CHAP. I. Concerning the Nature of Catechizing. The Divine warrant for it. The Expediency of that way of teaching. The Ancient usage of it in the Church of God, and the present necessity of reviving it in our Congrega­tions.

IT is a Rule fit to be observed in all matters both of Dispute and Treatise, [...]. to begin with the Explication of Terms. The Term Catechizing is properly of a Greek extra­ction. The Greek word from whence it is derived, properly signifies to sound into a mans eare what we would have him to understand. Institutio quae fit vivâ voce aures cir cum­sonantes. Alsted. The word is often used in the New Testament, Luke 1.4. Acts 18.25. & 21.24. Rom. 2.18 1 Cor. 14.19. Gal. 6.6. from the com­paring of which Texts together, it may be observed, that it signifies a teaching by a lively voice, opposed to that which is by writing. And this signification of the word [Page 2]is evident from all ancient Writers: thus the Translator of Clem. Alex. ordinarily interprets it.

But the word taken in a more strict and proper sense, Ea institutio quae est ex au­ditione. hath been used to denote a more peculiar kind of teach­ing, restrained both as to the matter taught, and the man­ner of teaching. As to the matter taught, it denotes in­struction in the first Principles of any knowledg: And in Eccle­siasticall usage, an instruction in the first Principles of Religion, which the Apostle cals the Principles of the Do­ctrine of Christ. Heb. 6.1. For as in every Art and Science, so also in Religion, there are the first grounds and Principles, and then the larger deductions and more re­mote conclusions; The Apostle cals the first, milk, the atter, strong meate, the first fit for those whom he cals Babes in Christ: the second for such as are perfect (in his sense) And accordingly there is a twofold teaching, the first, per modum, [...], which we call Catechizing: the second, per modum, [...], by way of further instruction, which Grotius thinks is implyed by the two words [...], and [...], used Mat. 18.20. Luke 1.4. [...]. Clem. Alex. in Paedagogo. Vid. Erasm. praef. in Lucam. Grot. in Luc. 2.18. which distinction some of the Ancients seem also to have noted betwixt Catechizing and Preach­ing.

As to the manner, Catechizing seems to imply such a kind of teaching, as is

1. By a lively voice, by word of mouth, not by writ­ing. Thus the term is used in Scripture, Luke 1.3, 4. (compared together,) Hence the Hebrew word expressing it, comes from a root which signifieth to hear. And those in the Primitive Church who were thus instructed were called Audientes, Hearers.

2. It signifies such a kind of teaching as is by way of Dialogue, [...] Sonus re­ciprocus, vox reciproca. Vid. Cypr Epist. ad Jovianum, &c. praem. Con­cil. Carthag. or Questions, and Answers; after the manner of an Eccho. Where there is a double sound direct, and reflex. So Catechizing consists of two integrall parts: The proposall of interrogatories from the teacher: and the re­turn of an Answer from the learner. Such was the exa­mination of the Adulti in the Primitive Church before [Page 3] Baptism. Of which Philip gives us a president, Acts 8.17. and that phrase which is used by Peter, The Answer of a good conscience, 1 Peter 3.21. is thought to referre to it.

It is thought the Apostles themselves ordinarily used this way of instruction. It is certain, Apostolica Ca­techizandi ra­tio cujus speci­em in mysteriis Baptismi ad­huc retinent Ec­clesia interro­gationibus & responsionibus constabat. Vid. Praefat. ad Rom. Cate­chism. Bp And. On the Commad­ments. that this way of teaching was early used in the Church of Christ. (of which more her easter.)

3. It signifies A teaching by frequent Repetition, and in­culcation of the same things, and thus fitly answers the Hebrew word, used Deut. 6.7. Hence Zepporns makes the work of Catechizing to consist of a double act. Actus instillandi & repetendi vel dictata reposcendi. Bishop Andrews cites out of Clemens this description of it, [...].

By what hath been hitherto said, sufficiently appeares, what we mean by Catechizing, viz. That kind of teach­ing by which the ignorant are instructed in the first Rudi­ments of Religion, by the lively voice of him that teacheth, familiarly instructing them, by way of Question and Answer, in which the teacher hath a liberty frequently to inculcate and repeat the same things again and again, for the advantage of those who are taught. And thus it standeth distinguished from Preaching.

1. As Preaching is by way of more dilated discourse up­on particular Subjects, that is, [...], (to use the expression of that Ancient Catechist of Alexandria, this is [...].

2. As Preaching respects [...], those who are more grown, Catechizing [...], those who are yet Babes in Religion.

3. As Preaching is as well to stirre up the affections, as to informe the judgment. This only respects the informati­on of the judgement, and that chiefly in the very prin­ciples of Religon, to which Preaching is not li­mited.

4. As Preaching is the continued discourse of the Preach­er: [Page 4]this requires a vocall account from the hearer.

Now concerning this exercise of Religion, §. 2. It is questi­oned, Whether it be a Gospell institution, yea or no? If we take Catechizing in this strict notion, for the instilling of the Prin­ciples of Religion by word of mouth, into the minds of those who heare us, and that by way of Question and Answer, it may possibly be hard to prove it, Hunc adhuc puerum initia­tum fuisse affir­matur in libro Zohar. Jacob. Alting. a Gospell institution, either by direct precept or practice from Christ and his Apostles; but that, It was the will of God, even from the Creation of the world, that people should be instructed in the Principles of Religion, appears from the example of God himself, who read the first lecture of this nature to fallen man, Gen. 3. And the very name of Enoch im­ports as much. Some of the Hebrew Rabbins thinke, that Abrahams trained servants, mentioned Gen. 14.14. were such as were trained up in Religion: Certaine it is, that Abraham instructed his Family, Gen. 14.14. And that God commanded that his Laws should be whetted by us upon our Children, Exod. 13.8, 14. Deut. 6.7. Hence the Jews had a Book, which they called their Book of Catechisme: Jos. Antiqu. l. 4. cap. 8. and Josephus tells us, they were exceeding­ly and above all things carefull, that their Children should learne the Law. It was an usuall saying amongst them, That the world would soon return again into its Chaos, if it were not upheld by the spirits, and breathings of little ones, and such good persons as learned the Law. Hence they cursed every Towne which had ten (or as others 120.) Israelitish Families; if there were not amongst them an instructer of little ones. [...]. To which custome it is very probable that the Apostle S ^t Paul alludeth in that phrase, Rom. 2.20. However by that phrase in the 18. Verse of that Chapter, he plainly confirms such an u­sage in the Jewish Church: [...] Luke 2.46. We find under the Gospell our Saviour Christ at twelve years of age, hearing the Do­ctors, and asking them Questions. And severall times af­ter condescending to Answer Questions in Religion propounded to him. And we thinke it not improbable, that the forme of sound words mentioned, Exod. 12.26. 2 Tim. 1.13. and [Page 5]that forme of Doctrine, Psal. 78.6. Rom. 6.17. may imply some such method of teaching the Principles of Religion; u­sed in the very beginning of the Gospell. But we con­ceive there needs no such industry to prove the divine in­stitution, 2 King. 12.2. for that a teaching of Christians the things which Christ hath revealed and commanded, is a Gospell institution, none will deny. That Children ought to be taught, ap­pears, not only from the will of God revealed to the peo­ple of the Jews, Gen. 18.19. the examples of Abrahem instructing his Family (for which God admitted him of his Privy Counsell in the business of the destruction of the five Ci­ties,) and of David instructing Solomon, Prov. 4.4. but also under the Gospell, Prov. 4.4. Parents are enjoyned to educate their Children, in the nurture and admonition of the Lord. Timothy from a Child was instructed in the Scriptures by his Mother, and Grandmother: 2 Tim. 1.13. Heb. 5, 6.1. And the Apostle plainly speaks of milk, and teaching the first Principles of Reli­gion.

