Practical Piety, Treatise · Part 2 · Chapter 1
CHAP. I. Of Family-Duties.
AFter the four Chriſtian-duties ſpoken of in the fore-going part; I ſhall now proceed to four other Family-duties: the firſt whereof (becauſe Religion is rooted in knowledge) may well be Family-Catechiſing; I ſay, Family-Catechiſing, for I ſhall not here ſpeak of Catechiſing in its general extent, but only apply my ſelf to it as it is a duty belonging to Chriſtians in their ſeveral Families; which godly Exerciſe I ſhall endeavour to aſſiſt and perſwade unto, by Texts of Scripture firſt, and ſome Arguments and Motives after.
Texts of Scripture to prove Catechiſing in Families a duty.
It is not my purpoſe here to mention every Text of Scripture that gives ſtrength to this neceſſary duty, but ſhall content my ſelf with the naming (and with the opening) of two Texts in the Old-Teſtament, and one in the New.
The firſt in the Old Teſtament is, Deut. 6. 6, 7. Theſe words which I command thee this day ſhall be in thy heart, And thou ſhalt teach them diligently unto thy children, and ſhalt talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up.
For the opening of this Scripture, and the awakening of Conſcience to a due conſideration of it, there comes to be conſidered in the firſt place, Who it is that ſpeaks in it, even the Eternal God by his Servant Moſes, that was faithful in all his houſe. Remember that it is He that ſaith, Keep theſe words that I command thee this day aVerſ. 6.. But, How muſt Parents keep them? (For, to Parents, and every Parent, God here ſpeaks, and, in anſwer to that queſtion, ſaith) Theſe words ſhall be in thine heart: yet are they not only to be in the hearts of thoſe that have Families, but in their houſes, therefore it is added, Thou ſhalt teach them thy children. Nor was this a Ceremonial Precept, or a Commandement given peculiarly to the Jews for their aſſiſtance in the remembrance of the Law of God, as their Phylacteries▪fringes and faſtning the Law to their door-poſts bExod. 13. 9, 16. Deut. 6. 8, 9.; but it was, and is, a moral, and perpetual Precept, binding us in Goſpel-times as well as them, and therefore the very ſame things that we read in this Text, we find alſo in the New-Teſtament: That is,
1. That the Word of Chriſt muſt dwell in us cCol. 3 16., which is all one with this here, Let it be in thine heart. And,
2. That it muſt be in our houſes alſo, for Parents are required to bring up their children in the nurture and information of the Lord dEpheſ. 6. 4.. In obedience therefore to this ſtanding Command, they to whom God hath given children, ſhould ſay as the Pſalmiſt doth, Come ye children hearken to me, I will teach you the fear of the Lord ePſal. 34. 11.. And when the children be come together, the Spirit of God in the Text we have in hand, teacheth in what manner they are to be taught, ſaying, Thou ſhalt teach them diligently; and in the margent of our Bibles it is, Thou ſhalt whet, or ſharpen, which is well and plainly expreſſed in the Text by teaching diligently, but, yet the word in the Original doth more particularly note out a teaching by way of repetition fVid. Schindler. Lex. in foreign Hin foreign proverbium, quòd in ore ſit, & inculcetur., and going over and over again, (as men do with Knives when they whet them) that ſo as the Knife, by ſuch whetting is more keen, and fit to cut; ſo religious Inſtructions, by often turning and returning them on the ears and tongues of children, may pierce more deeply into their hearts for their better underſtanding and affecting of them. Parents, and thoſe over others, like the Heavens over our heads, ſhould be ſtill, as there is occaſion and opportunity, diſtilling and dropping down heavenly Inſtructions from their own underſtandings and hearts, into their houſes, and upon their children and inferiours gDeut. 32. 2., that ſo they may ſink & ſoak, by little and little, into their hearts for abundant after-fruit. And I mention Inferiours, that is, others that are under the care and charge of Houſholders, together with Children, becauſe of that which is obſerved on this place out of the Hebrew Doctors hSee Ainſw. on Deut. 6. 7., to wit, that though only children or ſons are here named, yet under this name they underſtand not the natural Sons only, but Scholars alſo, or Diſciples, becauſe in Scripture Diſciples are called Sons, as, the Sons of the Prophets i2 King. 2. 3.; ſo Solomon, in the Book of the Proverbs, ſtill ſaith, My Son. And the extending of the command thus far is favoured by the words following, Thou ſhalt talk of them when thou ſitteſt in thy houſe, walkest by the way, ſitteſt down, riſeſt up; and why thus in the houſe, but that the whole houſe may be edified? whileſt the holy light of Knowledge in Parents and Houſholders is not put under a Buſhel, but, by their Catechiſing, ſet up in a Candleſtick that it may enlighten the whole houſe; which is further alſo confirmed by the approved example of Abraham in the ſtory of whoſe Catechiſing, not only his children are mentioned, but his houſhold alſo is added, Gen. 18. 19.
The other Text that I ſhall alleadge out of the Old Teſtament, is, Prov. 22. 6. Train up a child in the way he ſhould go, or (as it is in the Margin) in his way.
