The first Duty of Parents for the Souls of their Children, is, to Consecrat [...] them to God in Baptism.

First, They ought to Consecrate their Children to God in Baptism, so [Page 5] soon as conveniently they can: They cannot better express their gratitude to God for blessing them with Children, than by presenting them to him again in this holy Ordinance; that he may set his Seal upon them, and admit them into his House and Family; that he may bestow upon them the Priviledges of his Children, and give them a Right and Title to the Blessedness, the Grace and Glory purchased by Jesus Christ. It is for this End that Baptism is institu­ted; not only to be a Ceremony of Ad­mission into the Church, but to Seal un­to us the Pardon of our Sins, to assure us of the Divine Favour, to make us Members of Christ, Heirs of God, and Inheritours of the Kingdom of Heaven, if we by wilful impenitency and unbelief, do not afterwards hin­der and frustrate the Virtue there­of.

It is not necessary for Parents to en­quire how such things are done by Bap­tism; it is enough for them to know, That God hath appointed Baptism for those Ends, and we are sure that He appoints nothing in vain: Our Saviour is said, Eph. 5. 26. To sanctify and cleanse his Church with the washing of Wa­ter [Page 6] by the Word. And, Tit. 3. 5. he is said to save us by the washing of Regene­ration, and renewing of the Holy Ghost. And in the 22d. of the Acts and the 16. it is said by Ananias unto Paul, A­rise and [...]e Baptized, and wash away thy Sins: And St. Peter, having spoken of Noahs being saved with his Family in the Ark, he adds, 1 Epist. 3 21. The like Figure whereunto, even Baptism doth now also save us. And St. Paul tells us, 1 Cor. 12. 12, 13. For as the Body is one, and hath many members, and all the members of that one Body, being many, are one Body; So also is Christ. For by one Spirit are we all Baptized into one Bo­dy. And Gal. 3. 26, 27. He saith, For ye are all the Children of God by Faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ: Which words import not only our owning and acknowledging him as the Saviour of the World, who alone is able to wash and cleanse us with his Blood, but also our Professing our re­solution to live holy lives, to walk in newness of life according to his Exam­ple; in token of which in the Ancient Church, they who were baptized, were presently cloathed with White Ray­ment, [Page 7] to testify their resolution to live in holiness, and to put off the Old man, that is, all their former Wicked deeds and Customs, and filthy Practices. Like­wise, Rom. 6. 3, and 4. it is thus writ­ten, Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his Death? Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the dead by the Glory of the Father; even so we also should walk in newness of Life. These words import not only our be­lief of a Crucified Saviour, who dyed and was buried for sin, to save us from it; but also our Repentance, whereby we renounce Sin, as dead and buried to it for the time to come.

The general Design of this Sacrament, being sufficiently plain and clear from these and other Scriptures; it is to little purpose, (and oftentimes it proves to very ill purpose) to enquire any further as to particulars; for by so doing, a great many persons judging of Divine things by their own weak and foolish apprehensions, have reasoned themselves (if I may so speak) both out of their Reason and Religion.

[Page 8] As to the Right of Children to Baptism,The Right of Children to Bap­tism. It will appear, if you Consider, that the Covenant Blessing of God's being the God of Abraham and of his Seed, Gen. 17. 7. is not only continued, to those of the Jewish Nation who are conver­ted to Christianity, (for if the first Fruit be holy, the Lump is Holy; and if the Root be Holy, so are the Branches, Rom. 11. 16.) but is likewise extended to the Gentiles, who by Faith in Christ are made one Body with the Jews, and so have a Right to the Blessings pro­mised to Abraham and to His Children Rom. 4. 9, 10, 11, 12. Cometh this bles­sedness upon the Circumcision onely, or up­on the uncircumcision also? For we say, that Faith was reckoned to Abraham for Righteousness. How was it then reckoned? When he was in Circumcision, or in un­circumcision? Not in Circumcision, but in uncircumcision? And he received the sign of Circumcision, a Seal of the Righteous­ness of the Faith, which he had yet be­ing uncircumcised: That He might be the Father of them that believe, tho they be not Circumcised, that Righteousness might be imputed unto them also: And [Page 9] the Father of Circumcision, to them who are not of the Circumcision only, but also walk in the Steps of that Faith of our Fa­ther Abraham, which he had being yet uncircumcised. From which Words it appears, That all who believe, not on­ly Jews or Persons Circumcised, but Gentiles also, or Persons uncircumcised, are accounted the Children of Abraham, and capable to partake of that Happi­ness and Salvation, which was Promis­ed to him as the Father of the Faith­ful. To the same purpose saith the Apostle, writing to the Galatians, Chap. 3. 9. They which be of Faith, are blessed with Faithful Abraham. And v. 29. If ye be Christ's, then are ye Abraham's Seed, and Heirs according to the Promise. Again, 1 Cor. 7. 14. he saith, The un­believing Husband is Sanctified by the Wife, and the unbelieving Wife is Sanctified by the Husband: Else were your Children unclean, but now are they Holy. Which intimates, that the Children of all Believers, whether they be Jews or Gentiles, are within God's Covenant, and have a Right to those Favours and Priviledges which he hath annexed thereto. Like­wise, Acts 2. 39. 'tis said, The Promise is unto you, and to your Children, and to [Page 10] all that are afar off, even as many as the Lord our God shall call. So that, all who are called by the Preaching of the Gospel, and do believe in the Lord Jesus, are both themselves and their Children within the Covenant of Grace. If it were not so, Then the Blessing of Abra­ham, were not come on the Gentiles, through Jesus Christ, as it affirmed, Gal. 3. 14. For how could the same Blessing be come on the Gentiles; if their Children were not comprehended within the Covenant of Grace, which was a part of the Blessing of Abraham? And how could Christians be Heirs according to the Promise, if their Children have no Right to it, as Abra­ham's Children had? Or can it be ima­gined, that the Condition of Believers under the Gospel, is worse than the Condition of those who believed under the Law? Are God's Mercies and Fa­vours to Mankind impaired, by Christ's coming into the World? Has the great Lover of Souls, the Redeemer of the World, been the occasion of our lose­ing great and considerable Priviledges, by his Tabernacling amongst us? And yet all this must needs follow, if now under the Gospel the Children of Belie­vers [Page 11] are excluded from the Covenant of Grace, which they were admitted to under the Law; which is very in­consistent with the Divine Goodness, and contrary to the Love of our Lord Jesus, which he manifested in his Bles­sed Gospel; where we find, he Com­manded the Children to be brought unto him, and blamed those who would have kept them from him; He took them into his Arms, laid his Hands up­on them, and Blessed them, and de­clared that he accounted them Heirs of the Kingdom of Heaven. Mat. 19. 13, 14, 15. and Mark 10. 13, 14, 15. 16. From all which, both Words and Deeds of our Saviour, we may see very plain­ly, he was far from hindering their be­ing admitted Members of his Church and Kingdom.

The Right of Infants to Baptism will further appear, if you consider more particularly the Institution of Baptism. The Jews were wont to ad­mit into their Church, not only Aged Persons who were converted to Paga­nism, but likewise their Children, which they did by Circumcision, Sacri­fice, and Baptism. Our Saviour being to determine the manner of admitting [Page 12] Disciples and Proselytes into his Church that he might make his Yoke: easie to those who would come after him, laid aside Circumcision, (which was a painful Rite) and Sacrifices, (which were very Costly) and only retained Baptism, to be the Sacrament of Initiation or Ad­mission of Disciples into his Church. Go ye, said he to his Apostles, Mat. 28. 19. and teach (or, as the Words may be Translated, Disciple or make Disci­ples of) all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. Now, this Com­mand being given to Men, who knew that the Infants of those who were Converted, were admitted into the Jewish Church, as well as the Parents themselves, is there the least Ground to imagine any other, but that our Sa­viour's Design was, that the Children of Believers should still be admitted in­to his Church, as well as formerly into the Jewish? And no doubt, if he had thought fit to discontinue the Jewish Practice, he would have expresly sig­nified his Mind about it, to prevent an otherwise unavoidable mistake.

To all which might be added, that the Catholick or Universal Church, not [Page 13] only at this Day, but in former Ages, has observed this Custom, of Baptizing the Children of Christian Parents.

Now, if Children have so good a Right to Baptism, what shall be said of those Parents, who [...]light and neglect it, and so deprive their poor Children of that which God, their Heavenly Father, hath ordained for so great and excellent purposes? We see how care­ful Parents are, if their Children have a Title to Houses and Lands, or other Temporal Things, to use their utmost Endeavours, to make their Title as sure unto them as is possible. And yet how sad is it to think, that they are not at all careful, to have their Children Baptized, tho' God has appointed this Sacrament, to be the Seal of his Cove­nant, and an Evidence of that Right which Believers and their Children have to the Kingdom of Heaven.

2. Duty, to feason their Minds betimes with good Impressions.

Secondly, When Children begin to speak and to discover some dawnings of Reason, it is fit to season their Minds with some good Thoughts, with some [Page 14] divine Impressions, that Religion be­times may catch hold of their tender and innocent Minds, before they are corrupted and defiled with bad Princi­ples, and vain and unreasonable Opini­ons, which they are apt to learn too soon from evil Company. Teach them who made them; who dyed for them; for what end they were made; whither good Children go when they dye, and whither naughty Children go; what a place Heaven is, and Hell, &c.

Amongst other Things, 'twill be very useful to tell Children, some of the most remarkable Histo­ries in Scripture,Children are to be acquainted with Scripture Histories. as so many Arguments and Motives to excite them to be good Children, and to avoid all wicked and naughty Courses: For Example, tell them the Story of the Deluge, how God punished the Old World, because they were wicked, but saved Noah. Thereby take occasion, to shew them the Danger of being wick­ed; that sinning with Company, will not preserve from Punishment; what a Happy thing it is to be good; and how kind the Lord is to such who keep his Commandments, as Noah did.

[Page 15] To this purpose tell them also the Story of Sodom and Gomorrah, &c. How those Cities were consumed by Fire from Heaven, for their great Wicked­ness; and how Lot was preserved from that dreadful Destruction.

Tell them the History of David and Goliah, that they may learn not to be proud of their Strength, but may put their Trust in God, who is able to save them from their mightiest Enemies.

Tell them the Story of the naughty Children at Bethel, how they mocked the Old Prophet Elijah, and how 42 of them were torn in pieces by two Bears. By this Example shew them, what a dangerous thing it is to be in the Company of naughty Children; and what an Evil thing it is to be Mockers and Scorners, especially of Holy Men, of Aged Persons, or of God's Ministers.

Tell them what happened to Ananias and Saphira for their lying; that they may be afraid to lye.

Tell them how Daniel was preserv­ed, when he was cast into the Den of Lions: And how the three Children were preserved in the Fiery Furnace. That thereby they may learn, never to [Page 16] be afraid to do the Will of God, tho' by doing it they should be exposed to never so great Dangers.

Tell them how Daniel, Hananiah, Mishacl and Azariah chose to eat Pulse only, and to drink Water, and yet, by the Blessing of God on their plain Diet, Their Countenances appeared fairer and fatter in Flesh, than all the Children that did [...]at the Portion of the King's Meat. That thereby they may learn to be well pleased with the most Plain and Ordinary Fare, and may consider that the Blessing of God is able to make the coursest Diet very sweet, Refresh­ing and Nourishing, even beyond the greatest Delicacies.

In this manner 'tis sit to entertain your Children sometimes, according to their Age and Capacity, with such Scrip­ture Histories, as tend to make the most lively Impressions upon them.

In teaching Children such matters, it is necessary to condescend to their weak Capacity, to speak to them softly and gently, and in a plain and intellgi­ble manner. It is not fit to talk with them of such things at all times, nor yet to say too much to them at any one time: Such Instructions are to be dropt into their Minds leisurely and by de­grees, [Page 17] so as not to oppress them, but to recreate them; not to be a Burden to them, but a Pleasure.

It cannot be expressed how great Advantages attend such early Instructi­ons; these are the Seeds of Virtue, which take root infensibly, and spring up sometimes very unexpectedly; the Impressions which they make continue a great while, as Earthen Vessels re­tain the favour of that Liquor which was first put into them a long time after: So powerful are these f [...]r [...]t In­structions, that they are able to con­q [...]r even Nature it self.Plutar [...] in Lycurgo. The famous Lycurgus made this appear, by bringing into the Market-place two Dogs of one Litter, and presenting before them a Pot of Pottage and a Hare; one of them (which was trained up in Hunting) run after the Hare; and the other (which was brought up in the House) sell to the Pottage.

What a wonderful power may we daily observe in those early impressions which are made on Mens Minds? There­by in comes to pass, that the most ab­s [...]d and extravagant Opinions, which have been suck'd in, when one was [Page 18] young, can hardly be removed by the clearest and strongest Reasonings.

3. Duty, to teach them to pray.

Thirdly, Teach them, so soon as may be, to pray to God Morning and Evening; To say after you, or others whom you appoint for that purpose, two or three short Petitions, which are easie to be understood; and as their Understanding and Capacity in­creaseth, teach them the Lord's Pray­er; and after that some larger Form of Prayer, which they may say after you, till they can read it themselves, or get it by heart.

You are to have a special care, that they perform their Devotions in as grave and serious a manner as their years can admit: You are to keep them from all sorts of indecent Actions and Postures, when they say their Prayers: For this end, you are to teach them who it is they speak to when they pray, and what those things mean, which the pray for.

Chuse the sittest times for them, wherein to say their Prayers: As in the Morning, when-ever they arise; while [Page 19] their Spirits are most vigorous, and their Thoughts most free. At Night let them say their Prayers rather be­fore Supper than after; because after Supper, they are more apt to be very dull and sleepy, and thereby less fit for such a performance. God is not to be served with the refuse of our Thoughts, and with sluggish sleepy Desires; but with our best and most lively Affecti­ons, and with the strength and fervour of our desires.

You are to prevent their omitting their Prayers at any one time; because doing so once or twice, they are apt to neglect them wholly, or to return to them with great aversness: Where­as Custom and Constancy in perform­ing their Devotions, will make them much more easie and pleasant to them.

When they are possessed with more perfect and solid thoughts about Re­ligion, with stronger and more lively impressions of Divine things, and are able without great difficulty to express the sense of their Souls; They may do what they find serves best the great purposes of Devotion: If praying without restraining themselves to any particular Form of Words, contribute [Page 20] more to their Fervency and Elevation of Mind in Prayer, let them pray with­out using a Form: But, if they find that their Minds are more stayed and fixed, and their Fervency and Devotion greater in the use of a Form than with­out it, let them do that which they find best.

When they pray for outward and temporal things, teach them to do it with an entire submission to the Will of God, who hath promised perishing things conditionally, that is, so far as he sees the bestowing of them will be for his Glory, and the good of his Children: Therefore they must not be peremptory, vehement, and importu­nate in their desires and Prayers for such things, but ought to pray for them with great Humility and Resignation to the Divine Will.

As for spiritual Blessings, to wit, the pardon of Sin, the direction and assistance of the Spirit of God, his Grace to help them in time of need, power and strength to fight against the Devil, the World, and the Flesh, &c. These things are to be prayed for with all the importunity and earnest­ness that is possible. The more vehe­ment [Page 21] and fervent their desires and Prayers are for such things, the more acceptable are they to God, and the more likely to obtain from him the desires of their Souls; for he hath pro­mised, to satisfie the longing Soul with good things.

As it is the Duty of Parents to teach their Children to pray Morning and Evening, so they ought to teach them, always to bless God before and after Meals. You ought at first, when they begin to speak, to cause them to say after you, or after those who attend them, two or three words, before and after Meat. And when they come to greater Capacity, teach them a larger Form. This will, in due time, be a means to excite in their Minds a Sense of the power and goodness of God, of their dependance upon him for all need­ful things, both for Soul and Body, and of their own weakness and indi­gence.

4. Duty, to observe carefully their tem­per and disposition, and to endeavour to reform what is amiss therein.

Fourthly, Observe carefully their Temper and Disposition, what Vices they are most inclined to; If they are sturdy and proud, peevish and passio­nate, Malicious and Revengeful, False and Deceitful, rash and unadvised, &c. Endeavour, all you can, to reform them, and to bend their Minds the right way. For Example,

If they are sturdy and proud,What is to be done if they are sturdy and proud. strive to humble them, to break them, to tame their proud Spirits; accustom them to the do­ing Acts of Humility; do not gratifie them in those things which are apt to make them Proud; cause them to yield and submit to your Will, or to the Will of others whom you think fit they should obey. Accustom them, now and then, to a refusal of what they would have, especially when you see them too eager to have it. This you may do in small matters, which they may be without very safely: By which [Page 23] means you will prepare them to bear with a refusal in things of greater mo­ment, (which are either inconvenient for them to have, or for you to give) and to be willing to have them, or want them, as you shall think fit.

If once this Foundation is laid, it will make the rest of your work a great deal more easie, in the Education of your Children. If you once take their will from them, you may then do with them what you please. But if, instead of this, you gratifie them in whatever they have a mind to, and suffer them to live according to their own Will and Humour, whether it be right or wrong, you may then expect, that when they are grown up, they will improve to their own hurt and your grief, the Ex­cessive Liberty they had when they were young. As then you left them to do their own will, so now they will do it, whether you will or not.

