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 [Page 2] 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 [Page 3] against his batteries; and laboured to se­cure the truths of God by an holy prepossession of the hearts of young ones. With the sacred Magazine of Fundamental Principles, from whence, upon all assaults, they may be able to fetch a scripium est, for offence and defence, as becomes disciplined and trained souldiers of Je­sus Christ. Thence in the Primitive times (as all Histories of that time inform us) there were two Regiments of these trained souldiers in the Church, who were all called [...], the Catechised.

1. Some of age, who being converted from Iudaisme or Gentilisme, to Christianity, were before Baptisme throughly tried in their know­ledge of that Religion which they undertook to prosesse, lest they should easily afterwards be drawn to apostatize from that God whom they ignorantly worshipped. Thence it is the judge­ment Ʋ [...]sinus Catech: Kuchsinus of able Divines, that the account that was taken of these persons, was called [...], Heb.6.2. the doctrine of Baptismes, which contained such heads of Christs Religion, as were necessary to be known by persons of Age in order to Baptisme, especially of the nature of Sacraments,&c.

2. Some little children, who being born of Christian parents, were first admitted to Bap­tisme, &as they grew in years, catechized in or­der to the receiving of the Lords Supper; to which they were not admitted whiles they were Cate­chumeni, i. e. till they were (upon giving an account of their knowledge) as it were dis­charged from that service by the laying on of [Page 4] bands. And therfore the same Divines (before noted) conceive that [...], the doctrine of laying on of hands, Heb. 6. 1, 2. de­notes the Catechisme wherein they were exa­mined, who by that ceremony were admitted to that highest part of Church-fellowship, the communion of the Lords Supper.

Now these two Regiments were so closely followed by their Catechists, that [...]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 [...], to Baptisme, (which the Fathers called Enlightning, from the Syriack Interpreter, who Heb. 6. interprets [...], [ 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 [Page 5] 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.

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.

[Page 6]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 [...] 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 [Page 7] 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 [...] 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 [...] 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, [...] according to the word of the Lord, or Leigh Crit. Sacr. (as the margin) according to the mouth of the Lord; so that this way must be via secundum os, the way of duty commanded by God, which is called a mans way, Ps. 119. 1, &c. The good way, [Page 8] Jer. 6. 16. the way of understanding, Isa. 40. 14. the way of life, Jer. 21. 8. the way of God, Mark 12. 14. the way of salvation, Acts 16. 27. &c. Michael Cope in his Comment. reads, In the en­trance of way.

5. The benefit of this religious care in all Governours of youth, is expressed by way of a strong probability, and implies thus much, that though it be not impossible, that a man who hath been well instructed in his youth, should aposta­tize, yet it is a most unlikely thing that such a man will: nay, it imports a promise on Gods part, to blesse the means used conscientiously to youth with constancy, and perseverance in age, which ought to be a very great encouragement to parents to bring up their children in the nur­ture of the Lord; forasmuch as even in this life they have this encouragement, that their labour shall not be in vsin in the Lord, [...]

6. When he is old, though he be senio confectus, a very infirm old man, when he hath a foot in the grave, for so the word often signifies: or, when his age hath made him honourable, when he is an elder or a Senatour, (as such are called often senes, and [...], and we translate the word Senators, Psal. 105. 22.) if he come to Authority, he will govern others as he himself was principled in youth; the way he was set in, in his younger years, [...] non recedet, be will not recede from it; the word is alike, Psal. 14. 3. [they are gone back, i. e. turned total A­postates] he shall not totally turn his back upon it, so as to take up a quite contrary course. He may possibly stop ont of that way, but he will [Page 9] not set his back where his face was, and walk direct Antipocles to his former way. Hee may lose much of his spirits possibly, but he will sel­dome grow like dead drink, as the word is used, Hos. 4. 18. there will be some relish and savour in him to the last, of his first seasoning.

The words without any squeezing, will af­ford us easie Observations.

Doct. I. There is a way, wherein (even) children ought to goe.

No age, not the youngest, is excused from its duties.

Doct. II. Those who have the charge of their edu­cation, are bound to catechize or train them up in that way.