This Precept is well and plainly expreſſed, thus, Teach a Boy in the firſt Principles kDutch. Annotat., to wit, of the Doctrine of Chriſt lHeb. 6. 1.; Train him up, or, as it is in the Margent of our Bibles) Catechiſe him. The Hebrew word ſignifieth the doing of the firſt things, in any thing mSchindler Lexic. in foreign Vide Mercer. in loc. Sephar Chiniuc eſt liber de prima puerorum inſtitutione (i.) Catechiſmus., more particularly, it is uſed for the inſtructing of others, or the entring of them in, or delivering to them, the firſt elements and grounds, eſpecially of Religion, to which it is here applyed. It is rendred therefore by ſome, Initiate a child nSo Vaiablus which he explains thus, Erudi ab incunabulis., or dedicate him to God being yet a child.
For further opening hereof, It may not be amiſs to obſerve, that in former times, they did uſe to dedicate unto God holy things by a ſacred Dedication, with certain ſacred Rites and Ceremonies, as the Houſe of God (2 Chron. 7. 7.) the Wall of Jeruſalem (Neh. 12. 27.) eſpecially, the Altar (Numb. 7. 8. 2 Chron. 7. 9.) So Judas and his Brethren, with the whole Congregation of Iſrael, ordained, that the Feaſt of Dedication for the Altar they had newly ſet up, ſhould be kept from year to year, (1 Mac. 4. 59.) which we find in our Saviours time obſerved, and countenanced with his preſence (Joh. 10. 22.)
Yea, of old, they did uſe to dedicate their own houſes alſo, with a more common, but yet, religious and pious, Dedication pVid. Ameſ. in Pſal. 30. tit., (as we ſee David did, Pſal. 30. title) to wit, as accounting God himſelf the Lord of their Houſes, and themſelve his Tenants at Will, who were therefore to uſe their Houſes as His, and according to his will. The ſubſtance of this, we may ſay, concerns us in theſe times alſo. Now, to apply this; As godly men in former times, have dedicated both holy things, and their houſes, unto God when they were firſt made and ſet up: ſo ſhould Chriſtian Parents look upon their children when they are newly brought into the world, as thoſe whom by their timely Teaching and Catechiſing, they are to dedicate and conſecrate unto that God from whom they have them.
Yet, There is no cauſe ſo to limit it to little children, or to Parents children, as that it ſhould not be extended to other young ones (though not ſo young) in the Family, ſince the word that is rendred a child here, is tranſlated well otherwhere qPſal. 119. 9. Nagnar., a young man. And (indeed) Houſholders are not only the Fathers of their children, but of the Family. The ſervant doth, by good reaſon, call the Maſter Father r2 King. 5. 13., and that Father ſhould inſtruct ſuch ſons in a way beſeeming their age ſSee 2 Chr. 29. 11..
However, the duty will further appear by tSee Ezra 9. 11. from mouth to mouth.proceeding further in the forecited Text, which teacheth to train up a child in the way he ſhould go, or (as it is in the Hebrew) in the mouth of his way, that is, in the beginning or entry of his worldly race; for ſo the Gate through which perſons firſt enter into the City, is called in Scripture, the mouth of the City uProv. 8. 3. Vid. Lav. in Prov. 22. 6. Simpliciſſimus ſenſus eſt. Initia, & doce puerum in ore, (i.) in ingreſſu.. Others explain it thus, according to the mouth of his way; that is, that meaſure of apprehenſion, and that degree of capacity xSo the word is taken Numb. 7. 5. 2 King. 2. 9.which he hath in his firſt entry into his way, without delaying till he be grown up, or preſſing him above that which his age is able to reach: Begin with him then (as he is able to receive, and conceive of things) in thoſe beginnings, (Heb. 6. 1.) which hold forth the firſt light to guide him in his way; for Underſtanding, Piety, and godly Behaviour, is the way even of Younglings yPſal. 119. 9., and being ſo, it is good to ſet them forward, in ſo happy a journey, in the morning, that they may take the whole day beforethem zCleaver on Prov. 22. 6..
Object. But a child hath not ſo much underſtanding as to receive, and repeat with reverence the things of God, and ſo Object.the Catechiſing of him will be the taking of Gods Name in vain, which is a plain ſin.
Anſw. If this muſt hinder Catechiſing, Who knows how long it will be hindred? for even children well grown Anſw. 1.up, (being not catechiſed before) are not like, at their firſt teaching, ſo to underſtand what is ſaid to them, as to recite and repeat it, with due reverence. It may ſomething help in this, that we find Chriſt himſelf inſtructing Nicodemus in the myſtery of Regeneration, when he was able to return him only this ſorry and unbeſeeming Anſwer, How can a man be born again when he is old? can he enter the ſecond time into his mothers womb aJoh. 3. 4.? Yea, after that, we find our Saviour delivering a divine truth to thoſe that were known to be his Diſciples, and who ſtill accompanyed him, and repeated themſelves what he ſpake to them in the very ſame words wherein he delivered it; and yet, when all was done, confeſſed they could not tell what he ſaid bJoh. 16. 16, 17, 18.: yet we may not ſay, that by reaſon of that their ignorance they took that Name of God in vain, (which is imprinted on every Word of God, and ſo was on thoſe words of Chriſt), I ſay, this was not a vain buſineſs; for in this way they underſtood the words of Chriſt at laſt, the meaning whereof they knew not at firſt.
If it be ſaid, That Perſons grown up may be firſt taught to uſe the name and things of God reverently, (which children Object.cannot be), and by that means when they come to take them into their mouths themſelves, the diſhonour of God may be prevented.
I anſwer,
1. That if we will conſider of this rightly, we muſt ſet one thing againſt another; and then it will be found Anſw. 1.that the more they that are young, grow in years, the more they will ſurely grow in corruption, being left without inſtruction; and thereby by how much they are more capable in regard of their natural underſtanding, by ſo much they will be leſs capable of any good thing through their grown corruption.