If they be given to Ly­ing,If they be given to Lying. shew them the Evil of it, that a Lying Tongue is an A­bomination to the Lord, Prov. 6. 16, 17. and Ch. 12. 22. That the Devil is the Father of Lyars; and that they are in the Number of those that are shut out [Page 24] of the new Jerusalem, and have their part in the Lake that burneth with Fire and Brimstone, Rev. 21. 8. and 22. 15. Shew them how great hurt it will do them, and what shame it will bring up­on them; That if they be found Lyars, People will not believe them, even when they speak Truth. Encourage them to confess their Faults, if they have done any thing amiss; be apt to pardon them when they confess, and tell the Truth; and commend them for doing so: But if you find them in a Lye, be sure to Chastise them for it, especially if they have done it oftner than once. Nothing tends more to the spoiling of Children, than their getting into such a habit: This is a Vice that grows up apace, if not time­ly cured by good Education; There­by they learn to grow so false and dis­ingenuous, that they are not fit to be trusted or employed.

If you observe them to be Cunning,If they are Cunning and Deceitful. and full of lit­tle Arts and Wiles, to de­ceive those who are simple and good natur'd; strive to temper this Wisdom of the Serpent, with the Harmlesness and Innocence of the Dove. [Page 25] Teach them to use their Wisdom, in doing their Duty as well as they can; in carrying on such good and useful Designs, as are suitable to their Age; and in taking heed lest others deceive them. Endeavour to make them un­derstand, that Golden Rule, which our Saviour gives us, Mat. 7. 12. All things whatsoever you would that Men should do to you, do ye even so to them. Shew them, that, at last, Honesty will be found to be the best policy. That they that walk uprightly, walk surely. Prov. 10. 9. That God will be a Buckler to them that walk uprightly, (Prov. 2. 7.) That is, he will protect such Persons, and save them from Mischief and Destruction. Endeavour, all that is possible, to make them Lovers of Sincerity and of God­ly simplicity; and strive to possess them with a just abhorrence of any thing that looks like cheating and de­ceiving.

If they are of a peevish and passionate Temper,If they are peevish and passionate. ea­sily put out of Humour with every little thing, and apt to fly out into Passion for a small matter; endeavour to make them of a calm and mild Temper, Meek and Gentle, and [Page 26] of a well governed and composed Spirit. Teach them to bridle their Passion, to restrain the inward boyling of their Anger, and not to suffer it to break forth into indecent Words and Acti­ons. Shew them, what an excellent thing it is, for one to rule his Spirit, which, Solomon says, is better than to take a City, Prov. 16. 32. Shew them, what sad consequences attend an unruly Passion; and what mad and foolish things some have done, when they were angry. 'Twill not be amiss, to take occasion to shew them, how one looks, and what he does, when he is transpor­ted by his Passion; and endeavour there­by, to possess them with a great abhor­rence of this Vice, which renders those who are guilty of it, such sad and de­formed spectacles. Often suggest to them the Example of our Blessed Ma­ster; who, when he was reviled, reviled not again; who, endured the contradicti­on of Sinners against himself; and who commanded us, to learn of him, who was meek and lowly, Mat. 11. 29.

If you perceive them to be Naturally very Revenge­ful and Malicious,If they are Revengeful and Malici­ous. ready to do all manner of mischief [Page 27] to those, who have cross'd them or vex'd them in any thing; endeavour all that you can, to deliver them from so woful and unhappy a Temper; and to make them love those, who have done or said somewhat that was uneasie to them, and to embrace all occasions of doing them kind Offices, that so they may learn to overcome evil with good. Do not encourage them to say ill of those, who have said ill of them; for this were to feed and cherrish their Revengeful Humour. Shew them the Example of our Blessed Saviour, who Loved his Enemies, yea Died for them; and requires of all his Followers, to love their Enemies. Shew them, what a Noble Victory it is over an Enemy, to overcome him with the Weapons of Kindness, by doing him good Offices; and what happy effects attend this Chri­stian Temper. Acquaint them like­wise, with the many sad consequences of Revenge, whereby such Persons who give way thereto, seldom fail to bring upon themselves, if not their whole Family, utter Ruin and Destruction.

Parents ought so much the more, to strive to beget a mighty Sense of this Duty upon their Childrens minds, be­cause [Page 28] it seems, most of all other thing to be neglected by the generality [...] Christians.

If you find your Ch [...]dren apt to be very Jealo [...] and Suspicious,If they are Jealous and Suspitious. endeavo [...] to free them from so bad Temper, which will lay the foundatio [...] of perpetual uneasiness and disquiet, [...] it be not speedily cured. Strive [...] make them think favourably, and [...] hope and believe the best of ever [...]body. Shew them, how much bett [...] it is, to be mistaken often in their f [...]vourable construction, than to jud [...] amiss of any body, tho' but once; th [...] this is a Sin, which the other is not.

But tho' Parents oug [...] thus,If they are too credulous. to endeavour to fr [...] their Children from th [...] Jealous and Uncharitable Temper, y [...] care must be taken, that they be n [...] too credulous, apt to believe whateve [...] is spoken, without any regard to th [...] Authority and Credibility, the Trut [...] and Sincerity of the Speaker: For, [...] being of such a Temper as this, th [...] are in danger perpetually of being im­posed upon, and betrayed to a gre [...] many inconveniences, both in the [...] [Page 29] Words and Actions: Any body who has but Wit enough, to find out their Temper, may very easily make a prey of them, and by false Relations, and cunning Insinuations, may occasion their saying and doing a great many things, very hurtful to themselves or others, or at least very silly and impertinent, which will expose them to a great deal of Contempt and Scorn. Parents there­fore, ought to look upon it as a matter of no small importance, to preserve their Children from being too credu­lous; they ought to Teach them to enquire into the Truth of what is spoken, and to consider who the Per­son is that speaketh. For if it be ma­nifest, that he who speaketh, is ordi­narily given to Lying, and that he makes no Conscience of his words; it is so far from being a fault, not to be­lieve him; that, on the contrary, 'tis a piece of very great silliness, to make any account of what he says, until it be confirmed by Persons of known Truth, and of unquestioned Integrity.

If they are of an Envi­ous Temper,If they are Envious. and cannot endure that others be Loved as well as they, or [Page 30] that others should have better and fine things than they, or ev'n as good: En­deavour to cure them of this Distem­per, by all such Arguments and Me­thods, as their years are capable of Shew them how great mischief thei [...] Envy does them; how it robs them o [...] the Happiness and Comfort of their Lives, and eats out all that Sweetness and Pleasure they might otherwise ta [...] in what they enjoy. Shew them, what a foolish thing their Envy is; it can­not affect or hurt others, it only hurt [...] themselves, which it does with a wit­ness; for, as Solomon says, Prov. 14. 30. Envy is the rottenness of the bones; That is, it wasts and consumes to the very Bones, those who entertain so unlucky a Guest; it makes their Life most mise­rable.

If you perceive them to be very impatient,If they are very impati­ent. when they have not presently what they desire, or when any uneasie thing happeneth unto them; for example, when their Head akes a little, or when any other part of their Body is affected, more or less, with somewhat that is painful and smart­ing, &c. Endeavour to make them of [Page 31] a patient Spirit; teach them to bear their burthen without much complain­ing or making an indecent noise. Make them sensible, that all those things, which are so painful and afflictive to them, are order'd by the wise and just Providence of God, to try them, to humble them, to raise their Hearts to Heaven, to purifie them from their dross, to prepare them for greater suf­ferings, to stir them up to call upon him, and to learn to depend upon him, and to resign themselves entirely to his Holy Will and Pleasure. Shew them, that whatever they suffer, is far less than they deserve; that a great many Excellent and Holy Persons, have endured much more severe things without complaining or murmuring; yea, that ev'n some Heathens have, with great firmness and constancy of mind, endured a great deal of pain and torture. Above all, suggest unto them, what our Blessed Lord and Ma­ster suffered, in his Soul, and in his Body; and how, for our sakes, he en­dured all with wonderful patience, and with an entire submission to the will of his Father; How, He was led as a sheep to the slaughter; How, He was oppressed [Page 32] and afflicted, and yet opened not his mouth. Shew the [...], how it becometh them, who by Profession are Christ's follow­ers, to run with patience the race set be­fore them, looking unto Jesus. Encou­rage them also, with the hopes of an exceeding and eternal weight of Glory, which attends those who endure these ligh [...] Afflictions which last but for a moment.

If you see that they love their Belly too well,If they love their Belly too well. and are apt to Eat and Drink more than is meet, and that they are too desirous of such food as is most costly and chargeable; endeavour to restrain their Gluttonous Appetite, and to keep them within the bounds of Moderation and Sobriety; Xenophon [...]lls us, that the Dyet of the Persian Boys, till they were 16 or 17 years old, was Bread and Cresses; their Drink was Water. Paediae Cyr. lib. 1. Teach them, to be well pleased with plain and or­dinary fare; to consider, that any thing, tho' never so course, is better than they deserve; that a great many excellent Persons have been reduced to such straits, as to think it a Feast, to have enough of Bread and Water. Tell them, how [Page 33] meanly a great many People, both Young and Old, live at this very in­stant; and therefore, that they ought to be content with such Food as is pro­vided for them, to use it soberly, and to be heartily thankful to God, from whom they have Meat and Drink, and all other things, which are for the comfort and conveniency of their Lives.

If you observe in them any thing that looks like a tendency to an Unchaste Behaviour,If they dis­cover any ten­dency to Vn­chast and Im­modest Acti­ons. delay not to admonish them; shew them the evil of such things, and the dreadful consequences thereof, both to Soul and Body. Endeavour to pre­vent their falling into so horrible a pit, out of which very few escape, who have once fal'n thereinto; and of which, the Wiseman says, Prov. 22. 14. He that is abhorred of the Lord, shall fall therein; and again, ch. 2. 18, 19. Speak­ing of the Adulteress or Whore, he saith; Her House inclineth unto death, and her paths unto the dead; none that go unto her return again, neither take they hold of the paths of Life. Shew them, into how great shame and disgrace, and [Page 34] into how much Misery, such Persons ordinarily bring themselves. Sugge [...] to them, how many other Sins attend this Vice, as its inseparable Compani­ons; whereby the Soul is so deeply cor­rupted, as to lose all Sense of any thing that is truly excellent, and worthy of a Rational Creature. Strive to make them sensible, of the miserable bon­dage of those, who are under the Power and Tyranny of their unruly Lusts and Appetites, who are enslaved to the Pleasures of the Flesh. Endeavour to make them tast of those solid and man­ly Delights, which are only to be found in the ways of true Vertue and unfeign­ed Piety, which are infinitely more pure and lasting, than those brutish Pleasures which Sensualists pursue And do what in you lies to preserve them from seeing and hearing any thing that is Unchaste and Impure,Nil dictu [...] f [...]dum visu­q [...]e, haec li­mina [...]angat, intra quae [...] est. Proc [...] hinc pro­c [...]l inde [...] L [...]num, & Cantus per [...] parasit [...]. Maxima debet [...]r p [...]ro Reverentia, &c. Juven. Sat. 14. or has the ap­pearance of it.

If you find that at any time they Curse and Swear,If they curse [...]. [Page 35] and take the Name of God in vain, en­deavour to rescue them from so horrid and dangerous a Sin. Shew them, that they who practise this Vice, have no profit nor pleasure to tempt them there­to; that they sell their Souls to the Devil for nothing; and that they are so far from having any real gain there­by, that they must needs, at some time or other, find no small inconvenience by it, as to their Temporal Concerns; for they that are wise, and have any sence of Religion, cannot chuse but avoid having much dealings with them, whom they see to be utterly void of the Fear of GodPythagoras forbad his Fol­lowers to Swear by the Gods, and required them [...] to live, that they might be belie­ved without an oath. Diog. La­ert. in Pythag. Shew them what a great disho­nour 'tis to God, their great Lord and Master, their Creator and Pre­server, for poor Worms thus to dare to rend and tear, as it were,Clinias, one of his Followers, chose rather to pay a Fine of 3 Talents, than to violate the Pre­cept of his Ma­ster, tho' he could have made Oath very innocently. his most Sacred and Blessed Name; and how much he is pro­voked thereby, to inflict his most heavy and se­vere Judgments upon such bold Sinners, He will not hold him Guiltless that [Page 36] taketh his Name in vain. Ex. 20. 7. That is, tho' Men pass by such Offend­ers, and do not punish them, yet God will look after them, he will call them to an Account, and be avenged upon them; he will not fail to punish them. This is reckoned up, Hos. 4. 1, 2, 3. as one of the crying Sins, for which God had a controversie with the Israe­lites, and for which he threatened that their Land should mourn, and that every one that dwelt therein should languish, &c.

If they are of a very unconstant and unsetled Temper,If they are very Changeable and Vaconstant. so that they can never fix at any thing, nor continue in their Purpose and Re­solution; strive to fix them and to ren­der them of a more staid and setled Mind. If what they have resolved or▪ begun to do, be not contrary to the Laws of God and men, nor any way▪ Prejudicial to themselves or others; it is very adviseable for you, now and then, to keep them close to their Re­solution or Undertaking. Though the thing be not worth a rush in it self, which they purpose or undertake, yet their being accustomed to do what they have once resolved, disposeth them to [Page 37] be constant and firm in more useful and excellent Purposes▪ and Designs; and besides, it makes the performance of any thing a great deal more easie, when the Spirits can fix at it, until it be accomplished. Whereas, if way be given to a fickle and changeable Hu­mour, it gets strength daily, and at last grows so very Powerful and Ty­rannical, that they who are under its unhappy influence, are like a feather driven to and fro with the wind; they are never able to settle to any thing, tho' never so necessary and important, and so, very ordinarily, prove good for nothing.

If you perceive them to be surly,If they are surly and mo­rose. of a rough and morose, an uncivil and dis­obling Carriage: Strive to cure them of such an unhappy Tem­per. Teach them to be Courteous and Affable, Civil and Obliging to every body, and carefully to avoid whatever looks like neglect and con­tempt. Shew them how useful and serviceable, or how hurtful and dangerous, the meanest person may be to them, at some time or other. [Page 38] This way of instructing Children by Fables, was very much u­sed in Ancient Times by the Wisest Nati­ons; see Pla­to Dialog. 2. de Repub. & Strabo, lib. 15. Geo­graph. Tell them the Fable of the Lion and the Mouse, How, when the Mouse troubled the sleeping Lion, and disturbed him, the Li­on was ready in great Wrath to have torn it in pieces; but the Mouse beg­ged of him to spare him, for he was but a poor Mouse, not worthy of his Wrath, and might live to do him some Service. The Lion was prevailed with to let him go: Afterwards it happened, that the Lion was intangled in a Net, out of which, as great and mighty as he was, he could not deliver himself. But the Mouse, remembring the Lion's Gene­rosity, ate a [...]under the Net, and so set him at liberty. Hence you may infer to them, how fit and advantageous it is, by a courteous and civil behaviour, to oblige the poorest and most inconsi­derable Person, who once in Seven Years, may be able to do them, either a very great kindness, or a great deal of mischief.

As you ought to take care, that your Children be very Civil and Courteous [Page 39] to all,If they are disrespectful to Aged Per­sons. so in a more especial manner to Aged Persons, whom God has command­ed to be Honoured and Re­spected, Levit. 19. 32. Thou shalt rise up before the hoary Head, and honour the face of the Old Man. Parents ought to consider, that they may live till they be Old, if they be not so al­ready; and therefore they ought to Teach their Children to Honour Aged Persons, lest by permitting them to carry themselves disrespectfully and in­solently towards them, they themselves should meet with neglect and contempt from them; which falls out but too often. How worthy of Praise were the Noble Spartans, who Honoured all Aged Persons very much? Plutarc. Laco [...]. A­pop [...]. One of them being asked, why their Young People rose up to the Aged, gave this Answer; ‘That, by being accu­stomed thus to Honour others, they might so much the more Honour their own Parents.’ And here I cannot but mention another very notable instance, concerning these Spartans; which is this.Plutarc. Laco [...]. A­p [...]p [...]. When an Old Man came to see the [Page 40] Olympick Games, he went about to look for a Seat; but the Graecians neg­lected and mocked him, till at last coming where the Spartans fate, all the Children rose up to him, and several more Aged Persons gave place to him. When the rest of the Graecians, (who had been themselves disrespectful to­wards him) applauded the Custom of the Spartans, and highly commended them for it; the Old Man stroking down his Beard, said, ‘Alas! what a sad thing is this? All the Graecians know what is Good and Honourable, but the Spartans only practise it.’

If you observe your Chil­dren,If they quar­rel much with one another. to be very apt to quarrel and contend with one another, and to fall by the Ears together; be careful to re­move their debates, and to make them love one another. By no means wink at their Contentions, especially if they be grown up a little. When such Re­lations are at variance together, they are of all others the most violent in their Hatred against one another. Wit­ness the Rage and Fury of Cain against Abel, of Esau against Jacob, of Joseph's Brethren against him. A Brother of­fended, [Page 41] saith Solomon, Prov. 18. 19. is harder to be won than a strong City, and their contentions are like the bars of a Ca­stle. The Learned Philosopher and Hi­storian Plutarch, De Fra­terno Amore. reckons it among the things which are next to impossible, for Brethren once at variance, to be afterwards throughly reconciled to one another. ‘As one Member of the Body, torn or cut off from the other, can hardly be glued and joyned together again; So, says he, when Brethren have once fallen from their Natural Affection, and are possessed with bitterness and wrath against one another, they seldom unite closely any more; their Reconciliation is or­dinarily but skinned over; whereas, there still remains under the appea­rance of Friendship, a grievous sore ready to break out.’ How much is it therefore your Duty, to prevent all manner of strife and division among your Children, and if debates arise among them, to do your utmost to re­move them. Teach them to yield and to condescend to one another, to take pleasure in gratifying, rather than in overcoming one another, to rejoice in [Page 42] the Company of one another, to be mightily concerned for one another's Happiness and Welfare, to be upon all occasions ready to help and assist one another, to sympathize very tenderly with one another, in any Pain, Grief, or Loss; and in a Loving and Friendly manner, to tell one another of their Faults, without publishing of them. Do not encourage them to speak ill of one another, and to report every little thing, whereby they think to lessen one another in your Esteem and Affection. Such things use to be the Seeds of Dis­cord and Contention amongst Children, and therefore Wise Parents ought to prevent them, as much as may be.

