A SERMON OF CATECHIZING;  
THOUGHT FIT For affinity of subject to be annexed to this Treatise of the[ practical use of christian.]  
By the same author.  Lutherus se professus est Discipulum Catechismi, {αβγδ}. {αβγδ}. Clem. Alex. Paedag. {αβγδ}. 
LONDON, Printed for John Rothwel. 1655.   

An Epistle to the Readers of this Treatise, those of my own Flock, in Reading, in Berk-shire.  
Christian Reader:  
I address myself to thee in the threshold of thit Treatise, with a twofold request, before thou spend thy censure upon it. The one is, that thou red, and the other is, that thou pray over this little Treatise. Whatever thy judgement be, I hope it will not deny me berein, did it concern thee less, then( in my apprehension) this doth.  
The reason why I desire the first of thee, is because I know many good books suffer under the unjust sentence of prejudice, and disaffection, before they are red. It being motive enough to most engaged persons, on all hands, to condmne a book;( that its Title page. speaks not of their side:) And the second, I have this farther reason to beg at thy hands; because I know an Unpraying Spirit is very unfit to adventure upon the study of any practical Subject whatsoever. practical Truths always carry some thing in them which goes against the grain of an heart not taught of God, and managed by his holy Spirit  
If I can but obtain these two things of thee, I doubt not my success in this weak attempt towards thy satisfaction and settlement, in the practise and improvemen of the Ordinance herein treated of.  
And next,( supposing that I have obtained my twofold request) I shall only add a twofold advertisement to thee concerning the following Treatise.  
First, That I compose it in a Dialogue-way for two reasons,  
( 1.) That I might suit it to the capacities of such as are not able to make so profitable an use of books composed in a Method of Art, as of those that are framed in a Method of Discourse.  
( 2.) Because I see others who have gone before me in practical discourses, have laboured in this way with abundant success upon the ordinary sort of readers.  
Secondly, that( the subject in the main intent thereof being practical) I have not been so precisely careful of expressions, as in a close controversy, I would have been. And therefore if thou be one that( in point of censoriousness) wilt play at a small game rather then sit out, I have my plea ready. I intended to direct the Conscientious, not to please the critical Reader. I am sure those that are of the true Eagle-breed of Christians, that fly highest in communion with God, and the increase of practical godliness will not stoop to catch flies.  
The Lord bless this poor labour of mine unto thee for good, that thou mayst hence know what use to make of an Ordinance, which partly through Ignorance, and Partly through want of consideration, most Christians do too much profane; and thereby have, and do still provoke the Lord to suffer it to be called in Question, and in divers places, laid aside altogether. It being just with God to continue Ordinances no longer among a people, then they use them as Ordinances.  
And( lastly) if thou receive any confirmation, satisfaction, excitation, or any other kind of holy improvement hereby, let me entreat thee to put up one prayer, for the improveing and sanctifying of the poor abilities of him, who is  
From my Study in Reading, November 4. 1654. One of the meanest Servants of Christ, in the work of the Gospel, SIMON FORD.   

TO THE READER.  
Christian Reader,  
THou art here presented with a Sermon tending to revive an Ordinance of God, almost grown out of date, what through the neglect of parents in private, and Ministers and Magistrates in public; and that in some places so far, that it is the great hindrance of those that do practise it, to be prejudiced by the example of those that do not; some children being apt to pled the liberty that others have, and count it an injury if they enjoy not the same: though it be the sad liberty of dying without instruction. And this neglect is so much the more sad, because it is so visible a compliance with the erroneous and heretical generation of this present Age, who first decried it in these dayes of sinful liberty; as knowing how far such an omission would befriend them. Thence thousands of people, seasoned with no principles, become easily infected with theirs. Multitudes of Apostates, concerning whom all the good we can say, is, that they speak evil of the things they know not, and 
2 Pet. 2. 2  turn away from the holy Commandement, without the sad aggravation of having known the way of righteousness. However it is a grievous thing that multitudes should daily( through ignorance and error) go blindfold to Hell, and few men take any pains to lend them their helping hand to keep them from that sad doom of perishing for want of knowledge. If it be said, This is done by constant Preaching; I answer, surely a man may Preach long enough to hundreds in the Congregation( if his Congregation be of any largeness extraordinary) who will not be able to give any account of one sentence they hear, if they live an hundred years under the Ordinance: which will not appear improbable, if we consider, that many come to Church merely for fashion, and take no notice of any thing there, but gaze upon this, and that object; that others are dull of apprehension, and their understandings, in a continued discourse, are like a troubled water, wherein one ring or circled drives out another; and lastly, that all generally, except they be catechised, or extraordinarily furnished with parts beyond their neighbors, find it an hard matter to understand the very common terms, in which Preachers must express themselves, and many times lose a whole Sermon for want of understanding, or mis-understanding of them; For though a Minister thinks he expresseth himself very plain, yet it is almost incredible what strange conceits most ignorant people have of common notions. We that are Ministers of the Gospel may easily guess at the profoundness of their ignorance, by our own gross imaginations( worse then Nicodemus his of Regeneration) when we were children, although we had the advantage of education beyond them; what absurd apprehensions we had concerning the greatest and weightiest points of Religion. And I am sure most of our hearers are not arrived( nor ever do to their dying day arrive) unto the understand●●g of a child of twelve or fourteen years old, bread under means of Literature. Many of our words, and expressions in our Sermons( do what