DIRECTIONS FOR THE RIGHT TEACHING OF CHILDREN AND SERVANTS, SO AS MAY
BE MOST LIKELY TO HAVE SUCCESS.
I HERE suppose them utterly untaught that you have to do with; and
therefore shall direct you what to do, from the very first beginning
of your teaching, and their learning. And I beseech you study this
chapter more than many of the rest; for it is an unspeakable loss that
befalls the church, and the souls of men, for want of skill, and will,
and diligence, in parents and masters in this matter.
_Direct._ I. Cause your younger children to learn the words,
though they be not yet capable of understanding the matter. And do not
think as some do, that this is but to make them hypocrites, and to
teach them to take God's name in vain: for it is neither vanity nor
hypocrisy to help them first to understand the words and signs, in
order to their early understanding of the matter and signification.
Otherwise no man might teach them any language, nor teach them to read
any words that be good, because they must first understand the words
before the meaning. If a child learn to read in a Bible, it is not
taking God's name or word in vain, though he understand it not; for it
is in order to his learning to understand it; and it is not vain which
is to so good a use: if you leave them untaught till they come to be
twenty years of age, they must then learn the words before they can
understand the matter. Do not therefore leave them the children of
darkness, for fear of making them hypocrites. It will be an excellent
way to redeem their time, to teach them first that which they are
capable of learning: a child of five or six years old can learn the
words of a catechism or Scripture, before they are capable of
understanding them. And then when they come to years of understanding,
that part of their work is done, and they have nothing to do but to
study the meaning and use of those words which they have learned
already. Whereas if you leave them utterly untaught till then, they
must then be wasting a long time to learn the same words which they
might have learned before; and the loss of so much time is no small
loss or sin.
_Direct._ II. The most natural way of teaching children the
meaning of God's word, and the matters of their salvation, is by
familiar talk with them suited to their capacities: begin this betimes
with them while they are on their mother's laps, and use it
frequently. For they are quickly capable of some understanding about
greater matters as well as about less; and knowledge must come in by
slow degrees: stay not till their minds are prepossessed with vanity
and toys, Prov. xxii. 6.
_Direct._ III. By all means let your children learn to read,
though you be never so poor, whatever shift you make. And if you have
servants that cannot read, let them learn yet, (at spare hours,) if
they be of any capacity and willingness. For it is a very great mercy
to be able to read the holy Scripture, and any good books themselves,
and a very great misery to know nothing but what they hear from
others. They may read almost at any time, when they cannot hear.
_Direct._ IV. Let your children when they are little ones read much
the history of the Scriptures. For though this, of itself, is not
sufficient to breed in them any saving knowledge, yet it enticeth them
to delight in reading the Bible, and then they will be often at it
when they love it; so that all these benefits will follow. 1. It will
make them love the book (though it be but with a common love). 2. It
will make them spend their time in it, when else they would rather be
at play. 3. It will acquaint them with Scripture history, which will
afterwards be very useful to them. 4. It will lead them up by degrees
to the knowledge of the doctrine, which is all along interwoven with
the history.
_Direct._ V. Take heed that you turn not all your family
instructions into a customary, formal course, by bare readings and
repeating sermons from day to day, without familiar personal
application. For it is ordinarily seen that they will grow as sleepy,
and senseless, and customary, under such a dull and distant course of
duty, (though the matter be good,) almost as if you had said nothing
to them. Your business therefore must be to get within them, and
awaken their consciences to know that the matter doth most nearly
concern them, and to force them to make application of it to
themselves.
_Direct._ VI. Let none affect a formal, preaching way to their
families, except they be preachers themselves, or men that are able
for the ministry: but rather spend the time in reading to them the
powerfullest books, and speaking to them more familiarly about the
state and matters of their souls. Not that I think it unlawful for a
man to preach to his family, in the same method that a minister doth
to his people; for no doubt he may teach them in the profitablest
manner he can; and that which is the best method for a set speech in
the pulpit, is usually the best method in a family. But my reasons
against this preaching way ordinarily, are these:--1. Because it is
very few masters of families that are able for it (even among them
that think they are); and then they ignorantly abuse the Scripture, so
as tends much to God's dishonour. 2. Because there is scarce any of
them all, but may read at the same time, such lively, profitable books
to their families, as handle those things which they have most need to
hear of, in a far more edifying manner than they themselves are able
(except they be so poor that they can get no such books). 3. Because
the familiar way is most edifying; and to talk seriously with children
and servants about the great concernments of their souls, doth
commonly more move them than sermons or set speeches. Yet because
there is a season for both, you may sometimes read some powerful book
to them, and sometimes talk familiarly to them. 4. Because it often
comes from pride, when men put their speech into a preaching method to
show their parts, and as often nourisheth pride.