If you find them over Curious to know what may be their Lot and Fortune,If they are over curious to know their Lot and For­tune in the world. as 'tis called, in the World, and therefore apt to heark­en to Gypsies and Fortune-Tellers, to consult with Di­vinatory Books, and to use such other Wicked, tho' but too common Arts, for gratifying their Curiosity; do what in your lyes, to deliver them from such dangerous and unlawful Practices. Shew them what is written, Levit. 20. 6. The [Page 43] Soul that turneth after such as have fa­miliar Spirits, and after Wizards, to go a whoring after them, I will even set my fave against that Soul, and will [...]ut him off from among his People. And Isa. 8. 19. When they shall say unto you, seek unto them that have familiar Spirits, and unto Wizards that peep and that mutter: should not a people seek unto their God? Likewise, Deut. 18. 10, 11. There shall not be found among you any one that useth Divination That is, who fore­telleth what is to come, and discove­reth what it secret, by unlawful Arts., or an obser­ver of times That is, who judg­eth one day lucky, and another dismal and un­lucky, and therefore begins or forbears his De­signs accordingly., or an In­chanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits One that being in Covenant with Evil Spi­rits, calls upon them by certain Words and Rites, to get their assistance in some vain or bad Design or other., or a Wizard, or a Necromancer One that calleth upon the Dead, and en­quireth of them, as the Witch of Endor did. 1 Sam. 28. 8, 9. &c.. For all that do these things are an abomination unto the Lord.

[Page 44] Shew them, that they who follow such courses, do thereby provoke God to leave them, and to deliver them o­ver to the Wicked one, that he may bring upon them those Calamities and Judgments which they deserve, and which perhaps they were told should happen to them: Not, as if those Pre­tenders to Prophecy did infallibl [...] know what would come to pass, which most certainly they do not; but God in his Righteous Judgment, doth often punish with some remarkable stroke, such cu­rious Persons, who presume to enquire into those things which he has thought fit to conceal from them: 'Tis said of Saul, 1 Chron. 10. 13, 14. That, he died for his Transgression, and also for asking Counsel of one that had a familiar Spirit, to enquire of it, and enquired not of the Lord: Therefore he slew him. And tho' they who have been guilty of such im­pious Enquiries, shall be delivered from Eternal Condemnation, and possibly from some great punishments in this Life, if they sincerely Repent of their Sin, and Folly; yet oftentimes, they suffer not a little from the impressions which are made on their fancy, by their having heard that some Tragical thing [Page 45] or other should befall them. How many, even good People, having found unspeakable uneasiness, almost all their Life time, only by having heard it said, without their own asking, by such im­pious pretenders to Divination, that thus or thus it should happen to them: Tho' they abhorred and despised such things, and did what they could to be delivered from having any Reflections upon them, yet now and then, of a sudden, their fancy has been struck therewith, which did not a little dis­quiet and disturb them.

From all which, it appears, how ne­cessary it is for Parents, to prevent their Childrens doing such things. Shew them, that their only safe way, is, to be always careful to do what is good and right, to make the Laws of God their Rule, to seek his Glory as their chief end, to depend on him for dire­ction and assistance, never to be anxious about what is to come, but to leave all Events to his Wise and Good Provi­dence; humbly to resign themselves to his Holy Will and Pleasure, and to be always ready to be disposed of as he shall see fit. Tell them, (which you may do with great assurance) that if [Page 46] they do these things, they may be con­fident, that all shall be well; for God will not fail, according to his Promise, to make all things, even the greatest Afflictions, work together for good to them that Love him. Rom. 8. 28.

If you perceive them to be unthankful for Favours and Benefits,If they are unthankful to those who do them good and kind Offices. so as not to take notice of those who help and assist them, and who have done them, or are always ready to do them good Offi­ces; endeavour to cure them of this very ill Quality. Cause them to thank those who are kind and serviceable to them; strive to make them retain a lasting Sense of Kindnesses, and to be ready when there is an opportunity, to make some fit acknowledgment and return: For which end, 'twill be con­venient now and then, to give them some small matter, according to your Quality, for a present to those who have been at some pains to serve them, or who have been very Bountiful or Ge­nerous to them. And when they make an acknowledgment for Favors received, advise them to do it with a chearful Countenance, so as to express thereby [Page 47] the inward Sense of their Minds, that they, to whom they make the return of Kindness, may see how hearty and real they are, that they do it, not grudg­ingly, but very willingly.

There is the greater need, to instil into your Childrens Minds, Principles of Gratitude, because 'tis so very com­mon amongst Men to be unthankful. For, what is there more common, than to see those neglected and slighted, who have been very kind and serviceable? How many root up those, by whom themselves have been planted? How many basely betray their truest Friends and greatest Benefactors? How many think it a disparagement, to be so much as thought to be beholden to others, tho' their Obligations be very great? Now, what can there be more base and abominable, than such a Temper as this? What Villany and Wickedness seem they not likely to commit, who have no Sense of Benefits? The Apostle Paul reckoneth unthankfulness amongst the great Sins, which make the last days perilous and difficult. 2 Tim. 3. 2.

To excite your Children to be thank­ful; shew them, how great an abhor­rence [Page 48] the very Heathens had of Ingra­titude; they thought it one of the worst things you could say of them, to call them unthankfulDixeris maledicta cuncta cum in­gratum Homi­nem dixeris.; they reckoned that this Name, included all the bad things that could be imagin­ed; that unthankfulness was the Fountain, from whence the greatest Vices did spring. See Sen. de Benef. l. 1. c. 10.

'Twas a very Excellent and Com­mendable Custom amongst the Persians *,See Xe­noph. Paed. Cyr. l. 1., that they who were over their Chil­dren, amongst other things, taught them Gratitude; so that if any of the Boys was able to make a grateful return, but did it not, they punished him severely; for they judged, that they who were unthankful, would also neglect their Duty to God, to their Parents, their Country, and Friends.

Amongst other things to be suggested to your Children, to stir them up to be Thankful, you may represent to them, what a shame it is for them to be un­thankful, when the very Beasts, both Tame (as may be seen every day) and [Page 49] wild, (as several Authors See Plin. Hist. l. 8. c. 16. & Sen. de Be­nef. l. 3. c. 19. Aul. Gel. l. 5. c. 14. tell us) do things which look like a grateful acknow­ledgment to their Benefa­ctors.

If you find them to be of too Prodigal a Temper,If they are of too pr [...]digal a Temper. apt to be too profuse in their Ex­pences; ready to throw a­way their Money upon Trifles, and when there is no reasonable occasion for it; you ought by all prudent and proper Methods to endeavour to make them a little more discreet and careful; That they waste nothing in vain, that may be of use to poor People; That they do not throw away that which may do good at some time or other. Suggest often to them, that we are Stewards of whatever God be­stows upon us, that he will call us to an Account; and that therefore we ought to employ to good purpose all those good things he gives us. Shew them what our Saviour said to his Di­sciples, after he had fed five thousand men with five Loaves and two Fishes, Joh. 6. 12. When they were filled, he said unto his Disciples, Gather up the frag­ments that remain, that nothing be lost. [Page 50] He would not have any thing lost, [...] thrown away unnecessarily, whi [...] might be useful afterwards to one [...] other.

If you find them of a Co­vetous Temper;If they are Covetous. endeavou [...] to enlarge their thoughts b [...] the Principles of Christian Charity Shew them what an excellent thi [...] it is to do good; to shew mercy an [...] kindness; to make Peoples hearts glad [...] Accustom them to the doing such kin [...] and charitable Offices; for which en [...] give them now and then money, an [...] other things, to bestow on those wh [...] are poor and needy. Shew them th [...] evil of Covetousness; that it's the ro [...] of all evil, Inde fere scelerum causae. Ju­ven. Sat. 14. that it take [...] the heart off from God, an [...] rendereth it unfit for th [...] consideration of Divin [...] things, and for all worthy and useful designs; that it disposeth [...] man for the basest and vilest action [...] and undertakings, as it did Judas to betray his Lord; That it bereaves him of true repose and satisfaction of mind, and pierceth him through with many sorrows. 1 Tim. 6. 9. 10.

[Page 51] If you perceive them to be naturally melancholy,If they are naturally me­lancholy. and fearful of every little thing, endeavour to chear up their Spirits: Suggest to them such conside­rations, and possess them with such Maxims and Principles, as tend to for­tifie their minds against those things which are apt to make them uneasie, and are the occasion of their fear. If their distemper proceed from some bo­dily indisposition, as oft-times it does, use such helps as are necessary: When such evil habits of body are once root­ed and strongly fixed, and when the blood and spirits are deeply infected therewith, they are a very grievous clog to the Soul, and a great hindrance to that chearfulness and liberty of Spi­rit, wherewith people ought always to endeavour to serve God.

If you see them to be of too gay and airy a Temper,If they are of too gay and airy a Temper. so that they cannot fix and be stayed at any time; you are to use a great deal of prudence and discretion to compose and settle their Spirits; See that they use their Wit and Fancy without giving offence, and that they hurt no body by indecent [Page 52] reflections: Let them by no means take liberty to indulge their humour in jesting about things that are Sacred, or that have any relation thereto. But you are to take heed lest your endeavou­ring to cure one fault, occasion ano­ther; lest your striving to deliver them from one extream, drive them to the contrary; that is, lest instead of their being too gay, you make them melan­choly and dull: Their Wit and Spi­rit is not to be rooted out, but reform­ed and rightly managed; for this may be of use, for seasoning and sweetning Conversation.

If you observe them to be rash and forward,If they are Rash and For­ward. ready to speak and act without due consideration; strive to make them more cautious and circumspect; to reflect and think a little more, on what they say and do; lest otherwise, they fall into a habit of speaking and acting impertinently and indiscreet­ly. When they say or do a foolish thing, for lack of consideration, then take occasion to make them sensible what a shame it is for them to do so; what a reproach to those who are rea­sonable Creatures, to speak and act [Page 53] like Fools without Reason and Under­standing: Shew them some of the bad consequences which attend speaking and acting in this manner. Particularly, that such Persons not only expose themselves to Contempt and Scorn, but likewise to a great deal of danger and trouble. Tell them, how a great many, by their rash and unadvised, though not ill intended, Speeches and Actions, have not only highly exaspe­rated their Enemies, but also provoked their Friends, and forfeited their kind­ness, which thereby has been changed sometimes into the utmost Indigna­tion and Hatred. Shew them, how some, by this means, have lost their Estate, their Honour, and Life it self: and not only have ruined themselves by their rashness and folly, but like­wise a great many of their best Friends and dearest Relations. A due sense of these things ought to excite all Pa­rents to do what they can, to render their Children very considerate and wary in whatever they say or do. And because, for lack of knowledge and experience, they are in hazard to fall into many miscarriages, and to commit great absurdities, if they go­vern [Page 54] themselves wholly by their own fancy and apprehension, or by their inclinations and desires, therefore di­rect them to ask you, or to ask o­thers, whom you recommend to them, whether it be fit for them to do this or that, which they have a mind to do. It will be of unspeakable advan­tage to them all their Life long, to learn this piece of Wisdom betimes, to wit, to be jealous, and not too confident of their own Apprehensions and Opinions, and to have a great regard for the Judgment and Opinion of others. Solomon makes this a di­stinguishing Mark betwixt a wise Man and a Fool, that the way of a Fool is right in his own Eyes, (and therefore he scorns to ask the opinion, or to fol­low the advice of others;) but he that hearkeneth unto Counsel is wise. Prov. 12. 15.

Thus you are to make it your Busi­ness to watch over your Children, and to consider what are their defects and faults, and to do all that you can to cure them thereof, and to direct them in the ways of Wisdom and Virtue. You are careful to pluck up the weeds in your Gardens, while they [Page 55] are yet young, and not deeply rooted, lest otherwise the good Seeds should be choak'd up with them. How much more careful ought you to be, lest the Souls of your Children should be over-run with vicious Qualities?

If your Childrens Limbs are crooked and very deform'd, you are at great pains and sometimes at no small charge like­wise, so long as there is hopes of Suc­cess, to make them straight and com­ly. Ought you not to be at as much pains at least for their Souls? Ought you not to do what in you lies, to shape and frame them to Virtue and Piety, that they may become amiable and accepta­ble in the sight of God?

5. Duty, to see that they be taught to Read.

Fifthly, When once they are of an Age fit for it, see that they be taught to read. And if you have not leisure, or perhaps have not skill to teach them your selves, you must be careful to make choice of a skilful and discreet Per­son to do it;About chusing a fit Person to teach them to read. who by his teaching and Example, may train them up both in Knowledge [Page 56] and Virtue; who may not only tea [...] them to know the Letters, to spel [...] exactly, to read distinctly, to write well, &c. but also to know themselves to remember their Creator in the days [...] their Youth, to hate every evil way, and to take delight in the ways of God's Holy Commandments. If a careful choice be made of a wise and faithful [...] School-Master for your Children, i [...] will render your work so much the mor [...] easie.

Having sent your Chil­dren to School,About keep­ing them at School. you must keep them there, and not by your too great fondness make them long to be at home, and grow weary and uneasie at School. A great many indiscreet Parents ruin their Children by immoderate kind­ness; they cannot endure that they should be out of their sight one day. They are afraid, lest they that teach them should correct them, and there­fore they give them a strict charge not to do it; and if they do it never so gently and discreetly, without more ado they remove their Children from them, and discharge their Passion a­gainst [Page 57] them as the greatest Tyrants in the World.

'Tis true, some, who have the Charge of Children, are very indi­screet in correcting them, they pass beyond all Bounds of Moderation; and by their Tyrannical carriage towards them, they do them a World of Mis­chief in many respects. As for such School-Masters, Parents ought, if it be possible, to avoid sending of their Children unto them. But when once they have made choice of those, who are not only Pious, but Wise and Discreet Persons, who are skilful in the way of Teaching, and are of a calm and mild Spirit; they ought to be so far from restraining them, that they should rather encourage them to cor­rect them whenever there is any neces­sity for it. And if, at any time, their Children complain to them of their ha­ving been Corrected, they ought to let them know, that they are very well pleased that they have been cor­rected for their Faults, and that they will thank their School-Master for ha­ving done so. Unless such a Power as this be given to those who teach Children, there is no great probabi­lity [Page 58] of their doing much good to th [...] far greatest part of them: For, as So­lomon says, Prov. 22. 15. Foolishness [...] bound in the Heart of a Child, and therefore there is need of the Rod of Cor­rection to drive it far from him. 'T [...] but too manifest, that Children wh [...] know their Parents Fondness, prove unruly and untractable, and do generall [...] become very wicked and naughty. When once they find themselves a Liberty, and see that they are in [...] great danger of being curb'd and restrain'd, they are apt to follow th [...] Biass of their corrupt Inclinations▪ And then it often cometh to pass what is said by the Wise Man, Prov. 29 15. A Child left to himself bringeth [...] Mother to shame. The Mother only [...] mentioned, because ordinarily, she [...] more apt to exceed just Bounds in he [...] Indulgence, and consequently has [...] great Hand in spoiling her Child: An [...] besides, when her Child brings hurt an [...] disgrace upon himself, by his wicked and foolish Courses, she useth to be more deeply affected therewith, through the tenderness of her nature, and the strength and violence of her Affecti­on and Passion.

[Page 59] Now, to stir up Parents to take care their Children be taught to read, at least the Holy Bible; let them con­sider, that this Sacred Book will instruct them in the Art of being happy; how to be saved; how to obtain a Crown of Glory; how to purchase an enduring Substance, a Pearl of great price, and a Kingdom which cannot be shaken: It will teach them true Wisdom; how to avoid Sin, and to escape Danger; how to resist the Devil, to stand a­gainst his Wiles, to quench his fiery Darts; how to overcome the World, and to mortifie the Flesh with its Af­fections and Lusts; how to subdue their natural Corruption, and to con­quer all their wicked Habits and Cu­stoms; how to redeem the time; how to carry themselves as they ought to do in their several Capacities and Re­lations, wherein God hath placed them in the World; how to enjoy satisfacti­on and contentment in every state and condition of Life; How to use aright the things of this World; how to improve Prosperity, and how to reap advantage from Adversity; how to dwell at ease, and to enjoy real Peace and Comfort amidst the greatest [Page 60] Vexations and Confusions that can hap­pen. All these things the Holy Scrip­tures will teach both you and them, if they are read as they ought to be, to wit, with a serious and humble mind, with an earnest desire to know the Will of God, and with a firm and sincere Resolution to do it. And there­fore, how careful ought you to be, in so considerable a part of your duty to­wards your Children? If your condi­tion in the World is such, as disa­bles you from doing much for them as to their outward Estate, yet if you do this, it may prove (unless it be their own fault) of unspeakable advan­tage to them, and, in some sense, bet­ter than a great Portion, or than a gainful Trade, as may appear from what has been said.