we can) are Metaphorical and Equivocal; or, if proper, yet( according to the present improvement of the English Tongue, which a Minister that hath been bread a Scholar cannot possibly but have some smatch of) we have many foreign words, made denizens of our language, which being grown familiar to us, we are apt to use, and with a general charity to all our peoples understandings, conceive they stumble them no more then they do us, whiles yet we are to them Barbarians( do what we can many times) even in our own Mother Tongue. In a word, consider that no Minister in his Preaching, let him be never so full, and plain, and methodical, can possibly, cast all the heads of Divinity, the form of sound words, into so narrow a compass( considering the time that he must take up in( the principal part of Preaching) Application; but that to go through them in that way, will require a competent number of years, for a man that is but indifferently full of matter, though he forbear all unnecessary enlargements. And( in this way) before an hearer can be thoroughly acquainted with a system of Divinity, to know what he should do, the greatest part of his doing time will be over. Besides, to such a way of principling men, by the tedious method before spoken of, we must suppose each hearer to be able to accompany a Preacher with an understanding and memory, suitable to his daily progress from point to point, and to be every Lords day present; otherwise what he loseth,( either through absence or weakness of apprehension and memory) at one time, will make such a wide gap and breach in the rest of notions, that he is rendered uncapable of understanding, and improving many other points, to which the knowledge of that or those wherein he so fails, necessary leads. I might add here the usual confinement of many practical Preachers, by the inclination of their own spirits, or the secret determination of Gods Spirit, to such a series of Truths, as tends most to some end which they are most fitted to pursue; the main stream of one Ministers labours running in the channel of convincing Truths. Anothers labours are most directed to work upon the hearts of sinners for conversion; anothers to apply cordials to the hearts of Saints for consolation; another studies, and Preacheth for the most part in a Theological determination of Cases of Conscience, and most of the strength of their labours, is spent in those respective ways, to which their studies most bend. Now, how shall an hearer from such a mans Preaching, if he wait only on his ministry, be rendered( as he should be) thoroughly furnished for every good work? These things I have( in brief) presented to such of my reverend Fathers and Brethren, as( among other Readers) shall think any thing of mine worthy their condescension to look upon it; concerning hundreds of whom in this Land, I ingenuously and from my heart aclowledge, that I am not worthy to carry their Books after them; and therefore confess myself too weak to advice them. Only, for the glory of God, and the salvation of poor souls, and( in the present course which they are to run in this erroneous and seducing generation) for their grounding, and settling upon necessary foundations of faith and godliness; I think myself bound to be a remembrancer unto such of our ministry, as have too much( of late) neglected this Ordinance of God; and especially to those who are of the judgement of christian, who cannot but know that the very admission of Infants as Church-members by baptism, renders the whole Church, and themselves principally( as Officers thereof) indebted to them for their education. Men, Fathers, and Brethren, I beseech you bear with a few affectionate expostulations with you, on the behalf of the most innocent, most hopeful, most teachable part of your Congregations, those I mean, of the younger sort. It may be they are yet,( for the most part) disengaged in their affections: Did they understand grace, and Christ, and Religion, these might prepossess them, and gain their first love. You may preach out your lungs and heart to them, when they are set upon their sinful way, and marching furiously in it like so many Jehu's, or settled upon their lees. When their lusts have gotten the protection of a riveted ignorance, and it may be possessed them with a desire of continuing in it.  
Surely( me thinks) you should leave your young candidates of holinesse, whom you have washed in baptismal water, pleading with you thus:  
Sirs, by your ministry, we are devoted to the service of one God, in a glorious Trinity of persons. How shall we serve him whom we know not? Think you, we can ever own it for a mercy, or a privilege, to be admitted into a Covenant, which we understand not? And will it not be the greatest temptation to us, to renounce that Ordinance, because we cannot tell what good it doth to us? Our present Age, renders us waxy and ductile, easily moulded into any form. Why do you not forestall the market of Satan and Seducers, by propossessing us for God? Why are we dedicated to God in our Infant-age, if not to engage us to be his betime? And how can we be so, except we give ourselves a sacrifice voluntarily, as once we were offered by our parents: And how can we offer ourselves a sacrifice, but in a reasonable service, Rom. 12. 1? Did you then only admit us to the empty name of Christians, and Church-members, that we might afterwards( for want of knowledge, of our duty) live and die the veryer Heathens? You preach truth, and we hear it, but our bottles are too narrow mouthed, to take in so much at once; nay, so great a stream striving for admission at once, causeth all to run beside. You preach to work upon our Consciences, but work upon our understandings first, and deal with us according to our capacities. Give us milk as babes, and that will strengthen our stomachs to digest stronger meat in time. Our parents,( many of them, most of them) are ignorant, or careless of the performance of so necessary a duty. We are therefore devolved upon you, as our spiritual Fathers. Let it not seem much to you to descend beneath yourselves,& the heights of your learned Nations& high speculations, to lisp principles a little with your babes in Christ; The great Apostle did so, and was never the less for it. And it will be no whit to your discomfort at the last day, that you have denied your greatest excellency, which makes you taller by the head and shoulders then other men, for the glory of Christ, and the salvation of souls, by becoming all things to all persons, and ages, that you might win some.  
