onely in manners and morality for that Heathens did and 't is strange even amazing what rules Plutarch and Aristotle c. give for this But this admonition of the Lord is Christianorum proprium saith he and implies a training them up in ver â pietate ver â religione ver â Dei cognitione doctrinam coelestem in liberorum animos semper instillando In true Religion and the knowledge and worship of God 2. Pregnant presidents 1. Of Catechizert Without doubt all the Patriarchs before Moses were such for there being till Moses no written Word of God the mind of God was undoubtedly conveighed from Fathers to children by tradition and as undoubtedly through the diligence of some parents and the neglect of others in this duty the true knowledge of God continued in Seths and Noahs and Sems and Abrahams families whiles most of the rest turned Heathens and Idolaters Concerning Abraham the Scripture is expresse Gen. 18. 19 I know Abraham saith God that bre will command his children and his houshold after him c. q. d. I know Abraham so well that of all men he will not neglect it David was so see how he catechizeth Solomon his son 1 Kin. 2. 2 3. 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy father and serve him with a perfect heart and a willing minde c. So useful a way it was that he invites others also to learn of him Ps 34. 11. the Catechisme is more large Prov. 4. 4. c. Bathshebs also the mother who took no lesse pains with Solomon as appears from his own mouth Prov. 31. 1. The Apostle Paul thought it not more beneath him to give milk to babes i. e. to instruct ignorant and weak Christians in plain Catechism grounds of Religion more then to speak wisdome i. e. higher truths among knowing and judicious Christians 1 Cor. 3. 1 2. whom he calls perfect This also in 2 Tim. 1. 5. and 3. 15. compared is the special commendation of Lois and Eunice Afterwards it became a special office in the Church to be a Catechist ut suprà 2. Of catechized Thus it is most likely Henoch holy Henoch that walked with God and whom God so gloriously translated to himself was thus instructed and this appears from his very name which is taken from the word in my Text Chanak and signifies catechized or instructed Likely Abel was so before him Concerning Solomon it is clear before Theophilus whom the Spirit of God honours so far as to admit him to be the first person to whom any portion of Scripture was dedicated was thus catechized in the History of the Gospel Luke 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So was Apollos to whom this commendation is given that he was a man mighty in the Scriptures Acts 18. 25. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul himself was brought up at the feet of Gamaliel Acts 22. 3. a great Jewish Doctour Timothy is commended that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a suckling he had known the Scriptures 2 Tim. 3. 15. Nay what shall we say when our Saviour himself condescends to be catechized for so divers interpret his hearing the Doctours and asking them questions which was the way of their training youth and 't is likely so Paul was bred at the feet of Gamaliel What famous Fathers were Catechumeni I have in part shewn before To whom let me adde Arnobius And Luther professeth though he were a studied Divine yet he was beholden to Catechisme 3. Demonstrative Arguments The first is in this Syllogisme Reason 1. If there be a way wherein children must goe and they cannot without being catechized know that way then it is the duty of those that have charge of them so to catechize them But there is a way wherein they ought to go and they cannot know this way without catechizing c. First that children in their tenderest years have a way in which they should goe a duty belonging to their age is clear 1. To God In that God requires them to remember their Creatour in the dayes of their youth Eccles 12. 1 And the persons spoken to are thâ—se whose vain courses the wise man tarâ—ly reprehends in the clause of the former chapter Where he mindes children and young men alike of the sicklenesse of those buds and blossomes of their prime childhood saith he and youth are vanity ch 11. 10. Hence God commends Timothy for having learned the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a sucking child 2 Tim. 3. 15. Solomon was instructed very young for Josephus saith he was but fourteen years old others but twelve when he began to reign and his parents had catechized him before that age And 't is not inconsiderable that God takes children themselves into Covenant Deut. 29. 11. 2. This for their duty to God They have also a duty which they owe to parents Ephes 6. 1. And both these are clear in that God appoints correction as a great means to keep them in even from their Infancy Now God allows not correction but for faults and there can be no fault where there is no duty But God appoints the rod for little children See Pro. 22. 15. Foolishness i. e. wickednesse is bound in the heare of a child implying that there is a bundle of it and that it is fixed setled naturall what then is the way to remove it the rod of correction shall setch it out Sol. 23. 13. Withhold not correction from the child for if thou beâ—test him with the red be shall not dye implying that there are damning corruptions in Infants hearts and the way to save them from damnation is correction Sure God doth not promise salvation to children barely because they are whipped and corrected but as the end of that means when rightly used seeing the rod is an instrument to bring the child into a way of salvation And 't is observable that the way is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places as in my Text. 2. That they cannot know this way without instruction is cleare 1. It we consider that none is borne a Chistian farther then in profession Job 11. 12. Man is born like a wild asses colt Vaine man or empty man is foolish and he is born so like an asse the dullest and foolishest of all creatures foolish to a proverb and like a wild asse the dullest and most unteachable of Asses and such a colt is man borne 2. That we have no knowledge by inspiration without the use of means A child would neither speak nor go were he not taught though God can give both without means yet he will not so neither will he infuse knowledge immediately having appointed means for us to use to that end If a child be bred where the name of God and Christ and religion is not heard needs must he be an Atheist 2. Reason teacheth us that when we attempt to alter the naturall disposition of any thing we must begin