2. I anſwer further, that, Parents may and ſhould find out wayes to frame the ſpirits of their children to a greater 2.reverence when they are catechiſed, then at other times, and in other things. Now it's true, that if they be very little, this muſt needs be leſs done; but yet it may ſtill be in doing, and ſomething may be done in it, becauſe they underſtand, even then, what Parents ſay, or elſe they would not be capable of making them reaſonable anſwers; And the more they grow up, the more will this holy reverence grow up with them and in them.
But to the main Objection propounded, I ſhall give a ſecond Anſwer, which is this; Catechiſing is conſidered two Anſw. 2.wayes;
1. In regard of the preſent action.
2. As it is an Introduction and Preparation to the future and further knowledge of God. Now, though little ones do not at firſt, ſo underſtand as to uſe with due reverence the Name and Things of God; yet it followeth not, that they take Gods Name in vain, becauſe they repeat good things in order to, and for, the gaining of ſuch a knowledge of God and of thoſe holy things, as whereby afterward they come to uſe them more reverently; And therein, the firſt uſe of them, (though not ſo reverent) hath a part, as being preparatory to it, and having an influence into it, and working, as a good means for the begetting of it. As when Parents teach very little children their letters by ſigns, and certain pretty deviſed ſayings and reſemblances, which put their little ones in mind of them, this is not a vanity but a way ſuited to their littleneſs, to make them learn them the ſooner: ſo it is in this and the like caſes; For, The firſt Rudiments are ſtill to be taken and judged of, not in a way of ſeparation from what follows after, but as a preparation to it, and being ſo taken, they are not vain, but material things, becauſe they ſerve to very conſiderable ends.
This ſhall ſuffice for the Old-Teſtament.
The Precept, preſcribing Catechiſing in the New-Teſtament▪ is laid down Epheſ. 6. 4. in theſe words; And ye Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord.—
Of the Precept contained in theſe words there are two Branches;
1. Parents are warned, not to abuſe their office, power, and authority by provoking their children.
2. Nor to neglect to make uſe of it in inſtructing their children; and both theſe are not without great reaſon mentioned: For in Parents there is not only Nature, and natural affection, but natural corruption, by reaſon whereof, if they watch not well, it will be very incident unto them to be curious; yea, and furious with their children, that their own will may be fulfilled: There is need therefore to fay, Provoke not. And, on the other ſide, there is a danger of being too indulgent, and careleſs, to bring up children to ſuch courſes as are neceſſary for the knowing and doing of the will of God: Hence it is that there is as much, or much more need of the latter branch of the Exhortation, which is, But bring them up in the nurture and admonition of the Lord.
The firſt word [But] ſerves well to joyn together the two branches of the Precept, or parts of the verſe: for it holds forth a cure of the Provocation ſpoken of in the former part; and a care of the Inſtruction preſcribed in the latter part; Do not provoke, but inſtruct; yea, inſtruct, and you will not, or, at leaſt, you ſhall not have cauſe, to provoke; for a well-inſtructed child is in Gods way to be an obedient child, and very tractable to the inſtructing Parents, ſo that there ſhall not be any occaſion of provoking from him, or being provoked againſt him. A care of the duty in the latter part of the verſe, will be a good prevention of the fault in the former part; for thy child knowing from thee Gods mind (O Chriſtian Parent) will not (God bleſſing the inſtruction, of which the Precept to give it, giveth the hope); I ſay, he will not do contrary to thy mind, if thy mind agree with Gods mind.
After this connecting and conjoyning Particle, followeth the Precept concerning childrens nurture, which Nurture, howſoever, in it ſelf, it comprehends good and wholſom Inſtruction of every kind; yet the laſt words [of the Lord] faſten it on that religious nurture, and admonition, which is, of all other the principal, and of which it belongs to this place to ſpeak.
Now whileſt I come to the further opening of this Precept, it may be noted that there are (in the Original) three words offered to our Obſervation, the explaining whereof will ſerve for a more full diſcerning of what is here preſcribed.
The firſt word is, nouriſh or feed them cforeign, and ſo it is tranſlated otherwhere dEph. 5. 29. 1 Tim. 4. 6.. Do not provoke your children, (ſaith the Apoſtle) but nouriſh them; and that, not only ſo as to give them bread, and food for their bodies (wherein paſſionate and provoking Fathers may be defective) but (which is here meant) to ſupply them with ſoul-nouriſhing-ſuſtenance; or (as the Apoſtle ſpeaks of himſelf) to be Soul. Nurſes e1 Theſ. 2. 7, 8. foreign., imparting with all dearneſs for their ſpiritual good and growth, the ſoul-ſuſtaining Goſpel of God; This is, indeed, to bring up (as our Engliſh Tranſlation hath it) well, and moſt hopefully, for their welfare.
The ſecond word in the Text fforeign, ſignifieth, in general, a child-like Nurture; but, yet there may be found, and hinted in it more particularly theſe three things.
1. It contains, in a large ſenſe, all profitable inſtruction (ſutable to a childes age and ſtate) for the compoſing and framing of him, by knowledge, unto a commendable and vertuous carriage gVid Zanch. in loc. & Muſculum., or for the doing of greater good in humane ſociety in time to come; but, in this place, it is to be more properly applyed, to Inſtruction in Religion, and (as Paul ſpeaks) in righteouſneſs h2 Tim. 3. 16 foreign..