Dear and honoured Sirs, what shall any of us reply to so rational a plea? Yea, how much shall we come short of our duty, if we do not grant it, and act accordingly? If we be Shepherds, like Christ the great Shepherd, we must carry the Lambs in our bosom, as well as drive the elder sheep before us. If we be Fathers indeed, we must teach our children to go by the forms, and walls, and goe-cart, who cannot go alone, till they gather skill and strength enough to do so. For my part, I had not made so bold with you, but upon a principle( I hope) of self-denial, choosing rather to adventure the censure of my reverend Fathers and elder brethren, then to suffer the souls of so many of my younger brethren and sisters in the Lord, as are daily born into the Church by baptism, to be starved at nurse for want of milk. As for the means of redressing these sad mischiefs, I know none like the conscionable practise of Catechizing, fortified with the Magistrates concurrence, to command both the Ministry to do their duty therein, and all Parents and Masters to present their children and servants under some severe penalty thereunto. For truly the Ministers are not altogether to blame in this thing. Many of them would do more in it, could they prevail with their people to put to their helping hands: but this is many times the lot of industrious Ministers, they would Catechize willingly, but that they can prevail with very few to be willing to be catechised. Is there no balm in Gilead? no power in the Magistrates hand to heal this evil disease of spiritual sloth and carelessness of attending upon public Ordinances? Honourable Patriots▪ we desire not you should force the consciences of any to consent to what it sees not ground for from the Scriptures; but we desire, you should bring them where they may be informed, and then let God work. We would teach them their duty to you, together with their duty to God, as well, and( I hope) better then those private Teachers, whom they have yet( by a public allowance) liberty to follow; we act in the face of the Sun, we infuse no principles in corners, but what we preach publicly; you know our doctrine and our conversation. Do the leveling Anti-Magistratical doctrines that fly all abroad about the Land flow from our Congregations or theirs? Is it not safer to have children principled by us in a public way, by catechisms appointed by Authority, then by others in private, who( some of them) teach either the Raccovian, or the Munsterian principles, or( which are worse then both) the horrid Gallimaufrey of errors and Heresies, raled up out of all the kennels and dunghills of the former and present Ages, lately penned, and Printed by John Bidle. For my part, I think public Catechizing, yields the greatest security to the Magistrate that can be, of his subjects, especially the very prime, and cream of them, the youth; who if they be poisoned by such principles as dare not abide the light, may create unknown dangers to him, when he thinks himself most secure. And I think, that was the politic ground of that project( some years since) of taking the children of Papists out of their hands, and giving them Protestant education.  
The Lord in his time convince us all of our duty, and quicken us to it: that we may by laying the sound grounds of Religion in the youth of these Nations, provide for the maintenance of Truth and Holinesse in succeeding generations. Mean while I have done my endeavour to the furtherance of this work, and( I hope) removed all rational impediments thereunto, in the following Sermon; which I leave in thy hands, Christian Reader, wishing it may work upon thee whoever thou art in thy capacity, to yield a ready assistance to the furtherance of so eminently useful an Ordinance. Vale& fruere.  
From my study at Reading, Octob. ●5. 1654. Thy affectionate friend, and servant in the Gospel, SIMON FORD.   

A SERMON OF CATECHIZING.  PROV. 22. v. 6. Train up[ or Catechize] a child in the way he should go; and when he is old he will not depart from it. 
THe Ordinance of Catechizing or grounding children in the principles of Christian Religion, hath been so constant a custom 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 heresy. And as for such persons, we need not wonder, that they engage themselves so hotly against it, if wee consider, how great a means it is, both by way of Antidote, to prevent, and by way of medicine, to cure those egyptian botches, wherever it is used as it ought to be. As for atheism; 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 affirm, 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 strugglings 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 godliness. And lastly, the present spreading of damnable heresies,( 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, grounding 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 designs) to beat down this Ordinance, the faithful Ministers of Christ in all Ages, have perpetually made use of it as their strongest bulwark against his batteries; and laboured to secure the truths of God by an holy prepossession of the hearts of young ones. With the sacred Magazine of Fundamental Principles, from whence, upon all assaults, they may be able to fetch a scriptum 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 {αβγδ}, the catechized.  
1. Some of age, who being converted from judaism or gentilism, to Christianity, were before baptism thoroughly tried in their knowledge of that Religion which they undertook to profess, lest they should easily afterwards be drawn to apostatise from that God whom they ignorantly worshipped. Thence it is the judgement 
Ursinus Catech. Kuchsinus  of able Divines, that the account that was taken of these persons, was called {αβγδ}, Heb. 6. 2. the doctrine of baptisms, which contained such heads of Christs Religion, as were necessary to be known by persons of Age in order to baptism, especially of the nature of Sacraments, &c.  
2. Some little children, who being born of Christian parents, were first admitted to baptism,& as they grew in years, catechised 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 hands. And therfore the same Divines( before noted) conceive that {αβγδ}, the doctrine of laying on of hands, Heb. 6. 1, 2. denotes the catechism 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 Alexandria; so their progress was exceeding remarkable, insomuch as a learned Papist [ Gallenius in Catech:] confesseth to the shane of their Church, that no convert was admitted {αβγδ}, to baptism,( which the Fathers called enlightening, from the Syriack Interpreter, who Heb. 6. interprets {αβγδ}, [ enlightened] baptizat●s( baptized) qui non penè m●j●ri rerum Christianrum luke peritiaque praeditus esset, quàm in nostris( non dicam( saith he) vulgaribus Christianis) said&( quod pudendum est) sac●rdotibus multis deprehendimus, 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 sit in the present exigence of the Church of milan, to be taken out of the Catechists form and made a Bishop; And Augustine, whiles he was yet catechised, wrote divers learned books, before his baptism, as Ursin reports. Oh friends, that the pride of peoples hearts in these days▪ should make them as soon they are gotten into the teens,( as we say) to think they are too old or too great to be catechised! 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 usefulness, as in the words which I have red to you.  