And thus much being granted, that the ministeriall work lieth as much in Doctrine, as Application; as much in informing the judgment in the Principles of Religion, as in stirring up the affections, and inciting to practice; and that Children and Babes in Religion, as well as years, are to be thus instructed; we thinke it will easily be evinced, that Catechizing (even in the strict­est sense) fals under the generall precept of teaching, as a species of it, and the most accommodate way of teaching such as are first to learn the Principles of Religion, and not obscurely hinted in that ancient precept, Deut. 6.7, 8 especially considering we find our Saviour setting us an example, Luke 2.46. and to his Disciples, Mat. 16.14, 15. to say nothing of Philip's dealing with the Eunuch in this method, Acts 8. and the Apostolicall generall precept, (however it might be calculated for a peculiar Meridian) that Christians should be ready to give account of their hope to every one that asks them. 1 Pet. 3.15.

Besides that, it is yet disputable, Whether the office of Doctors or Teachers in the Church, mentioned Eph. 4. and [Page 6]elsewhere, might not relate to this kind of exercise; or at least whether the exercise be not there asserted, as a di­stinct Act of the Pastors office?

Nor doth the early usage of this method of teaching the Principles of Religion, §. 3. in the Church of Christ a lit­tle confirme us in the opinion of its Divine Institution. A Learned Prelate saith, the Evangelist St Mark was the first Catechist at Alexandria: Sure we are the orders of Catethisbae, and Catechumeni, were very ancient in the Church. Eusebius tels us, Pantaenus bare the office of Ca­techist at Alexandria, and tels us, this was of ancient u­sage. [...]. Euseb. Hist. l. 4. c. 9. Origen succeeded him in the same Schoole and Office. We have the [...], of Cyrill of Jerusalem, and Clemens of Alexandria, his [...]. The anci­ent usage of Catechizing Converts before Baptism, is testified by so many Authors, that it can (modestly) be denied by none. Durantus de rit. Eccles. Pareiedit. Ʋr­sini Cat. Andr. on the Command­ments in Pro­leg. Johannes Stephanus Durantus tels us, it began to cease when Children were universally Baptized; Pareus (in his Edition of Ursine's Catechisme,) tels us, that Confirmation succeeded instead of it. Bp. An­drews tels us, that Hegesippus saith, that by meanes of this exercise, the most part of the world had within forty years after Christ, received the Tincture of Christian Religion; And Julian the Apostate never shewed his spight more to the Christian Religion, then in his de­stroying of these Schooles. Canisius in Catech. Canisius boasts of Augustine, Basil, Ambrose, and Cyrill, as his predecessors in this work, and he therein speaks no more then truth (saith Doctor Donne.) It is apparent also from the records we have of the practice of the Primitive Churches practice, that they had two sorts of Catechumeni. The first, such as were born of Christian Parents, who being Baptized, and of years capable of such instruction, were entrusted to the care of some, who was to instruct them in the Principles, and exhort them, to the practice of Christian Religion: to which purpose we find a passage in Dionys. Areop. (an ancient Author doubtless, Dionys. Areop. De Eccles. Hi­erarch. cap. 7. though not so ancient as to be Pauls contemporary.) [...], [Page 7]&c. The other sort of persons Catechized, were such as were converted from Paganism, Rabanus, l. 1. De institut. Cle­ri. unto the Faith of Christ; and these again Rabanus Maurus di­vided into two sorts; The first such as heard Sermons and had some desire to turne Christians, but had not yet of­ferred themselves to Baptism, these they called Audientes. The second, such as desired Baptism; these were called Competentes. For whose Baptism two solemn times of the year, Easter and Whitsontide, (called Pentecost,) were appointed. Which times approaching, those converts who desired Baptism, Aug. l. De cura pro mortuis, c. 12. de fide & operibus, c. 6. Cyp. l. 3. Ep. 22. Ego in juit The­ologus sum, qui mediocrem u­sum, & periti­am sacrae Scrip­turae variis pe­riculis sum con­secutus; sed non it a efferor hoc dono; quin quo­tidie unà cum pueris Cate­chismum Deca­logum, &c. Luther t. 4. p. 57. in Psa. 126. were for the space of forty daies called Competentes. Augustine hath left us one Book di­rected to the Catechumeni, and another De Catechizandis rudibus; and Cyprian makes mention of Optatus, under the notion of Doctor Audientium. And as we find it of early usage in the Church of Christ; so neither was it quite forgotten in the darkest times of Popery, as appeares by the Master of the Sentences: l. 4. dist. 6. But no sooner was the work of reformation began by Luther in Germany, and Calvin in France, but their first thoughts were to revive this exercise: witness Luthers Catechism, which he delighted in above all his works: And Cal­vin's Catechism, afterwards by Tremellius translated in­to the three learned Languages. Most commendable was the resolution and practice of the Magistracy of Ge­neva in those daies, witnessed by their Decree mention­ed by Beza in the life of Calvin to this purpose.

