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
children in so necessary and weighty a knowledge 3. That thou wilt one day have occasion to claime the priviledge of Communion with the Church in higher Ordinances and canst thou think it reasonable that the Church should give thee the right hand of fellowship who hast by no publick satisfactory evidence declared thy selfe to be a christian it may be they know thoâ— art baptized but for any thing farther that they know of thee thou mayst have renounced thy Baptisme and Christianity before thou commest to claime those privileges and accountest them meere matters of forme as too many now doe Object A second objection of some is this They shall be singular in reviving an unusuall exercise they be gazed upon and laught at by their followes who out of prophane principles keep away Answ To which I answer 1. But child consider Thou shouldst not be discouraged in the way to heaven though thou walk it alone will it be any trouble to a man when he is gotten thither that he had no company upon the way 2. 'T is a great honor to be alone in a good way nay the greatest honour that can be to forsake all company for Christ and duties sake One Lot in Sodom one Noah in the old world kept up the fear and service of God and see how Scripture honours them for it so Elijab to his seeming was the onely man left that owned the truth of God in Ababs dayes and yet he was not discouraged for want of company 3. The men of this world are not discouraged but encouraged rather if they drive the only trade in their profession in the places wherein they live men are willing to grow riob alone and why not to grow rich in grace and saving knowledge alone 4. It may be thou needest not goe alone if thou hadst once begun others by thy example may be induced to follow they are loath to begin as well as thou they doe not so much doubt they shall be alone as draw back from being first Now if thou canst in a good way be a leader to others it is farre more honourable 5. Thou art affraid thou shalt be gazed upon and laught at but consider that it is the usuall lot of the best to be so handled so in Isaiabs time the Saints were looked on as fignes and wonders Isa 8. 18. 6. 'T will be a more geievous thing to them to be one day laught at by God then it is now to you to be laught at by them and this will here after return into their bosomes Pro. 1. 26. 3. 34. 7. Use the means and get the start of them in saving knowledge and thou wilt discerne them to be farre more ridiculous Object It may be thou mayest object that thou art competently growen in yeares thou lookest towards man or woman and this is an exercise that is more proper for little children Answ 1. Alas how many be there that thinke it too childish a thing to be eatechized who by the help of that Ordinance are out-stripped in knowledge by those children whom they condemn 2. If thy knowledge be not proportionable to thy age and growth thou art yet a child in understanding and hast more cause to be ashamed thereof then of any meanes wherein thou mayest be improved therein 3. Look upon the examples before argued of the primitive Fathers who continued under this Ordinance for divers yeares after they had attained to mans estate and thought it no discredit to stand among the catechized till they were called forth to be teachers of others 4. Take heed of pride and self-conceit there being no greater enemy to the attainment of spirituall knowledge then a conceit that men have attained enough already Prov. 26. 12. Thus have I answered the most common and ordinary objections and excuses upon which this usefull Ordinance in these dayes of liberty is laid aside The Lord grant that these plain lines may so far prevaile through his blessing for the restitution thereof to this Church and Nation that in stead of that notionall brainknowledge so much in fashion we may see a practicall heart knowledge advanced and that with so much improvement in old and young that it may cover the Land as the waters cover the Sea untill we all arrive at that perfection truely which some groundlessely conceit they have attained already that we shall need no more to speak every one to his neighbour and to his brother saying know the Lord but that all may know him from the greatest to the least being all tought of God Amen FINIS Reader before thou read do the Author the right and thy self the courtefie to correct these materiall faults and passe by litterall ones ERRATA In the Dialogue in the Epistle in some copies p. 4. dele of all ages p. 8. l. 22. r. faction p. 9. l. 4. p. 15. l. 3. p. 20. l. 4. p. 28. l. 22. p. 32. l. 28. p. 34. l. 17. r. their for your p. 9. l. 18. r consider l. 24. r. the converts p. 13. l. 28. blot out more p. 20. l. 3. r. wit p. 21. l. 3. r. meere l. 4 5. blot out the first at most p. 27. l. 9. r. thence p. 29. l 5. r. to for by p 39. l. 3. put a comma after new p. 41. l. 6. r. roote p. 24. l. 15. r. art and p. 49. l. 9. r. he that p. 52. l. 14. r. Anabaptisme p. 53. l. 24. r ones p. 54 l. 12 for him r. an Infant p. 62. l. 10. r. covenant-relation p. 74. l. 6. r. root In the Sermon of Catechizing In the Epistle p. 7. l. 21. r. hear p. 9. l. 10. r. notions In the Sermon it selfe p. 3. l. 3. blot out the full point p. 7. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 20. read the Hebrew after old p. 14. l. 6. r. prov 23. l. 14. r. word for way p. 16. l. 10. r. chariâ—y p. 18. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Epistle to the Readers of this Treatise those of my owne Flock in Reading in Berk-shire Christian Reader I Addresse my selfe to thee in the threshold of thir Treatise with a twofold request before thou spend thy censure upon it The one is that thou read and the other is that thou pray over this little Treatise Whatever thy judgment be I hope it will not deny me berein did it concerne thee lesse then in my apprebension this doth The reason why I desire the first of thee is because I know many good books suffer under the unjust sentence of prejulice and disaffection before they are read It being motivee nough to most engaged persons on all bands to condome a booke that its Title page speakes not of their side And the second I have this farther reason to beg at thy bands because I know an Unpraying Spirit is very unsit to adventure upon the study of any Practicall Subject whatsoever Practicall Truths alwayes carry some thing in them which goes against the graine of an beare not taught of God and managed by his holy Spirit If I can but obtaine these two things of thee I douht not my sucesse in this weake attempt towards thy satisfaction and settlement in the practise and improvemen of the Ordinance berein treated of And next supposing that I have obtained my twofold request I shall only adde a two fold advertisement to thee concerning the following Treatise First That I compose it in a Dialogue-way for two reasons
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