renders the whole Church and themselves principally as Officers thereof indebted to them for their education Men Fathers and Brethren I beseech you bear with a few affectionate expostulations with you on the behalf of the most innocent most hopeful most teachable part of your Congregations those I mean of the yonger sort It may be they are yet for the most part dis-engaged in their affections Did they understand grace and Christ and Religion these might prepossesse them and gain their first love You may preach out your lungs and heart to them when they are set upon their sinful way and marching furiously in it like so many Jehu's or settled upon their lees When their lusts have gotten the protection of a rivetted ignorance and it may be possessed them with a desire of continuing in it Surely me thinks you should leave your young candidates of holinesse whom you have washed in Baptismall water pleading with you thus Sirs by your Ministery we are devoted to the service of one God in a glorious Trinity of persons How shall we serve him whom we know not Think you we can ever own it for a mercy or a priviledge to be admitted into a Covenant which we understand not And will it not be the greatest temptation to us to renounce that Ordinance because we cannot tell what good it doth to us Our present Age renders us waxy and ductile easily moulded into any form Why do you not forestall the market of Satan and Seducers by prepossessing us for God Why are we dedicated to God in our Infant-age if not to engage us to be his betime And how can we be so except we give our selves a sacrifice voluntarily as once we were offered by our parents And how can we offer our selves a sacrifice but in a reasonable service Rom. 12. 1 Did you then only admit us to the empty name of Christians and Church-members that we might afterwards for want of knowledge of our duty live and dye the veryer Heathens You preach truth and we hear it but our bottles are too narrow mouth'd to take in so much at once nay so great a stream striving for admission at once causeth all to run beside You preach to work upon our Consciences but work upon our understandings first and deal with us according to our capacities Give us milk as babes and that will strengthen our stomachs to digest stronger meat in time Our parents many of them most of them are ignorant or careless of the performance of so necessary a duty We are therefore devolved upon you as our spiritual Fathers Let it not seem much to you to descend beneath your selves the heights of your learned Nations high speculations to lisp principles a little with your babes in Christ The great Apostle did so and was never the lesse for it And it will be no whit to your discomfort at the last day that you have denyed your greatest excellency which makes you taller by the head and shoulders then other men for the glory of Christ and the salvation of souls by becoming all things to all persons and ages that you might win some Dear and honoured Sirs what shall any of us reply to so rational a plea Yea how much shall we come short of our duty if we do not grant it and act accordingly If we be Shepherds like Christ the great Shepherd we must carry the Lambs in our bosome as well as drive the elder sheep before us If we be Fathers indeed we must teach our children to goe by the formes and walls and goe-cart who cannot goe alone till they gather skill and strength enough to dee so For my part I had not made so bold with you but upon a principle I hope of self-denial chusing rather to adventure the censure of my reverend Fathers and elder brethren then to suffer the sonls of so many of my younger brethren and sisters in the Lord as are daily born into the Church by Baptisme to be starved at nurse for want of milk As for the means of redressing these sad mischiefs I know none like the conscionable practise of Catechizing fortified with the Magistrates concurrence to command both the Ministry to do their duty therein and all Parents and Masters to present their children and servants under some severe penalty thereunto For truly the Ministers are not altogether to blame in this thing Many of them would do more in it could they prevail with their people to put to their helping hands but this is many times the lot of industrious Ministers they would Catechize willingly but that they can prevail with very few to be milling to be Catechized Is there no balm in Gilead no power in the Magistrates hand to heal this evil disease of spiritual sloth and carelesnesse of attending upon publick Ordinances Honourable Patriots we desire not you should for the consciences of any to consent to what it sees not ground for from the Scriptures but we desire you should bring them where they may be informed and then let God work We would teach them their duty to you together with their duty to God as well and I hope better then those private Teachers whom they have yet by a publick allowance liberty to follow we act in the face of the Sun we infuse no principles in corners but what we preach publickly you know our doctrine and our conversation Do the levelling Anti-Magistratical doctrines that fly all abroad about the Land flow from our Congregations or theirs Is it not safer to have children principled by us in a publick way by Catechismes appointed by Authority then by others in private who some of them teach either the Raccovian or the Munsterian principles or which are worse then both the horrid Gallimaufrey of Errours and Heresies raked up out of all the kennels and dunghils of the former and present Ages lately penned and Printed by John Bidle For my part I think publick Catechizing yields the greatest security to the Magistrate that can be of his subjects especially the very prime and cream of them the youth who if they be poisoned by such principles as dare not abide the light may create unknown dangers to him when he thinks himself most secure And I think that was the Politique ground of that project some years since of taking the children of Papists out of their hands and giving them Protestant education The Lord in his time convince us all of our duty and quicken us to it that we may by laying the sound grounds of Religion in the youth of these Nations provide for the maintenance of Truth and Holinesse in succeeding generations Mean while I have done my endeavour to the furtherance of this work and I hope removed all rational impediments thereunto in the following Sermon which I leave in thy hands Christian Reader wishing it may work upon thee whoever thou art in thy capacity to yield a ready assistance to the furtherance of so eminently useful
an Ordinance Vale fruere From my study at Reading Octob. 25. 1654. Thy affectionate friend and servant in the Gospel SIMON FORD A SERMON OF CATECHIZING PROV 22. v. 6. Train up or Catechize a child in the way he should goe and when he is old he will not depart from it The Ordinance of Catechizing or grounding children in the principles of Christian Religion hath been so constant a custome in all Ages and Churches that none ever professedly set himself against it but those that made it their business to promote ignorance and by means thereof to propagate Atheism or Heresie And as for such persons we need not wonder that they engage themselves so hotly against it if wee consider how great a means it is both by way of Antidote to prevent and by way of medicine to cure those Aegyptian botches whereever it is used as it ought to be As for Atheisme it is either notional or practical It is doubted among learned men whether ever there were any of the former sort of Atheists in the world But if ever there were any whose heart in earnest told him there is no God I dare confidently assirm his tender years were not seasoned with the contrary truths the knowledge of the nature attributes and service of him And for practical Atheism 't is next to impossible that without grievous reluctancies of conscience and mighty struglings of a convinced judgement any man should with an high hand continue in such Atheistical courses as proclaim to the world that the fear of God is not before his eyes who hath from his infancy been instructed in the principles of faith and godlinesse And lastly the present spreading of damnable beresies being a disease that runs mostly among ignorant