It is decreed, that not only the Ministers instruct their people by their publick Sermons; which many neglect to hear, others heare to little purpose; but also that at a certain time of the year, a civill Officer, together with one of the Elders shall go from Family to Family, and house to house, and re­quire of every one an account of their faith. The profit which followed upon which practice (saith Beza) is hardly to be credited.

And no sooner was that famous Synod of Dort conve­ned, but having perfected their debates concerning the Translation of the Bible, they fall upon debates for the reviving of this exercise: what they decreed about it, may be read in the acts of their seaventeenth Session; where we observe, that they conceive it the duty of Pa­rents, Shoolmasters, Acta Synodi Dordracenae, sol. p. 4.6. Pastors, and Elders of Churches; and judge it reasonable that the Civill Magistrate should be desired to interpose his civill authority, for the pro­moving the practice of it.

Nor was it only the care of forreign Churches, in the beginning, of their severall resormations, but of ours al­so at home, witness that famous Catechism of Edward the sixth, in the very dawning of reformation, and the severall Catechismes published by particular persons since, (it is too tedious to rehearse them all.) And the act of our whole Church enjoyning this practice by her Canons. To which we may adde the greater and lesser Catechismes, advised by our late Reverend Assembly, and published by Authority of Parliament, agreed to also by the Church of God in Scotland, as a piece of the uniformity desired in the three united Nations.

Having therefore such a cloud of witnesses, §. 4. we can­not but look upon it as an institution of God, being a ne­cessary and most accommodate way of teaching. And as we conceive it exceeding usefull in any state of the Church (considering that when we shall know most, we shall but know in part,) so we conceive it more especially necessary, and highly expedient, considering the present state of the Church amongst us in England. Judicious Mr. Calvin stuck not to say; that it could no where be o­mitted without a publick reproach and scandall. Iustitut, l. 4. c. 19. And in an Epistle to the Protector of England, is so free as to bid him, be assured the Church could not want this kind of exercise. Indeed it hath a very great influence both up­on the preservation and propagation of Religion in any place.

1. Catechismes being breviaries of those truths, which [Page 9]lye at large, dispersed in the Scriptures, serve as a touch­stone at hand to discover erroneous opinions; as the bal­lance of the Sanctuary, whereby the light notions of men are discovered from the weighty truths of Christ. In all Sciences it hath been found advantageous, and necessa­ry to have Systemes and Epitomes. The Physician hath his Aphorismes, the Mathematician his Elements, and what those are to them, the same are Catechismes in matter of Divinity. The necessity which the Church saw betimes of such abstracts of the Doctrine of Christian Religion, produced the severall famous Creeds, as Touchstones, to discern truth from the errors in those times springing up: and the notice, which the Popish Doctors took of the efficacy of Catechism for this end, was it, which made the Church of Rome fall upon this course; and Ca­nisius for them all, to bestow his pains this way, and then to glory in it.

2. As the purity of Doctrine is hereby preserved, so the superstructure upon this foundation, which is holi­ness in conversation is much advanced by it. It is an old and certain saying of Augustine, A good faith and life are inseparable: those who first make shipwrack of faith, will not long keep a good Conscience. Without knowledge (saith Solomon) the soul is not good. Catechizing in the Judgment of Augustine teacheth Christians not only what to believe, but what to do. Male vivitur u­bi non recte cre­ditur, Aug. It makes them ea­gle-eyed, and fit to discern the Lords Body in the Sacra­ment of his Supper; it instructeth every one in his place and teacheth him how to performe his generall and Re­lative duties. A well learned Enoch will walk with God. Aug. de cura pro mortuis, c. 12. A well instructed Jacob will be faithfull to an unfaithfull Laban. The feare of God is ordinarily taught by the knowledg of him; and though sometimes God begins with the Affections, and makes his way by them to the head, yet as this cannot be done without some degree of Catechisticall knowledg, so we believe upon experi­ence it will be as ordinarily found, that God makes his way to the heart by the head, reflecting notions of truth [Page 10](learned in youth) upon the souls of persons, when they come to ripe years, and sanctifying their knowledg to their conversion and eternall salvation.

3. If it be worth any thing to preserve Christians stable in the faith, without which they are but like reeds shaken with every wind, the confessed usefullness of Catechizing to this end will abundantly testifie the necessity of revi­ving of it.

It was the observation of King James, That the mis­leading of people into Popery and other errours, was oc­casioned by their ungroundedness in the points of Cate­chism. This made Dr. Donn so earnestly press the re­viving of this exercise, In a Sermon Preached at Pauls Cross, Sep. 15. 1622. on Jud. 20.15. and the Provinciall Assembly of London, commend it as the proper Antidote against the errors of these times. The neglect of it (saith Bp. Hall) breeds instability of judgment, mistakes of necessary truths, fashionableness of profession, frothiness of discourse, obnoxi­ousness to all error, and seduction. The soul that hath a smattering of some knowledg without orderly Princi­ples, is like a tree without roots, soon overturned, es­pecially in a wind. And it is no wonder, if there have been and still are many such like reeds overborne with every gust of wind; and whose souls are at the beck of e­very new upstart Fable or fancy: the walls must needs be tottering, where the foundation is not laid deep e­nough. How can they chuse but be carried away with every wind of Doctrine, who want the balast of sound in­formation in solid and consistent Principles? Had there been more Catechizing, it is probable there would have been less Apostatizing in England.