Train up a child, &c.  
In the words there is observable,  
1. The duty enjoined, wherein  

1. Something implied, the person who is to do.  
2. Somewhat expressed, viz.   

1. The nature of the act commanded, Train up.  
2. The object of it, and that is double;   

1. Gui, the person to be instructed, a child.  
2. Quod, the thing whereabout this act is exercised, the way in which be should go.   
2. The motive annexed, wherein  

1. The benefit attained thereby, he will not depart.  
2. The duration of that benefit, when he is old.   
1. The persons upon whom this duty lies, are implied in the persons to whom it is to be performed, viz. all such as have the relation of a father to children, and so it implies not only natural parents, but Civil and Ecclesiastical also, as Schoolmasters, 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 confirm 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 hanoch, and comes from {αβγδ} 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 soldier 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 liquor 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 cvi, or the person who is thus to be seasoned, or principled, is [ nagnar] which word is sometimes taken for a person entred into that age which we call [ youth] that age that follows childhood( so Joseph is called [ nagnar] in Egypt, Gen. 41. 12. and Gideons son, Judges 8. 20.) and sometimes for children able to go and speak, as 2 Kings 2. 23. the children that mocked Elisha are called nagnarim; and lastly, sometimes and most frequently for children in an Infant-age, even as soon as they are shaken out of the mothers womb, seeing it comes from {αβγδ} excussit, to shake off, or evacuate, &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 farthel to choose their way; years of childhood and youth are our learning time, few old people, or such as are at mans estate, 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, said& judicio puerum 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 go] 'tis emphatical in the Original; 'tis {αβγδ} secundum as viae suae. Concerning which a critic 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 signify elsewhere juxta mandatum, as Numb. 3. 16 Moses is said to number the children of Israel, {αβγδ} 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 as, the way of duty commanded by God, which is called a mans way, Ps. 119. 1, &c. The good way, Jer. 6. 16. the way of understanding, Isa. 40. 14. the way of life, Jer. 21. 8. the way of God, Mark 12. 14. the way of salvation, Acts 16. 27. &c. Michael Cope in his Comment. reads, In the entrance of way.  
5. The benefit of this religious care in all Governours of youth, is expressed by way of a strong probability, and implies thus much, that though it be not impossible, that a man who hath been well instructed in his youth, should apostatise, yet it is a most unlikely thing that such a man will: nay, it imports a promise on Gods part, to bless 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 vain in the Lord, {αβγδ}.  
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 senator,( as such are called often senes, and {αβγδ}, 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, {αβγδ} non recedet, he 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 quiter contrary course. He may possibly step out of that way, but he will not set his back where his face was, and walk direct Antipodes to his former way. he may lose much of his spirits possibly, but he will seldom 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 easy Observations.  
Doct. I. There is a way, wherein( even) children ought to go.  
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 faithfulness, 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 indispensably 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 go.  
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 frequently inculcate the same things, by way of catechism, and shalt talk of them when thou sittest in thy house, &c. See Deut. 11. 19. Ps 78 5, 6: These shall suffice 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 {αβγδ}, denotes feeding and nourishing, and their spiritual food must bee {αβγδ}, not only {αβγδ}, which signifies civil education, in manners, common honesty, moral virtue, and civil learning, but {αβγδ}, Religion too. Not only feed them and keep them alive,( saith Zanchy) faciunt hoc& 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.  
( 2.) Pregnant presidents.  
1. Of Catechizert. Without doubt all the patriarches before Moses were such, for there being till Moses no written Word of God, the mind of God was undoubtedly conveyed 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 express, Gen. 18. 19: I know Abraham( saith God) that hre will command his children, and his household 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 mind, &c. So useful a way it was, that he invites others also to learn of him, Ps. 34. 11. the catechism is more large, Prov. 4. 4. &c. Bathsheba also, the mother, who took no less 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 wisdom, i.e. higher truths among knowing and judicious Christians, 1 Cor. 3. 1, 2. whom he calls perfect. This also in 2 Tim. 1. 5. and 3. 15. compared, is the special commendation of Lois and Eunice. Afterwards it became a special office in the Church to be a Catechist( ut suprà.)  
2. Of catechised. 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 catechised, 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 catechised in the History of the Gospel, Luke 1. 4. {αβγδ}. So was Apollos, to whom this commendation is given, that he was a man mighty in the Scriptures, Acts 18. 25. he was {αβγδ}. Paul himself was brought up at the feet of Gamaliel, Acts 22. 3. a great Jewish doctor. Timothy is commended, that {αβγδ}, from a suckling he had known the Scriptures, 2 Tim. 3. 15. Nay, what shall we say? when our Saviour himself condescends to be catechised? for so divers interpret, his hearing the doctors, and asking them questions, which was the way of their training youth; and 'tis likely, so Paul was bread at the feet of Gamaliel. What famous Fathers were Catechumeni, I have in part shown before. To whom let me add Arnebius; And Luther professeth, though he were a studied Divine, yet he was beholden to catechism.  
( 3.) Demonstrative Arguments. The first is, in this syllogism.  
Reason 1. If there be a way wherein children must go, and they cannot, without being catechised, 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 go, a duty belonging to their age is clear.  
1. To God. In that God requires them to remember their creator in the dayes of their youth, Eccles. 12. 1. And the persons spoken to are those 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 fickleness of those buds and blossoms, of their prime, childhood, saith he, and youth are vanity, ch. 11. 10.  