2. It contains correction alſo iHeb. 12. 7. foreign, &c., which is a part of good nurture, for the mov…g and making of a child the better to mark what is taught him, and for the getting out of that fooliſhneſs which is too faſt bound in him, Prov. 22. 15. kforeign. Septuag., correction is the urging of Inſtruction.
3. This word (which calls Fathers to look upon their children (as) children, and accordingly to teach them) may contain in it a reſtraint of that provoking before ſpoken of: for it ſignifieth that the nurture he gives, muſt be a fatherly feeding of ſuch a one as is his child, and yet, but a child; and therefore it muſt be with that gentleneſs which is ſutable to, and agreeth beſt with, the relation and affection of a Father, and the tenderneſs of a child; for, Angry Catechiſing quickly becomes an act of Provocation.
The third word (which is uſed in the Text) carries and foreign.commands Parents, unto, the beſt and higheſt kind of nurture, to wit, thatwhich is drawn and fetch'd from the Word of the Lord, and ſo, will be moſt accepted of Him, and moſt profitable to their children; This the Apoſtle, ſpeaking to Timothy l1 Tim. 4. 6., ſets forth plainly in ſome other words, but to the ſame effect, calling it, a nouriſhing in the words of faith, and of good doctrine. But (beſides this) Paul here goes to the bottom and beginning of all good nurture, which is Information, or an informing Admonition; The word ſignifies an Inſtilling, or putting a thing into the mind; And this infuſing or dropping Inſtruction into the Underſtanding of a Child, helps the Child to help the Father, and to carry on his own good Education by his own light, becauſe his well-informed reaſon enableth him to ſee the neceſſity and benefit of it. The life and manners cannot be good, unleſs the mind be good mAct. 8. 21. Tit. 1. 15, 16.; The mind cannot be good without knowledge nProv. 19. 2.; Nor will Knowledge be had without Teaching and admoniſhing oAct. 8. 31.. In that therefore, as in a Golden Mine, the riches of religious Education lyeth, and is laid up.
O that ſo plain and full a Precept might ſo convince the underſtandings, poſſeſs and preſs the hearts, of Chriſtian Parents, as to prevail with them for the bringing up of their Children, not only in Arts and Sciences, to make them wiſe; nor only in myſteries of trading and worldly imployment, to make them rich; nor only in matters of morality and civil honeſty, to make them vertuous: but in myſteries of Religion, in the nurture and information of the Lord, to make them truly godly and happy.
I ſhall only add this, (which I touched a little before) which is, that though children only be named in the Text, yet this ſhould not cauſe Houſholders to think themſelves diſcharged, if they Catechiſe their Children and never inſtruct other young ones that are a part of their Houſhold: for, He that is the Maſter of the Houſe, is the Father of the whole Family, and may ſpeak to all the Youth in it, as Eli to Samuel p1 Sam. 3. 6., whom he called his ſon, and accordingly ſhould diſperſe knowledge among them that they may not live under his roof, care, and charge without ſome acquaintance with God, and without being bredd up to do ſome homage and ſervice to Him. It would be a poor buſineſs for Mothers to ſay, We need not bring up our children in any good nurture, for the Scripture in the New-Teſtament, (that eſpecially requires it) names only Fathers: No more will Fathers be excuſed, becauſe none are named here to be inſtructed by them, but only their children. It's true, that under the notion of Fathers of children (of whoſe duty the Apoſtle here properly ſpeaketh) they are called to Catechiſe their own children; but as they are Maſters and Fathers of Families, a further care and charge lies upon them in regard of other young ones, and namely, of Servants under them, and with them.
Yet I do not ſay, That Houſholders are bound to walk in the ſame way with thoſe that are elder in the Family, as they do with their children; or to beſtow the ſame time in inſtructing ſervants and children. It's true, that to appoint ſome day or dayes in a week, to examine and go on with ſervants, in ſome ſound and plain Catechiſm, (as namely, the Aſſemblies ſhort Catechiſm) is a godly Exerciſe, and a provident way to preſerve the duty of Family-Inſtruction, and to make it the more minded: But, yet, if Houſholders did but upon the Sabbath-day call thoſe that be grown up to give account of the Sermons they hear; Chapters read in the Family on the week-days; And further, If having (as they ought) an eye upon their carriage, and ſeeing any neglect or fault in them, they did take them to task, queſtion with them about it, reprove and admoniſh them, that for time to come they might amend it; and, then obſerve whether they do ſo or no; even this I ſay, (with ſome acquainting them with the very firſt Principles of Religion in way of conference) might paſs for that which we call (Catechiſing) that word in Scripture qLuk. 1. 4. 1 Cor. 14. 19. Gal. 6. 6., being divers times applyed to a more general kind of Teaching; But, if ſuch a conceſſion as this, and yielding to any thing, be abuſed; if nothing be done in this duty, or nothing to purpoſe; then may one Servant and another (if it be poſſible for an uncatechiſed Servant to have ſo much grace), come and ſay ſeriouſly and ſadly, (I ſay ſadly, both in regard of themſelves and the Houholder), Maſter, Careſt thou not that we periſh? And let the Maſter conſider, how he will anſwer it.
Mean-while that I may return to the Text, as it ſtands clear for Parents Catechiſing, let it be (in the laſt place) obſerved, that Parents Inſtruction of their Children is of ſo great importance, that if they therein did their duty, then the work concerning Servants were already (in a good part) done; for they ſhould deliver (in this way) to every Maſter a catechiſed Servant, and ſo the Maſter ſhould have nothing to do, but to preſerve and carry on that which is already brought to his hand. But, if for want of this godly care (O Chriſtian Maſter), a catechized Servant be not brought to thee; let there be ſo much goodneſs in thee, and ſo much love to his ſoul, as that he may go a catechized-Servant from thee.