2. Nor is this exercise of Catechizing less usefull for the propagation, then for the preservation of true Religion. We mentioned before the opinion of Hegesippus, that by this meanes Christian Religion so early overspread the world. Sr. Edwin Sands takes notice of it, as a great meanes, whereby the Protestant Party enlarged its bounds. And the Prefatory Epistle to the Romane Cate­chism, confesseth the same, sadly complaining, that the [Page 11]Popish cause suffered most by those Writings of ours, which we call Catechismes. Haec si unquam aliàs sentit no­stra aetas, quan­ta damna hae­reticorum filii: non modo tarta­reâ suâ linguâ, verum multo maximè pesti­lentibus scriptis, quae Catechis­inorum titulas ornare solent, Ecclesiae Christi inserant, Pre­sat. ad Catech. Rom. Bishop Andrews takes no­tice of the same success, by the same meanes, in our first Reformers, and further adds, That if ever our adver­saries get advantage of us (which God forbid) it will be by our negligence, and their diligence herein. And how can we expect either the inlargement or continu­ance of the reformed Religion, but by the same experi­enced waies and meanes whereby it was at first revived? Nor is there only a future good, forelaid for posterity, but a present advantage also accrewing unto particular Christians, who are hereby rendred more fit for Hearing, Reading, Prayer, discerning the Lords Body in his Supper, &c. We cannot but look upon this, as one reason of our Preaching so long to People, with so little profit, that (through the omission, or former slighty performance of this duty, we do but build up Walls without a founda­tion, and graff without a stock of Principles. Imitating (saith Bp. Hall) an indiscreet Schoolmaster, who too much affecting the thanks of an overweening Parent, marres the Child by raising him to an higher forme, before he hath learned his first Rules, from whence follows nothing but an empty ostentation, and late disappointment. Yea so ne­cessary did he (and not he alone) judge this wholesome spoon-meat (which many now adaies think themselves either too old, or too good, to be sed with) that he could even quarrell with his Sermons, and wish that a great part of them had been exchanged for this Preach­ing conference. For the usefullness of it we need say no more, considering how much hath been already said by others. By the reviving of this exercise, we shall in some measure know the state of our flock. Our Chil­dren shall be taught to know the Lord: The heavy eares of our people will be made to hear: the knowledge of the Gospell will be propagated: Our people armed against false Teachers: and also against many dangerous temp­tations, founded in the ignorance of Fundamentall Prin­ciples; Christians will be taught to reduce what they [Page 12]read and hear, to their proper heads: and a foundati­on will be fairly laid in the understanding, for a naturall conscience to conscience to build Application upon, and to restraine much sin by; and as it were a Wall builded in the soul, from which the holy spirit in his good time, may reflect saving beames, for the healing the will and affections. The usefullness of it was suffiently experimented by our Forefathers. Eusebius gives a Catalogue of seaven or eight, who commenced Martyrs out of Origen's Catechisticall Schoole at Alexandria.

So much having been said of the usesullness of it at all times, §. 3. the particular expediency of it in our times is easi­ly evinced. to say that we have the ignorant alwaies with us, and shall have so long, as it is the lot of the best, to know but in part, were enough; but the slighty perfor­mance of this duty in former times, and the long omissi­on of it in later times, hath caused a greater degree of ig­norance amongst our people, than either suiteth our pro­fession, or the meanes of knowledg indulged to this last age. And the hasty and plentifull growth of the tares of error and most absurd opinions, is a too sad evidence to the world, that we have too long slept, as to the per­formance of this piece of our duty, and that it is more then time the practice of it should be revived amongst us. To say nothing of the expediencie of it in reference to the prosecution of the intended reformation, so far as it re­lates to the admission of Communicants to the Table of the Lord; which is much hindred through the igno­rance and sinfull modesty of a people not tutored, in this Method of instruction. All these things evince it highly expedient in these thimes, where many sleep under Ser­mons without knowledg, and the little knowledg of o­thers is overgrown with the weeds of error.

CHAP. II. Concerning the Persons, upon whom the duty of sub­mission to this exercise, is incumbent.

IT appearing from what hath been said in the former Chapter, That Catechizing is an accommodate way of instructing Persons in the Principles of Religion, we suppose it will easily be evinced, that the ignorant are the persons thus to be instructed: these are easily distri­buted into two sorts; 1. Such as are Children in yeares. 2. Such as are Children in understanding. Though the latter have Mens háires, yet they have but Chil­drens heads.

1. That Children ought to be Catechized will be gran­ted by all, not willfully blind, or malitiously stubborne: the fitness of their years to receive instruction, and their ingagement upon Baptism to listen to it, are arguments strong enough to this cause.

Childhood and youth is the time, wherein Solomon adviseth the Children of men should be trained up in the way wherein they should go. Prov. 22.6. The lamentable experience that we have of the frowardness, and perverseness of age, Men and Women who overslipped their golden time of youth, chusing rather to hazard the eternall ruine of their souls by covering their ignorance, than to submit to a gentle cure thereof, is a sufficient evidence that the twigg had need be bended, while it is young. Nor is that the fittest time only to receive Principles, but also to retaine instruction. Old trees transplanted seldome thrive, nor do Walls builded in Winter usually stand. A new cloath (on the other side) hardly looseth its first dye, nor the vessell the savour of that liquor with which it was first seasoned. Timothy was trained up in the Scrip­tures, from his infancy, and departed not from them in his age.

2. We conceive all Religious Parents, will be sensi­ble, that by their engagement for their Children in Bap­tism, they stand bound to God on their behalf, to bring them up in the nurture and admonition of the Lord. Exo. 13.8, 14. The Jews were to instruct their (hildren in the reason of the Passover. And there is no doubt, but Abra­ham minded Isaac his Sonne of the Covenent made in his slesh.

2. But we are sensible, That our greatest opposition to this practice, will be from such as in years are no Chil­dren, but more than Children in understanding. These, through a sinfull loathness to discover their own igno­rance, and pretended modesty, will and do plead hard for an exemption from this usefull way of instruction. For our parts, as we are satisfied concerning their and our own duty, So resolving (through the grace of God) not to be defective on our part, we shall, as becomes those (who have the oversight of souls) require of them a performance of theirs, of which we verily believe they are sufficiently convinced in their own consciences; but that (without a faile of our duty to God) we may gra­tifie them as much, as may be, we shall (as we have said) be content to deale with them in a more private way, having it not in our designe to discover their infir­mities, but as much as in us lieth, to hide them. To this purpose we have resolved,

1. To allow some time on the week daies, in which they may come to us, or we to them, that we may discharge our duty in instructing them, and taking account of their pro­ficiency.

2. We shall be also content to gratifie them in point of pri­vacy, as to company, and conferre with each one apart (only here we except all young Women for we are sensible how many scandals have beenraised, and may be raised of us by such private examinations: but yet we shall allow sitch Women, what company themselves shall desire to have with them.)

3. If any through too much pride, shall think himself above [Page 15]Catechizing by way of Question and Answer, we shall be willing to deale with them by friendly conference. All that we aime at, is a cognisance of their knowledg in the Principles of Religion, and by what lawfull meanes we attaine it, we are not solicitous, so they have it and we for the discharge of our consciences be satisfied that they perish not for want of knowledg.

4. To take away all prejudice from our people. We have thought fit also further to declare, That we are sensi­ble of the distance which God hath set between Parents and Children, Masters and Servants: and far be it from us to do any thing which may render Superiours contemptible to such as are under them; we shall therefore carefully a­void, any such kind of Catechizing or conferring with persons that have a preheminency in respect of years, and place, before such as are young, or in any degree of subje­ction, or inferiority to them.