When once they can read tollera­bly well in the Holy Bible, be careful that they do it more or less every day: See that they do it with great Reve­rence, as being the Word of God: Cause them to consider who it is that speaketh to them therein; and what it is that he commands, promises, or threatens; direct them at first to read such places, as are most easie to be un­derstood, [Page 61] and which are apt to make the deepest Impressions: After they have read, see what they remember; cause them to tell you what they can call to mind: Explain to them so far as you are able, what they do not know; especially in such things as are most useful to make them wiser and better. Appoint them now and then a verse or two, to get by heart; cause them to repeat them with due Gravity; let them not do it in a trifling manner, as if they were telling a silly Story. Do not appoint them too many things to be got by heart, for this will do more hurt than good: A few things well un­derstood do better than a great many by rote.

Be careful lest they read any Books which tend to poyson their minds,Great care ought to be ta­ken what Books they read. to fill them with false Opinions, or to lead them to bad pra­ctices: Their tender minds are apt very quickly to be corrupted by such Trea­tises. Even they who are of a more fixed and solid Virtue, are in danger of receiving hurt by reading such Books; especially when they are writ with great Art, and when their Noti­ons [Page 62] are represented in fair and Beauti­ful Colours; They are apt to impress on the Fancy some Images of no good consequence to the Soul: How great need therefore have Parents to restrain their Children from reading such Books as tend to pollute their innocent and chaste minds, which are capable of re­ceiving any sort of impressions either good or bad?

As for Books of Devotion; great care is to be taken, that only such be put into their hands as are writ in a plain and easie style; which treat of things fit and needful to be known by them; and which are most likely to make them Wise and Good. They are to be accustomed to the Writings of those who are Men of greatest Mode­ration; who do not impose their own conceits, as necessary Rules of Devo­tion; who do not require such things as absolutely needful to be done, which God hath not declared to be so; nor yet who shorten the Rule, by cutting off such things as God hath injoyned us: All Books which lead Men to ex­treams, are carefully to be avoided; and such Treatises are to be made use of, as contain the plain and necessary [Page 63] Doctrines of Christianity; which tend to inspire Men with the Spirit of Purity, of Truth, of Peace and Love; which promote Sincerity, Justice, Tempe­rance, Charity, Meekness, Humility, Patience, Resignation to the Will of God in all things, Zeal for his Honour and Glory, a firm Belief and Trust in him, &c.

When it is requisite to acquaint them with the different Opinions amongst Protestants, that their minds may not be unfixed and unsettled, when they go abroad into the World; be sure not to put into their hands such Tracts as are writ with a fiery uncharitable Spirit, and in a Dogmatick and Magisterial manner; but such as are writ with great Temper and Moderation; which tend to heal the Church of all Conten­tions and Divisions, and not to kindle and increase them; which do not load Mens Opinions with unjust, extrava­gant, and impious consequences, which never entred into the minds of those who vouched them; but such as make fair and favourable Constructions, and just allowances. Such Treatises are chief­ly to be chosen for them, which dis­pose Men to be humble and modest; [Page 64] not to be stiff and pertinacious in their own private Sentiments; not rashly and severely to condemn others who have different thoughts; and never on the account of any such particular O­pinions to break the Peace of Christian Society; nor to grow more cold in their respect and affection towards those who have not the same thoughts with themselves in lesser matters. They are, as it were, to feed upon Books of this sort, and carefully to digest them.

6. Duty, to bring them to the place of publick Worship so soon as they are fit for it.

Sixthly, You are to bring them to the place of publick Worship so soon as they are fit for it, that they may have the benefit of the Prayers of God's People, and may learn, as they are capable, somewhat that may make them wiser and better. Thus we find, when Joshua read the Law be­fore the Congregation; the little Ones are mentioned as present amongst the Men and Women. Josh. 8. 35.

[Page 65] Teach them to pray to God before they go to Church,What they should do be­fore they go to Church. and to beg of him that he would fit them and assist them, to joyn in the publick Worship with unfeigned De­votion, and to hear the Word in a right manner. Teach them also to pray for all those whom God employs to Preach his Word, and particularly for his Servant whom they are to hear; that he would Sanctifie him, and di­rect and enable him to teach others the true way to Life and Blessedness.

And as you ought to direct them what to do before they go to Church, so you must take heed how they car­ry themselves in the House of God, that it be with all possible silence and reverence; and that they perform their publick Devotions in a decent manner.

See that they do not spend their time in gazing upon others,How they should carry themselves at Church. in observing their Dresses and Modes, their looks and Gestures; nor yet in bowing and making Courte­sies to every body of their Acquaintance they happen to see in the midst of their Prayers. Though this be too common [Page 66] a Practice, yet it ought carefully to be avoided, as unsuitable to that serious­ness, that fear and Reverence, that Fervency and Devotion, which true Worshippers of God ought to be possessed with, when in the most So­lemn manner they are, or ought to be employed, either in paying their Ho­mage to the King of Heaven and Earth, their Lord, their Maker, and Saviour; or in hearing the Message that is deli­vered in his Name, by his Ambassa­dors.

When they come from Church,What they should do when they come from Church. see what they re­member; if they have got any thing by heart, encou­rage them: If they remem­ber nothing, you may tell them some­what or other of the Sermon which is fit for them to learn.

Stir them up so soon as their Years are fit for it, to meditate more or less on what they have heard, that so the Word of God may profit them. Shew them, that as their Food cannot nourish them, if their Stomach do not concoct and digest what they Eat and Drink, so neither will the Word of God nourish, quicken, and strengthen their Souls, if [Page 67] they do not, by serious Meditation, di­gest what they read and hear.

Endeavour by their constant atten­dance on the publick Worship, to be­get in them a mighty regard thereto, as being one great means appointed of God to increase in them true Know­ledge and Piety. Let them not spend the rest of the Lords Day in rambling about; but, so far as their Age can bear it, let them be imployed usefully.

Shew them why they should observe this Day,Why the Lord's Day ought to be kept. to wit, be­cause on it Our Blessed Lord Jesus Christ, rose from the Grave, Triumphed over Death, and finished the work of Our Re­demption. As He was delivered (and died) for our Offences, so He was raised again for our justification. Rom. 4. 25. To us the Lord's Day, saith One of the Ancients,Ambr. de Pentec. Ser. 61. is therefore ve­nerable, and to be observed in a Solemn manner, be­cause thereon Our Saviour, as the rising Sun, having dispelled the darkness of Death, shone forth by the Light of His Resurrection.

'Twill not be unfit, to acquaint them with some instances of God's righte­ous [Page 68] and dreadful judgments, against prophaners of this Day; and particu­larly, how a great many, who have come to an untimely End, confessed and acknowledged, before their Death, that their slighting and profaneing this Day, made way for all those Villanies, and Impieties, which at last brought God's heavy Judgments upon them.

That your Children may attend the publick devoti­ons of the Church,Children are to be possessed with a great re­gard for the Mi­nisters of the Gospel. and the preaching of the Go­spel, with greater profit and advantage; 'tis neces­sary that you endeavour to possess them with a great regard, for those whom God employs in so Holy a Ser­vice, that they may esteem them very highly in Love for their Works sake. 1 Thes. 5. 13. When the Persons em­ployed in Divine Ministraitons are loved and esteemed, their Doctrine is apt to make the greater Impression, and to be the more successful: Whereas, if People are prejudic'd against them, tho' never so unjustly, what they say will be slighted, or very little regarded for most part, even tho' what is spoken be most excellent in it self, and ex­pressed [Page 69] in such a manner, as might o­therwise very much affect and excite the dullest Hearers. The Truth of this, did not only appear in the Holy Prophets, but in our most Blessed Ma­ster Himself, who, tho' He spake as never Man spake, yet what He said was but very little regarded by most part of the Jews, and ev'n by his own Brethren and Kinsmen, who were pos­sess'd with most unjust and groundless prejudices against him. The Conside­ration of this, ought to make you Careful, to beget in your Children a due Sense of the Dignity and Excel­lency of the Pastoral Office, and like­wise a just value for the Persons them­selves, whom God makes use of to Minister unto Him in Holy Things, whom He calls to be the Guides of Souls and Stewards of the Mysteries of God.

If Men have a great Respect for Ministers of State, and for the Ambas­sadors of Earthly Princes, who are employ'd to manage the Concerns of the Kingdoms or Principalities of this World; shall they account the Mini­sters and Ambassadors of Jesus Christ, unworthy of the least regard and e­steem? [Page 70] Whom the King of Kings and Lord of Lords, hath chosen out of the rest of Mankind, and whom He hath set apart for His own immediate Service, to publish His Will, and to offer Life and Salvation to the Sons of Men, to rescue them from their evil Courses, to direct them what they must do to be saved, and to shew them, not only by their Doctrine but Example, the way wherein they ought to go.

And tho' some of those who are of this sacred Employment, are far from being what they should, yet you must be careful what you say concern­ing them before your Children; you ought to keep from their Knowledge, such faults and blemishes as are not obvious and notorious. Beware of taking occasion of reproaching them, and thinking meanly of them, for their Infirmities. And when their miscarri­ages are very heinous and such as can­not be concealed, you ought to take care, not to aggravate them or make them worse, but to speak of them so, as your Children may see, you are on­ly Enemies to their Vices, and not to their Persons or Holy Office.

[Page 71] That you may fortifie your Children against the danger they are in from such sad Examples, shew them, that our Holy Religion is not the worse, because some of those who are Mini­sters do not live suitably to their Call­ing and Profession; that it is Men (the best of whom are Imperfect and Sinful, and subject to the like Passions with o­thers) and not Angels, who are put by God in the Office of the Ministry: That amongst the twelve Apostles of our Blessed Master and Saviour, one of them was a Thief and a Traitor; that the Holy Doctrine which such Persons Preach, is not in it self the less excel­lent, and worthy of acceptation, be­cause it is delivered by those who do not live as they Preach; that there were many such Teachers in the days of our Saviour, and yet he for had not the Jews to hear them, only he gave them a caution to beware of their ill Example. The Scribes and Pharisees, says he, Mat. 23. 2, 3. sit in Moses Seat, and therefore whatever they bid you observe, that observe and do; but do not ye after their Works, for they say, and do not.

[Page 72] I thought it so much the more ne­cessary to suggest this Direction, be­cause 'tis none of the least Sins of this Age and Kingdom, that too many are very apt to despise and speak ill of the Ministers of Jesus Christ; to listen to all Reports which are to their dis­advantage, to believe them too readi­ly, and to repeat them in all Compa­nies, and even before their Children with a great deal of pleasure. And there want not those who have a very fruitful Invention on this Subject, who contrive a great many Stories, to be­spatter them, and to lessen and de­stroy their Reputation; whereby they too successfully promote the Kingdom of Satan, and shew themselves to be his Ministers. When once the great Enemy of Souls has gain'd this point, to make the Persons of Ministers con­temptible, 'twill be no hard matter for him to make Men undervalue and de­spise the very Office it self: And what can be the consequence of this, but the rise and growth of Heresies, of Facti­ons, and Schisms, of Atheism and Ir­religion, and of all that can be thought of, that is any way dishonourable to God, and destructive to the Souls of [Page 73] Men? Of all which there are but too many sad Instances at this day, which are a most certain Evidence of the great decay of real Piety and Christi­ [...]nity, and that there is but very lit­tle of true Religion to be found a­mongst us.

And as this so common Contempt of the Clergy is a sign of the great Wick­edness of the Age, so it is a Presage of heavy Judgments. When the Messengers of God were mocked, and his words despised, and his Prophets abused, the Wrath of the Lord arose against his People, till there was no Remedy. 2 Chron. 36. 16.

7. Duty, to make them understand their Baptismal Covenant.

Seventhly, Do all that you can to make them understand their Baptismal Covenant; and if there be opportuni­ty to own and renew it publickly and solemnly, fail not to encourage their doing it. It's of great Importance for them, to make a Solemn Profession of their Faith, and to declare their Re­solution of performing their Baptismal Promise: It is of great advantage to them, at such an occasion, to have [Page 74] the Prayers of the Church, and par­ticularly of those, who are appointed of God, to bless the People. It is true, the great abuses which have been committed in the performance of this Ancient Ceremony, have made many People to slight and neglect it; but [...] Confirmation were performed with that care and seriousness, which ought to be used on such an occasion, it is a Cu­stom which might be of marvellous be­nefit in the Church; both to stir up Parents to instruct their Children, and Ministers to Chatechise them, and ac­quaint them with those things that are needful for them to know, to believe, and to do. The careful and Religious use of it, would tie Children more strictly to mind the great concerns of their Souls; it would afford them oc­casion to consider what it is to have been Baptised, and to be a Christian: It would work in them a more Power­ful Sense of the Obligations of Christi­anity; and make them more careful to live up to that Holy Religion, whereof they made so publick a Profession: It would make them more afraid to do bad things, against which they had pro­tested so solemnly. And not only fear, [Page 75] but shame in this case, would restrain them from doing wickedly. This would be to young People a great de­fence against Temptations: Bad Men would not so boldly ask them to sin, if they knew they had openly and So­lemnly disowned and renounced them, and all their wicked Courses; and if they were tempted, they would be more apt to say in their own minds, Shall we do such wicked things, and run the hazard of being Covenant-breakers, and Perjured Persons? Shall we commit such Villanies, and pra­ctice such Abominations, and thereby break our Solemn Vow and Engage­ment? Shall we by our Folly and Im­piety give occasion of Offence and Scandal to the Church of Christ, which he hath purchased with his Blood? Shall we renounce the Captain of our Salva­tion, and prove Deserters, who have so lately vowed to renounce the Devil and all his Works? What a mighty de­fence would this be to your Children, when Assaulted by the fiery Darts of the Devil, the Vanities of the World▪ and the Lusts of their own Deceitful Hearts? to consider, that by their own actual Consent, they have renounced all [Page 76] these, and given up themselves into the Hands of God, to be kept by his Mighty Power, through Faith unto Salvation; They have Vowed, and they ought to perform it, to keep his Righteous Judgments.

These things being impartially con­sidered, should mightily excite Parents to see that their Children do openly and Solemnly pro [...]ess their Faith in Christ Crucified; their Resolution to Obey him, to Serve him, and Love him, to fight under his Banner, against Sin, the Devil, and the World, and to continue his Faithful Souldiers and Ser­vants unto their lives end. Is not this your Glory, that your Children are Christians? And do you think it a Shame or Dishonour for you or them, if they make a Solemn Profession of their Christianity; that they avo [...] their Religion, and will by God's help make good the Promise which was made in their Name in Baptism? Of so great Importance is this Custom, that the greatest Men amongst the Re­formers did highly commend it, and did earnestly wish that it might be re­stored as a thing of great use to­wards [Page 77] the reviving the true Spirit of Christianity.

8. Duty, to encourage them to come to the Lord's Table.

Eightly, When they are fit for it, you should encourage them to come to the Table of the Lord, that they may be strengthened in their most Holy Faith, and further assured of the Love of God; that they may make a publick Profession of their Christianity, of their Love to their Lord and Master Jesus, of their Charity to all Men, and of their sincere Affection to those who are Christ's Members and Followers: They ought to make use of this Holy Sacra­ment, that their Love to their dearest Lord and Saviour may be kindled and enflamed, by remembring his Love, and shewing forth his Death; that they may bind themselves more strictly to Serve and Obey him, and to fulfil their Baptismal Engagement.

How glad should Parents be to see their Children advanced to this Ho­nour, to eat and drink at their Lord's Table, to partake of so great a Te­stimony of his Kindness and Friendship? [Page 78] How earnestly should they encourage them to embrace this opportunity, of renewing their Covenant with the Lord, to live and to die his Faithful Servants? Do you not desire to have them saved, to have them delivered from their Lusts and Passions, their Pride and Vanity, their Bitterness and Wrath, their Ma­lice and Envy, and from all manner of Sin and Folly? To be made pure and clean in Heart and Life; to be made meet for that Holy Place, where no unclean thing can enter? Do you not desire that their Sins may be blotted out, that they may be washed with the Blood of their Saviour? And yet do you not advise and entreat them, for their Souls Health and Safety, to come to the Holy Communion? which is de­signed as a means for these excellent and great Ends and Purposes, to as many as are qualified according to the Terms of the Gospel, that is, who unfeign­edly repent of their Sins, and believe in the Lord Jesus with all their Heart. But, alas! how far are too many Pa­rents from doing this for their Chil­dren? How many do either wholly, or for the most part, neglect and slight this Holy Ordinance themselves, as if [Page 79] our Lord had without any just or neces­sary ground appointed it? How can such Persons expect the precious Fruits of the Death of Christ, who will not remember his Death, when he so lo­vingly and kindly calls and invites them to do it? Do this, says he, in re­membrance of me.

What a great Argument is it, of a wonderful decay of true Piety and Re­ligion in the World, when Men do thus despise and set at naught the kind­ness of their Lord and Saviour? When they refuse to do a thing, so just and reasonable, and so easie as this is; which tends so much to his Glory, and their own true Happiness and Welfare, both here and hereafter.

9. Duty, to take care that they ac­custom themselves to Self-Examina­tion.

Ninthly, When they are fit for it, see that they accustom themselves to Self-Examination, that they spend a few Moments every Night (if another time of the Day be not more conveni­ent for them to do it in,) in calling themselves to an account; that they [Page 80] may see what good or what evil they have done; that they may give Praise and Thanks unto God for any thing they have done, which was good and right; and that they may confess their Sins and Follies, begging his Gracious Pardon, and renewing their Purposes and Resolutions to do better for the time to come.