and unprincipled persons plainly evinceth that the cure of that gangrene must be by the contrary that is groâ—â—ding them in the knowledge of the principles of Religion that being the most proper Antidote against that infection which spreads most in dark corners to follow it with the discovering light of foundation-truths No wonder then if when Satan endeavours upon such designes to beat down this Ordinance the faithful Ministers of Christ in all Ages have perpetually made use of it as their strongest bulwark against his batteries and laboured to secure the truths of God by an holy prepossession of the hearts of young ones With the sacred Magazine of Fundamental Principles from whence upon all assaults they may be able to fetch a scripium est for offence and defence as becomes disciplined and trained souldiers of Jesus Christ Thence in the Primitive times as all Histories of that time inform us there were two Regiments of these trained souldiers in the Church who were all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catechised 1. Some of age who being converted from Iudaisme or Gentilisme to Christianity were before Baptisme throughly tried in their knowledge of that Religion which they undertook to prosesse lest they should easily afterwards be drawn to apostatize from that God whom they ignorantly worshipped Thence it is the judgement Vâ—sinus Catech Kuchsinus of able Divines that the account that was taken of these persons was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.2 the doctrine of Baptismes which contained such heads of Christs Religion as were necessary to be known by persons of Age in order to Baptisme especially of the nature of Sacraments c. 2. Some little children who being born of Christian parents were first admitted to Baptisme as they grew in years catechized in order to the receiving of the Lords Supper to which they were not admitted whiles they were Catechumeni i. e. till they were upon giving an account of their knowledge as it were discharged from that service by the laying on of bands And therfore the same Divines before noted conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine of laying on of hands Heb. 6. 1 2. denotes the Catechisme wherein they were examined who by that ceremony were admitted to that highest part of Church-fellowship the communion of the Lords Supper Now these two Regiments were so closely followed by their Catechists that â—as in divers Churches it was a peculiar office to be a Catechist and so Clement Origen and Cyril were successively Catechizers of the young ones in the famous Church of Alexâ—ndriâ— so their progress was exceeding remarkable insomuch as a learned Papist Gallenius in Catech confesseth to the shame of their Church that no convert was admitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baptisme which the Fathers called Enlightning from the Syriack Interpreter who Heb. 6. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightnâ—d baptizatâ—s baptized qui non penè mâ—jâ—ri rerum Christianrum luce peritiaque praeditus esset quà m in nostris non dicam saith he vulgaribus Christianis sed quod pudendum est sacerdotibus multis deprebendimus i. e. none but such an one as for knowledge in the principles of Christian Religion went beyond many a Romish Priest Insomuch that Ambrose was thought fit in the present exigence of the Church of Millain to be taken out of the Catechists form and made a Bishop And Augustine whiles he was yet Catechized wrote divers learned books before his Baptisme as Vrsin reports Oh friends that the pride of peoples hearts in these days should make them as soon they are gotten into the teens as we say to think they are too old or too great to be Catechized Truly I fear such persons will prove too old or too great to be good seeing they turn their backs upon so excellent a means of knowledge and grace as this is whereunto both Solomon the wisest of men and the most glorious of Kings and that upon his own experience and the Spirit of God by him give so honourable a testimony for its usefulnesse as in the words which I have read to you Train up a child â— In the words there is observable 1. The duty enjoyned wherein 1. Something implied the person who is to doe 2. Somewhat exprest viz. 1. The nature of the act commanded Train up 2. The object of it and that is double 1. Cui the person to be instructed a child 2. Quod the thing whereabout this act is exercised the way in which be should go 2. The motive annexed wherein 1. The benefit attained thereby he will not depart 2. The duration of that benefit when he is old 1. The persons upon whom this duty lies are implied in the persons to whom it is to be performed viz. all such as have the relation of a father to children and so it implies not only natural parents but Civil and Ecclesiastical also as Schoolmastcrs Tutors Magistrates and Ministers the care of all such is in these words required for the training up a child in his way The Magistrate must preserve and consirm by his Authority a form of sound words in which they may be instructed the rest must in their places endeavour to drop into them
that have the name of parents Now that name and so duty is common to all superiours though not to all in the same way Magistrates are to teach and so to catechize favendo protegendo praecipiendo So Jeâ—â—shaphat and his Princes 2 Chron. 17. 7 8 9. taught by sending out and accompanying with their power and assistance teaching Priests So Hezekiah chap. 30. 22. and Josiah 35. 2. taught by speaking comfortably to and encouraging them Naturall Parents and Masters of families are to do it partly in their own persons in private This was Abrahams care Gen. 18 19. and Davids c. â—â— suprà and partly by causing them to present themselves to the publick instruction of the Minister whose work is to teach them publickly and take an account of their growth in knowledge That this is the Ministers duty and so by consequence the duty of such Governours to present their charges before them will appear in that 1 they are not onely shepheards to the stronger sheep but to the lambs also and Christ requires they should be fed as they can beare John 21. 15. feed my little lambs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Paul had to deale with the rawest and youngest as well as the most experienced and strongest and so had milke for them as well as stronger meat and wisdome for the perfect It appeares also from Heb. 13. 17. where the Holy Ghost chargeth the souls of the whole flock on them as that of which they must give account and if so it is supposed they must know the state of them and must have proper means allowed them whereby to be able to perform it and for this no means so proper as Catechizing Besides hereby they are enabled to discover the care or negligence of Governours of Families in their respective charges and deale with them in their Ministry accordingly Adde to all this that many of such Governors and Parents have need to be catechized themselves and then the family are more properly and immediately under the Pastors charge and inspection then otherwise and such of all others though they usually throught pride are yet have least reason to be backward in presenting their people to this Ordinance II. But what if we cannot prevaile with our Children and Servants to submit themselves thereunto what course must we take with them may Parents and Masters say Answ Even the same course or a more severe which you would in case they neglected their duty to your selves 1. Instruct them your selves in their duty that they are bound to obey you in the Lord Ephes 6. 