5. We are also sensible of differences betwixt the naturall parts of severall persons; and which have arisen or may arise, through a disproportion of education. We have therefore declared, That we will carefully avoid all rigour and harshness, and in the performance of this duty conforme our selves according to that measure of prudence which God hath given us, to the severall parts and capacities of those with whom we deale, so as to give all due encou­ragement to the weakest, and not the least discourage­ment to any; our design being to instruct and edify, not to confound or discredit them.

6. But yet we have thought sit to limit the age of such to whom we shall at present indulge the liberty of a private conference, or addresses to us for instruction. For although we judg such a course (however burdensome to us) at present necessary, considering the long omission of this exercise; yet we conceive a publick Catechizing farre more advantageou for the good of others, and would gladly lay in for posterity, a better foundation to build upon, in the Reformation of the Church, then we our selves have met with.

7. And lastly, As to the place, (for such persons, as will not be perswaded to come into the open Congregation upon the Lords Day) to meet us, we are not overmuch sollicitous. Whether it be in the Church, or some of our houses, or at their own dwellings, we shall leave this to the prudence of each particular Minister, and gratifie the weakness of our People in that circumstance, as they shall with any co­lourable reason desire at our hands.

CHAP. III. Concerning the forme to be used in Catechizing, and why we have made choice of that in the lesser Ca­techisme, advised by the late Reverend Assem­bly, &c.

VVE are not ignorant, how much some in the world (through weakness) are prejudiced a­gainst formes in matters of Religion. The Apostle hints the possibility of mens being possessed with a forme of God­liness, and denying the power thereof. Yet doubtless a forme of Godliness in any is more commendable, then a course of prophaneness. All know how much this part of the world in these late years hath been engaged against formes of Prayer. Though we hope judicious Christians will distinguish betwixt the lawfullness of a forme, and the lawfullness of this or that forme: and again, betwixt the lawfullness of using a forme, and the lawfullness of obli­ging Ministers and People constantly to the use of one and the same forme. The Apostle (who speaks slightly of a forme of godliness) yet speaketh honourably of a forme of sound Doctrine. 2 Tim. 1.13. And however some ignorant people may be offended at the sound of the word, yet we hope judicious Christians will judg, That as there were not much to be said against the constant usage of the same formes of Prayer, a Tim. 2.3. if they were alwaies to pray for the same [Page 17]things, without adding and detracting, (for surely God is not pleased with varying of phrases expressive of the same thing.) So the same right reason will informe them, that the Doctrine of the Gospell being sealed, (so that neither an Apostle nor Angell from Heaven may adde a­ny thing to it,) a forme of sound words, may be kept to cxpress that, we have therefore declared our judge­ment.

1. To make use of a forme, the lawfullness of it being evident, the expediency of it constraines us to this. For besides the disproportion of Ministers gifts and abilities, the capacity of our people doth require this at our hands, how shall they know what to answer? must we after e­very question expect a satisfaction by Euthusiasme? Nor let any tell us, this is but to learne Children by rote, and to nurse up a forme of Godliness; that the teaching of the Spirit is the Gospell teaching, &c. We would faine learne of these our weaker Brethren, what it is that Children learne at first otherwise then by rote? do they not learne to speake by rote? &c. Or why our Brethren suffer their Children to learne to write by Copies, (which are formes in that art) besides that some Children may be found so apprehensive, as to conceive the thing ex­pressed by the forme of words. However this Argu­ment lyeth as much against Timothies being instructed from his infancy, 2 Tim. 3.15. as against what we are driving at. And supposing that without the concur­rence of the sanctifying Spirit, the issue of this teaching, will be but a notionall knowledg in the head, and a forme of godliness in the life. May not as much be said against Preaching as against this? nor do we intend, either to anticipate, or justle out the teaching of the Spirit; we hope judicious Christians know how to distingiush betwixt ministeriall and effectuall teaching. Our designe is no higher by this exercise, then to prepare the way of the Lord in the souls of his People. But these Objections are too vaine to be insisted upon: Having agreed the lawfull­ness, and expediency, if not the necessity of using a forme, [Page 18]we come in the next place to agree the particular forme. Where

2. We declare our resolution, to make use of that forme which is found in the lesser Catecbisme, advised by the late Re­verend Assembly. We are aware, that this Agreement of ours may be liable to the exeptions of some and more es­pecially three forts of persons.

1. Such who can allow nothing good, but what was established by (what they call) the Church of England. These will possibly quarrell at our laying aside the forme prescribed in the Book of Common Prayer. We are very far from condemning those Reverend Persons, that had an hand in composing either of the Lyturgy in gene­rall, or that forme of Catechizing in particular: but ve­rily believe they walked up to their light, and did wor­thily in their generation. But surely, God expects high­er improvements from us, and we thinke any (reasona­ble learned) Divines upon perusall of that forme will find some Questions inserted, not so proper for a Cate­chism, and severall Fundamentull Priaciples of Religion, very obscurely hinted, if at all touched: Which toge­ther with the injunction of the Civil Power upon us to disuse that Book, is sufficient warrant for us without condemning our Reverend Fathers, to lay aside thoughts of using that.

2. A second fort are such, who for want of this form, when they entred upon their charges, have for a long time inured their people to another forme, either composed by themselves, or some other Reverend Men: Or else who out of a desire to conceale some opinions of their own in matters of Doctrine, chuse rather to make Catechismes of their own, then by the use of this to discover their o­pinions to the world by entring a dissent unto the things contained here. For these latter we have nothing to say it being very usuall for men to usher in [...], by, [...] to avoid which (as we shall more fully express by and by) we have pitched upon this forme. For the former, As we desire to reverence those of our [Page 19]Brethren, who indeaved to supply the defect of former times, by using their people to Catechismes, more full then that which then had the signature of publickautho­rity, and judge it but just they should reape the fruit of their own labours. So we hope, that ere this time they may have brought up their people to such a proficiency, in that forme, that they may pass on to this, and keep Uniformity with us, which we perswade our selves they will find more easie; because in matter they will find no difference. We have nothing to say to such as out of designe, or singularity, set up another method, judging that those lusts ought to be mortified and not humoured, and indulged. And for the opinion of some, that this forme is too large; Experience hath taught some of us the vanity of it, it being no more then Children of seaven yeares of age, have with much facility, in a short time got through.

3. But there is a third sort, who have nothing to say against it, but that it was agreed by that Reverend As­sembly, and they are over jealous for us, as if we would jurare in verba Magistri. To convince therefore our Brethren, that we have more to say for the adhering to this then any other forme extant, we shall shortly sa­tisfie our Brethren with our Reasons, why we have pitch­ed upon it.