Doct. III. Good principles which have seasoned our younger years, wee ought to bee faithful and constant to in our age.

Doct. IV. A well catechized and thorougbly grounded childhood, gives very likely hopes of faithfulnesse, and constancy in old age.

I shall handle onely the second at large; and improve all the rest, according to the drift and intent of the Text, either by way of reason or motive, to the duty therein required.

Doct. It is a duty that indispensahly lies on all those who have charge of the education of children, to catechize, or train them up in the knowledge of that holy way of God, wherein they are to goe

This I shall fit for Application by

• 1. Proper proofs.
• 2. Pregnant presidents.
• 3. Demonstrative arguments.

(1.) Proper proofs.

Deut. 6. 7. Is an evident and undeniable place, These words shall be in thy heart, and thou shalt teach them diligently, or (as in the Hebrew) whet or sharpen them unto thy children. That is, shalt srequently inculcate the same things, by way of Catechisme, and shalt talk of them when thou sit­sest in thy house, &c. See Deut. 11. 19. Ps. 78 5, 6: These shall sussice for the Old Testament. See one also in the New, Ephes. 6. 4. Ye Fathers bring up your children in the nurture and admonition of the Lord. This [...], denotes feeding and nourishing, and their spiritual food must bee [...], not only [...], which signifies civil eauction, in manners, common honestly, moral vertue, and civil learning, but [...], Religion too. Not only feed them and keep them alive, (saith Zanchy) facium boc & anima­lia bruta, beasts do thus much: not instruct them onely 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.

[Page 11](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 [Page 12] Church to be a Catechist (ut suprà.)

2. Of catechized. Thus it is most likely, Henoch, holy Henoch that walked with God, and whom God so gloriously translated to himself, was thus instructed, and this appears from his very name, which is taken from the word in my Text Cha­nak, and signifies catechized, or instructed. Like­ly Abel was so before him. Concerning Solomon it is clear before. Theophilus, whom the Spirit of God honours so far as to admit him to be the first person to whom any portion of Scrip­ture was dedicated, was thus catechized in the Hi­story of the Gospel, Luke 1. 4. [...]. So was Apollos, to whom this commendation is given, that he was a man mighty in the Scriptures, Acts 18. 25. he was [...]. Paul himself was brought up at the feet of Ga­maliel, Acts 22. 3. a great Jewish Doctour. Ti­mothy is commended, that [...], from a suck­ling he had known the Scriptures, 2 Tim. 3. 15. Nay, what shall we say? when our Saviour himself condescends to be catechized? for so divers in­terpret, his hearing the Doctours, and asking them questions, which was the way of their training youth; and '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, [Page 13] 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, [...], 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. [Page 14] 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 [...] 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.

[Page 15]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 w ^ch 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 [Page 16] 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, onely see how Paul chargeth Timothy concerning the truths of Jesus Christ. Hold fast the form of scund words, and [...] keep charity that good thing which was committed to thee, speaking of Doctrine, 2 Tim. 1. 13, 14. and so 3. 14, 15.

And so for the wayes of God, we are in many places pressed to endure to the end, Mat. 10. 22. To hold fast the beginning of our confidence to the end, Heb. 3. 6, 14. To hold fast our profession, 4. 13. 10. 23. See another charge to Timothy, 1 Tim. 5. 13, 14. So 1 Tim. 1. 18, 19. he hath a command con­cerning both.

And certainly there is nothing more unwor­thy a Christian, nay a man, then that prodigious sicklenesse of persons in this our wanton age, wherein the mindes of men undergoe more fre­quent changes then their garments, and become fickle in every thing but their own sicklenesse. Certainly, the Lord hates such Chamaelions, and Weather-cocks in Religion, such children in discre­tion, as are turned about with every wind of false doctrine, and fall away from their stedfastnesse, Eph. 4. 14. 2 Pet. 3. 17.