But besides these daily short Reviews of their Heart and Life, 'tis fit to call [...]pon them, when they are well advan­ced i [...] Years, to a more strict and So­lemn Examination of themselves; to Prayer and Fasting, as their Age and Strength can bear it. This may be done at first once a Month, or once i [...] two Months, or once a Quarter at least; but after some time, it may be done oftner, according as your necessary Affairs and your Circumstances in the World will permit. They who are Great and Rich, ought so much the more frequently, to call upon their Children to those private extraordi­nary Excrcises of Devotion, because their outward Estate in the World does, ordinarily, afford them enough of time and leisure for such Performances, if they will but redeem it from Idleness, [Page 81] and from a great many vain and un­necessary Actions.

As to their Abstinence from Food on such days, there's no Rule can be given to serve all Persons; if they can fast one Meal or two it is well; if not, then they may eat less at a time, and of such things as are less apt to be a hinderance to their Devotion: That is to be done that serves most to render them fit for Prayer and Meditation.

It will be convenient, in order to their doing this to good purpose, to be di­rected to a method, that so their thoughts may not wander and be unfixed: For which end, it will be of good use, to have the direction of their Minister, if he be a discreet and good man, or of some other pr [...]dent serious Christian Friend: Or you may recommend to them some plain and easie short Trea­tise on this Subject, such as you shall find written discreetly with due moderation of Spirit.

There is not any one method can be prescribed for all Persons, nor fit for all times: But in general, upon such days, it's fit for them to begin with Prayer to God, humbly begging the Divine Assistance and Direction; that [Page 82] he would open their Eyes, to see their Sin and Folly, and to discover his Mer­cy and Kindness, his long Suffering and Patience towards them, that they may be thereby led to Repentance.

They may next enquire particularly and strictly into their ways and doings; which they may do, by considering what have been their Thoughts, their Words and Deeds; each of which they are to examine according to the Rule of God's Word: Or, (which comes to the same thing) they may go over the Com­mandments, and see wherein they have broken any of them: Wherein they find themselves Guilty, they are with un­feigned Sorrow and inward Contrition, to confess it, to mourn for it, and ear­nestly to beg Forgiveness of God; re­solving with full purpose of Heart, to do so no more; but to cease from Evil, and to learn to do well. They are to consider what Temptations they are most in danger of; that they may a­void them: They are also to consider what course they must take, and what Christian methods they must use, to o­vercome their Evil Inclinations and [...]oolish and bad Customs; and they are to resolve to govern themselves according­ly; [Page 83] and sincerely to endeavour to go on unto Perfection.

After this, they may reflect on the kind Providences they have met with; that their Souls may be filled with a grateful Sense thereof; that they may return all Praise and Thanks to God for his Mercy and Love; and may be excited for the time to come, to trust more firmly in him, and to depend up­on him.

They may particularly consider, wherein God hath been pleased to an­swer their Prayers, and to grant them the good things they have asked of him for their Souls and Bodies, for themselves or for others; that their Piety and Love to God may be there­by the more kindled, and their Devo­tion excited; that their Faith and Hope may be made more strong and live­ly.

They may take notice likewise of the Corrections and Chastisements, wherewith God hath thought fit to exercise them; that thereby they may be awakened from Sin, and made wiser and better for the time to come.

It will be very useful for them to have a Note in Writing of those vari­ous [Page 84] particulars; that they may on such days review them, and with the more ease make such Reflections on them, as tend to their Improvement in real Piety.

Besides these Acts of Devotion, which concern themselves immediate­ly; it will be fit on such days to make earnest and hearty Prayers to God for all Mankind; For the Conversion of Jews, Turks, and Pagans, For the Re­formation of those Christian Countries that are corrupted with Superstition and Idolatry; For Union amongst those that are divided in their Opinions about les­ser matters; For deliverance to those who are persecuted for Righteousness sake; and for these Lands, (that God may inspire us with a Spirit of Peace, of Love, and of true Piety;) For our King and Queen; For all Judges and Magistrates; For all the Ministers of the Gospel; For all their Friends and Relations; For all their Enemies; and for all who desire their Prayers, of whom it is not unfit to keep a parti­cular Note in Writing, that this Chri­stian Office may be performed towards them with all Faithfulness and Kind­ness.

[Page 85] They are next to consider, what may be done by them for the Honour of God and the good of Men; and are to re­solve to do some Act or other of Piety or Charity, which may be of real Ad­vantage to Mens Souls or Bodies.

One thing more I shall mention, which may be very useful on such days; and that is, That they consider what are the things wherein they desire more earnestly the Divine Assistance and Di­rection; which they may write down di­stinctly, that they may renew their Peti­tions therein every day. And thereafter, especially on such Days as they appoint for more Solemn Reflection and Humi­liation, they may consider what Answers God has been pleased to afford them.

These are a few General Heads on this Subject, which may be of great ad­vantage, in Order to the promoting of true Devotion. But the designed brevi­ty of this Treatise does not permit the enlarging upon them.

10. Duty, to observe what Providences they meet with, and to acquaint them therewith in due time, as also with some of the most remarkable Provi­dences, which either they (to wit the Parents) themselves, or others have met with.

Lastly, Consider what Providences they meet with, what signal Mercies and Favours their Merciful Father be­stoweth upon them; what Dangers and Hazards they have escaped; wherein God's Kindness and Mighty Power has appeared towards them, in preserving them, and keeping them alive: Keep a Note thereof in Writing; that so when they come to Age, you may acquaint them therewith, that they may therein read the loving Kindness and tender Mercies of the Lord, and his wonder­ful Goodness and Favour towards them; and may be excited to be thankful, and to put their Trust and Confidence in him, whose Mercies are over all his Works.

But, alas! How far are most Parents from doing this? Very few do any such thing for themselves; the Mercies of [Page 87] God are renewed to them every Morn­ing, they live at his cost and charge, he gives them richly all things to en­joy; all their good things are from him alone: But how little do they consider, and take notice of the Hand of God, in those many and great Benefits he loads them with every hour and moment? they do not reflect upon the great and marvellous things that he does for them; they live as if they were altogether in­sensible of God's Mercies and loving Kindnesses; and no wonder, if they take little thought to possess their Chil­dren with any Impressions of that, whereof they have no sense them­felves.

But if Parents did, as they ought, acquaint their Children with God's Providences towards them in their In­fancy, and in the days of their Youth, when they were not so capable themselves to reflect thereupon, it would have a great force upon Ingenuous minds, to stir in them Pious and Religious Dispositi­ons.

It would likewise very much serve this end, if Parents would often re­flect on God's kind Providences to [Page 88] selves, and now and then talkThey who joyn with us in the publick Worship, ought to think of their Obligation to this Duty, when they hear these words of the Litany, [...]O God we have heard with our Ears, and our Fathers have declared unto us the No­ble Works that thou didst in their days, and in the old time before them. See Ps. 44. 1. of them to their Children, and acquaint them sometimes with one Instance of God's care and kindness towards them, and sometimes with another; this would in­sensibly make an Impres­sion on tender minds, and in due time might bring forth good Fruits.

Shew your Children therefore, How God was pleased to provide for you, when you were in great necessity and want; How he raised up Friends to help you, in the day of your Distress; How he preserved you from Danger; How he delivered you out of many and great Afflictions and Troubles: How he comforted you in the days of your mourning; How he raised you up, when you were brought very low; How he defeated the designs of your malici­ous Adversaries; How he disposed a great many uneasie and afflictive things, sometimes for your Temporal, and al­ways [Page 89] for your Spiritual Advantage; How he assisted and seconded your en­deavours to serve him, with great and unexpected Success; How he rewarded and blessed you, when you did those things which were good and right be­fore him; And how he punished and chastened you, when you omitted your Duty, or did and said a bad and wicked thing; How he heard your Prayers, and Granted you the desires of your Souls; How he prevented you with his loving Kindness and tender Mercy; How he satisfied your longing Souls with good things; And how he deals with you, exceeding abundantly above all that you could think or ask. In this manner, according as you have met with particular Instances of the good and kind Providence of God, you ought, at some times, when you find it most likely to do good, to talk thereof to your Children, that thereby they may be awakened to observe and consider the Powerful, Just, Wise, and Kind Providence of God; and may be excited, together with you, to bless his Holy Name, for his great, his marvel­lous, and undeserved Love towards you.

[Page 90] You ought also, to discourse some­times to them, concerning some of the most Signal Instances of Divine Provi­dence towards others, which either you have observed your selves, or which you have received an account of from Persons of very good Authority: For Example,

Shew them, how God has brought down proud and lofty Persons, when their Hearts were lifted up; How he covered them with Shame and Re­proach, and made them Loathsome, Vile, and Contemptible, almost to e­very body; And how he raised up humble and lowly Persons; How he followed them with the Expressions of his Mercy and Love; How he turned Peoples Hearts towards them, inclining them to love and honour them, and to do them many good and kind Offices. This will tend to teach your Children Humility, and to restrain them from Pride and Self-conceit.

Tell them, what has befallen many Passionate and Impatient Men; How they have run into the Pit of Destructi­on, when they gave up themselves to to the Conduct of their own violent and unruly Passions; And how the [Page 91] meek and patient Ones have been di­rected, assisted, and preserved by the good Providence of God; And how they have enjoyed a great deal of Peace, Joy, and Happiness, amidst the many Afflictions and Troubles they met with in the World. This will tend to teach them to be meek, to restrain their Pas­sion, and to beware of Impatience.

Tell them, How God has punished those who have got Wealth and Riches by false, unjust, and indirect means; How he has cursed their Estates, and sent a moth into them, which has in a short time insensibly wasted and con­sumed them; And how he hath blessed the Estate and Substance of those, who have got their Wealth by honest and lawful means. This will tend to make them honest and sincere in their deal­ings in the World, and to hate false and crooked ways.

Tell them, how God has punished Cursers and Vain and False Swearers, how the Curse has followed them, how often it has happened to such Per­sons according to their mad and hor­rid Imprecations.

Tell them, how God, by very un­expected and surprising ways and [Page 92] means, has discovered and cut off Trai­tors, Murtherers, Adulterers, Thieves, and Robbers, False Witnesses, &c.

Tell them, how he has appeared, sooner or later, in behalf of his Ser­vants and Children; How he has won­derfully defended and preserved sin­cere and upright Men; How he has a­venged Innocent Blood; How he has defended the Widow and Fatherless; How he has heard the cry of the Stran­ger, of the Desolate and Oppressed, &c.

Such things as these, being seaso [...] ­bly and frequently suggested to Chil­dren, may, at some time or other, work upon their minds, and cause thee to take notice of the Power, Wisdom, Mercy, and Justice of God; which they cannot do in good earnest, but th [...] must needs be thereby stirred up to fear him, to love him, to obey him, and to walk in his ways. And tho' these things do not produce their effect at the very time when they are told, yet some time or other they may catch hold of the minds of your Children▪ and have a very powerful and lasting Influence upon them.

The Example of Faithful Abraham ought to excite you to do these things. [Page 93] For this end did God acquaint him with what he intended to do to Sodom, be­cause he knew that he would improve all his Providences, that he would not smother them in his own Breast, but acquaint his Children and Family there­with, that thereby they also might learn to be wiser and better; that they might see the terribleness of the Divine Justice against Incorrigible Sinners; and his Infinite Compassion towards those who fear and love him; that they might know the Power and Efficacy of Prayer, and see how ready the Lord is to hear all those who call upon him in earnest, not only for themselves, but also in be­half of others. And the Lord said, (Gen. 18. 17.) Shall I hide from Abra­ham that thing which I do? and v. 19. For I know him, that he will command (or instruct, as the word is used some­times) his Children, and his Houshold after him, and they shall keep the way of the Lord to do Justice and Judgment, &c.

Suitably to this Example, we find a general Command given to the Jews, Deut. 4. 9, 10. Take heed to thy self, and keep thy Soul diligently, lest thou forget the things which thine Eyes have seen, and left they depart from thine heart [Page 94] all the days of thy Life; but teach them thy Sons and thy Sons Sons: Especially the day that thou stoodest before the Lord thy God in Horeb, &c. To the same purpose we find a Direction given them touching the Passover, Ex. 13. 8. Thou shalt shew thy Son in that day, saying, This is done because of that which the Lord did unto me, when I came forth out of Egypt, &c. And v. 14. And it shall be when thy Son asketh thee in time to come, saying, What is this? (to wit, that is said about setting apart unto the Lord the First-born) That thou shalt say unto him, by strength of Hand the Lord brought us out from Egypt, from the House of Bondage. And it came to pass when Pharaoh would hardly let us go, that the Lord slew all the First-born in the Land of Egypt.—Therefore I Sa­crifice to the Lord all that openeth the Matrix, but all the First-born of my Children I redeem. Likewise Josh. 4 6, 7. 'Tis said, When your Children ask their Fathers in time to come, saying, What mean you by these Stones? Then ye shall answer them, that the Waters of Jordan were cut off before the Ark of the Covenant of the Lord, when it passed over Jordan.—And these Stones shall be [Page 95] a memorial unto the Children of Israel for ever. See also Exod. 10. 1, 2. Joel. 1. 2, 3, 4.

From all which it appears, how im­portant and necessary a Duty it is, for Parents to acquaint their Children with the Providences of God; a due sense whereof will, above all other things, tend to make them wise and good.

Some Directions to Parents, how to render their Endeavours effectual.

Now, to render your Admonitions and all other Endeavours effectual,1. They must give their Children good Example. for the good of your Children; First, you must give them good Example; when you bid them read, or pray, or partake of the Holy Sacrament, or attend the publick Wor­ship, you must (so far as is needful and fit) do the same things your selves: When you exhort them to be humble, to be of a mild and gentle Temper, to bear patiently uneasie things, to be sober and temperate, to be Charitable to the Poor, to judge favourably of those who differ from them in small [Page 96] matters, not to be unkind or uncivil to any, tho' they agree not in their Opi­nion with them in some lesser points of Religion, but to love all those who fear and love God, and who are Followers of Jesus Christ. I say, when you di­rect and exhort your Children to do such things, you must joyn with your Instructions a suitable Example; let it appear to them that you your selves are Humble, Mild, Patient, Sober, Charitable, Kind, and Loving to all who are sincerely Pious and Virtuous, without making any difference on the account of Indifferent things, I mean such things which God hath neither commanded nor forbidden. This is the only way to make your Instructi­ons and Admonitions successful, when in this manner you go before them your selves, in the way wherein you desire them to walk.

Children learn more by the Eye than by the Ear, if they see you do contra­ry to what you advise them, they will be apt to think you do not believe what you say; or that you are very cruel and unmerciful towards them, to bind heavy Burdens upon them, and not to touch them your selves. And [Page 97] if you should constrain your Children to do what you do not your selves; what would it signifie? It would only make them Hypocrites and Dissemblers, to do that which they have no Heart unto, and which they are not perswaded to be their Duty. Such Children, when once the restraint and force which is upon them is removed, will be sure to give themselves the full swing in all manner of Folly; they will do those things which they have seen in you, and learned by your Ex­ample.

But if you shine before your Chil­dren in the constant Practice of true Piety, walking in the Fear of God, and in Obedience to all his Holy Com­mandments, your Example will pro­pagate Religion more effectually than all the Admonitions and Instructions in the World. And besides, the Influ­ence which your Pious Example is apt to have on your Childrens lives, this is the way for you to entail a Bles­sing on your Posterity. The Just Man, saith Solomon, Prov. 20. 7. walketh in his Integrity, his Children are blessed af­ter him. And Psal. 112. 2. 'tis said, His Seed shall be mighty upon Earth, [Page 98] the Generation of the Vpright shall Blessed. And Ex. 20. 6. God hath pr [...]mised to shew Mercy unto Thousands [...] them that love him, and keep his Co [...]mandments.

2dly. 2. They must chuse good Com­pany for them. Chuse good Co [...]pany for your Childre [...] (so far as you have oppo [...]tunity and ability to [...] it,) otherwise, neither your Admo [...]tions nor Examples will signifie muc [...] Their ordinary Company, if naught [...] will pull down faster than you are a [...] to build: Corrupt Nature is eas [...] drawn away by the Example and A [...]lurements of Sinners; This is like g [...]ing down hill, which is easie, conside [...]ing Mens natural bent an [...] InclinationEtiam sine Magistro vitia discuntur. Sen.: Where [...] Self-denyal and mortifyin [...] our Lusts and Passions, [...] more difficult, especially at first, [...] going up hill. When therefore yo [...] see your Children falling into the ac­quaintance of Vicious and Foolish Per­sons, delay not to rescue them fro [...] the Snare; to break off their Famili [...]rity, that they be not corrupted there [...]by, and utterly ruined. We see ho [...] careful People are to keep their Chil­dren [Page 99] from those who have the Small Pox, or any other infectious Distem­per; and yet what a strange madness is it for them to trust them to the So­ciety of those, whose Lives and Man­ners are full of the deadly Poyson of Sin, which infects and kills the Soul.

As you ought to do all you can,The great Dan­ger that Chil­dren are in from Flatter­ers. to preserve your Children from all sorts of vicious Company, so par­ticularly from Flatterers. Endeavour to save them from this dangerous Snare, than which there can be nothing of more dreadful Consequence unto them. Such vile and servile Society will very quickly pull down all that you have built; They will utterly corrupt your Chil­dren, and render their condition de­sperate. For when once they are un­der the power of Flatterers, the Gate is thenceforth shut against Truth, and against plain and upright dealing; when their delight is only in those who praise and commend them in all they do or say; when such who admire them, and who study nothing but to please them in every thing, right or wrong, are their only Favourites, to be sure they [Page 100] who are their Best and Wisest, and most Faithful Friends, who tell them the truth, and speak not so much what may be pleasing as what may be profi­table unto them, will not be very wel­come or acceptable to them.