1. Yea in all things that are not sinfull and I hope none is so vile as to charge this duty with sinne see Col. 3. 22. 2. Charge this their duty upon them in the presence of God with all Authority as they will answer it at the Judgement-Seat of Christ If this succeed not 3. Appoint proper penalties for every neglect in Gods Service abridge them of those liberties for recreation and other refreshments of your smiles and countenance things which are in your power to bestow or deny till they conforme 4. Correct them and that more severely for any neglect of this kinde then for any offence towards your own persons Pro. 10. 13. 13. 24. 26. 3. 29. 15. 5. If they be incorrigible discharge them the family Psal 101. 4 6. the presence of such persons is more hurtfull if the presence and blessing of God be any thing worth then their absence Philemon 11. Onesimus when unconverted was an unprofitable servant but converted became profitable both to the Church and his Master and whereas Philemon had before either turned him off or let him depart and counted it a good riddance as we use to say Paul never pressed him to entertain him again till he was assured that he was become gracious See Gen. 21. 9 10 11 yet their usage must be different as they be either scrupulous or shamefaced or obstinate if there be invincible scrupulousnesse these hindrances must be more gently and with more conscientious care removed so farre as that it may appeare that the judgement is or ought upon sufficient meanes of conviction to be satisfied and then to enjoyn obedience you may judge if conscience scruple this by conscientious scruples in other things Shamefacednesse must be wrought out by bringing them to such duties by degrees Obstinacy must be presently knocked down by the authority and power of the Master or Parent it being a contestation with him for the rule of the family III. Motives to this duty concern 1. Superiours or Parents 2. Inferiours or Children 1. To Superiours Consider 1. Religion makeâ— the best servants and children yea subjects Those that have sucked in a conscientious knowledge of their duty in their tender yeares will doe more for a word then others for many blows Abrahams family was a catecbized family and see how sweet an harmony there is in all the parts his wife an humble dutiful obedient wife The Scripture takes especiall notice that Sarab called Abraham Lord and obeyed him 1 Pet. 3. 6. His Son Isaac what an example was he of subjection to his Father hee trudgeth after him with his load of wood that was to sacrifice him he resignes himselfe wholly to him in the choice of his Wife he shewes his pious education in his private devotions Gen. 22. 6. 24. 4. 63. His Servant Eliezer what apatern of wisedome piety and faithfulnesse gives he chap. 24. And it cannot be otherwise but that Religion making them to behold Gods holy Law seconding all the commands of their Superiours must be a principle of universall obedience unto them Now religious principles ut suprà are not ex traduce borne with us but taught all the regular obedience that you can expect must be in the Lord and how so if they know not what that duty meanes 2. This is the way to make Families Churches and so in an especiall manner to engage the blessing of God unto them and the curse to the contrary Though catechizing carry not grace with it inseparably yet ordinarily the want of it is evidence enough of little grace in a family needs must such families be among them that call not upon the name of God and so lye under a fearfull imprecation Jer. 10. 2. For how can they call upon him of whom they have not heard Rom. 10. 14. An uncatechized family is an Heathen family Now where God is owned in a family what a blessing comes with it see in Potiphars family Labans family Gen. 39. 5. and 30. 27. If one godly man in a family blessed it how would many 3. By this means a plantation of Churches may be erected People talke of gathering Churches but their way generally is scattering them as many precious Ministers find by sad experience their Congregations being parcelled out into private meetings but this is warrantable way of gathering Churches Catechize your own familyes where you have authority and when
they go abroad in the world whereever they light they will drop some savorie knowledge and leave some relish behind them Thus is a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and families are nurseries to Church and State Dan. 12. 4. Many come to and fro and knowledge is multiplied 4. This is a notable way to preserve union in families when they walke all of them by the same known common principles The reason of division in many families is that they are persons of severall principles and wayes It may be in a family of ten persons if of age they are all members of ten severall Congregations The husband will not communicate with the wife nor the child with the father nor servants with their masters whence this is it not from want of early grounding them all upon common principles 5. If they be saved you will be rewarded as instruments Dan. 12. 3. If they be damned you are cleare their destruction will be of themselves and their blood upon their own heads Otherwise think what heavy curses will be belched out against you to all eternity by those whose destruction hath been promoted by your neglect of teaching them better Let none of yours have cause to say you suffered them to perish without instruction 6 As for children in speciall Parents you have great reason to endeavour to make them knowing gracious for their natural blindnes and corruption they are beholden to you for they are hereditary diseases You would faine have your children acknowledge themselves beholden to you for their being for what I pray you for making them children of wrath and heires of damnation a condition a thousand times worse then not to be A parent is a mans deadliest enemy that begets him to hell and never endeavours to recover him from that condition 7. God useth to punish the neglect of this duty by making those persons the greatest plagues to a parent whom he is most carelesse to educate with a strict hand in the knowledge and practise of their duty Lamentable examples are in Absolom and Adonijab about whom it seemes David took least care for their strict education See 2 Kings 1. 6. If you let them sow wild oates you as well as they may reap repentance in time 2. To Inferiours and those of the younger sort especially I shall say a few things also by way of encouragement 1. God values a knowing and religious childhood and youth at an high pâ—ice See how he calls for our young dayes Eccles 12. 1. the argument is remarkable before the dayes come wherein thou shalt say I have no pleasure in them q. d. Wilt thou leave those dayes for God which thou shalt bee weary of thy selfe Will God take pleasuâ—e in that part of thy time that thou canst take none in Thy dayes of choyce so the word signifies the choycest dayes should be filled up with the choycest imployments It is a prety observation of some Rabbins upon Levit. 1. 14 that the Lord will admit turtles for a sacrifice at any age but pigeons it is expressely required that they be young and they give this reason because tuâ—tles are savoury meat at any age but pigeons when they grow old grow tough and illrelished Truly friends we are not born turtles for such are onely Christs sanctisied ones Psal 74. 