So much for Texts of Scripture commanding Catechiſing; I now proceed to
Arguments or Reaſons to confirm Catechiſing to be a neceſſary duty.
Although the former Precepts might fully ſuffice, becauſe all Reaſon reſides, and is ſumm'd up in the Commandements of the only wiſe God: yet, becauſe too much can hardly be ſpoken in a duty wherein many do nothing, and all do too little; therefore (for a further aſſiſtance) I ſhall adjoyn theſe enſuing Arguments drawn from the neceſſity, and benefit of this Exerciſe.
1. The neceſſity] which I lay upon this Ground, becauſe all that will be ſaved in Gods ordinary way, muſt come to the 1.knowledge of the Truth r1 Tim. 2. 4.. To open this further, I ſhall take in two queſtions.
1. How is this Knowledge to be attained?
Anſw. Saving Knowledge is not had by Nature; Nature Queſt. 1.(without divine Revelation) knoweth nothing of Anſw.Chriſt, by whom alone we can be juſtified and ſaved ſRom. 1. 17., that's revealed from Heaven. And if it cannot be had by Nature, How ſhall it be had but by Nurture and Information of the Lord? and, How ſhall Children have it ſo well as by Parents pains, and proviſion?
2. When is it to be endeavoured? or, When is this Knowledge to be communicated?Queſt. 2.
Anſw. Reaſon teacheth to do it betimes; For, As all that deſire to have knowing children in any kind of Learning, Anſw.begin with them in the beginning of their time (i. e.), aſſoon as they come to be capable of the firſt Principles thereof: So the morning of life, the firſt of childrens time (after they are come to any competent capacity) is the beſt ſeaſon for the exerciſing and improving of their underſtanding in the knowledge of Religion. No marvel therefore, if we find that Timothy from a child had known the holy Scripture t2 Tim. 3. 15.. And that our Saviour honoured this courſe of timely Inſtruction, by converſing himſelf (when but twelve year old) among the Doctors in a kind of catechetical way, both hearing them, and asking them queſtions uLuk. 2. 42, 46.. If any ſay, Let children grow up, and then be brought to the Miniſtry, and hear Sermons, and that may ſuffice. I anſwer, If it be ſuppoſed, that they are left to the Miniſtry; yet, (being not catechized before) they are left to it unprepared for it; And I add further, What if they die before that time? then, they muſt die un-inſtructed, and that (I think) muſt needs be a ſad death to the negligent Parents, and a dangerous death to the neglected child; whereas it is found by comfortable experience, that divers, very young, have dyed with very conſiderable, and ſome, with very rare, expreſſions of knowledge and godlineſs, attained by timely teaching. If it be further ſaid, That children may be delivered over to Catechiſing-School-Maſters and Miniſters; I anſwer, that's a good help to, but no good diſcharge from, Parents Inſtruction, on whom it lies as a duty, (for it is not ſaid, you Fathers ſend them to others, but, bring them up your ſelves); and who ſhould, more naturally, care for their childrens ſouls; who may begin ſooner to exerciſe that care; who have a ſhorter work, (having to do only with their own not others children;) and have a larger and better opportunity to carry it on, by thoſe frequent times they may allot to it, and thoſe Parental wayes that are in their hands to promote it. Parents do ſomething for their children when they put them forth to nurſe, but they ſhall do better to nurſe them up themſelves with their own more kindly milk, and more natural attendance.
The ſecond Argument to move Parents to the duty of Catechiſing is the ſingular profit thereof, and that 2.both in regard of their children; and the Church of God.
As to their children; there is a profitable, and prevailing power in it, in regard of the time, manner, and good effects of the careful performing of it.
1. In regard of the time] For when children are young 1.and tender, they are then moſt capable, (though not by the ripeneſs of their underſtanding, yet by the flexibleneſs of their age) as of any evil that they ſee or hear, ſo of any good that ſhall be diſcreetly infuſed and put into them; like young twigs eaſily bowed; or like ſoft Wax xUdum & molle lutum es: nunc nunc properandus, & acri Fingendus fine fine rota., that eaſily receives any impreſſion, when (being grown harder, eſpecially if better things be fore-ſtall'd by worſe, as they will ſurely be) it will be much more hard to imprint the Image of God, and godlineſs upon them.
2. In regard of the manner] Catechiſing propounds the queſtion, and puts the Child to anſwer it, as the Eccho doth 2.the Voyce yforeign.. Now, the readieſt way to make any Inſtruction to take, is to require returns from thoſe that are inſtructed: whence it is, that in all Schools of Learning, that courſe is taken, whereas, if you ſpeak never ſo well, or ſo long (yea, the longer the worſe) in a ſet and continuate ſpeech, it uſeth to vaniſh in the air, without any obſervable notice, or after-fruit.