2. Now that catechizing in youth is a great se­curitie against Apostacy in age. My Text in the latter part abundantly testifies; and when the Apostle presseth perseverance on Timothy, whence [Page 17] doth he draw his argument? is it not from his initiation into that way in infancy? 2 Tim. 3. 14, 15. continue—knowing that [...], &c. See the end that God aimes at in enjoyning pa­rents their duty, Psal. 78. 4. 56,

Indeed, when we come to yeares of discreti­on, we must not then stick to truths and wayes barely, because we learned them in youth; for upon this account, a man might be excused for obstinacy in an erroneous or sinfull way; but we are bound to try those things after wards, which we learn in youth by rote; and as farre as we find them good and sound, to be thereby the more encouraged to persevere in them. Wee reve­rence truths and duties for our parents sake who teach us when we are young; but afterwards when we finde the worth of 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 [Page 18] in our infancy, we hardly leave it. That that is bred in the bone will bardly out of the slesh. And he reditary sins and crrours, like hereditary diseases, are hardly ever cured, Jer. 44. 16, 17. The Queen of heaven could not be ungodded by all Jeremies words, for they had been bred in Idol-worship, and therefore they will continue in it. If a thing be but indisserent the parents commands render it even necessary in the eyes of children, to ob­serve it. See in the Rechabites, Jer. 35 6. 7, 8. And the Apost'e Paul was [...]. Gal. 1. 14. exceeding zealous herein

And no doubt but the same principles would have some influence upon the constancy of chil­dren in good things, if they were as carefully in­stilled into them as evill ones are

4. Adde to these, fastly, That God is cspeci­ally engaged to such as are so principled, to keep them in the way; and so some read the words in the Text, in a promissory sense, be shall not de­part from it. And truely I much incline to that reading, seeing God intends it for an incourage­ment to parents to traine up their children in a good way, and that not meerly morall, but di­vine, and such an encouragement as may give them the greatest security against their apostacy; and he could give them none, like engaging him­selfe to keep them in the way. See how confi­dently David prayes on this account, 71. 5, 6, 9. 14, 17, 18

Object. But you will say then, how come so many that are well-bred, to apostatize?

Answ. I answer, (1.) ei her they are but sleight­ly principled by parents; and if they sow little, [Page 19] 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 [Page 20] 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 [Page 21] judgement against their parents. Otherwise, I make no question that by that time I have fol­lowed this exercise one twelve-moneth (if they will be so good to their childrens soules, as to send them hither) by the blessing of God, I shall make the least child here, that can but go and speak, shame a great part of the elder people of this Congregation.

II. Others offend out of scruple, to whom I shall speake more in the next Use; onely let me tell them, that conscience that makes men scru­ple sin is safely tender, but an erroneous danger­ous one, that occasions scrupling duties; that (ordinarily) a sleight and carelesse, and unpro­fitable living under duties whilst we are satisfied in them, occasions our dislike of them; and that it is just with God it should be so that God should suffer themselves to put their consciences as a barre to the enjoyment of the benefit of such duties, who once made no conscience to benefit by them at all, when they did enjoy them.

III. Others offend wilfully, and therefore the more fearfully, and desperatly. There be some fools in the world, as Solomon saith, that hate knowledge, Pro. 1. 22. and no wonder if they that hate it themselves, will labour to keep their chil­dren from it as much as they can. Now as this hatred of knowledge seldom possesseth any man so desperately as that he should becom an ene­my to it for its own sake, but he therefore hates it because it doth (and so far hates it as it doth) discover some evills in him, which he labours to conceale and maintaine, as our Saviour renders the cause, Job. 3. 20. so is this principle that en­gageth [Page 22] 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 [Page 23] 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 [Page 24] 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 onely shepheards to the stronger sheep, but to the lambs also, and Christ requires they should be fed as they can beare, John 21. 15. feed my little lambs, [...]. The Apostle Paul had to deale with the rawest and youngest as well as the most experienced and strongest; and so had milke for them as well as stronger meat, and wisdome for the perfect. It ap­peares also from Heb. 13. 17. where the Holy Ghost chargeth the souls of the whole flock on them, as that of which they must give account; and if so, it is supposed they must know the state of them, and must have proper means allowed them whereby to be able to perform it: and for this, no means so proper as Catechizing. Besides, hereby they are enabled to discover the care or negligence of Governours of Families in their respective charges, and deale with them in their Ministry accordingly. Adde to all this, that many of such Governors and Parents have need to be catechized themselves, and then the family [Page 25] 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 [Page 26] 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 [Page 27] 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. [Page 28] 10. 14. An uncatechized family is an Heathen family. Now where God is owned in a family, what a blessing comes with it; see in Potiphars family, Labans family, Gen. 39. 5. and 30. 27. If one godly man in a family blessed it, how would many?