19 we are pigeons Let us remember that there is no acceptable relish in old pigeons See 2 Tim. 3. 15. God promiseth such especiall mercie Prov. 8. 17. 2. There is none of you but is old enough to dye and old enough to be damned Rom. 5. 14. Therefore it concerns you to get the knowledge of the way of salvation early You early contrive how you shall live in this world and are contented upon that account to learn a Trade because you know not how soon you may be left to your selves Oh be as wise for your souls 3. This is the learning-age if ever you will know the things of God it must be now hereafter when you come into the world you will plead multitudes of imployments to divert you you will not be able to find time to learn Now you have no affaires of your own to put these more weighty ones out of your heads you have not the temptation of shame to acknowledge your ignorance this to those of grown age is a great enemy to learning especially in this way they are ashamed now to learn lest they should confesse they have been ignorant so long 4. You can never make any regular profit of the publick hearing nay very little of private reading of the Word without the help of Catechisme As for preaching Catechisme-points are the tools by the help whereof a Minister makes Sermons and people understand them Can you understand a discourse concerning any trade and yet be altogether ignorant of the names and nature of the tools that are used in it And as for reading you will be able to make little use of that also except you can reduce what you read to some Methodicall head or other of Divinity which you must be beholden to Catechismes for 5. Nay further some of the Ancients have censured the ignorance of Catechisme very highly Clemens Alexandrinus the great Catechist in the famous Church of Alexandria whence he hath his title saies roundly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is no beleeving without catechizing-principles And a Aquis Concil Can. 14. whole Councill determined many yeares since that those are not worthy the name of Christians that are not acquainted with Catechisme 6. The condemnation that lights upon any of you at the last day for wilfull ignorance will be an heavy condemnation Read and tremble you of Reading at the fearfull place Matth. 10. 15. If it be even under temporall evils so sad an aggravation to consider that a man hath hated instruction and not obeyed the voice of his Teachers nor inclined his eare to them that instructed him as it seems it is by Solomon Prov. 5. 12. how much more aggravating will it be to thee hereafter in hell to consider that thou didst once live in a family where Catechizing and other exercises of family-religion were in use that thou hadst thy abode in a Town where thou didst or mightest at least heare a publick Catechisme every Lords day and yet thou didst either sloathfully neglect or malieiously hate those precious meanes which by Gods blessing might have kept thee from that place of torment 7 This is found â—y experience the most prâ—fitable and compendious way of teaching all Arts and Sciences to draw the principles of it into short Systemes and Tables and the Tutor to read Lectures upon them and take an account of his Scholars how they understand them If you put a child to learn English he must begin with his A. B. C. the Teacher must not only take the book and read the lesson to the child about the letters but examine him which is which if hee will have him
those words according as their age is capable of reception 2. Their duty is training up or as we render it in the Margin Catechizing The word is hanocb and comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to enter or instruct in the elements or first principles of any employment or profession and so we render it training which is the initiation of a souldier to his employment by which he is fitted for service It signifies also dedicavit or consecravit to consecrate or set apart for an holy employment lastly imbuit to season a vessel or dip a garment in a colour that we would have it take and so it is as if he said let a child be seasoned in tender age with the liquour of saving knowledge or let his soul be first died into the principles by which he should walk that his after-conversation may look of the colour of his first grounds 3. The objectum cui or the person who is thus to be seasoned or principled is nagnar which word is sometimes taken for a person entred into that age which we call youth that age that follows childhood so Joseph is called nagnar in Egypt Gen. 41. 12. and Gideons son Judges 8. 20. and sometimes for children ablâ— to go and speak as 2 Kings 2. 23. the children that mocked Elishae are called nagnarim and lastly sometimes and most frequently for children in an Infant-age even as soon as they are sbaken out of the mothers womb seeing it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit to sbake off or evacnate c. And so it implies the condition of all persons who by their age are not confirmed or settled in their way but are yet ductile and perswasible to choose their way years of childhood and youth are our learning time few old people or such as are at mans estatc but have chosen their way and are too well conceited of it to admit of advice about it And yet it may be that nagnar non aetate solùm sed judicio putrum significat as saith Lavater 4. The objectum quod or the mystery in which they are to be instructed is the way in which they should goe 't is emphatical in the Original 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum os viae suae Concerning which a Critick observeth that it must be such a teaching as the party is capable of as Nurses cut small bits for little children This is true but perhaps too nice here the words fignifie elsewhere juxta mandatum as Numb 3. 16 Mâ—ses is said to number the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word of the Lord or Leigh Crit. Sacr. as the margin according to the mouth of the Lord so that this way must be via secundum os the way of duty commanded by God which is called a mans way Ps 119. 1 c. The good way Jer. 6. 16. the way of understanding Isa 40. 14. the way of life Jer. 21. 8. the way of God Mark 12. 14. the way of salvation Acts 16. 27. c. Michael Cope in his Comment reads In the entrance of way 5. The benefit of this religious care in all Governours of youth is expressed by way of a strong probability and implies thus much that though it be not impossible that a man who hath been well instructed in his youth should apostatize yet it is a most unlikely thing that such a man will nay it imports a promise on Gods part to blesse the means used conscientiously to youth with constancy and perseverance in age which ought to be a very great encouragement to parents to bring up their children in the nurture of the Lord forasmuch as even in this life they have this encouragement that their labour shall not be in vsin in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. When he is old though he be senio confectus a very infirm old man when he hath a foot in the grave for so the word often signifies or when his age hath made him honourable when he is an elder or a Senatour as such are called often senes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we translate the word Senators Psal 105. 