3. In regard of the effect] For,
1. This makes them fit to hear Sermons fruitfully; and that both becauſe the words that Miniſters uſe in Preaching, 1.are, before-hand made familiar to them; and, becauſe the grounds of Religion, whereon they build their Preaching, are laid open to childrens underſtandings, and in ſome meaſure, laid in their hearts by their religious breeding: whereas, if a Miniſter be the firſt Teachet, the language of Canaan is ſo ſtrange to a young Hearer, that (unleſs God work upon the heart, and bring in a light from Heaven into it) he hardly knows what to make of heavenly words or matter. Now, though godly Education will not be ſavingly effectual without regenerating grace, yet this we may ſay of it, that children religiouſly bred up, are not far from the Kingdom of Heaven, to wit, in compariſon of others not ſo educated; for they can anſwer, more diſcteetly, Mark. 12. 34
2. This is the way to make them greatly good; as Obadiah is ſaid to fear the Lord greatly z1 King. 18. 3. & v. 12., which (with 2.good reaſon) may be aſcribed (in a way of means) to his fearing the Lord timely, and (as is expreſſed) from his youth. O How much ſin is, in this way, prevented? which entring in quickly, becauſe it is not kept out by good nurture, will (afterward) either grieve the ſoul by an heart-renting repentance (and that's the beſt of it) or ruine the ſoul for want of repentance. And (on the other ſide), How much good is done by this firſt goodneſs? even to others; for, How eminent a Reformer was that glorious Joſiah, who being yet young, began to ſeek after the God of his Father David a2 Chr. 34. 3.? which ſeeking is (ordinarily) ſet on in David's way, that is, by Parents Inſtruction and warnings b1 Chr. 28. 9.; yea, we find a little captive Maid, bred up (as appears) to a reverence of the Lords Prophet, to be the Inſtrument of an happy cure of her great Maſters both body and ſoul c2 King. 5. 2, 3, 14, 15.. But, beſides the good of others, How great is the comfort which ariſeth to themſelves, who are taught to know and ſerve God early? and that by the ſweet remembrance (when they are old) of their remembring their Creator when they were young, and in thoſe days wherein they had moſt pleaſure, whereby they may confidently conclude, that their God and faithful Creator will remember them in their old age, and thoſe decaying days wherein there is no pleaſure, Eccleſ. 12. 1.
3. This is the way to make them conſtantly good, and that by an aſſurance from the mouth of God himſelf, who 3.ſaith, that, When he is old he will not depart from it dProv. 22. 6.; Not that it is ever ſo, but it is truly ſo, for the God of Truth hath ſaid it; And ſomething is gained by it, even in thoſe that go quite from God at laſt, viz. that they do (for a time) very good offices for the people of God, and keep in an orderly way, as Joaſh did whileſt Jehoiada inſtructed him, and trained him up in the wayes of God, 2 Chron. 24. 2. Indeed, the Proverb of the prophane and godleſs world is, A young Saint and an old Devil; when they ſhould ſay, (if they had any grace to ſay it), A young Saint, and an old Angel: for they that, by good education are planted in the Courts of the Lords Houſe, bring forth fruit in old age, and even then they ſhall be fat and flouriſhing, Pſal. 92. 14.
By theſe things it may ſomewhat appear, that it is ſuitable to religious reaſon as well as to Scripture, to urge thoſe that have children and charges, to inſtruct them in the things of God in their tender and youthful time; But if there were no other argument, yet conſcience might be hereunto moved and perſwaded by the great unwillingneſs which we find in our evil natures to ſpend half an hour in Catechiſing; and the many devices that the Devil hath to divert it, when many half hours are waſted either in vanities or impertinencies; and yet we cannot but know (if Religion be of any value with us) that no time can be better ſpent then that which is beſtowed with young ones in bringing them up in the nurture and admonition of the Lord.
But to drive this further home, I ſhall add the ſecond branch of this Argument, and that is the benefit that ariſeth from this Exerciſe, to the Church of God, for therein Religion is preſerved and increaſed by this labour of Love in reſpective Families; Hence it was that God commanded the Fathers of old, to make known the Law of God to their children, ePſal. 78. 5, 6, 7., That the Generation to come might know the Law and Teſtimonies of the Lord, even the children which ſhould be born, which ſhould ariſe and declare them to their children, and ſo ſucceſſively, fVoluit hoc Deus per cominuas aetatum ſeries promulgari, ut per ſingulas familias de manu in manum tranſmiſſa, ad ultimos uſ que pervenirent. Calv. in loc.That they might ſet their h…pe in God, and not forget the works of God but keep his Commandements.
It hath been an old ſaying, [Rex non moritur] though Kings die, yet not the King, whereof we may make this uſe; that though godly perſons die, yet godlineſs ſhould not die: and the Inſtruction of young ones in Families is the way to keep it alive, for thereby Children and Servants, being bred up in Religion themſelves, and ſetting up other Families, ſpread it abroad, and keep it up in their Families alſo, and by them, in thoſe that come of them. And this God obſerved in Abraham, that he would command his Children, and his Houſhold after him, that is, ſo as that there might be a Religion after him, and ſurviving him; for it is added, and they ſhall walk in the way of the Lord to do juſtice and judgement gGen. 18. 19.; even as men plant Trees for Poſterity, ſo in every Family there ſhould be a Nurſery, and religious Plantation, that when they are glorified in Heaven, God may be glorified on Earth by thoſe young Plants whom they nurſe up in Piety. And ſo I come to the Motives.
Motives and Perſwaſions to the duty of Catechiſing.