There are five things which we judg reasonable for us to attend, in making choice of a forme of Catechism. 1. Fulness of matter. 2. Purity of Doctrine. 3. Brevity of Answers. 4. Plainnoss of phrase. 5. Orderliness. To which we may adde two others, which yet may be comprehended under the latter. 1. Uniformity, and 2. Pub­lick Authority.

And we hope every reasonable Christian will judge with us, that in the choice of a forme to be used in Ca­techizing, if we can find any forme, that hath in it a full Systeme of the Doctrine of the Gospell, and that in its na­tive purity, expressed plainly, and comprized in answers suited (for their brevity) to the capacity of the meanest, [Page 20]and this forme hath also the countenance of Publick Au­thority, and be generally approved and used by other Churches of the same perswasion with us in the things of God: this in all reason ought to be pitched upon by us, and preferred before any other forme, and may give a just supersedeas, to any needless indeavours of particu­lar persons, in compiling any other Catechismes for their particular Congregations, especially considering how sus­picious such actions may be, and of what ill consequence in opening the like doore of liberty to others, who possibly may have less ability, or further designes, and may too much affect a foolish singularity. Every understanding Christian will discerne, the reasonableness of these pro­perties and adjuncts in reference to the choice of a parti­cular forme.

1. Fullness of matter. The designe of Catechiz­ing being the instruction of people in all the Fun­damentall Points of the Gospell, in reason we should chuse such a forme as is a full Systeme of Do­ctrine.

2. Purity of Doctrine. Where the Doctrine of the Gospell is not dasht with erronens Principles, but the milke is (as the Apostle calls it) [...], sincere with­out mixture. That forme of Catechism is doubtless best, which is not, as many corrupting the word of God, but as of sincerity, as of God, as in the sight of God speaking in Christ, (as the Apostle speaketh of himself and his Preaching, 2 Cor. 2.17.) One great end of Catechizing is the preservation of the purity of Doctrine. The Devill himself grants his vote approbatory of Catechizing by a forme, as the probablest course to propagate errors, and Doctrines of Devils, (witness the Racovean Catechism) and those of the Romish Doctors, — Habet & vespae suos savos.

3. Brevity of Answers. For it is a way of instru­ction, fitted to every capacity, and the weakest memories, are to be considered in the exercise of it.

4. Plainness or perspicuity. Catechisticall Doctrine is called the Foundation by the Apostle, Heb. 6.1. Men use not to bestow carving worke upon foundation stones. Truth needs no flourishes to adorne her, she looks best in her native habit.

5. And lastly, Orderliness, is a thing not to be neg­lected. By which we chiefly understand here, an orderly Connexion of the Fundamentall Principles of Religion. This doth not only make the whole more beautifull, but tends much both to the helping of the memory, and the understanding also.

These things being chiefly desirable in the choice of a forme, and all of them (if we mistake not) evident to every judicious Christian in this particular forme, which we have pitched upon, we have from other two conside­rations been over-ruled to this choice.

1. From the consideration of the generall approbation which this forme hath received in the Churches of Christ. It be­ing that to the Doctrine of which the Churches of God in New England have subscribed, and the whole forme agreed upon, by Brethren of different perswasions, (a­mongst our selves) in matters of Church-Governement. It being also receive by the Church of God in Scotland, and agreed to be used as part of the intended, and desired Uniformity betwixt the two Nations, and that in which our Brethren of the Province of London, and in other As­sociations in sever all Counties have agreed; And we are aware of how much consequence it is, especially as to matters of Doctrine, in the things of Religion, that Christians should learne to speak [...] the same thing: That passage of the Apostle, 1 Cor. 1.10. doth in this thing lay a Law upon us.

Now I beseech you Brethren, by the name of our Lord Je­sus Christ, that you all speake the same thing, and that there be no divisions amongst you.

2. Nor lastly, Do we think the authority inconsidera­ble, with which that forme is more clothed then any o­ther. If we should not allow that Reverend Assembly, [Page 22]which composed that forme to have had all the form ali­ties of an Ecclesiasticall Synod, and consequently de­ny the obligation of their Acts, yet it must be confes­sed, 1. That they were convened and directed to this work, by Authority of Parliament. 2. That this was a worke proper to them. 3. That there were many of them, and those holy and Learned Men, Pastors of severall Churches, mighty in the Scriptures, furnished with all internall qualifications, for the work to which the pro­vidence of God called them. 4. That in the composing of it, it was set up like a Butt, against which any of that As­sembly (in which were also persons of differing perswa­sions) might shoot their Arrowes: and every parcell of it deliberately perused. That being thus composed, it was openly read in the Parliament, by that Parliament Ordered to be Published, and all due care taken, that it might be saithfully communicated to the Nation from the Press.

We must profess, when we consider the matter, the forme, the Composers, the care taken in the Composure, and Publication, the intendment of the Assembly in Com­posing, and of the Parliament in the Publication, we cannot but admire, the designs of any, who since the Pub­lication of that, hath needlesly laboured to Publish any other Catechisme of his own, at least with any designe to use it in the publick Congregations, and for our own parrs, if we could allow our selves such an humour, we should feare it would signifie to the world that we had some designs under some covert expressions, to innovate in matter of Doctrine, or that we too much sancied our own methods, and singularities, or at least that we were not so well wishers to Uniformity, in matters of pra­ctice in the things of God, as we desire we may be found in our generations. And thus much we hope may satisfie our Brethren for our resolutions concerning the choice of this particular forme.

CHAP. IV. Giving an account of the two last Articles of our Agree­ment concerning Catechizing.

THe two last Branches respect our Agreement in judgment concerning the persons upon whom this duty is incumbent, and our Agreement as to point of practice, in order to the enforcing of it where there shall appear to us a wilfull neglect of it.

As to the first, We humbly conceive it a duty incum­bent, upon all those who have the charge of others, though in a different degree and manner.