Hence God commends Timothy for having learned the Scriptures, {αβγδ}, 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 catechised 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. 2●. 15. Foolishness, i.e. wickedness, is bound in the heart of a child, implying that there is a bundle of it, and that it is fixed, settled, natural; what then is the way to remove it? the rod of correction shall fetch it out.  
Sol. 23. 13. Withhold not correction from the child, for if thou beatest him with the rod he shall not die; 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 {αβγδ} in both places, as in my Text.  
2. That they cannot know this way without instruction, is clear,  
1. If we consider, that none is born a Chistian, farther then in profession, Job 11. 12. Man is born like a wild asses colt. vain man, or empty man is foolish, and he is born so; like an ass, the dullest and foolishest of all creatures( foolish to a proverb) and like a wild ass, the dullest and most unteachable of Asses, and such a colt is man born.  
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 bread where the name of God, and Christ, and religion is not heard, needs must he be an Atheist.  
2. Reason teacheth us, that when we attempt to alter the natural disposition of any thing, we must begin betimes. A crooked three will break rather then bend, when old, that would have been set strait when it was young, though it were never so crooked; and when we will tame any creatures that are by nature wild, we take them young, and use them to the discipline which we mean to bring them to. A young horse is fittest to learn a place, and a young spaniel to bunt, and therefore we put them to it in that age. We deal so with children in the things of the world; wee instruct them in reading, writing, needle-work, music, in their tender yeares. Hereby we condemn ourselves in the presence of God and good men, if we neglect to take the same course for principling them in the ways 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 think 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 souls( what between their parents negligence, and their own pride and conceitedness) perish without understanding, and as they live, die like beasts. Ergo, 'tis said, he that loves his child chastens betimes, Pro. 13. 24.  
3. If God requires constancy and preseverance in a good way to the end of the longest life, then( as a means thereunto) be requires, youth should be catechised in that way. But God requires constancy and persevarnce in age. Ergo.  
Here are two propofitions to be proved.  
1. That God expects a man should persevere in a good way, ad extremam usque senectutem. And I hope I shall not need to say much, onely see how Paul chargeth Timothy concerning the truths of Jesus Christ. Hold fast the form of sound words, and {αβγδ} 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 ways 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 fickleness of persons in this our wanton age, wherein the mindes of men undergo more frequent changes then their garments, and become fickle in every thing but their own fickleness. Certainly, the Lord hates such Chamaeleons, and Weather-cocks in Religion, such children in discretion, as are turned about with every wind of false doctrine, and fall away from their steadfastness, Eph. 4. 14. 2 Pet. 3. 17.  
2. Now that catechizing in youth is a great security against apostasy in age. My Text in the latter part abundantly testifies; and when the Apostle presseth perseverance on Timothy, whence doth he draw his argument? is it not from his initiation into that way in infancy? 2 Tim. 3. 14, 15. continue— knowing that {αβγδ}, &c. See the end that God aims at in enjoining parents their duty, Psal. 78. 4. 56,  
Indeed, when we come to yeares of discretion, we must not then stick to truths and ways barely, because we learned them in youth; for upon this account, a man might be excused for obstinacy in an erroneous or sinful way; but we are bound to try those things afterwards, which we learn in youth by root; and as far 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 find the worth of them by a riper judgement of our own, we reverence our parents for their sakes.  
1. We perceive that as a three is bent to the hand when 'tis young, so it grows 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 again. 'twill cost such a man as had good education from infancy, many an hard tug and pull of conscience, if he turn 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 beam of the Divine Nature which is unchangeableness. But though the way be never so bad, yet( ordinarily) when we are entered in it in our infancy, we hardly leave it. That that is bread in the bone will hardly out of the flesh. And hereditary sins and errors, 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 bread in Idol-worship, and therefore they will continue in it. If a thing be but indifferent 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 Apostle Paul was {αβγδ}. 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 evil ones are.  
4. add to these, lastly, That God is especially engaged to such as are so principled, to keep them in the way; and so some red the words in the Text, in a promissory sense, he shall not depart from it. And truly I much incline to that reading, seeing God intends it for an encouragement to parents to train up their children in a good way, and that not merely moral, but divine, and such an encouragement as may give them the greatest security against their apostasy; and he could give them none, like engaging himself to keep them in the way. See how confidently David prays on this account, Psal. 71. 5, 6, 9, 14, 17, 18.  
Object. But you will say then, how come so many that are well-bred, to apostatise?  
Answ. I answer,( 1.) either they are but slightly principled by parents; and if they sow little, they cannot look to reap much; or( 2.) they do not water what they sow, with prayer, as they should; or( 3.) they undo by their example what they do by instruction;( 4.) or lastly, their children were never truly the better for their education, but lived in a godly family, as divers do in a prison, and watched earnestly for a manumission from it by increase of yeares; and 'tis no wonder if such be carried away, when opportunity is offered, that watch an opportunity to escape before it is offered: No wonder if the fruit fall when it is grown great, which was rotten at the core from the first.  
Use. 1. Severe reprehension to those parents of all sorts and sizes who neglect this duty. Now of these there are several sorts, and the reproof 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 quomodo 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 cries shane on, Heb. 5. 12.  