And because such Flatterers are found often amongst Servants, who in hope [...] of serving their covetous or ambitious, or perhaps other base and wicked de­signs, do make it their business, by all sorts of vile Compliances, to gain the Favour and Love of the Children of Richer or more Honourable Per­sons. Therefore 'tis not only the Duty, but the Interest of Parents, to be very careful what Servants they receive into their Family, or what Persons they admit to stay in their House, knowing that, according to the Proverb, One Scabbed Sheep will infect the whole Flock. The Example of the Psalmist ought to be a Rule in this matter, Psal. 101. 6, 7. Mine Eyes shall be upon the Faithful of the Land, that they may dwell with me: He that walketh in a perfect way, he shall serve me. He that worketh Deceit shall not dwell within my House; He that telleth Lies shall not tarry in my sight.

[Page 101] 'Twill not be unfit in this place to mention what aQuintilian de causis cor­ruptae Elo­quentiae. Famous Author reports of the Ancient Romans. 'Twas their custom to make choice of an Elderly Kinswoman, of whose Probity and Discretion they had good assurance, to whom they committed the Charge of the Children. Her bu­siness was to keep them from hearing and seeing whatever tended to corrupt their Manners; to direct them in such little Studies and Exercises, as were proper to their Years; and to see that their Recreations and Divertisements were harmless and innocent, and that they were used and managed modest­ly and inoffensively. This course Cor­nelia took, says this Author, with her Sons the Gracchi, Aurelia with her Son Caesar, and Artia with her Son Augu­stus. The Fruit and Effect of which Method was this, The Spirits of the Children being kept pure and sincere, straight and upright, they were there­by made the more capable to receive Noble and Excellent Impressions, which way soever they applied their minds, whether to Military Arts, to the know­ledge of the Laws, or the Study of [Page 102] Eloquence. But now (says he, speak­ing of the Age in which he lived) Children are entrusted to the care of a Grecian Girl; and to one or other of the Servants, of most base and ser­vile Qualities, by whose words and actions they are quite spoiled and ut­terly ruined. Neither are there any in the Family who make account what they say or do before them: And no wonder, says he, for the Parents them­selves are so far from training them up to Modesty and Probity, that they ac­custom them to Wantonness and extra­vagant Liberty, by which means they grow Impudent and Impetuous, in the pursuit of their wild and foolish Hu­mours and Inclinations.

As this Rule of chusing good company for Children,Advice to Parents who send their Children a­broad to Tra­vel. is necessary to be followed at all times, so especially when Parents send their Children into Foreign Coun­tries, when they are fit to Travel; how careful should they be not to trust them to every body? But to the Conduct of those who not only may be useful to advance them in the Knowledge of the World, to assist [Page 103] them in their Journeyings, to take care about their Lodging and Diet, to wait on them to visit great Men, to see fine Places, curious Fabricks, Famous Mo­numents, and Ancient Inscriptions, to learn the Language of the Country, and the different Modes and Fashions, the Government and Policy, and such like: But who likewise (through the Blessing of God on their Endeavours,) may preserve them from the Vices of those Countries where they Travel; from those bad Customs to which they have a great Inclination: Who may make it their business to season their Minds with deeper and more lively im­pressions of Virtue; to possess them with a mighty regard for such excellent Examples as they have occasion now and then to see; to Fortifie them a­gainst the many wicked and dangerous Opinions and Practices they meet with; to acquaint them chiefly with the wisest and best Men, by whose Con­versation they may be improved in Wisdom and Virtue; that they may return into their own Coun­try with their Minds furnished with useful Notions, with solid Principles, and wise Observations; that they may [Page 104] be able either in a more private way, or in a publick capacity, to do some­what, not unworthy of those who have had such good occasions for improving themselves in those things which are excellent.

To serve this design, Parents are to be careful of two things; One is, That their Children Travel under the Con­duct of a Person who is wise and prudent, and is of a sincere and solid Piety: If he be one that is either Fool­ish, or Prophane and Atheistical, his Company must needs be very hurtful and dangerous; It may utterly [...] the young Persons who are intrusted to him, tho' they have very good [...] ­clinations, and have been happy in a Religious Education. We see that a straight Twig, tied to that which is crooked, and stronger than it self, grows crooked also.

What an unaccountable thing is it to think, that Men who are careful to have a skilful Groom to look to their Horses, should be so mad, as to ven­ture their Children (who are their chiefest Possession, and the principal Objects of their care and kindness) [Page 105] into the hands of those who have little discretion, and less Piety?

The Second thing that Parents ought to be careful of, in this matter, is, That their Children do not Travel till they are come to somewhat of stayed­ness, and solidity of Judgment; till their Understanding and Discretion is such, as may give ground to hope that their Travelling shall do them no hurt, but good. It is none of the wisest parts in some Parents, to send their Children too soon into Foreign Coun­tries, before their Judgment is prepa­red, and made fit to make useful Refle­ctions and Observations on the World; before their minds are possessed with solid Principles of Virtue, and with a deep sense of Religion; so as not to be in great danger from the tempta­tions which they are sure to meet with in most places: Before they know any thing at home, it is too soon to send them abroad: Before they know them­selves a little, it is not advisable to send them into the wide World, to know a vast multitude of other things: Hence it too often comes to pass, that a great many return, after their Tra­vels, greater Fools than they went; [Page 106] they bring back nothing but a load [...] the Vices and Vanities of other Coun­tries.

Thirdly, Let not over­great fondness blind your Eyes,3. They must, as need re­quires, re­prove and chasten their Children: and how? so as not to see the Faults of your Children▪ nor cause you to stop your Ears against just complaints It's true, there are some wicked People who love to sow Discord▪ to kindle strife and contention; to di­vide the nearest Relations: But all a [...] not so very wicked; you cannot bu [...] know some who love you and your Children sincerely; and when such Persons tell you of their Faults, you ought to do the part of those who are wise, as well as kind Parents; that i [...] you ought to do all you can to reform their Faults, and make them better and withal you ought to be heartil [...] thankful to those who do not flatter you and your Children, to the hurt bot [...] of you and them.

In order to their Reformation, try first all gentle Methods to make them better: Endeavour to conquer them with the Weapons of Kindness and Affection; endeavour by Instructions [Page 107] and Admonitions to make them sensible of their Faults; Use Promises and En­couragements to allure them to do what they ought; if these gentler Methods do not succeed, 'tis fit to use Reproof, to rebuke them sharply: Reproofs of Instruction, saith Solomon, Prov. 6. 23. are the way of Life. When Threat­nings are necessary, make use of them likewise; and if they do not serve the turn, then try the Rod; Chasten thy Son, says Solomon, Prov. 19. 18. while there is hope, and let not thy Soul spare for his crying. And Ch. 13. 24. he saith, He that spareth his Rod, hateth his Son, but he that loveth him, Chasteneth him betimes. But let this be always the last Remedy, after you have in vain attempted their Reformation by milder and gentler Methods. And when you use Severity, do it with due moderati­on, not exceeding the Quality of the Fault: Beware of using great Severity, when the Fault is very small and in­considerable. Respect must also be had to the Age, Temper, and Disposition of your Children; if they are very young and tender, your Correction must be the more gentle and moderate; and if they are of a flexible and Inge­nuous [Page 108] Temper, you must be the more Favourable towards them.

Beware of correcting them when you find your Anger very hot, for then you are apt to do more hurt than good. Your Passion will hurry you, if you restrain it not, into somewhat or other very wicked, as well as indiscreet; it will make you do and say a great many things very unworthy of a Christian. Always therefore be careful, that your Reason, and not your Passion, direct you in so important a matter as this is▪ [...]f once you fall into the rough, severe, and violent Method of dealing with your Children, there are a great many Disadvantages will attend it.

First, You discourage your Children, you break their Spirits, you make them unfit for any useful thing; you tempt them to do such things as are hurtful to themselves, and may prove grievous to you. If Oppression makes a wise Man mad; 'tis no wonder if a Child, or young Per­son, is sadly disordered, and made half mad by cruel and tyrann [...]c [...]l usage: Tho' it be a Fault in Children to be so; yet Pa­rents ought to be careful not to provoke them overmuch to wrath, by a severe, unmerciful carriage towards them. 'Tis [Page 109] not the less important and true, because it is a common Observation, to wit, That a tender Sprig which grows crook­ed, may be made straight by little and little, if you bend it and handle it gent­ly; but if you bend it with great Force and Violence, you may quickly break it. Thus it is with Children general­ly, who discover very early somewhat of crookedness in their Nature, which is increased by evil Example; if you use mild and gentle Methods to reform them, temper'd now and then, as need shall require, with a little severity, there is hopes, that, by degrees, they will be reformed, and made straight; but if, instead of this moderate course, you use cruel Methods, and deal rigidly and unmercifully with them, you can­not expect any other, but that their Spirits should be broken or hardened, and so lose all sense of Ingenuity.

Secondly, You kindle your own Passi­ons, you disorder your minds, and accu­stom your selves to a fiery Temper, you become fierce, barbarous, and savage; whereby you turn one of your great Temporal Comforts into a grievous Cross, and heavy Burden.

[Page 110] Thirdly, You hereby likewise teach your Children, through your Example, to be of a passionate and violent Spi­rit; and so you do them more hurt, than all your Corrections and Instructi­ons can do them good: Never think to cure them of their Faults, by your com­mitting as bad your selves: You must not do evil that good may come of it: The Wrath of Man worketh not the Righte­ousness of God.

Fourthly, You make your Children care less for your Corrections, than o­therwise they would do: When you are always beating them in your Passi­on, and tormenting them, they must needs think, that you do so, not so much for any Fault they are guilty of, as because you are very passionate, and therefore must give your Passion a vent one way or other.

If therefore you would chasten your Children to good purpose, do it when your Spirits are cool, when your Rea­son is at hand to direct you, and to keep you within bounds, and not when you have lost your selves, by being under the Power of a violent Passion.

If you are careful to follow this Christian Method, you may then ex­pect [Page 111] that God's kind Providence will second you in your Endeavours for reforming your Children. Either they will grow better; or however, you will find Peace and Comfort, when in this manner you govern your selves by the Laws of Religion, and are not led by your unruly Passion.

That Parents may the bet­ter perform their Duty in correcting their Children,Parents ought in correcting their Chil­dren, to fol­low the Ex­ample of our Heavenly Fa­ther. they ought to observe and imitate the Example of our Heavenly Father, who, tho' whom he loveth, he chasten­eth, Heb. 12. 6. yet he doth not afflict willingly, nor grieve the Children of Men. Lam. 3. 33. He does not make use of the Rod, but when it is necessary, when his Mercy and Kindness do not prevail. And when he does correct, in the midst of Wrath, he remembreth Mercy. When he visits the Transgressions of his Children, with the Rod, and their Ini­quity with Stripes: Nevertheless, his lo­ving Kindness he does not take utterly from them, nor suffer his Faithfulness to fail. Ps. 89. 32, 33. He is always ready to receive his penitent Children, to [Page 112] have Mercy upon them. He does not keep his Anger for ever. A due Consi­deration of these things will direct Pa­rents how to correct their Children both as to Time and Measure.

To what hath been said, it will not be unfit to add,Parents must be careful not to oppose one another, when they c [...]rrect and reprove their Chil­dren. That, to render Reproof, and Correction the more effectual, it is necessary that both Parents concur there­in; not as if it were prop­er for them both together, or one after another, to reprove or chasten their Children, for the same Fault, for this would be rather very improper for the most part: But when one of the Parents chides of corrects their Children, the other ought so far to concur, as to ap­prove what is done, and shew their displeasure towards those Children who have done that which deserves Chastise­ment. They must not oppose one a­nother in this matter; when one re­proves, the other must not approve and commend; when one condemns, the other must not justifie; when one endeavours to correct, the other must not hinder it; Otherwise, the Children [Page 113] will be lost; for it is not likely they will amend their Faults, if they see that either of their Parents is their Patron, to encou­rage and defend them, or to excuse and extenuate what they do amiss. They who are wise Parents, ought to be so far from doing this, that tho' one of them should happen to reprove or chasten a Child when there is no very great necessity for so doing, yet the other Parent, whe­ther Father or Mother, ought to conceal their present thoughts, and wait a fit oc­casion to discourse the matter together, that such unnecessary Reproofs and Cha­stisements may be prevented for the fu­ture. If Parents do not carefully observe this Rule, their Children will be sure to take notice of their Indiscretion, and to make a very bad use of it, so as to de­spise their reproofs and chastenings, when they are more just and necessary.

Fourthly, When it pleaseth God to visit them with sickness,4. They must care­fully improve the Time of their Chil­drens Sickness, or of any other affli­ctions they meet with, towards the making of them wiser and better. or any other adversity; be sure to do all that you can, to bear in upon their minds, a sense of those things you are most desirous to have [Page 114] them touched with, and which in time of their health they made but very little account of. Affliction is the time, in which God useth to work upon the hearts of People most powerfully and effectually; then he awakeneth them, and convinceth them of their sad and dangerous state; he casts them down, that being made sensible of their sin and danger, he may again raise them up, and speak comfortably to them. I will al­lure her, and bring her into the Wilder­ness, and speak comfortably to her, Hos. 2. 4. Therefore all they who sincerely desire to reclaim their Children, or o­thers, from their bad and foolish courses, ought to take the opportunity of their Sickness, their Pain and Grief, their Losses and Disappointments, and of a­ny other sorts of Troubles and Affli­ctions wherein they are, that then they may suggest to them such counsels and advices as are proper for their Instru­ction, their conviction and amendment. At other times, there are a great many things which are apt to hinder good Counsel from entring into the mind, or from making any deep impression thereon; Pleasures and Vanities are apt to choak the good Seed: But when [Page 115] they are afflicted, and humbled a little by some outward pressure, or bodily distemper; they are thereby somewhat better disposed to hear Friendly Ad­monitions and Counsels, and to think a little more seriously of their ways and doings. It is good for a Man that he bear the Yoke in his Youth; He sitteth alone and keepeth silence, &c. Lam. 3. 27, 28.

When it hath pleased God to restore your Children to health, or to deliver them from any other Affliction, fail not to put them in mind of their afflicted Estate, and of God's goodness towards them when they were in adversity: Endeavour to make them sensible for what end God hath been so kind to them, to wit, that they may amend their Lives, and bring forth Fruits meet for Repentance. Strive to keep them mindful of their Purposes and Resolutions, and press them to the ful­filling of them. Stir them up to be thankful to God for his Mercy, and to be very watchful, lest Satan prevail o­ver them any more.

Fifthly, Be earnest in your Prayers to God daily for them;5. They must daily pray to God for them. that he would make them what [Page 116] he requires them to be, his dutiful and obedient Children and Servants; that he would give them his Holy Spirit to sanctifie and cleanse them, to enlighten and direct them, and to assist and strengthen them; that he would sea­son their Hearts with his Fear and Love; that he would turn them from Sin and Folly; and incline their Hearts to keep his Precepts always, even unto the end; that he would hold up their goings in his Paths, that their footsteps may not slide; that he would be their God and Guide, their Sun and Shield, and their Portion for ever; that he would give every one of them those things which be best and most needful for them; that he would Sanctifie e­very State and Condition of Life, wherein his Providence doth place them. If they are in a healthful and prosperous State, pray to God to make them sensible of, and thankful for his undeserved goodness, and that he would preserve them from the snares and dangers to which Prosperity does expose them. You see what was Job's constant course at the end of his Chil­drens Feasting. Job. 1. 5. He sent and Sanctified them, and rose up early in the [Page 117] Morning, and Offered burnt Offerings ac­cording to the number of them all. For he said, it may be my Sons have sinned, and cursed God in their Hearts, &c. Again, if they are in Sickness, or any other Adversity; beg of God to San­ctifie their Afflictions, to make them blessed and happy means of their Re­formation, or of their Improvement in true Piety.

When you are about to instruct, to admonish, to reprove, or to correct your Children, pray to God to direct you by his good Spirit, to do your Duty in an acceptable manner; and that he would incline and dispose them to their Duty, and make them Gainers by what you do or say for their good. 'Tis not always necessary for you, in every particular Admonition or Re­proof, &c. which you use towards your Children, to make a Solemn Prayer, by retiring into your Closet; this ought to be done upon extraordinary Occasions; but ordinarily, it will suf­fice, if you lift up your Hearts unto God, in a short and fervent Ejacula­tion, for his Direction and Blessing in what you are to do or say to your Children.

[Page 118] You have great encouragement to do this; because you are assured that God heareth Prayer; he hath said, E­very one that asketh, receiveth. So that either he will grant your Children what you beg for them, or if they render themselves unworthy of the Mercy and Kindness of God, by their perverseness and stubbornness; yet you are sure of one thing, that your Prayers are not lost; they shall return into your Bosom: God will plentifully reward your Piety, your Charity, and Zeal, with more Grace here, and Glo­ry hereafter.

