A Sermon of Catechizing, Sermon
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, 'tis 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, gro…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 foreign, 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 judgementƲ …ſinus Catech: Kuchſinus of able Divines, that the account that was taken of theſe perſons, was called foreign, 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 foreign, 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 …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 Alex…ndri…; 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 foreign, to Baptiſme, (which the Fathers called Enlightning, from the Syriack Interpreter, who Heb. 6. interprets foreign, [enlightn…d baptizat…s (baptized) qui non penè m…j…ri rerum Christianrum luce peritiaque praeditus eſſet, quàm 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 Ʋrſin 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, &….
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 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 foreign 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 abl… 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 foreign 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] 'tis emphatical in the Original; 'tis foreign 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 M…ſes is ſaid to number the children of Iſrael, foreign according to the word of the Lord, orLeigh 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, foreign
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 foreign, 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, foreign 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 ont 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 onelyonly 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 foreign, denotes feeding and nouriſhing, and their ſpiritual food muſt bee foreign, not only foreign, which ſignifies civil eauction, in manners, common honeſtly, moral vertue, and civil learning, but foreign, Religion too. Not only feed them and keep them alive, (ſaith Zanchy) facium boc & animalia bruta, beaſts do thus much: not inſtruct them onelyonly in manners and morality, for that Heathens did, and 'tis 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. foreign. So was Apollos, to whom this commendation is given, that he was a man mighty in the Scriptures, Acts 18. 25. he was foreign. Paul himſelf was brought up at the feet of Gamaliel, Acts 22. 3. a great Jewiſh Doctour. Timothy is commended, that foreign, 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 'tis 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 th…ſe whoſe vain courſes the wiſe man tar…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, foreign, 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 'tis 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 be…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 'tis obſervable that the way is foreign 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 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 wch we mean to bring them to. A young horſe is ſitteſt to learn a pace, and a young Spani…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 'tis 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, 'tis 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 uſ que ſenectutem. And I hope I ſhall not need to ſay much, onelyonly ſee how Paul chargeth Timothy concerning the truths of Jeſus Chriſt. Hold faſt the form of ſcund words, and foreign 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 foreign, &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 the… 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 'tis 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. 'Twill 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 foreign. 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 'tis 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.
Ʋſe. 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 playmates, 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 'tis 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-monethmonth (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; onelyonly 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 'tis 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!
Ʋſe. 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 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 Je…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. … 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 onelyonly 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, foreign. 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 make… 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 foreign, 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 p…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 pleaſu…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 tu…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 onelyonly 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 merciemercy, 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, foreign. That there is no beleeving without catechizing-principles: And aAquiſ. 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 (…y experience) the moſt pr…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 expert in ſo triviall a thing as an Horn-book. Catechiſmes are ſuch A. B. C. without which you cannot ſp… 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 th…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 ea…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 r…nder a duty p…ſſable and currant from a little one, when a grea…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 …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 mo…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 m…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 'tis 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 i…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 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 tho… 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. 'Tis 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 onelyonly 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. 'Twill 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 outſtripped 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 brain knowledge 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. foreign 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. chari…y. p. 18. read foreign
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
End of the text · Simon Ford, A Sermon of Catechizing (1655)