( 1.) How many gray beards, and hoary heads, shall a Minister, upon a serious search, find in a Congregation, that are yet to learn the A. B. C. of the Religion which they have lived in and professed from their infancy? truly, that such persons are Christians, is more from the hand of providence, then the grace of preseverance. If the State hold to the Faith, they may, but if the Religion of the climb alter, they that have lived Protestants in profession sixty or seventy years, I will not be bound for one to a thousand of them that they shall not die Papists, or mahometans. I fear when we shall hereafter inquire into the knowledge as well as conversations of our Communicants, it will appear 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 parents? 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 grown to be a protection against Catechizing. We ordinarily condemn the wisdom of such persons as mary, and get children before they know how to maintain them; and is it not as much a shane for men to get children ere they can tell how to catechize them? I profess for my part, I think it a very unfitting thing that any persons in a Christian Common-wealth should mary 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 catechisms, and let them not be a shamed to learn at home with their children, lest their children out-strip them in knowledge, and rise up in judgement against their parents. Otherwise, I make no question that by that time I have followed this exercise one twelvemonth( if they will be so good to their childrens souls, as to sand them hither) by the blessing of God, I shall make the least child here, that can but go and speak, shane a great part of the elder people of this Congregation.  
II. Others offend out of scruple, to whom I shall speak 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 slight and careless, 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 bar 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 desperately. 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 become 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 evils in him, which he labours to conceal and maintain, as our Saviour renders the cause, Joh. 3. 20. so is this principle that engageth divers persons so violently to set themselves against this Ordinance, commonly begotten in them by one of these three things.  
1. error in their judgements. Men that hold heterodox and unsound opinions, and desire to nuzle up their families in them, are afraid, if the light of Catechism-truths get into their families, they shall not enjoy their dear 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 business to keep all that they can from this holy exercise. They know 'tis best juggling by a dim light, and fishing in mudded waters, and a cloudy day.  
2. Or secondly viciousness in their lives. They know whilst the light is shut out of a room, a little cleanliness will pass for a great deal: but if the Sun get in, he will show a great deal of dust which before was overlooked. They know that a little Religion will go far 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 examine all their actions, and they shall have as many reprovers in a neighbourhood or family as persons, they think this a tedious trouble; nay, and( possibly) they expect some service from them, which light will hinder.  
3. Or thirdly, Envy. This moved the Jews to hinder Pauls preaching, Acts 17. 5. 13. 45, 46.  
To those of all three sorts, I must say this in the Name of the Lord, as Paul said to Elymas the Sorcerer, Acts 13. 10. O ye wretches, that are full of subtlety and all mischief, you children of the devil, and enemies of all righteousness, will ye not yet cease to pervert the righteous ways of the Lord? Is it not enough that you are resolved to damn your own souls, but you must draw others into hell with you? Know this, that the more you occasion damnation to, the deeper will your own damnation be. believe it, all the curses of your children and servants that are damned for want of knowledge, will fall on your heads. If the wilful murder of the bodies of men be so heinous a sin, O what an horrible guilt is there in the wilful murder of souls!  
Use. 2. Exhortation to the conscientious discharge of this duty, by all whom it doth concern. To set home this, I shall  

1. show on whom it lies.  
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 general) all that have the name of parents. Now that name, and so duty is common to all superiors, though not to all in the same way. Magistrates are to teach, and so to catechize, favendo, protegendo, praecipiendo. So Jehoshaphat and his Princes, 2 Chron. 17. 7, 8, 9. taught, by sending out, and accompanying with their power and assistance, teaching Priests. So Hezekiah, chap. 30. 22. and Josiah 35. 2. taught by speaking comfortably to, and encouraging them.  
natural 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. ut suprà, and partly, by causing them to present themselves to the public instruction of the Minister, whose work is to teach them publicly, 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 shepherds to the stronger sheep, but to the lambs also, and Christ requires they should be fed as they can bear, John 21. 15. feed my little lambs, {αβγδ}. The Apostle Paul had to deal with the rawest and youngest as well as the most experienced and strongest; and so had milk for them as well as stronger meat, and wisdom for the perfect. It appears 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 deal with them in their Ministry accordingly. add to all this, that many of such Governors and Parents have need to be catechised themselves, and then the family are more properly and immediately under the Pastors charge and inspection then otherwise; and such of all others( though they usually throught pride are, yet) have least reason to be backward in presenting their people to this Ordinance.  
II. But what if we cannot prevail 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 yourselves.  
1. Instruct them yourselves, in their duty that they are bound to obey you in the Lord, Ephes. 6. 1. Yea, in all things that are not sinful, and I hope none is so vile as to charge this duty with sin, 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 conform.  
4. Correct them, and that more severely for any neglect of this kind, then for any offence towards your own persons, Pro. 10. 13. 13. 24. 26. 3. 29. 15.  
5. If they be incorrigible, discharge them the family, Psal. 101. 4, 6. the presence of such persons is more hurtful( 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 far, as that it may appear, that the judgement is,( or ought upon sufficient means of conviction to be) satisfied, and then to enjoin 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. superiors, or Parents.  
2. inferiors, or Children.   
1. To superiors. Consider,  
1. Religion makes the best servants and children, yea, subjects; Those that have sucked in a conscientious knowledge of their duty in their tender yeares, will do more for a word then others for many blows. Abrahams family was a catechised family, and see how sweet an harmony there is in all the parts; his wife, an humble dutiful& obedient wife: The Scripture takes especial notice that Sarah called Abraham Lord, and obeied him, 1 Pet. 3. 6. His Son Isaac, what an example was he of subjection to his Father, he trudgeth after him with his load of wood that was to sacrifice him, he resigns himself wholly to him in the choice of his Wife, he shows his pious education in his private devotions, Gen. 22. 6. 24. 4. 63. His Servant Eliezer, what a pattern of wisdom, piety, and faithfulness 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 superiors, must be a principle of universal obedience unto them. Now religious principles ( ut suprà) are not ex traduce, born 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 means?  