Now if it be the Duty of Parents,Against those who curse their Chil­dren. in this manner, to pray for their Children, what shall be said of those, who, instead of praying for their Children, curse them, and use fearful Imprecations against them! How dreadful a thing is it for those to whom it belongs to bless their Chil­dren, instead of doing this, to curse them! How unnatural a thing is it, in­stead of contributing to their Happiness, to do their utmost to make them Eter­nally miserable! 'Tis true, some Chil­dren are very perverse and wicked, [Page 119] guilty of great stubbornness and disobe­dience, and of great contempt aud neg­lect of their Parents: But yet for all this, Parents ought never to give over praying for them; and if at any time, their Passion and discontent occasion in their minds any thing that looks like a tendency to evil wishes or Impreca­tions against their Children, let them with as great care endeavour to be de­livered therefrom, as they would from Fire, if it broke forth in their Houses. And indeed, if they who have the worst Children, did but consider what woful Effects do often at­tend such rash cursesThe Blessing of the Father Establisheth the Houses of Chil­dren, but the Curse of the Mother rooteth out Foundati­ons. Ecelus. 3. 9., they would beware of using them, though never so much provoked: It is very observable, that God often in his wrath and Vengeance heareth such Imprecations, when uttered by ParentsSee Augustin. de Civ. Dei, l. 22. c. [...]8. & Pla­to de legg. l. 34. dial. 11., whereby he sheweth his just Displeasure and In­dignation both against them and their Children.

From what hath been said, Parents may see what they must do, to ren­der [Page 120] their Admonitions, and all their o­ther endeavours effectual, for the good of their Children.

Some Motives to excite Parents to do these things.

Now to stir you up to perform these things;1. Motive, from the Di­vine Command. Con­sider, first, it is the Will of God that you bring up your Chil­dren in his Fear, and acquaint them with his Holy Laws and Command­ments. He who made you, requires you to do this; he who preserves you and keeps you alive; he who is your King and Lord, who has a right to your ser­vice, to all that you are able to do; who is your Father in Heaven; who daily takes care of you, and Loads you with his benefits; who is the God of your Salvation; who hath sent his Son into the World to die for you: It is even he who saith, Deut. 6. 6, 7. And these words which I command thee this day, shall be in thine Heart. And thou shalt teach them dili­gently unto thy Children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. [Page 121] And, Eph. 6. 4. And ye Fathers, provoke not your Children to Wrath, but bring them up in the nurture and admonition of the Lord. 'Tis He who Established a Testi­mony in Jacob, and appointed a Law in Israel: Which he Commanded our Fathers, that they should make them known to their Children: That the Generation to come might know them, even the Children that should be born: Who should arise and de­clare them to their Children. That they might set their hope in God, and not for­get the Works of God; but keep his Com­mandments: And might not be as their Fathers, a stubborn and Rebellious Gene­ration, a Generation that set not their heart aright, and whose Spirit was not stedfast with God. Psal. 78. 5, 6, 7, 8. If you then be the Subjects, the Ser­vants, and the Children of the great God; If you love and fear Him, as you ought to do, you will be sure to make it your Business to train up your Children in true Virtue and Piety; to make them what God requires them to be, holy, as he who hath called them is holy, in all manner of Conversation; you will excite them to strive to enter in at the strait gate; To work out their Salvation with fear and trembling; To remember their [Page 122] Creator in the days of their youth; T [...] seek God while He may be found, and to call upon Him while he is near; To love the Lord with all their heart, and the [...] Neighbours as themselves; To endeavour to follow the Example of our Blessed Master, to Learn of him to be meek and lowly, to take up their Cross and to bear it patiently, to be zealous for the Glo­ry of God, to abound in the work of the Lord, not to be weary in well-doing, but to grow in Grace and in the know­ledge of our Lord and Saviour Jesus Christ.

Secondly, Is not this a work worthy of all your care and pains,2. Motive, from its being a work worthy of the utmost care and pains of Parents. to save the Souls of those, who are parts of your selves, who derive their Being from you? You are the Instruments not on­ly of their being, but the means of conveying unto them natural defile­ment and corruption: And therefore you ought with a great deal of Zeal to endeavour to have their pollutions washed off by true unfeigned Repen­tance, and a hearty turning from Sin unto God; by their putting off the works of darkness, and putting on the [Page 123] Armour of Light; by their putting on the Lord Jesus Christ, and walking as he walked. Are you ready to do all that you can to make your Children Rich and Wealthy, Great and Honou­rable in the World; And yet are you at so little pains to do that for them▪ which tends to make them rich in Faith, and Heirs of a Glorious Inheri­tance? You endeavour to acquaint them with those who may be useful to them in their worldly Affairs and Concerns; And why do you not strive to acquaint them with God, their greatest and best Friend, who is sure to stand by them, to take them up, and to take care of them, when all forsake them, and turn their backs upon them? Why do you not with greater earnest­ness endeavour to procure unto them his Friendship and Love, who is infinite­ly Powerful, and infinitely Good and Kind; and therefore not only can, but will do for them exceeding abundantly above all that either you or they can think or ask?

Thirdly, 3. Motive, from the Rewards which at­tend those, who faith­fully do these things. The doing of this is attended with great Rewards, not only in another World▪ [Page 124] but even in this Life. You cannot but find unspeakable Joy and Comfort, when you behold your Children walk­ing in the Fear of God, going from Strength to Strength, and from Grace to Grace, that at last they may come and appear before the Lord in Sion. It will free you from a great many anxious thoughts about them for the time to come, when you know that they have God for their Friend, who will be a Guide and Buckler to them: What a great Satisfaction will it afford you, to think that they, for whom you make so great Provision, and are at so much pains, are Good and Wise, and in all Probability, will make good use of what is given them, or designed for them? When you see them hum­ble, of a mild and gentle Temper, ap [...] to bear uneasie things Meekly and Pa­tiently; when you see them Sober and Temperate, Charitable and Com­passionate, Just and Upright, True and Faithful, Wise and Prudent, Devout and Religious, Zealous for the Honour of God, and studying daily to grow up in all Virtue and Piety; how will this fill you with a Pleasure that cannot [Page 125] be expressed? So true is it that is said by the Wise Man, Prov. 15. and 20. A Wise Son maketh a Glad Father. And Ch. 23. v. 24, 25. The Father of the Righteous shall greatly rejoyce, and he that begetteth a wise Child shall have Joy of him. Thy Father and thy Mother shall be glad, and she that bare thee shall rejoyce.

They who Plant an Orchard, are mightily pleased to see the young Trees prosper, grow regularly, and bear a great deal of good Fruit, this makes them reflect upon all their cost and pains with much satisfaction. How much greater must their Pleasure be, upon whom God hath bestowed Chil­dren, when they see them growing in Grace as they grow in Years? When they behold them straight and upright in their Lives, pure and undefiled in the way, walking in the Law of the Lord, having Respect unto all his Com­mandments, flourishing in the Courts of the Lord, bringing forth the Fruits of Righteousness and true Holiness. Doubtless there is no Pleasure in any Earthly thing comparable to this of Religious Parents, when they are [Page 126] Happy in Pious and Virtuous Chil­dren.

And as such Children are a great Comfort, and afford a Mighty Pleasur [...] to their Parents, so they are a great Honour, and a lasting Ornament unto them. What can be more for th [...] Glory of Parents, than to have thei [...] Children adorned with the Image o [...] God, cloathed with Virtue and Good­ness as with a Garment? This doth reflect somewhat of its Lusture and Beauty upon the Parents themselves, who have been, under God, the In­struments of making their Children Lovers and Followers of that which is good. All wise and good People, who observe the Truth and Faithful­ness, the Justice and Uprightness, the Meekness and Modesty, the Prudence and Discretion, and the other Virtues which appear in Children, must needs conceive and entertain very respectful thoughts of the Parents themselves, by whose means the Children have been so Virtuously and Religiously Formed and Educated.

But besides all that has been said, Good and Virtuous Children afford manifold Advantages to their Parents. [Page 127] The Psalmist (Psal. 128. 3.) compares them to Olive Plants round about the Table of their Parents; that is, as O­live Plants are not only for Orna­ment, but of great use to those who possess them; so good Children are not only Ornaments to their Parents, but very useful and profitable to them in many regards; for example, they serve their Parents, they assist and help them in their Employment, they stand by them in their danger, and defend them, they provide for them in their want, they pray for them, and do many Important Offices to them; so that no wonder if the Psalmist saith, Psal. 127. 5. Happy is the Man that hath his Quiver full of them; they shall not be ashamed, but they shall speak with the Enemies in the Gate. That is, it makes Parents Couragious, it encou­rages them to appear in publick in their own just defence, when they have worthy Children to attend them, and to assist them against those who en­deavour to wrong them.

Fourthly, 4. Motive, from the great Benefit which comes both to Church and State by the good Education of Children. The be­nefit of the good E­ducation of Chil­dren, is not confined [Page 128] to the Parents alone, but is extended both to Church and State, Families being the Nurseries both of one and t'other.

1st. As to the Church, when Chil­dren are rightly educated in the Know­ledge and Practice of true Religion, they will then be sure to observe all such things as tend to Peace, Unity, and Edification; they will readily and gladly joyn in Religious Assemblies, and carefully avoid whatever tends to unnecessary Separation.

Neither will they only joyn out­wardly in Christian Assemblies, but will be careful likewise to do it sin­cerely, to Worship God in Spirit and in Truth; and to hear his Word with great Reverence and Attention, with a great desire to know the Divine Will, and with a real and hearty design to do it. They will also observe all o­ther Sacred Institutions, without con­sulting with Flesh and Blood. And as they will do those things themselves, so they will do what they can to engage others to do the like.

And not only will they carry them­selves as Christians in publick; but like­wise, in their several Relations and Ca­pacities, [Page 129] wherein God hath placed them in the World, they will be care­ful to adorn their Christian Profession; they will study to avoid whatever is contrary to true Piety; they will Zea­lously endeavour to do all the good they can in the World: For which end, they will watch the most fit Oc­casions of doing good to the Souls of those they are acquainted with, and will be sure to comply with any favou­rable Opportunity of serving them, in those things which are for their Ever­lasting Happiness, which tend to make them wiser and better.

How great a Blessing would it be to the Church, to have many such Persons of her Society? And therefore, as the sense of this ought to excite Parents to do their utmost to Educate their Children in the Fear and Love of God: So it ought to stir up the Guides of the Church, to employ themselves Vi­gorously in dealing with younger Per­sons, to make them wise and good, in endeavouring all they can to beget in their minds a true Sense of Religion and Virtue, to possess them with the Knowledge and Love of God, to for­tifie them against the many Temptations [Page 130] to Sin and Folly to which they are ex­posed: And, in a word, to make the [...] Followers of Christ in true Holines [...] in this World, and fit to live an [...] Reign with him in Glory in the Wor [...] to come.

All who have dealt with Mankind a­bout the concerns of another Life must needs lament, that very litt [...] can be done for reforming Aged Peo­ple, who are hardned in Evil Habits and therefore, there is the greater nee [...] to deal in good earnest with young Persons, to prevent their being corrupt­ed, and to lay in them the Foundatio [...] of solid Piety for the time to come.

2dly. As to the State, it would like­wise reap no small Benefit by th [...] right Education of Children. For [...] As to those who are to Rule a [...] Govern others, whether in an highe [...] or more subordinate Quality, if the [...] are happy in a Pious and Virtuous E­ducation, if their minds are season [...] with Religious Principles, if they a [...] possessed with a great Love to th [...] which is good, and with a great Ab­horrence and Detestation of th [...] which is Evil; if they are trained [...] in the daily Practice of Modesty an [...] [Page 131] Humility, of Meekness and Patience, of Truth and Faithfulness, of Justice and Uprightness, of Brotherly Kind­ness and Charity, and of Temperance and Sobriety, &c. I say, if they who are to rule others, are Educated in this manner, there is great reason to hope, that they will prove great Blessings, in those publick Capacities, to which it shall please God to call them. Such Persons are likely to Mi­nister Justice impartially, to encourage Piety and Virtue where-ever they see it, and to curb and restrain whatever is dishonourable to God, and unsuita­ble to the Christian Profession.

Whereas, on the contrary, when they who are to rule others, are bred up in Idleness and Luxury, are grati­fied in their Vanity and Folly, are che­rished in their Passions and Extrava­gancies, are accustomed to no Society but of trifling or Atheistical Persons, and are not employed in any useful sort of Business. I say, when they who are to rule others have such woful Edu­cation, what can be expected from them, but such things only, as are dishonourable to God, scandalous to [Page 132] Religion, and in many regards preju­dicial to Mankind?

2dly. As for those of lower Quali­ty, when once they are inspir'd with the Knowledge of Christian Principles, and when these have taken deep root in them, and have a due Influence upon them, they will not only teach them, but also engage them to Honour and Obey their Rulers, and that not only for Fear, but also for Conscience sake. As Christianity will make them give unto God the Things that be God's, so it will cause them to give unto Caesar the Things that be Caesar's. It will likewise make them true and sin­cere in all their words, just and up­right in all their deeds, faithful and constant in all their Lawful Under­takings, and Charitable and Compassi­onate to every body in distress; stu­dious of Purity and Chastity, of Tem­perance and Sobriety, and of Peace and Concord: It will cause them, as much as is possible, to live Peaceably with all Men, to seek Peace, and to pursue it, to be Zealous Peace-makers, and to be ready to overcome▪ Evil with Good; It will direct them when their Neigh­bour or Friend is overtaken with a [Page 133] fault, to restore him with the Spirit of Meekness; It will make them, not to seek their own things only, but likewise their Neighbours good as well as their own; It will not only restrain them from what is manifestly evil, but will also make them careful to avoid every appearance of it, to shun the very thoughts and desire of Wickedness; It will cause them to be content with what God bestows upon them, and not to envy others, not to covet their Goods, nor wrong them by word or deed. And, [...]in a word, the lively Impressions of Religion will make them careful to keep their Consciences Void of Offence both towards God and towards Men.

Now, if these Rules of our Holy Religion had their due Influence on the minds of People, what a Blessed and Happy Society would there be in the World! How easie would e­very Man be? How well-pleased? How safe and secure from hurt and danger? How confident in his Friends, Neighbours, and Acquaintance? Knowing, and being well assured, that they fear and love God, and there­fore will do no wrong.

[Page 134] As the Consideration of these things, ought to make Parents very careful to do all that ever they can towards the right Education of their Children, so i [...] ought mightily to excite all Chri­stian Rulers and Governours, to do their part in this matter, particular­ly to take care that there be Schools every where, and that such Persons be chosen to Educate Children at School, as not only are skilful to teach them to Read, Write, &c. But who may contribute likewise to­wards the seasoning their minds with Religious Principles, who will look upon it as one great part of their Busi­ness to endeavour to possess them with the Fear and Love of God. How worthy of Christian Magistrates were it also, to take care that all Schools and Colleges be visited often by fit Per­sons, that the Diligent may be en­couraged, and that the Remiss and Negligent, or the Vicious and Pro­phane, may be discouraged by all Just and Lawful means.

These things cannot be look'd upon as Forreign to the Magistrates Office, if it be but duely considered, how much Benefit comes to the State by [Page 135] the good Education of Children, and how much mischief cometh thereto, by the neglect of their Edu­cation. See Plutarch in Lycurgo. Heraclid. de Politiis. Xe­nophon paed. Cyr. lib. 1. Of old the Persians, Lacedemonians, Cretians, and others, thought it their Interest to see to the right Education of Children; they did not think it safe, to leave so great a Trust wholly in the hands of Pa­rents, who through Partiality, Fond­ness, or Indiscretion, might utterly spoil them, and thereby do unspeaka­ble Mischief to the State. And no doubt, till once all Christian Rulers and Governours, both in Church and State, make it more their business to see to the right Education of Children, there is no great hopes of ever see­ing any considerable Reformation in the World.

Fifthly, If you neglect to do these things for the Souls of your Children,5. Mo [...]ive, from the s [...]d Effects which attend the neglect of these Duties. and leave them to them­selves to do as they list, then you may expect that their Sins and Follies, their Pride and Passion, their Gluttony and Drunken­ness, [Page 136] their Cursing and Swearing, their Lying and Deceiving, their Ma­lice and Revenge, their Chambering and Wantonness, their Atheism and Irreligion, will not only prove Tra­gical to them, but occasion great un­easiness, Vexation, and Grief of Mind to you. Prov. 10. 1. A foolish Son is a heaviness to his Mother, and Chap. 17. 21. He that begetteth a Fool, doth it to his Sorrow, and the Father of a Fool hath no Joy.

'Tis true, 'tis not in the Power of Parents to infuse good Qualities into the minds of their Children; some are so very perverse, that all that can be said or done by Parents, is alto­gether slighted, and neglected by them: We know that Abraham had an Ishmael as well as an Isaac; and Isaac an Esau as well as a Jacob; and Jacob a Reuben as well as a Joseph. However, such Parents who have the affliction of sad and wretched Children, have some comfort and satisfaction in having done their Duty for them, and in en­deavouring to approve themselves unto God, who will accept of their honest and sincere endeavours; and will crown them with glorious Rewards. [Page 137] But it is otherwise, when Children prove bad through the too great In­dulgence, or the Negligence, and bad Example of Parents. What a deep wound must it needs give them, when they begin to consider that they did not their part to make their Children good, and were so far from it, that they corrupted and ruined them by their bad Example, and over great kindness and indulgence? Such Parents do often eat the Fruits of their cruel fondness, and feel the sad Effects of their own bad Example, by means of their Prophane and Graceless Children.