1. Upon Magistrates, Qua Magistrates, to command the performance of it; and to take care that those under their charge discharge their duty in it; we find an honou­rable mention in Scripture, of those godly Princes, that commanded the performance of those things, from their Priests, and Levites, and people, which God had given them in charge to do. 2 King. 22.12. Josiah commanded Hilkiah and Ahikam, and Achbor, and Shaphan, and Asahiah to go and enquire of the Lord for him: and again he command­eth the people to keep the Passeover. Asa commanded his peo­ple to seek the Lord, and to do the Law, 2 Chro. 14.4. 2 Chron. 29.21, 24, 27. and Command­ment. Hezekiah commands the Priest to offer Sacrifice and the Levites to sing. Manasseth when he was turn­ed to God commanded the people to seek the Lord God of Is­rael. And we cannot think that the Schooles of the Pro­phets (of which we read so often in the Old Testament) were erected otherwise then by publick Authority. We are sure if the Magistrate be entrusted with the custody of both Tables, this will follow. We will easily grant that the Magistrate hath nothing to do, to command that in the worship of God which God hath not first command­ed: But that it is not his concernment (by the interpositi­on of his civill authority) to inforce the observation of [Page 24]what God hath commanded, is a piece of new Divinity to us, and we conceive calculated only for the Meridian of some Atheisticall Principles. We are sure those who neglect these duties are evill doers, and to such the Apo­stle tells us the Magistrate ought to be a terror. We con­clude therefore with the suffrage of that never enough re­nowned Synod of Dort. Acta Syn. Dord. sess 17 ^a. — Ut omnes diligenter officium fa­ciant rogandierunt Magistratus Christiani, ut tam sanctum & necessarium opus authoritate suâ promoveant. And we bless God that we are not out of hopes of seeing our desires in this thing. We shall beg of God, that as he hath in the su­preame Councell of the Land, given strength to conceive and to bring to the birth, something of this nature, so that in his own time he would give also sttength to bring it forth: But we shall proceed to such, whom the work more immediately concerns: Those are suchas have the charge of others under their more immediate inspection. 1. All Ministers of the Gospell, and Elders of Churches. 2. Such as are entrusted with the education of youth in Schooles. 3. Such as have an Oeconomicall charge, either as Parents or Masters.

1. For such as are Elders of Churches, we conceive the case is plaine enough, not to dispute whether Pastor and Teacher be two distinct offices, or exhorting, and teach­ing two distinct acts of the same office. We conceive it the duty of all such as have a pastorall charge, under a larger or stricter notion, this being common to both to feed the people with wisdome and understanding, we know none will dispute this with us. As for such Church­es where are Ruling Elders, we cannot wholly exempt them from this concernment. The secluding of the ignorant from the Lords Supper, being an act of Jurisdiction, in which all that rule in the Church, in reason must be concerned, and we cannot judg it reasonable, that they should be blindfolded in judgment. Besides that we find this the express sense of the Synod of Dort, in the place before men­tioned, and the Decree of the Magistrates of Geneva, (be­forementioned) includeth them.

2. For such as are intrusted with the education of youth [Page 25]in Schooles, Ʋt juventus Christiana à teneris annis, in fundamentis verae Religionis, instituatur, &c. Triplex Cate­chizandi ratio, observare debet domestica à Parentibus, Scholastica, à Iudimagistris & Ecclefiastica à Pastoribus, senioribus, & Lectoribus, &c. Acta Synodi Dordrac. sess. 17 ^a. We conceive we have no obscura hints in Scripture, The Jewish Schooles being principally for in­structing youth in their Law, and we conceive we have made an ill exchange under the Gospell; if the design of our Schooles should be meerly to acquaint youth with the stile, and matter of Heathenish Authors, while in the mean time there is no regard of the knowledg of God. Nor can we conceive it ought to be neglected in petty Schooles, for wherefore do Children learne to read the Scriptures, but in order to the comprehending of the Do­ctrine contained in them? for which we conceive Cate­chizing the most proper and accommodate meanes: This hath made us resolve to press this duty upon all Schoole-masters, and Schoole-dames in our Parishes, and we hope we shall in it approve our selves to the consciences of all such, as desire to know and feare the Lord.

3. The third sort are such as are Parents and Masters, their duty lies in reference to their Children and Ser­vants. We have spoken so much before to prove this their duty from the example of Abraham, David, Timothies mo­ther, and grandmother, the command of God, Deut. 6.7. and Exod. 12. that we need not repeate any thing, how Parents (without instructing their Children in the Princi­ples of Religion, should according to the Apostles com­mand bring them up in the nurture and admonition of the Lord, we cannot tell. Nor what account Masters shall in the great day of the Lord, be able to give concerning their Servants for whose souls they shall certainly have some account to make. It is an honourable record, the holy Ghost hath left of Cornelius, Acts 10.2. that he was a devout man, and one that feared God with all his house, which gave much almes to the people, and prayed alway. We judg it a good old Principle, that the Master of a Family, is there a Prophet, Priest, and a King? A Prophet to instruct his Fa­mily, by Reading and Catechizing, a Priest to pray for them, and a Prince to rule them, and to see to the executi­on of the will of God, by those within his doors, and ex­pelling such as will not: in this they have David's [Page 26]president, Psalm 101.2, 3, 4, 6, 7.

As to the last thing mentioned in our Agreement, be­cause it may possibly give some cause of stumbling, we shall adde a few words to convince our Brethren of the reasonableness of it.

The Magistrate not pleasing yet to interpose his Civill Authority, enjoyning Parents and Shoole-masters, &c. to do their duty. We have been at the greatest loss to consider, how those who are engaged to this duty, and whom no private or more publick admonition will quicken to the performance of their duty; may be enga­ged to the performance, or deterred from the neglect of their severall duties in this thing: Corporall and pecuni­ary mulcts, being neither lawfull for us to impose, nor yet proper to the sohere wherein God hath set us. We find the Divines of Hassia, and Helvetia, and Breme, together with Reverend Diodate, and Tronchinus, thus giving in their sense in their Papers presented to the Synod of Dort concerning this Subject. Acta Syn. Dord. sess. 15 ^a. Jud. Hassiac. Ad Coenae Dontinicae usum, praesertim in pagie nemo admittatur nisi qui Doctrinam Cate­chisticam proberteneat, & fidei suae rationem, coram totâ ecclesiâ publicè-redd it. Sponsi non copulabuntur, nisi pastoribus suis in Religione Christianâ profectus, satis comprobaverint. The Helvetian Divines thus,

Ut discendi studium accendatur & foveatur, quicun (que) Ma­trimonium suum publicè consecrari volunt, tenentur se sistere Pastori suo, ut huic suum in causa Religionis profectum probent. Est (que) penes pastorem, horum vel petitionem admittere, vel sus­pendere, Helvetiorum Judicium. ibid. certum (que) praescribere tempus, &c. — Nemo etiam ex juvenibus ad Coenae communionem admittitur; nisi prius exa­minatur an mysterium hoc sanctum probè intelligat. —Ex ju­nioribus non admittitur test is Baptismi nisi prius examinetur an mysterium Baptismi, & quodnam sit officium test is intel­ligat.