22. if he come to Authority he will govern others as he himself was principled in youth the way he was set in in his younger years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non recedet be will not recede from it the word is alike Psal 14. 3. they are gone back i. e. turned total Apostates he shall not totally turn his back upon it so as to take up a quite contrary course He may possibly stop on t of that way but he will not set his back where his face was and walk direct Antipocles to his former way Hee may lose much of his spirits possibly but he will seldome grow like dead drink as the word is used Hos 4. 18. there will be some relish and savour in him to the last of his first seasoning The words without any squeezing will afford us easie Observations Doct. I. There is a way wherein even children ought to goe No age not the youngest is excused from its duties Doct. II. Those who have the charge of their education are bound to catechize or train them up in that way Doct. III. Good principles which have seasoned our younger years wee ought to bee faithful and constant to in our age Doct. IV. A well catechized and thorougbly grounded childhood gives very likely hopes of faithfulnesse and constancy in old age I shall handle onely the second at large and improve all the rest according to the drift and intent of the Text either by way of reason or motive to the duty therein required Doct. It is a duty that indispensahly lies on all those who have charge of the education of children to catechize or train them up in the knowledge of that holy way of God wherein they are to goe This I shall fit for Application by 1. Proper proofs 2. Pregnant presidents 3. Demonstrative arguments 1. Proper proofs Deut. 6. 7. Is an evident and undeniable place These words shall be in thy heart and thou shalt teach them diligently or as in the Hebrew whet or sharpen them unto thy children That is shalt srequently inculcate the same things by way of Catechisme and shalt talk of them when thou sitsest in thy house c. See Deut. 11. 19. Ps 78 5 6 These shall sussice for the Old Testament See one also in the New Ephes 6. 4. Ye Fathers bring up your children in the nurture and admonition of the Lord. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes feeding and nourishing and their spiritual food must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies civil eauction in manners common honestly moral vertue and civil learning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion too Not only feed them and keep them alive saith Zanchy facium boc animalia bruta beasts do thus much not instruct them
betimes A crooked tree will break rather then bend when old that would have been set straight when it was young though it were never so crooked and when we will tame any creatures that are by nature wild we take them young and use them to the discipline which we mean to bring them to A young horse is sittest to learn a pace and a young Spaniâ—ll to hunt and therefore we put them to it in that age We deale so with children in the things of the world wee instruct them in reading writing needle-work musick in their tender yeares Hereby we condemn our selves in the presence of God and good men if we neglect to take the same course for principling them in the wayes of God A childs age is tender and pliable a young twig that you may bend any way if you take him betimes but if you let him get head and grow stout before you handle him besides that he must needs grow crooked seeing 't is so natural to him he will be incapable of being reduced to order When persons are children fond parents thinke them too young and when they are a little grown towards men and women they think themselves too old to be instructed and so many poor sottish soules what between their parents negligence and their own pride and conceitednesse perish without understanding and as they live dye like beasts Ergo 't is said he that loves his child chastens betimes Pro. 13. 24. 3. If God requires constancy and preseverance in a good way to the end of the longest life then as a means thereunto be requires youth should be catechized in that way But God requires constancy and persevarance in age Ergo. Here are two propositions to be proved 1. That God expects a man should persevere in a good way ad extremam usque senectutem And I hope I shall not need to say much onely see how Paul chargeth Timothy concerning the truths of Jesus Christ Hold fast the form of scund words and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep charity that good thing which was committed to thee speaking of Doctrine 2 Tim. 1. 13 14. and so 3. 14 15. And so for the wayes of God we are in many places pressed to endure to the end Mat. 10. 22. To hold fast the beginning of our confidence to the end Heb. 3. 6 14. To hold fast our profession 4. 13. 10. 23. See another charge to Timothy 1 Tim. 5. 13 14. So 1 Tim. 1. 18 19. he hath a command concerning both And certainly there is nothing more unworthy a Christian nay a man then that prodigious sicklenesse of persons in this our wanton age wherein the mindes of men undergoe more frequent changes then their garments and become fickle in every thing but their own sicklenesse Certainly the Lord hates such Chamaelions and Weather-cocks in Religion such children in discretion as are turned about with every wind of false doctrine and fall away from their stedfastnesse Eph. 4. 14. 2 Pet. 3. 17. 2. Now that catechizing in youth is a great securitie against Apostacy in age My Text in the latter part abundantly testifies and when the Apostle presseth perseverance on Timothy whence doth he draw his argument is it not from his initiation into that way in infancy 2 Tim. 3. 14 15. continue knowing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See the end that God aimes at in enjoyning parents their duty Psal 78. 4. 56 Indeed when we come to yeares of discretion we must not then stick to truths and wayes barely because we learned them in youth for upon this account a man might be excused for obstinacy in an erroneous or sinfull way but we are bound to try those things after wards which we learn in youth by rote and as farre as we find them good and sound to be thereby the more encouraged to persevere in them Wee reverence truths and duties for our parents sake who teach us when we are young but afterwards when we finde the worth of theâ— by a riper judgement of our own we reverence our parents for their sakes 1. We perceive that as a tree is bent to the hand when 't is young so it growes commonly ever after 2. Prepossession we say is 11 points of the Law and if God get the first possession of the heart in our infancy he will not be easily cast out againe 'T will cost such a man as had good education from infancy many an hard tugge and pull of conscience if he turne a side from the way afterwards 3. Men ordinarily count it their honor to be constant and indeed it is so if it be a good way for it is a beame of the Divine Nature which is unchangeablenesse But though the way be never so bad yet ordinarily when we are entered in it in our infancy we hardly leave it That that is bred in the bone will bardly out of the slesh And he reditary sins and crrours like hereditary diseases are hardly ever cured Jer. 44. 16 17. The Queen of heaven could not be ungodded by all Jeremies words for they had been bred in Idol-worship and therefore they will continue in it If a thing be but indisserent the parents commands render it even necessary in the eyes of children to observe it See in the Rechabites Jer. 35 6. 