3. By this means a plantation of Churches may be erected. People talke of gathering Churches, but their way (generally) is scattering them, as many precious Ministers find by sad experience, their Congregations being parcelled out into private meetings; but this is warrantable way of gathering Churches. Catechize your own familyes where you have authority, and when they go abroad in the world, whereever they light, they will drop some savorie knowledge, and leave some relish behind them. Thus is a good man [...], and families are nurse­ries to Church and State. Dan. 12. 4. Many come to and fro, and knowledge is multiplied.

4. This is a notable way to preserve union in families, when they walke (all of them) by the same known common principles. The reason of division in many families is, that they are per­sons of severall principles and wayes. It may be in a family of ten persons (if of age) they are all members of ten severall Congregations. The husband will not communicate with the wife, nor the child with the father, nor servants with their masters; whence this? is it not from want of early grounding them all upon common principles?

5. If they be saved, you will be rewarded as instruments, Dan. 12. 3. If they be damned, you [Page 29] 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 onely Christs sancti­sied ones, Psal. 74. 19) we are pigeons. Let us remember that there is no acceptable relish in old pigeons, See 2 Tim. 3. 15. God promiseth such especiall mercie, Prov. 8. 17.

2. There is none of you but is old enough to dye, and old enough to be damned. Rom. 5. 14. Therefore it concerns you to get the knowledge of the way of salvation early. You early con­trive how you shall live in this world, and are contented upon that account to learn a Trade, because you know not how soon you may be left to your selves, Oh be as wise for your souls!

3. This is the learning-age; if ever you will know the things of God, it must be now; here­after when you come into the world, you will [Page 31] plead multitudes of imployments to divert you, you will not be able to find time to learn: Now you have no affaires of your own to put these more weighty ones out of your heads, you have not the temptation of shame to acknowledge your ignorance; & this to those of grown age is a great enemy to learning, especially in this way; they are ashamed now to learn, lest they should confesse they have been ignorant so long.

4. You can never make any regular profit of the publick hearing (nay very little of private reading) of the Word without the help of Cate­chisme. As for preaching, Catechisme-points are the tools, by the help whereof a Minister makes Sermons, and people understand them. Can you understand a discourse concerning any trade, and yet be altogether ignorant of the names and na­ture of the tools that are used in it? And as for reading, you will be able to make little use of that also, except you can reduce what you read to some Methodicall head, or other of Di­vinity, which you must be beholden to Cate­chismes for.

5. Nay further, some of the Ancients, have censured the ignorance of Catechisme very highly. Clemens Alexandrinus, (the great Ca­techist in the famous Church of Alexandria, whence he hath his title) saies roundly, [...]. That there is no beleeving without catechizing-principles: And a Aquis. Concil. Can. 14. whole Councill determined many yeares since, that those are not worthy the name of Christians that are not acquainted with Catechisme.

6. The condemnation that lights upon any [Page 32] 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 [Page 33] 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.

[Page 34]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 [Page 35] 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 [Page 37] 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 [Page 38] 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 onely man left that owned the truth of God in Ababs dayes, and yet he was not discouraged for want of company.

3. The men of this world are not discoura­ged but encouraged rather, if they drive the only trade in their profession, in the places wherein they live: men are willing to grow riob alone, and why not to grow rich in grace and saving knowledge alone?

4. It may be thou needest not goe alone, if thou hadst once begun, others by thy example may be induced to follow; they are loath to begin as well as thou; they doe not so much doubt they shall be alone, as draw back from being first. Now if thou canst in a good way be a leader to others, it is farre more honoura­ble.

5. Thou art affraid thou shalt be gazed upon and laught at; but consider, that it is the usuall lot of the best to be so handled; so in Isaiabs time [Page 39] 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 [Page 40] 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.