1. The example of godly Parents, all along the Scripture.] 1.A learned man obſerves hPareus com in Gen. c. 3. 15. Prima poſt lapſum Catecheſis., that Gods Inſtruction of our firſt Parents in the knowledge of Chriſt, in that firſt Goſpel-promiſe, (Gen. 3. 15.) I ſay, he obſerves that that was the firſt Catechiſm, in purſuance whereof the ſucceeding Fathers of Families perſiſted, whereby he proves the antiquity of the true Chriſtian Religion; This eftſoons appears in Adam, whoſe ſons (Cain and Abel) we find ſacrificing, which could not have been done in faith, (as in Abel it was iHeb. 11 4.,) but that it was bottomed on a Word kRom. 10▪ 14, 17., and, How came they to be acquainted with that Word, but that Adam (unto whom it was revealed) in that firſt promiſe of Chriſt (the true Sacrifice) repeated it to them, and inſtructed or catechiſed them in it. The example of Abraham is famous, who as he inſtructed and trained up his Servants every other way (as for Civil affairs and War, if need were lGen. 14. 14. initiavit, as Prov. 22. 6.,) ſo we are ſure he taught and informed them in the ways of God mGen. 18. 19.. How careful and fearful Job was of his children, appears by his ſending and ſanctifying, and ſacrificing for them, and ſolicitouſneſs, leſt God ſhould receive any diſhonour from them nJob 1. 5.; all which, we cannot (in reaſon) conceive to be done without his acquainting them with the knowledge of God and of Jeſus Chriſt, by whoſe real Sacrifice alone all thoſe ritual and ceremonial Sacrifices were made effectual; Now, (as Chryſoſtom ſpeaks), If Job were ſo careful before grace, How inexcuſable ſhall we be, if we be careleſs of his Piety living under grace, and having the helps that we have in Goſpel-times oChryſoſt. Averſus vitu peratores vitae Monaſticae: ſub finem.? If we paſs on to Joſhua, his reſolution is, that his Houſhold ſhall ſerve God with himſelf, which ſerving of God hath the knowledge of God going before it, as we ſee in David's counſel to his ſon Solomon p1 Chr. 28. 9., it's preſuppoſed therefore, that Joſhua did therein inſtruct them: And, how came Ruth to be ſo deeply in love with the God of Iſrael, but that her Mother in law Naomi brought her into acquaintance with that God when ſhe was bred up to worſhip the gods of Moab qRuth 1. 16. & 2. 12.? But this is more manifeſt in the example of David, that with all wiſdom and gravity tenders to his Son Solomon the admonition of the Lord, ſaying r1 Chr. 28. 9., And thou Solomon my Son, know thou (if he ask, What God?) the God of thy Father, (if he ask, Is that all? No, but) and ſerve him, (if he ask, In what manner?) with a perfect heart and willing mind; (If he ask, Why with ſuch a heart and mind? the anſwer is,) for the Lord ſearcheth all hearts, and underſtandeth all the imagination of the thoughts, (laſtly, If he ask, What ſhall I win, or loſe, if I take, or take not, this counſel, and courſe? the concluſion, and confirmation of all is,) if thou ſeek him, he will be found of thee, there's the gain, nothing ſucceeding ill but when God is out of the way ſJudg. 6. 13. & 16. 20. Hoſ. 9. 12.: but if thou forſake him, he will cast thee off for ever; there's the loſs, which comes at laſt (unleſs there be a timely return to a forſaken God) to that puniſhment of loſs, and that Depart ye curſed tMat. 25. 41., which ſhall for ever grate upon the ſpirits of loſt ſouls and caſt aways in the place of torment.
Having digreſſed thus far, becauſe this may ſerve in Families as a ſhort and ſummary Catechiſm; I return to David again, and come to another clear teſtimony of his Inſtructing care, for of him it is that Solomon ſpeaks, when he ſaith, I was my Fathers Son, tender and only beloved in the ſight of my Mother; He taught me alſo— uProv. 4. 3, 4., David had many ſons x1 Chr. 28. 5., but we find not any ſo much taught as Solomon, and, that becauſe he was moſt tenderly loved, to ſhew that the child that is loved beſt, ſhould be caught moſt; and that Parents do not love their children if they leave them in the dark, without helping them to the light of the knowledge of God, which ſhould guide their feet in the way of peace yLuk. 1. …9. Beſides, we find here, that Inſtructing Parents are Patterns, to teach their Children, by their example, to be Inſtructing perſons; for Solomon brings in his Fathers Inſtruction with a [for], and as a reaſon why he (now) inſtructs, others. Nor was Bathſheba the Mother wanting in this duty, but is, (for the ſame reaſon, that is, becauſe Solomon was the dear and moſt deſired Son of her Womb) very eminent and affectionate, in commending to him ſeveral ſeaſonable counſels (ſuitable to his calling) and ſetting them home upon his heart zProv. 31. 2, &c.; Not to mention more, How came Timothy to know the Scriptures of a child a2 Tim. 3. 15., but that he had a believing Grand-mother, and Mother (when his Father was a Greek) and (God bleſſing good Education) the Faith that was in them, was in him, and his Carriage ſuch, that he was well reported of by the Brethren, which is ſet down as ariſing from this, that his Mother was a Jeweſs and believed, to wit, breeding him up accordingly bAct. 16. 1, 2. with 2 Tim. 1. 5.. And (indeed) it concerns Mothers to have a ſpecial care of Catechiſing, not only becauſe the Father, may perhaps be a Greek, that is, one unacquainted with Religion himſelf; but alſo, becauſe Mothers uſe to love their Children more tenderly, and therefore (as was ſaid before) ſhould teach them more diligently; Beſides, when Fathers are (oft) abroad, Mothers are (ordinarily) at home, and having their children with them, have greater advantages, and more and better opportunities, to be dropping ſtill ſome good things into them; yea, Mothers have a peculiar skill, to take, with all ſweetneſs, the moſt taking courſes with them; And the child feeling more of the Mothers love, the Mother therefore hath the more power on the childes heart to win it and bow it to all better things, 2 King. 4. 19.