_Direct._ VII. Let the manner of your teaching them be very often
interlocutory, or by way of questions. Though when you have so many or
such persons present, as that such familiarity is not seasonable, then
reading, repeating, or set speeches may do best; but at other times,
when the number or quality of the company hindereth not, you will find
that questions and familiar discourse are best. For, 1. It keepeth
them awake and attentive, when they know they must make some answer to
your questions; which set speeches, with the dull and sluggish, will
hardly do. 2. And it mightily helpeth them in the application; so that
they much more easily take it home, and perceive themselves concerned
in it.
_Direct._ VIII. Yet prudently take heed that you speak nothing to
any in the presence of others, that tends to open their ignorance or
sin, or the secrets of their hearts, or that any way tendeth to shame
them (except in the necessary reproof of the obstinate). If it be
their common ignorance that will be opened by questioning them, you
may do it before your servants or children themselves, that are
familiar with each other, but not when any strangers are present. But
if it be about the secret state of their souls that you examine them,
you must do it singly, when the person is alone. Lest shaming and
troubling them make them hate instruction, and deprive them of all the
benefit of it.
_Direct._ IX. When you come to teach them the doctrine of
religion, begin with the baptismal covenant, as the sum of all that is
essential to christianity; and here teach them briefly all the
substance of this at once. For though such general knowledge will be
obscure, and not distinct and satisfactory, yet it is necessary at
first; because they must see truths set together: for they will
understand nothing truly, if they understand it but independently by
broken parts. Therefore open to them the sum of the covenant or
christian religion all at once, though you say but little at first of
the several parts. Help them to understand what it is to be baptized
into the name of the Father, Son, and Holy Ghost. And here you must
open it to them in this order. You must help them to know who are the
covenanters, God and man: and first the nature of man is to be opened,
because he is first known, and God in him who is his image. Familiarly
tell them, "That man is not like a beast that hath no reason, nor
free-will, nor any knowledge of another world, nor any other life to
live but this: but he hath an understanding to know God, and a will to
choose good and refuse evil, and an immortal soul that must live for
ever: and that all inferior creatures were made for his service, as he
was made for the service of his Creator. Tell them that neither man,
nor any thing that we see, could make itself; but God is the Maker,
Preserver, and Disposer of all the world. That this God is infinite in
power, and wisdom, and goodness, and is the Owner, and Ruler, and
Benefactor, Felicity, and End of man. That man was made to be wholly
devoted and resigned to God as his Owner, and to be wholly ruled by
him as his Governor, and to be wholly given up to his love and praise
as his Father, his Felicity, and End. That the tempter having drawn
man from this blessed state of life, in Adam's fall the world fell
under the wrath of God, and had been lost for ever, but that God of
his mercy provided us a Redeemer, even the eternal Son of God; who
being one with the Father, was pleased to take the nature of man, and
so is both God and man in one person; who being born of a virgin,
lived among men, and fulfilled the law of God, and overcame the
tempter and the world, and died as a sacrifice for our sins, to
reconcile us unto God. That all men being born with corrupted natures,
and living in sin till Christ recover them, there is now no hope of
salvation but by him. That he hath paid our debt, and made
satisfaction for our sins, and risen from the dead, and conquered
death and Satan, and is ascended and glorified in heaven; and that he
is the King, and Teacher, and High Priest of the church. That he hath
made a new covenant of grace and pardon, and offered it in the
Scriptures and by his ministers to the world; and that those that are
sincere and faithful in this covenant shall be saved, and those that
are not shall remedilessly be damned, because they reject this Christ
and grace, which is the last and only remedy. And here open to them
the nature of this covenant: that God doth offer to be our reconciled
God, and Father, and Felicity; and Christ to be our Saviour, to
forgive our sins, and reconcile us to God, and renew us by his Spirit;
and the Holy Spirit to be our Sanctifier, to illuminate, and
regenerate, and confirm us; and that all that is required on our