2. This is the way to make Families, Churches, and so( in an especial 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 lie under a fearful imprecation, Jer. 10. 2●. For how can they call upon him, of whom they have not heard? Rom. 10. 14. An uncatechized family is an Heathen family. Now where God is owned in a family, what a blessing comes with it; see in Potiphars family, Labans family, Gen. 39. 5. and 30. 27. If one godly man in a family blessed it, how would many?  
3. By this means a plantation of Churches may be erected. People talk of gathering Churches, but their way( generally) is scattering them, as many precious Ministers find by sad experience, their Congregations being parceled out into private meetings; but this is a warrantable way of gathering Churches. Catechize your own familyes where you have authority, and when they go abroad in the world, wherever they light, they will drop some savoury knowledge, and leave some relish behind them. Thus is a good man {αβγδ}, 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 walk( all of them) by the same known common principles. The reason of division in many families is, that they are persons of several principles and ways. It may be in a family of ten persons( if of age) they are all members of ten several Congregations. The husband will not communicate with the wife, nor the child with the father, nor servants with their masters; whence this? is it not from want of early grounding them all upon common principles?  
5, If they be saved, you will be rewarded as instruments, Dan. 12. 3. If they be damned, you are, clear 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 special) Parents, you have great reason to endeavour to make them knowing& gracious, for their natural blindness and corruption they are beholden to you for, they are hereditary diseases. You would fain have your children aclowledge 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 careless to educate with a strict hand in the knowledge and practise of their duty. Lamentable examples are in Absolom and Adonijab, about whom it seems David took least care for their strict education, See 2 Kings 1. 6.  
If you let them sow wild oats, you( as well as they) may reap repentance in time.  
2. To inferiors, and those of the younger sort,( especially) I shall say a few things also by way of encouragement.  
1. God valves a knowing and religious childhood and youth at an high price. 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 thyself? Will God take pleasure in that part of thy time that thou canst take none in? Thy dayes of choice( so the word signifies) the choicest dayes should be filled up with the choicest employments.] It is a pretty observation of some rabbis upon Levit. 1. 14 that the Lord will admit turtles for a sacrifice at any age, but pigeans it is expressly required that they be young; and they give this reason, because turtles 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 sanctified 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 especial mercy, Prov. 8. 17.  
2. There is none of you but is old enough to die, 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 yourselves, 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 pled multitudes of employments to divert you, you will not be able to find time to learn: Now you have no affairs of your own to put these more weighty ones out of your heads, you have not the temptation of shane to aclowledge 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 confess they have been ignorant so long.  
4. You can never make any regular profit of the public hearing( nay very little of private reading) of the Word without the help of catechism. 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 red to some methodical head, or other of Divinity, which you must be beholden to catechisms for.  
5. Nay further, some of the Ancients, have censured the ignorance of catechism very highly. Clemens Alexandrinus,( the great Catechist in the famous Church of Alexandria, whence he hath his title) says roundly, {αβγδ}. That there is no believing without cateebizing-principles: And a 
Aquis. council. Can. 14.  whole council determined many yeares since, that those are not worthy the name of Christians that are not acquainted with catechism.  
6. The condemnation that lights upon any of you at the last day for wilful ignorance will be an heavy condemnation. red and tremble( you of Reading) at the fearful place, Matth. 10. 15. If it be( even under temporal evilt) so sad an aggravation, to consider that a man hath hated instruction, and not obeied the voice of his Teachers, nor inclined his ear 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, hear a public catechism every Lords day; and yet thou didst either sloathfully neglect, or malieiously hate those precious means which( by Gods blessing) might have kept thee from that place of torment?  
7. This is found( by experience) the most profitable and compendious way of teaching all Arts and Sciences, to draw the principles of it into short systems and Tables, and the Tutor to red 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 red the lesson to the child about the letters, but examine him which is which, if he will have him expert in so trivial a thing as an Horn-book. catechisms are such A. B. C. without which you cannot spell any sound Divinity, and if you do not take the same course in them, with young novices, we may preach to them while we will, to little purpose; and they hear, but to as little.  
IV. The impediments to this duty I shall take notice of, and( by Gods help) take away in their order.  
1. On the Parents and Governours part, who should present their little ones to this Ordinance, there are two scruples( slender ones, I must needs say, yet such as are strong enough to stumble slender Christians, and especially take hold of such as are tainted with some principles of anabaptism; but as small as they are, wee will stoop to take them off.)  
Object. And first it is objected, That if the children so catechised be very young, and not capable of understanding what they learn and repeat, this will prove nothing but a mere profanation of the Name of God, an Ordinance of his being hereby misused, whilst it is performed by root in a perfunctory way.  
Answ. To which I answer.  
1. The intellectuals 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 dropped 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 cross legs with the express Word of God, which commends Timothy for acquaintance with the Scriptures even from his long-coats and cradle, 2 Tim. 3. 15.  
3. This holds as strongly against instructing elder persons known to be wicked and profane, because there is more likelihood that they will profane those holy things. And yet no Minister is to take the profaneness 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 cried Hosanna to our Saviour Christ, Mat. 21. 16, 17. understood what they cried, but( it is likely) cried 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 mind, he would have blamed them with the Pharisees, rather then justified them.  
5. There is more danger of their profanation of the Name of God for want of instruction. We should not( I believe) 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 speak or go alone, were they taught betimes that these things are wicked and sinful. They might be kept from these prephane practices very early by the fear of hell, as well as from crying, by bug bears, &c. did men possess them as early with true fears, as they do with vain ones.  