Qui Matrimonium meditantur, ei (que) benedici volunt, pri­vatim occasione, Bremensuum Judic. ibid. prudentor & amicè eaptâ (quale apud Au­gust. de Catechizandis rudibus est legere) de Religione seu oc­culte, & quasi aliud agatur, audiripossuni. Similiter opportu­num [Page 27]erit Christianum cum eo instituere colloquium qui infan­tem suum tingendum offert, aut qui ad Baptismum test is adhi­betur: In primis autem ad Sacram Coenam, nemo sine justâ fidei, ac vitae exploratione, ac religiosa stipulatione est admittendus.

Pastores—Omne ope at (que) etiam pro authoritate suâ id a juni­nioribus pueris, & puellis exposcant & obtineant. Judicium Jo­hannis Deodati & Theod. Tron­chin. ibid.

The Divines of Great Brittain, insist only upon the Magistrates Authority.

Our Question being only concerning the power, which may be exercised by the Officers of the Church untill the Magistrate pleaseth to exercise his power. We have only to consider what the other Divines thought in this case; Their advice is reducible to these heads:

• 1. That Ministers should deny Marriage to such as should not first give them account of their faith.
• 2. That they should deny, to admit any as Sureties in Baptism, who should not first do the like.
• 3. That they should before the Baptizing of the Chil­dren of any offered to Baptism, take a Catechisticall ac­count of the Parents, (in case he refuseth they do not ad­vise the withholding Baptism.)
• 4. That they admit none to the Sacrament of the Lords Supper, but such as shall first openly give an ac­count of their proficiency in the knowledg of the Princi­ples of Religion.

For the first of these, Marriage being an Ordinance of God, which concerns men, as men, not as Christians, and Members of a Church meerly, and the Act being a Civil Act, and being not within the Ministeriall commission, which the Gospell Ministers have from Christ, (though an Act to which we conceive they may be commissioned from the Civil Magistrate, and most proper for them to performe by the Application of the generall Acts of their Office exhoting and prayer: they being persons most fit for those works, and Marriage the most weighty action of our lives, and fit to be attended with exhortation and prayer and so sanctified.) We cannot see clearly what power Ministers as Ministers, have upon the solemnization [Page 28]of Marriage, to engage parties to be Married to a submis­sion to this duty, though we judg it necessary that Christi­ans who are concerned to marry in the Lord, and to car­ry themselves in their relations, as becometh the Gospell of Christ, should be instructed in the Christian faith, and know the relative duties which the Gospel requireth of them.

As to the second, If we could suppose Sureties in Bap­tism in all cases necessary, or expedient, we should judg it reasonable and necessary, that he who admits them under that notion, for the education of a Child, in the true Religion, should be first assured that they should be fit for such an undertaking. But we cannot lay much stress there, because it neither appears to us from Scrip­ture-precept, or president, that such Sureties ought to be admited; nor yet have we any record of any Compatres, for many hundreds of years after Christ; Propatres indeed were allowed, in case the Parents were unknown, dead, sick, or absent upon necessary occasions: and there is none ignorant how grosly that usuage of the latter Church hath been and is still abused in the Church of Rome, and how absurdly it hath been used in our own Church.

3. Concerning Baptism, we do cleary agree, that it is a piece of prudence fit to be exercised, when persons come to us to desire Baptism for their Children, to try if we can get an account of their proficiency in the knowledg of Religion, and we shall our selves (as we see occasion) practise it. But in case any Parents be so stubborn, that they refuse to give us an account whether this may be judged by us a sufficient warrant to deny, or withhold the administration of the Ordinance to the Child, is not so cleare to us. Our Reverend Brethren in the Synod of Dort say no more, then opertunum tempus erit, &c. it would be a fit time to deale with such Parents. It is true, that Bap­tism belongs to the Child in the right of the Parent, and that the unbelieving Parent hath no such right, but it is as certain that the Child may have a claime in the right of either Parent, and that not the immediate Parent only.

As to the fourth, We are the more confident, that it is our duty to withhold the other Sacrament from such refusers, not only because we find this the Unanimous sense of the Churches of God, met in the Synod of Dort, and also of se­verall Divines in their particular writings, but because the Apostle plainly tells us, that he who discerneth not the Lords body, eateth and drinketh unworthily, and so becomes guilty of the Body and Blood of Christ, and eateth judgment to himself. And we being Stewards of the Mysteries of God (of whom it is required that they should be faithfull, 1 Cor. 4.1, 2.) cannot conceive we should be faithfull in dispen­sing of that Sacred Mystery, to those concerning whom we have no evidence, that they are able to examine them­selves, or to discerne the Lords Body. We must therefore look upon such, 1. As Ignorant, and upon that account unwor­thy. 2. As Scandalous, obstinately refusing instruction, and upon that account also unworthy of that Commu­nion.

And it being (as before) concluded from Scripture, from reason, and from the Judgment of all the Divines in that famous (aforementioned) Synod, and by diverse others in their particular writings, to be the duty of Parents and Masters of Families, and such as have the education of youth in Schooles, to be a piece of their duty also; in not doing of it, they shall fail in their duty, both to God, and to the souls of those committed to their charge, and there­fore will deserve the more private admonition of the Pa­stor, and more publick admonition of the Church, if that will not do; and being under such admonition, we shall conceive it our duty to withhold the Administration of the Lords Supper to them, as persons that are scandalous, untill such time as we have evidence of their submission and reformation: Only we thinke the case of these may admit of exception in the case of such Parents and Gover­nours as cannot read, and some other speciall cases. We have therefore added, [In case they refuse to instruct them themselves, or else to send them to us to be instructed:] We hope we speak to persons, that know so well the Autho­rity, [Page 30]which God hath give them over their Children, or Servants, that none of them will say to us, what if we can­not make them come? surely the rod of Correction is not only made, but also put into the hands of Parents and Master too for the backs of such fooles: And as none is fit to be trusted, with the government of the bodies of Chil­dren or Servants, who if they should be so lazy that they would not worke, could not tell how to bring them to a better mind: So we judg them every way as unfit to be trusted with their souls, who know not how to use their Authority to them, to make them submit to the Instru­ction of their souls in the things of God.