part, is such an unfeigned consent, as will appear in the performance
in our serious endeavours. Even that we wholly give up ourselves to be
renewed by the Holy Spirit, to be justified, taught, and governed by
Christ, and by him to be brought again to the Father, to love him as
our God and End, and to live to him, and with him for ever. But
whereas the temptations of the devil, and the allurements of this
deceitful world, and the desires of the flesh, are the great enemies
and hinderances in our way, we must also consent to renounce all
these, and let them go, and deny ourselves, and take up with God
alone, and what he seeth meet to give us, and to take him in heaven
for all our portion. And he that consenteth unfeignedly to this
covenant, is a member of Christ, a justified, reconciled child of God,
and an heir of heaven, and so continuing, shall be saved; and he that
doth not shall be damned. This is the covenant, that in baptism we
solemnly entered into with God the Father, Son, and Holy Ghost, as our
Father and Felicity, our Saviour, and our Sanctifier." This in some
such brief explication, you must familiarly open to them again and
again.
_Direct._ X. When you have opened the baptismal covenant to them,
and the essentials of christianity, cause them to learn the creed, the
Lord's prayer, and the ten commandments. And tell them the uses of
them; that man having three powers of soul, his understanding, his
will, and his obediential or executive power, all these must be
sanctified, and therefore there must be a rule for each; and that
accordingly the creed is the summary rule to tell us what our
understandings must believe; and the Lord's prayer is the summary rule
to direct us what our wills must desire and our tongues must ask; and
the ten commandments are the summary rules of our practice: and that
the holy Scripture, in general, is the more large and perfect rule of
all; and that all that will be taken for true christians, must have a
general, implicit belief of all the holy Scriptures, and a particular,
explicit belief, desire, and sincere practice, according to the
creeds, Lord's prayer, and ten commandments.
_Direct._ XI. Next teach them a short catechism (by memory) which
openeth these a little more fully, and then a larger catechism. The
shorter and larger catechisms of the Assembly are very well fitted to
this use. I have published a very brief one myself, which in eight
articles or answers containeth all the essential points of belief, and
in one answer, the covenant consent, and in four articles or answers
more, containeth all the substantial parts of christian duty; the
answers are some of them long for children;[52] but if I knew of any
other that had so much in so few words, I would not offer this to you,
because I am conscious of its imperfections. But there are very few
catechisms that differ in the substance; whichever they learn, let
them as they go have your help to understand it, and let them keep it
in memory to the last.
_Direct._ XII. Next open to them more distinctly the particular
part of the covenant and catechism. And here I think this method most
profitable for a family: 1. Read over to them the best expositions
that you can get on the creed, the Lord's prayer, the ten
commandments, which are not too large to confound them, nor too brief,
so as to be hardly understood. For a summary, "Mr. Brinsley's True
Watch" is good; but thus to read to them, such as "Mr. Perkins on the
Creed," and "Dr. King on the Lord's Prayer," and "Dodd on the
Commandments," are fit; so that you may read one article, one
petition, and one commandment at a time; and read these over to them
divers times. 2. Besides this, in your familiar discourse with them,
open to them plainly one head or article of religion at a time, and
another the next time, and so on till you come to the end. And here,
(1.) Open in one discourse the nature of man and the creation. (2.) In
another, (or before it,) the nature and attributes of God. (3.) In
another, the fall of man, and especially the corruption of our nature,
as it consisteth in an inordinate inclination to earthly and fleshly
things, and a backwardness, or averseness, or enmity to God and
holiness, and the life to come; and the nature of sin; and the
impossibility of being saved till this sin be pardoned, and these
natures renewed, and restored to the love of God and holiness, from
this love of the world and fleshly pleasures. (4.) In the next
discourse, open to them the doctrine of redemption in general, and the
incarnation, and natures, and person of Christ, particularly. (5.) In
the next, open the life of Christ, his fulfilling the law, and his
overcoming the tempter, his humble life, and contempt of the world,
and the end of all, and how he is exemplary and imitable unto us. (6.)