7 8. And the Apost'e Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1. 14. exceeding zealous herein And no doubt but the same principles would have some influence upon the constancy of children in good things if they were as carefully instilled into them as evill ones are 4. Adde to these fastly That God is cspecially engaged to such as are so principled to keep them in the way and so some read the words in the Text in a promissory sense be shall not depart from it And truely I much incline to that reading seeing God intends it for an incouragement to parents to traine up their children in a good way and that not meerly morall but divine and such an encouragement as may give them the greatest security against their apostacy and he could give them none like engaging himselfe to keep them in the way See how confidently David prayes on this account 71. 5 6 9. 14 17 18 Object But you will say then how come so many that are well-bred to apostatize Answ I answer 1. ei her they are but sleightly principled by parents and if they sow little they cannot look to reap much or 2. they do not water what they sow with prayer as they should or 3. they undo by their example what they do by instruction 4. or lastly their children were never truly the better for their education but lived in a godly family as divers do in a prison and watched earnestly for a manumission from it by increase of yeares and 't is no wonder if such be carried away when opportunity is offered that watch an opportunity to escape before it is offered No wonder if the fruit fall
when it is grown great which was rotten at the core from the first Vse 1. Severe reprebension to those parents of all sorts and sizes who neglect this duty Now of these there are severall sorts and the reproofe must be directed to them in proportion as it is deserved I. Some herein offend out of ignorance not so much of the quòd for that I hope I have removed by what hath been said but the qumodo how they must do it They are themselves ignorant of the first principles of Religion though by the time which they have had in the Church of God they might have been enabled to teach others a thing which the Apostle Paul cryes shame on Heb. 5. 12 1. How many gray beards and boary heads shall a Minister upon a serious search sind in Congregation that are yet to learn the A. B. C. of the Religion which they have lived in and professed from their infancy Truely that such persons are Christians is more from the hand of providence then the grace of presoverance If the State hold to the Faith they may but if the Religion of the clime alter they that have lived Protestants in profossion sixty or seventy years I will not be bound for one to a thousand of them that they shall not dye Papists or Mahumentans I feare when we shall hereafter enquire into the knowledg as well as conversations of our Communicants it will appeare so 2. How many young Striplings are there that get them Wives and are fathers of children before they have wit to teach them any thing but childish games and are fitter to be their play-mates when they have begotten them then their paren's Such as the Primitive Church would have kept among the Catechumeni many years beyond the age in which among us they are Fathers and Mothers and 't is pitty among us a married condition is growne to be a protection against Catechizing We ordinarily condemn the wisedome of such persons as marry and get children before they know how to maintaine them and is it not as much a shame for men to get children ere they can tell how to catechize them I professe for my part I thinke it a very unfitting thing that any persons in a Christian Common-wealth should marry and become parents ere they can give an account of their faith How shall they engage to the Congregation to educate their children in the Faith that they know not I must beseech nay charge such parents and masters of families to get them Catechismes and let them not be a shamed to learn at home with their children lest their children but strip in knowledge and rise up in judgement against their parents Otherwise I make no question that by that time I have followed this exercise one twelve-moneth if they will be so good to their childrens soules as to send them hither by the blessing of God I shall make the least child here that can but go and speak shame a great part of the elder people of this Congregation II. Others offend out of scruple to whom I shall speake more in the next Use onely let me tell them that conscience that makes men scruple sin is safely tender but an erroneous dangerous one that occasions scrupling duties that ordinarily a sleight and carelesse and unprofitable living under duties whilst we are satisfied in them occasions our dislike of them and that it is just with God it should be so that God should suffer themselves to put their consciences as a barre to the enjoyment of the benefit of such duties who once made no conscience to benefit by them at all when they did enjoy them III. Others offend wilfully and therefore the more fearfully and desperatly There be some fools in the world as Solomon saith that hate knowledge Pro. 1. 22. and no wonder if they that hate it themselves will labour to keep their children from it as much as they can Now as this hatred of knowledge seldom possesseth any man so desperately as that he should becom an enemy to it for its own sake but he therefore hates it because it doth and so far hates it as it doth discover some evills in him which he labours to conceale and maintaine as our Saviour renders the cause Job 3. 20. so is this principle that engageth divers persons so violently to set themselves against this Ordinance commonly begotten in them by one of these three things 1. Errour in their judgements Men that hold heterodox and unsound opinions and desire to nuzle up their families in them are affraid if the light of Catechism-truths get into their families they shall not enjoy their deare opinions so quietly and seducers that creep into houses and make silly men and women their prey are bodily afraid as we say lest this course should deliver the prey from their teeth and therefore they make it their businesse to keep all that they can from this holy exercise They know 't is best juggling by a dimme light and fishing in mudded waters and a cloudy day 2. Or secondly viciousnesse in their lives They know whilst the light is shut out of a roome a little cleanlinesse will passe for a great deal but if the Sun get in he will shew a great deal of dust which before was over-looked They know that a little Religion will go farre to get them a name in an uncatechized Town or Family but when the very children and servants shall be able by the Word of God to examin all their actions and they shall have as many reprovers in a neighbourhood or family as persons they think this a tedious trouble nay and possibly they expect some service from them which light will hinder 3. Or thirdly Envy This moved the Jews to hinder Pauls preaching Acts 17. 5. 13. 45 46. To those of all three sorts I must say this in the Name of the Lord as Paul said to Elymas the Sorcerer Acts 13. 10. O ye wretches that are full of subtiltie and all mischiefe you children of the devill and enemies of all righteousness will ye not yet cease to pervert the righteous wayes of the Lord Is it not enough that you are resolved to damn your owne soules but you must draw others into hell with you Know this that the more you occasion damnation to the deeper will your owne damnation be Beleeve it all the curses of your children and servants that are damned for want of knowledge will fall on your heads If the wilfull murther of the bodies of men be so hainous a sinne O what an horrible guilt is there in the wilfull murther of souls Vse 2. Exhortation to the conscientious discharge of this duty by all whom it doth concern To set home this I shall 1. Shew on whom it lyes 2. Direct what course should be taken to effect it 3. Lay down some inducements to it 4. Remove impediments and discouragements I. The persons on whom this duty is chargeable are in generall all