Now, As Chriſt ſaid to the Jews ſadly, This did not Abraham cJoh. 8. 40.; ſo Parents on the other ſide, may ſuppoſe Chriſt to ſay ſeriouſly to them, This did Abraham, I know he did, and would Catechiſe his Family dGen. 18. 19.. And ſhall the Lord have cauſe to ſay to Father and Mother, and Maſter, I know you will not: O take heed; In all good and approved things, and wherein one is concerned as well as another, every good example is to be look'd upon as followed with a Precept binding to follow it, and Chriſts concluſion in ſuch a caſe, is, Go and do thou likewiſe, Luk. 10. 37.
The ſecond Motive concerns Children themſelves, and their benefit; and that, not only in regard of their ſouls 2.(to which I have ſpoken before) in reference whereunto Chryſoſtom ſaith to every Parent, Thou ſhalt never gain thy Child ſo much by teaching him the art to get Money, as by teaching him the art to contemn Money eChryſoſt. in Eph. 6. Serm. 21., but alſo in regard of their outward eſtate; for to make them godly, is to bring them within the promiſe of this life f1 Tim 4. 8.. And to make them knowing perſons, (of which, as of the former, Catechiſing is the means) is to bring them under Gods protection; for the Eyes of the Lord preſerve knowledge gProv. 22. 12., and follow it, and thoſe in whom it is, with proſperous and eſtabliſhing Providences of every kind, when the ſame God over-throweth the words (or matters) of (fooliſh) tranſgreſſours. Excellently therefore ſaith the fore-named Father, Then have we our children moſt, and moſt truly ours; when we have delivered them up to our God, for he will nurture, govern, and take care for them a great deal better, and more excellently then we can; Doſt thou not ſee (ſaith he) even in rich mens houſes, that they that ſtay at home with their Parents are nothing ſo glorious, of ſuch place or power, as they are that Princes take from their Parents and ſet about their own ſervice, whom they prefer to great Offices, honour them with their favours, and truſt them with their affairs? If it be thus in the Court of Princes, by reaſon of their good will and liking; ſure, that Infinite Goodneſs (which God is) will do that which ſhall be of more worth and excellencie) for thoſe that are bred up in the Courts of his Houſe, and are (by good Education) put into his Family hChryſoſt, adverſus Vituperatores vitae Monaſt. propè ſinem., 2 Cor. 6. 17, 18. No need of Parents further care.
The third Motive ſhall be taken from Parents themſelves, and that benefit, and acceptance with God which 3.they ſhall reap by their godly care to breed up their children in godlineſs.
1. Their own benefit] Wouldſt thou have a child to be obedient? (ſaith the ſame Chryſoſtom) Then bring him 1.up from the beginning in the Inſtruction and Nurture of the Lord; Do not think it a ſuperfluous thing, if he hear from thee the divine Scriptures: for the firſt thing he ſhall hear there is, Honour thy Father and thy Mother iEpheſ. 6. 2. The [firſt] Commandement with promiſe., and that's for thy advantage; Do not ſay, Shall I make him ſolitary and mopiſh? There's no neea of that; Fear not that which is ſo gainful; once reſolve to make him a Chriſtian. Chryſoſt. in Epheſ. 6. Serm. 21.
2. Their acceptance and reward with God: where I 2.ſhall again make uſe of the aforeſaid Fathers moving words, which are theſe, If they who make the Statutes of Princes, and paint their Images, obtain ſo much honour, ſhall not we who adorn a Kingly Image, (for Man is the Image of God) enjoy good things innumerable, while we reſtore unto Him that wherein his ſimilitude doth conſiſt, which is the vertue of the (q) Chryſoſt. in Epheſ. 6. Serm 21. Moral.Soul (k)? Col. 3. 10.
But I ſhall conclude all (as I began) with Scripture, which lets us know that in this way of Houſhold-Inſtruction, God promiſed to bring upon Abraham that which he had ſpoken of him lGen. 18. 19., which concerned both him and his Family mGen. 18. 18., who were made capable of the benefit of Gods promiſes in this way; that is, He, by inſtructing and ſtirring in his Family for God, and godlineſs; and they by walking after him in that way of God wherein they were inſtructed by him. Now, though all that God ſpake of Abraham belong not to other men; yet, if we look on it in the generality, to wit, as it reveals and aſſures from God, a bleſſing (according to the common Covenant of Grace) on Catechiſing, and catechized Perſons and Families; and that, becauſe they are taught to perform the Condition of the Covenant, where by they are capable of what God hath ſpoken in it for their comfort; I ſay, theſe things being conſidered, we may ſay, and eaſily ſee, that as the duty of Houſhold Catechiſing belongs unto others as well as to Abraham nSub unius perſona, communis omnibus piis regula traditur. Nam qui haec in parte torpent, abjiciunt quantum in ſe eſt, vel ſupprimunt, Dei gratiam. Calv. in loc., ſo doth the encouragement, which may be called the reward of Family-Religion, And, Who would want themſelves, or have their Children and Family to want the good of that which God hath ſpoken, for want of ſpeaking for God and goodneſs? and thereby fitting themſelves and theirs for the favour of that God who, though he doth good to all, yet eſpecially he doth it (and more eſpecially he ſpeaks it) to the Houſhold of Faith, and their Houſholds. Gal. 6. 10. Pſal. 118. 15.