6. A little, a very little understanding will render a duty passable and currant from a little one, when a grea●er measure will not suffice to the performances of elder persons. We ourselves indulge a great many childish failings in the duty we expect from our little children, which we will not a like bear withall from greater boyes. And God accepting according to what wee have, an● 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 root, 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 form, the asking some set Questions, and receiving set Answers to them; and the Objectors think all forms unlawful.  
Answ. 1. But what think these men of a form of sound words, 2 Tim. 1. 13. is that also unlawful? and if it be not, then either our forms 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 Jews, to teach them their children, and whet them diligently upon them. Surely we need not fear teaching our children the ten Commandements, when God himself appoints them their Lesson, we that are but his ushers, may safely require their learning it.  
3. That our catechisms are thus a form, 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 the elder children in their weak objections, I mean those parents who throw away the Ordinance of God upon such childish exceptions.  
I now come to remove the hindrances on the behalf of the younger ones, by which they are scared from giving their due attendance hereupon.  
Object. And first Shamefacednesse is pleaded by some, who pretend they can, and would willingly answer in private, but they have not confidence enough to appear in public.  
Answ. 1. Art thou indeed shame-faced? the more need hast thou resolutely to undertake the work, by how much thou hast beyond others a temptation in thy very constitution against it. One part of our spiritual watchfulness, and daily mortification, consists in finding out, and overcoming constitution-sins.  
2. Many that pretend Shamefacednesse in doing good, quickly enough grow past shane in doing evil; and 'tis natural to most men by means of original corruption, to blushy more in doing their duty, then in acting sin.  
3. shane belongs to sin; shane and sin were both born i● to the world in a day. Adam knew no shane till sin had made him naked; shane of duty is a sinful shane. If this be an Ordinance of Christ( as I have proved it is) then to be ashamed of it will( I doubt) appear a denial 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 interpnted ( Matth. 10. 33. mark 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 called upon for a public account. But consider,  
1. That many elder persons may learn by this means who are not able to red at home.  
2. That those that can, and do not, may by their readiness 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 claim the privilege 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 public satisfactory evidence declared thyself to be a christian? it may be they know thou art baptized,( but for any thing farther that they know of thee) thou mayst have renounced thy baptism and Christianity, before thou comest to claim those privileges, and accountest them mere matters of form, as too many now do.  
Object.  
A second objection of some is this; They shall be singular in reviving an unusual exercise, they shall be gazed upon and laughed at, by their fellowes, who out of profane 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 Elijah( to his seeming) was the onely man left that owned the truth of God in Ahabs 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 ●rade in their profession, in the places wherein they live: men are willing to grow rich alone, and why not to grow rich in grace and saving knowledge alone?  
4. It may be thou needest not go alone, if thou hadst once begun, others by thy example may be induced to follow; they are loathe to begin as well as thou; they do 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 far more honourable.  
5. Thou art afraid thou shalt be gazed upon and laughed at; but consider, that it is the usual lot of the best to be so handled; so in Isaiahs time the Saints were looked on as signs and wonders, Isa. 8. 18.  
6. 'twill be a more grievous thing to them to be( one day) laughed at by God, then it is now to you to be laughed at by them; and this will hereafter return into their bosoms, Pro. 1. 26. 3. 34.  
7. Use the means, and get the start of them in saving knowledge, and thou wilt discern them to be far more ridiculous.  
Object.  
It may be thou mayest object, that thou art competently grown 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 think it too childish a thing to be catechised, 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 means 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 catechised, 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 attaimment of spiritual knowledge, then a conceit that men have attained enough already, Prov. 26. 12.  
Thus have I answered the most common and ordinary objections, and excuses upon which this useful Ordinance, in these dayes of liberty, is laid aside. The Lord grant that these plain lines may so far prevail( through his blessing) for the restitution thereof to this Church and Nation; that in stead of that notional brain-knowledge so much in fashion, we may see a practical 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, until we all arrive at that perfection truly, 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 taught of God. Amen.   
FINIS.   

REader, before thou red, do the Author the right, and thyself the courtesy, to correct these material faults, and pass by literal ones.  
ERRATA.  
In the Dialogue, in the Epistle, in some copies, p. 4. deal, of all ages. p. 8. l. 22. r. faction, p. 9. l. 4. p. 15. l. 3●. p. 20. l. 4. p. 28. l. 21. p. 32. l. 28. p. 34. l. 17. r. their, for your. p. 9. l. 18. r: consider. l. 24. r. the converts, p. 13. l. 28. blot out more. p. 20. l. 3. r. wit. p. 21. l. 3. r. mere. l. 4, 5. blot out the first at most, p. 27. l. 9. r. thence. p. 29. l, 5. r. to, for by. p 39. l. 3. put a comma after new, p. 41. l. 6. r roote. p. 24. l. 15. r. art, and p. 49. l. 9. r. he that. p. 52. l. 14. r. anabaptism. p. 53. l. 24. r, ones. p. 54 l. 12, for him, r. an Infant. p. 62. l. 10. r. covenant-relation. p. 74. l. 6. r. root. In the Sermon of Catechizing, In the Epistle, p. 7. l. 21. r. hear, p. 9. l. 10. r. notions. In the Sermon itself, p. 3. l. 3. blot out the full point. p. 7. l. 7. r. {αβγδ} p. 8. l. 20. red the Hebrew after old. p. 14. l. 6. r. prov. 23. l. 14. r. word for way, p. 16. l. 10. r. charily. p 18. red {αβγδ}