In the next, open the whole humiliation and suffering of Christ, and
the pretences of his persecutors, and the ends and uses of his
suffering, death, and burial. (7.) In the next, open his resurrection,
the proofs, and the uses of it. (8.) In the next, open his ascension,
glory, and intercession for us, and the uses of all. (9.) In the next,
open his kingly and prophetical offices in general, and his making the
covenant of grace with man, and the nature of that covenant, and its
effects. (10.) In the next, open the works or office of the Holy Ghost
in general, as given by Christ to be his agent in men on earth, and
his great witness to the world; and particularly open the
extraordinary gift of the Spirit to the prophets and apostles, to
plant the churches, and indite and seal the Holy Scriptures; and show
them the authority and use of the Holy Scriptures. (11.) In the next,
open to them the ordinary works of the Holy Ghost, as the illuminator,
renewer, and sanctifier of souls, and in what order he doth all this,
by the ministry of the word. (12.) In the next, open to them the
office, and use, and duty of the ordinary ministry, and their duty
toward them, especially as hearers, and the nature and use of public
worship, and the nature and communion of saints and churches. (13.) In
the next, open to them the nature and use of baptism and the Lord's
supper. (14.) In the next, open to them the shortness of life, and the
state of souls at death, and after death, and the day of judgment, and
the justification of the righteous, and the condemnation of the wicked
at that day. (15.) In the next, open to them the joys of heaven, and
the miseries of the damned. (16.) In the next, open to them the vanity
of all the pleasure, and profits, and honour of this world, and the
method of temptations, and how to overcome them. (17.) In the next,
open to them the reason and use of suffering for Christ, and of
self-denial, and how to prepare for sickness and death. And after
this, go over also the Lord's prayer, and the ten commandments.
_Direct._ XIII. After all your instructions make them briefly
give you an account in their own words of what they understand and
remember of all; or else the next time to give account of the former.
And encourage them for all that is well done in their endeavours.
_Direct._ XIV. Labour in all to keep up a wakened, serious attention,
and still to print upon their hearts the greatest things. And to that
end, for the matter of your teaching and discourse, let nothing be so
much in your mouths, as, 1. The nature and relations of God. 2. A
crucified and a glorified Christ, with all his grace and privileges.
3. The operations of the Spirit on the soul. 4. The madness of
sinners, and the vanity of the world. 5. And endless glory and joy of
saints, and misery of the ungodly after death. Let these five points
be frequently urged, and be the life of all the rest of your
discourse. And then for the manner of your speaking to them, let it be
always with such a mixture of familiarity and seriousness that may
carry along their serious attentions, whether they will or no. Speak
to them as if they or you were dying, and as if you saw God, and
heaven, and hell.
_Direct._ XV. Take each of them sometimes by themselves, and
there describe to them the work of renovation, and ask them, whether
ever such a work was wrought upon them. Show them the true marks of
grace, and help them to try themselves; urge them to tell you truly,
whether their love to God or the creature, to heaven or earth, to
holiness or flesh-pleasing, be more; and what it is that hath their
hearts, and care, and chief endeavour: and if you find them
regenerate, help to strengthen them; if you find them too much
dejected, help to comfort them; and if you find them unregenerate,
help to convince them, and then to humble them, and then to show them
the remedy in Christ, and then show them their duty that they may have
part in Christ, and drive all home to the end that you desire to see;
but do all this with love, and gentleness, and privacy.
_Direct._ XVI. Some pertinent questions which by the answer will
engage them to teach themselves, or to judge themselves, will be
sometimes of very great use. As such as these; "Do you not know that
you must shortly die? Do you not believe that immediately your souls
must enter upon an endless life of joy or misery? Will worldly wealth
and honours, or fleshly pleasures, be pleasant to you then? Had you
then rather be a saint, or an ungodly sinner? Had you not then rather
be one of the holiest that the world despised and abused, than one of
the greatest and richest of the wicked? When time is past, and you
must give account of it, had you not then rather it had been spent in
holiness, and obedience, and diligent preparation for the life to
come, than in pride, and pleasure, and pampering the flesh? How could
you make shift to forget your endless life so long? or to sleep
quietly in an unregenerate state? What if you had died before
conversion, what think you had become of you, and where had you now
been? Do you think that any of those in hell are glad that they were
ungodly? or have now any pleasure in their former merriments and sin?
