same things that they spake which they that cannot yet do or can less do by observing such sayings in their singing of Psalms have an help to do and by often repeating of them in their minds and mouths may come at length through the blessing of God truly and sincerely to profess in their own persons the like Piety Object There are in divers Psalms heavy Imprecations and Curses pronounced against sundry persons Must we How can we sing such things and curse Enemies Answ. 1. Although it should be acknowledged as
in part it is to be granted that such Imprecations or Praying fearfully against evil men be not for our imitation yet they are for our instruction For 1. They shew us the woful estate of the Enemies of God and of his People which such Prayers proceeding from the Spirit of God are a prophesie of 2. They serve to nourish patience and preserve comfort and constancy in the hearts of Gods people by observing that such men as have been found desperate Enemies to God and to them are mentioned in the Book of God as a cursed generation 2. Some imitation there may be in these times of the Imprecations that we find in Scripture in former times though with much caution charity and jealousie over our own spirits and that with respect not only to the Churches safety but Gods glory And the rather because of Scripture-Promises and Declarations which are the grounds of our Prayers Deut. 32.35 Psal. 139.19 Yet we should still remember that we are not to pray personally that is to fix such fearful Prayers on such and such particular men albeit they in Scripture that had an extraordinary spirit of discerning did so as the Church also did against Julian seeing so much in him of the sin against the Holy Ghost I say we are not to single out parâ—icular persons and pray against them And especially we are not to turn Religion into Revenge and to direct our Prayers against our private Enemies though they have done us never so much wrong Nor must we be hasty in judging and then hard-hearted in praying But yet all this hinders not but that in a genâ—rality we may pray that God would exercise his justice as He seeth good in cutting off the implacable and irreconcileable Enemies of himself and of his Church Albeit the thing in question here is Whether we may not in Reading or Singing take into our mouths the Imprecations recorded in Scripture making thereof that holy use which God would have us to make of that part of his Word which none that understand will doubt of In all such cases the duty of Reading and Singing is not to be left but they that perform it are to be instructed and if they are out of the way be rectified Having endeavoured to remove these rubs I shall now proceed to enquire what may be gathered from Scripture and what Arguments agreeable to Scripture may be produced to establish this heavenly Exercise First The Scripture will inform us that singing of Psalms is a necessary and profitable duty 1. A necessary duty because God requires it Ephes. 5.17 18 19. It is the will of God that on the one side Christians should not be drunk with Wine and on the other side be filled with the Spirit speaking to themselves in Psalms c. It is the Spirit of God that saith to the afflicted Pray and to the merry Sing Psalms Jam. 5.13 2. And a profitable duty because the Spirit of God declares unto us the benefit of it prescribing that the Word of God should dwell in us richly and then adding further teaching and admonishing one another in Psalms c. Now it 's true that teaching and admonishing may be referred either to the Word of God going before or to Psalms and Hymns following after but it comes all to one if the Psalms Hymns and Songs spoken of there be such as are recorded in Scripture for then they are a part of the Word of God and so the intent of the Apostle may be to shew that of every part of the Word of God and in particular of the Psalms and Songs thereof the rejoycing part use is to be made for our Edification thereby something may be â—dded to our light in a teâ—ching way and to our life and vigor in Piety in an admonishing way Secondly The Sâ—ripture gives excellent Rules also for Singing that it may be a profitable duty As that it be 1. With understanding Psal. 47.7 1 Cor. 14.14 15. 2. With the heart and affection not without the voyce but the meaning is that we should not please and content our selves with the outward sound without an inward sense 3. With grace in the heart Col. 3.16 that is as I conceive with a godly and gracious frame of heart inwardly according as the matter of the Psalm is shewing it self in a graceful and dexterous demeanour in that duty outwardly as in a comely and reverent gesture a decent tune and tone so as that it may tend most to the Edification of the Company and the Reputation of the Duty and of such as perform it so the word grace seems to be taken Act. 4.33 Col. 4.6 4. Vnto the Lord Ephes. 5.19 that is to the glory of God Psal. 101.1 Isa. 5.1 Thirdly The Scâ—ipture sets it forth as a Congregational duty or a duty to be performed in the Publike Meetings of Christians because we find the People of God still called to it by the commands of the Old-Testament pointing to the New Psal. 100.1 2 3.4 66.1 2 3. 149.1 Sing his praise in the Congregation of Saints And also we find it used in the New-Testament and in the Apostle Paul's time in the Church of Corinth 1 Cor. 14.15 26. which appears also to be practised by Christians when they met together in after-times the end of their meeting being however many grievous accusations were rais'd against them to sing to Christ and to God and by a confederation among themselves to establish all good Discipline and suppress those wickednesâ—es which were most falsely laid to their charge Tertul. Apol. cap 2. Now As to the performance of this duty in Families It is not my meaning nor ought to be to impose any thing further then the grounds of Scripture will conclude it And it 's possible there may be some Families at present or at some times not in a capacity for it yet that none may slight such a service â—nd shut their doors against it I shall offer out of Scripture not only to invite but to induce Christians to set and keep it up in their Families these considerations 1. The duty it self as hath been shewed before is evidently commanded as a duty much tending to Christian Edification 2. The command of Singing is no where limited to Publike Meetings but rather given forth in such a generality as to comprehend in the command the use of it in Christian Meetings of all kinds whether Church-meetings or Family-meetings yea it is extended to every particular person Jam. 5.13 Is any c. Besides that the profit and benefit of this holy Exercise argueth for the use of it every where where that profit may be had by it Zanchius therefore is resolute and saith he makes no doubt but that what the Apostle speaks both in the fifth to the Ephâ—sians and in the third chapter to the Colossians of this duty is to be understood as well of those things that were to