expert in so triviall a thing as an Horn-book Catechismes are such A. B. C. without which you cannot spâ—â—â— any sound Divinity and if you do not take the same course in them with young novices we may preach to them while we will to little purpose and they hear but to as little IV. The impediments to this duty I shall take notice of and by Gods help take away in their order 1. On the Parents and Governours part who should present their little ones to this Ordinance there are two scruples slender ones I must needs say yet such as are strong enough to stumble slender Christians and especially take hold of such as are tainted with some principles of Anabaptisme but as small as they are wee will stoop to take them off Object And first it is objected That if the children so catechized be very young and not capable of understanding what they learne and repeat this will prove nothing but a meer prophanation of the Name of God an Ordinance of his being hereby misused whilst it is performed by rote in a perfunctory way Answ To which I answer 1. The intellectualls of some children are very early ripe and some things in Religion are so plain that they may easily be understood The speeches that have dropt from some children at four five six years old do sufficiently demonstrate how early some truths have been apprehended by the understandings yea and wrought upon the consciences of little ones 2. This Objection seems to crosse legges with the expresse Word of God which commends Timothy for acquaintance with the Scriptures even from his long-coats and cradle 2 Tim. 3. 15. 3. This holds as strongly against instructing elder persons known to be wicked and prophane because there is more likelyhood that they will prophane those holy things And yet no Minister is to take the prophanenesse of his hearers as a sufficient discharge from his duty in instructing even those that oppose themselves to see if God will at any time give them repentance to the acknowledgement of the truth 2 Tim. 2. 25. 4. It is very unlikely that those children who cryed Hosanna to our Saviour Christ Mat. 21. 16 17. understood what they cryed but it is likely cryed with the multitude for they were such for whom our Saviour makes an Apology under the name of babes and sucklings and yet he received and justified them in so doing Had our Saviour been of the objectors minde he would have blamed them with the Pharisees rather then justified thâ—m 5. There is more danger of their prophanation of the Name of God for want of instruction We should not I beleeve hear so many oaths and curses and idle exclamations upon the Name of the Lord as we daily do even from those that can scarce speake or goe alone were they taught betimes that these things are wicked and sinfull They might be kept from these prophane practises very eaâ—ly by the fear of hell as well as from crying by bug beares c. did men possesse them as early with true feares as they doe with vaine ones 6. A little a very little understanding will râ—nder a duty pâ—ssable and currant from a little one when a greaâ—er measure will not suffice to the performances of elder persons We our selves indulge a great many childish faylings in the duty we expect from our little children which we will not a like beare withall from greater boyes And God accepting according to what wee have and not according to what we have not gives us sufficient ground to believe he walks by the same rule 7. What they learn then though but by rote may stick in their memories and work upon their consciences many years after And how knowest thou O man but the light thou didst kindle in the mind of thy child may be renewing at least restraining light to him many years after thou art gone Object It is farther objected That our way of catechizing is a forme the asking some set Questions and receiving set Answers to them and the Objectors think all Formes unlawful Answ 1. But what thinke these men of a Forme of sound words 2 Tim. 1. 13. is that also unlawfull and if it be not then either our formes of Catechisme-Questions and Answers must be made up of unsound words which if they say they must prove too or else that they are a form will no way to the judgement of Gods Spirit prejudice them 2. So were the ten Commandements Deut. 6. 6 7. and yet God commands the Jewes to teach them their children and whet them diligently upon them Surely we need not feare teaching our children the ten Commandements when God himselfe appoints them their Lesson we that are but his ushers may safely require their learning it 3. That our Catechismes are thus a forme doth most answer one main end of Catechizing which is to teach men and women from their Infancy to think and speak the same things which is necessary in a well-ordered Church those persons being much endangered to lose orthodox notions who are ignorant of orthodox expressions And thus much shall serve to answer ths elder children in their weak objections I meane those parents who throw away the Ordinance of God upon such childish exceptions I now come to remove the hinderances on the behalfe of the younger ones by which they are scared from giving their due attendance hereupon Object And first Shamefacednesse is pleaded â—y some who pretend they can and would willingly answer in private but they have not confidence enough to appear in publick Answ 1. Art thou indeed shame-faced the moâ—e need hast thou resalutely to undertake the work by how much thou hast beyond others a temptation in thy very constitution against it One part of our spirituall watchfulnesse and dayly mâ—rtification consists in finding out and overcomming constitution-sins 2. Many that pretend Shamefacednesse in doing good quickly enough grow past shame in doing evill and 't is naturall to most men by means or original corruption to blush more in doing their duty then in acting sin 3. Shame belongs to sin shame and sin were both born iâ—to the world in a day Adam knew no shame till sin had made him naked shame of duty is a sinfull shame If this be an Ordinance of Christ as I have proved it is then to be ashamed of it will I doubt appeare a deniall of Christ in a sort at the last day for being ashamed of Christ i. e. in any truth duty or way of his is so interpreted Matth. 10. 33. Marke 8. 38. compared and then take heed lest Christ be ashamed of thee before God the Father and his holy Angels 4. Thou art offended thou art call'd upon for a publick account But consider 1. That many elder persons may learne by this means who are not able to read at home 2. That those that can and do not may by their readinesse be shamed into some endeavours lest they be out-gone by