What think you would they do, if it were all to do again? Do you
think, if an angel or saint from heaven should come to decide the
controversy between the godly and the wicked, that he would speak
against a holy and heavenly life, or plead for a loose and fleshly
life? or which side think you he would take? Did not God know what he
did when he made the Scriptures? Is he, or an ungodly scorner, to be
more regarded? Do you think every man in the world will not wish at
last that he had been a saint, whatever it had cost him?" Such kind of
questions urge the conscience, and much convince.
_Direct._ XVII. Cause them to learn some one most plain and pertinent
text, for every great and necessary duty, and against every great and
dangerous sin; and often to repeat them to you. As Luke xiii. 3, 5,
"Except ye repent, ye shall all perish." John iii. 5, "Except a man
be born again of water and the Spirit, he cannot enter the kingdom of
heaven." So Matt. xviii. 3; Rom. viii. 9; Heb. xii. 14; John iii. 16;
Luke xviii. 1, &c. So against lying, swearing, taking God's name in
vain, flesh-pleasing, gluttony, pride, and the rest.
_Direct._ XVIII. Drive all your convictions to a resolution of
endeavour and amendment, and make them sometimes promise you to do
that which you convinced them of; and sometimes before witnesses. But
let it be done with these necessary cautions: 1. That you urge not a
promise in any doubtful point, or such as you have not first convinced
them of. 2. That you urge not a promise in things beyond their present
strength; as you must not bid them promise you to believe, or to love
God, or to be tender-hearted, or heavenly-minded; but to do those
duties which tend to these, as to hear the word, or read, or pray, or
meditate, or keep good company, or avoid temptations, &c. 3. That you
be not too often upon this, (or upon one and the same strain in the
other methods,) lest they take them but for words of course, and
custom teach them to contemn them. But seasonably and prudently done,
their promises will lay a great engagement on them.
_Direct._ XIX. Teach them how to pray, by forms or without, as is
most suitable to their ease and parts; and either yourself, or some
that may inform you, should hear them pray sometimes, that you may
know their spirit, and how they profit.
_Direct._ XX. Put such books into their hands as are meetest for
them, and engage them to read them when they are alone; and ask them
what they understand and remember of them. And hold them not without
necessity so hard to work, as to allow them no time for reading by
themselves; but drive them on to work the harder, that they may have
some time when their work is done.
_Direct._ XXI. Cause them to teach one another when they are
together. Let their talk be profitable. Let those that read best, be
reading sometimes to the rest, and instructing them, and furthering
their edification. Their familiarity might make them very useful to
one another.
_Direct._ XXII. Tire them not out with too much at once; but give
it them as they can receive it. Narrow-mouthed bottles must not be
filled as wider vessels.
_Direct._ XXIII. Labour to make all sweet and pleasant to them;
and to that end sometimes mix the reading of some profitable history;
as the "Book of Martyrs," and "Clarke's Martyrology," and his "Lives."
_Direct._ XXIV. Lastly, entice them with kindnesses and rewards.
Be kind to your children when they do well, and be as liberal to your
servants as your condition will allow you. For this maketh your
persons acceptable first, and then your instructions will be much more
acceptable. Nature teacheth them to love those that love them, and do
them good, and to hearken willingly to those they love. A small gift
now and then, might signify much to the further benefit of their
souls.
_Direct._ XXV. If any shall say, that here is so much ado about
these directions, as that few can follow them; I entreat them to
consult with Christ that died for them, whether souls be not precious,
and worth all this ado? And to consider how small a labour all this
is, in comparison of the everlasting end; and to remember, that all is
gain and pleasure, and a delight to those that have holy hearts; and
to remember, that the effects to the church and kingdom, of such holy
government of families, would quite over-compensate all the pains.
[52] It is in my Universal Concord, and by itself.