As God doth often visit the Iniquity of the Parents upon the Children; so when Children are suffered to go on in their foolish and wicked courses, through the indiscreet gentleness and kindness of Parents, who, perhaps, are in other respects good People; the Lord doth sometimes punish such Parents, and bring Temporal Judg­ments upon them. Ely was a great instance of this, 1 Sam. 2. and 22. He heard all that his Sons did unto all Israel; which were things of a very vile Nature, whereby, as it's said Chap. 3. and 13. they made themselves vile, [Page 138] that is, hateful to God, and base and contemptible to all the People, by their lewd and abominable Practices. Ely did reprove them, but it was too coldly and gently. Chap. 2. 23, 24 And he said unto them, Why do you such things, for I hear of your evil deal­ings by all this People: Nay, my Sons; for it is no good Report that I hear; you make the Lord's People to transgress. Be­sides his reproof, he ought to have re­strained them, Ch. 3. and 13. as being High Priest, a Judge, and Chief Go­vernour amongst the People: He ought to have put them out of the Priesthood, as accurssed Persons, and Executed the Laws of God against them. Which because he did not, therefore God de­nounced very dreadful Judgments a­gainst him by a Prophet, whom he sent unto him, Chap. 2. 31, 3 [...], 33, 34, 36. and Chap. 3. 13, 14. And in Chap. 4. we find his two Sons Hoph [...] and Phineas were slain in Battel by the Philistines, and the Ark of God was taken; upon the news whereof, the Old Man fell from off his Seat back­wards, and his Neck brake, and he died.

We see likewise in David, what was the Effect of his too great indul­gence [Page 139] to some of his Children; espe­cially Absalom and Adonijah, who not only wrought their own destruction, but proved great Crosses to their aged Father.

Here it will not be unfit to relate what St. Augustin tells us of the sad Ef­fects of leaving a Child to himself, and not endeavouring to Educate him aright. The Story is this. Augustin. To. 10. Ser. 33. [...] Fratres in E­remo. There was one Cyril, a Citizen of Hippo, who ha­ving one only Son, was so fond of him, that he avoid­ed doing or saying any thing that tend­ed to make his Son uneasie: The young Man finding himself at Liberty (through his Father's Indulgence) to live as▪ he thought good, gave up himself to all manner of Folly, particularly to Drun­kenness. Notwithstanding this, his Father still continued to be as fond as ever, and would not do any thing to restrain him from doing what he had a mind to. The consequence whereof was very dreadful and terrible; for a little time after, this wretched Son coming home very drunk, killed his Father, as also his Mother then big with Child; he attempted to have Ravished [Page 140] his Sisters, of whom two were Mortally Wounded by him.

Such sad Examples as these ought to awaken Parents to do what they can to Educate their Children in the Fear of God, to train them up in the Study and Practice of true Piety, and to re­strain them by all due means from Sin and Folly. Which things if they fail to do, they may expect sooner or later, to reap the Bitter and Cursed Fruits of so sad a Neglect.

The Duties of Parents as to their Childrens Bodies.

HAving treated of the Duty of Parents towards their Children, as to their Souls, the better part; I shall next shew what their Duties are, as to the Bodies of their Children.

First, It belongs to the Mother to give suck to her Children;1. Duty, it belongs to the Mother to give suck to her Children. unless some bo­dily Imperfection, great Weakness, or Sickness, or her circumstances in the World, make it impossible, or very dangerous and inconvenient both for her and the Children, or for either. For this end it is that God hath given Breasts unto Women, and caused the [Page 142] Milk to flow into them, that there may be nourishment suitable to the ten­der Infants, in a readiness for them. Neither can we suppose any other body capable of shewing equal Care and Love to the Children, with that which it is natural for the Mother to express to the Fruit of her own Womb. Be­sides this, it cannot well be imagin­ed, that the Milk of any other Body can be so fit for the Child as its own Mothers, if she be but in tolle­rable Health.

We see that Sarah did not think that the greatness of her Quality, or her great Age, did excuse her from this Natural Obligation, of giving Suck unto her Child. Gen. 21. 7. And she said, who would have said unto Abra­ham, that Sarah should have given Chil­dren Suck? For I have born him a Son in my Old Age. Which words sup­pose it to be the unquestionable Duty, as well as common Practice of Mothers, to give Suck to their Children. When God chose a Nurse for Moses, (Exod. 2. 8.) he led the Handmaid of Pharaoh's Daughter to the Child's Mother. We find that amongst other Characters of a Woman, that was fit to be taken [Page 143] into the number of Widows, there was this, If she hath brought up Chil­dren, (1 Tim. 5. 10.) or, as the words may be Translated, If she has nourish­ed or fed her Children. It was reckoned as a sign of God's Wrath, Hos. 9. 14. To have dry Breasts. And therefore, they cannot be accounted Innocent, who, without apparent Ne­cessity, dry up their Breasts, and so deprive their Children of that Food and Nourishment which Nature de­signed for them. The words of the Psalmist David, Psal. 22. 9. do not only imply that his Mother gave him Suck, but they also shew, that it was the practice of all Mothers, to do the like to their Children. Thou didst make me hope, saith he, when I was upon my Mother's Breasts. Solomon like­wise takes it for granted, that Chil­dren of the same Womb, should Suck of the same Breasts. Cant. 8. 1. O that thou wert as my Brother, that Sucked the Breasts of my Mother. To all which might be added, the words of the Woman to our Saviour, Luke 11. 27. Blessed is the Womb that bare thee, and the Paps which thou hast Sucked. [Page 144] Which words suppose, that she who bare him, did also give him Suck.

We find that amongst the very Heathens, they were accounted but half Mothers, who neglected to give Suck to their Children. One of their Ancient AuthorsAulus Gelli­us. lib. 12. cap. 1. See like­wise Plutarch de Educ. speak­ing on this Subject, saith, ‘How unnatural a thing is this, how imperfect, and only to be a Mother by halves, having brought forth a Child, presently to throw it away? having nourished in her Womb somewhat that she could not see, not now to nourish it with her Milk, when she sees it alive, and calling for her Assistance?’

We see likewise, that Nature hath impressed on the most Savage and wild Creatures, a readiness to draw out their Breasts to their young, Lam. 4. 3. Even the Sea Monsters draw out the Breast, they give Suck to their young ones. And shall Women degenerate into such unnatural Barbarity towards their young, as is not to be met with amongst the most Savage Creatures? Shall they, whose Love and Tenderness has been so noted and admired, prove [Page 145] unkind and cruel to the fruit of their own Womb?

2dly. When Children are fit for stronger Food,2. Duty, about Childrens Diet. Parents are not to indulge them too much, in gratifying the cu­riosity and daintiness of their Palate, which not only is apt to make them too soft and tender; but likewise dispo­seth them to Gluttony and Sensuality; to make their Belly their God. It is fit to accustom them to a plain and sim­ple Diet; which is generally more wholsome than that sort of Food which is very artificially prepared.

The State of all Humane Things is very uncertain; they who have at present all manner of things in great­est plenty and variety, may meet with changes and vicissitudes: It's therefore a part of the Wisdom of Parents, to accustom their Children (so far as their Health and Strength can bear it) to eat any sort of Food; that so, if God sees fit to change their outward condition and circum­stances, they may be the more fit and able to endure such an altera­tion.

[Page 146] Thirdly, As to the [...] Habit and Apparel:3. Duty, a­bout Childrens Apparel. Pa­rents ought to cloath [...] them decently, but not gorgeously: Fineries and Gayeties [...] Apparel are apt to make People▪ especially younger Persons, vain [...] conceited, to value themselves upo [...] their gay Cloathing. It is fit ofte [...] to suggest to them, that their Cloath [...] and Apparel are but borrowed Fea­thers; and therefore that it is a grea [...] Folly to be proud of that which is [...] their own, but which they owe to th [...] Sheep or Goats, to the Worms [...] Bowels of the Earth.

It is not fit for Parents to make too great distinction among their Children, as to their Apparel; be­cause this is apt to cause discontent [...] and Jealousies, Hatred and Envy▪ Contentions and Quarrellings among [...] them. Joseph's Coat of many colours which his old Father Jacob gave him caused his Brethren to hate and en [...] him, and at last to conspire most wick­edly against him, Gen. 37. 3, 4, &c. The same is to be said as to their Diet, and other things, wherein it is no small part of the Wisdom of Pa­rents, [Page 147] not to shew too much fondness to one above all the rest. This does not hinder, but that Parents may, to very good purpose, give Rewards to their Children for their Acts of Virtue, for their ready and chearful Obedi­ence to their Commands; for their diligence and care in performing what was appointed them, &c. Whereby they who do such things are encou­raged, and they who do not, but are careless and negligent, are punished, and spurred up to amend their Faults. But when such marks of Favour are bestowed, 'tis fit to let the rest know, that if they do as well, they also shall have a Reward: By which means they will see that Virtue and Goodness are the things which their Parents love and esteem most; and for which they are ready to bestow the marks of their Affection.

The Duty of Parents as to the outward Estate of their Children.

A Third thing that belongs to the care of Parents, is, the outward Estate of their Children.

First, When they are fit for a Trade,1. Duty, to chuse a fit Trade for them. they ought to chuse an honest Employment for them: To suffer them to live in Idleness, is to ruin them: If they have not some useful thing or other to take up their thoughts, they are in great hazard of finding somewhat to do which is bad, and hurtful both to themselves and others. The Devil is always at hand to furnish Occasions to idle People, for employing themselves to their own destruction.

The Athenians (who for a great while were reckoned amongst the wisest People in the World,) were so sensible of the necessity and importance of Childrens being bred up to some Lawful Trade and Em­ployment, that by their LawsSee Plut. in Solone. they obliged them [Page 149] to maintain their Parents, and to sup­ply them in their old Age, only upon this supposition, that their Parents had been careful to teach them an ho­nest Trade: Otherwise by their Laws, Children were not bound to provide for them. Tho' this is not to be brought into Practice amongst Chri­stians, it being contrary to Christian Principles, for Children upon any Pre­tence whatsoever to neglect their Pa­rents in distress. Yet this Example sheweth, how great a Crime it was reckoned amongst the wiser Heathens, for Parents not to breed up their Children to some honest Employ­ment.

As to the particular kind of Em­ployment, wherein Children are to spend their days, it is to be left to the discretion and prudence of Pa­rents: They are so to instruct and dispose the minds of their Children, that they may be ready to be deter­mined to any Trade or manner of Life that's honest, which their Parents think best and meetest for them to follow: But yet a great regard is to be had to the particular Genius and Inclination of Children, which ordina­rily [Page 150] disposeth them more for one sort of Employment than another: It will make them more diligent in learning their Trade, when they have a de­light in it: Otherwise, if they are put forth to a Trade against their minds, they are more likely to neglect it, or to break off from it. Seldom do such Persons attain unto great Perfecti­on in their Employment, who follow it against the Grain.

As for those whose great and plentiful Estate in the World doth raise them above the necessity of putting forth their Children to a Trade, [...]dvice to those who have great Estates and Riches, to bestow on their Chil­dren. they ought notwithstand­ing to be careful to bring them up, not in Idleness and Vanity, but in such Studies and Exercises, as are most proper for them, and which tend to make them serviceable in their Generation'Twas excel­lently said by A­gefilans King of [...]acedemon, We must teach Children what they should do when they are Men..

When God created Adam after his own Image, and placed him in the Garden of Eden, which, no doubt, [Page 151] was the most Honourable State that e­ver Man was in upon Earth, yet he did not suffer him to live in Idleness, He appointed him an Employment, to wit, to dress and keep the Garden.

The greater that Mens Possessions are, they ought to be so much the more concerned in the right Educa­tion of their Children, that so they may be made the more fit to Inherit their Wealth and Riches. How much reason had the Philosopher Crates to say,Plutarch. de Educat. that if he might, he would go up unto the highest place of the City, and there bespeak the Citizens in this manner. ‘O Men! what mean ye to be [...] so much pains, and so incessantly to busie your thoughts, how to heap up Wealth and Riches; and yet to take so little care of your Children, to whom you are to leave all these things!’ Upon which, Plutarch hath this wise Reflection: ‘That such Pa­rents are very like those Foolish People, who have a great deal of care of their Shoe, but none at all of their Foot.’

[Page 152] Great and Rich Men, therefore, ought to be very careful that their Children be well Educated; that they be instructed in useful Arts and Sci­ences, which may not only afford Pleasure and Delight unto their minds, but may be of use and advantage to them in their Conversation in the World. Above all, they ought to endeavour, that their Childrens minds be possessed with a lively sense of Re­ligion, with sincere Love to God, with a fervent Zeal for his Glory, with a great delight in all those things which are truly Noble and Worthy, which tend to the Honour of God, and the Benefit of Mankind, and with an utter abhorrence and detestation of all wicked Practices, of Prophane and Atheistical Company, and of eve­ry appearance of Evil; they ought to train them up in useful and pious Actions and Designs, which may be of Advantage to Church or State, that so they may prove a Blessing to the World, and Pillars of that Soci­ety to which they belong.

Great care ought to be taken, to make them understand the Vanity of Riches and Honour, the great uncer­tainty [Page 153] and mutability of the things of this World, and the many Tentati­ons and Vexations which attend a plen­tiful Estate and great Fortune.

Endeavour to make them sensible, that no Earthly Enjoyments are ca­pable to satisfie their desires; that, as the wise Man saith, Eccles. 5. 10. He that loveth Silver, shall not be sa­tisfied with Silver; nor he that loveth Abundance, with Increase: And that they are so far from satisfying the mind, that they distract it, and often­times fill it with greater uneasiness; that they occasion Cares, and Fears, and Temptations and Sorrows.

Shew them likewise, that these out­ward and perishing things add nothing of real worth unto them, that a Hundred or a Thousand a Year can­not make them one whit either wiser or better; that their Estates cannot keep off Sickness or Pain, nor sad and sudden Accidents; and that they can­not defend them so much as one mo­ment, from the approaches of the King of Terrors.

Shew them, what was the Psalmist's Opinion of outward Greatness, himself being one of the greatest Men of his [Page 154] time, and therefore able to judge o [...] the matter: Surely, says he, Psal. 62 9. Men of high degree are a Lye; to be laid in the Ballance, they are alto­gether lighter than Vanity. Grea [...] Me [...] are a Lye; that is, they are not ei­ther what their own Vanity would make them, or what Foolish People imagine them to be, to wit, another sort of Beings than other Men. Thi [...] is but a Lye, for they are the same thing with the poorest Beggar, they are of the same Mould, they have the same Passions, they are subject to the same distempers, they are liable to the same accidents and mischances, they are exposed to most part of the same Temptations, and to a great many more, which made Agur in his Prayer▪ Prov. 30. 8, 9. to say, Give me [...] Riches, lest I be full, and deny thee, [...] say, who is the Lord.

Shew them likewise, For what [...] it is that God bestoweth Riches a [...] Honour upon them, that it is not [...] gratifie their Lusts and Passions, to Indulge themselves in Vanity and Folly, an [...] to have wherewith to give themselves the full swing in whatever is suitable to thei [...] corrupt Inclinations; that it is not [...] take to themselves a Liberty to wo [...] [Page 155] wickedness, to trample upon whatever is Sacred, to countenance and patronize those who are prophane Mockers of Religion, who scof [...] at the most Sa­cred things thereof. Shew them that it is for better purposes, that the great Lord of the World bestows Riches, Power, and Honour on the Sons of Men, even that they may em­ploy themselves, and all they have, for his Honour and Glory. Shew them, that to whom much is given, of them much shall be required; That God doth expect greater Service from those, upon whom he bestows greater En­couragements: And therefore, that they ought to employ themselves as much as they can, in doing his Will, and Glorifying his Holy Name; that they ought to encourage Religion, to countenance those who are Pious and Devout, to set a Mark of Respect upon those who fear and love God, and to testifie their dislike of those who are Prophane and Irreligious, to endeavour to curb and restrain them, so far as they are able; and that they ought to make it appear, that there is no way for any body to recommend themselves so effectually to their [...] ­vour and Esteem, as by their behaving [Page 154] [...] [Page 155] [...] [Page 156] themselves as the Followers of Jesus Christ ought to do.

Shew them also, how much Persons of meaner Quality are influenced and led by the Example of those who are Great and Noble, whose Actions are generally of greater force than Laws are with themAntigonus u­sed this as an Argument to in­duce Zeno the Philosopher to come to him. ‘You may, said he, be well as­sured, that, by teaching and instructing me, you will at the same time instruct all the Macedonians: For he who contributes towards the making the King of Macedon a Virtuous Person does in great measu [...] disp se all his Subjects for Virtuous Impressions: For such as Rulers and Princes be, such like­wise ordinarily are they who depend upon the [...] Diog. Laert. in Zenone.’: That therefore, they ought to shine before them in all the Actions of true Piety and Virtue, that others, by seeing their good works, may be excited to imitate them, and so to Glorifie their Father that is in Heaven.

Lastly, Shew them, that if they are Wicked and Prophane, and so by their bad Example defile and corrupt others, then God will require at their Hands the Blood of those many Souls, who perish by following their Foot-steps, [Page 157] and walking after them in their Un­godly ways.

In this manner, they who are Rich, Great, and Honourable, who have no need to chuse a Trade for their Chil­dren, ought nevertheless to teach them, (and that so much the more carefully) such things as may make them truly wise and good.

As for those who in­tend to set apart one or more of their Children for the Holy Ministry,Advice to those, who intend to set apart one or more of their Children for the Holy Mi­nistry. they ought, 1 st. to be careful to serve God with the best they have. For Cursed be the Deceiver, which hath in his Flock a Male, and Voweth and Sacri­ficeth unto the Lord a corrupt thing. Mal. 1. 14. They ought to Conse­crate to this Sacred Office those of their Children who are most worthy in all respects, who have not only good parts, but who have also good Inclina­tions, and are apt to receive Religi­ous Impressions. 'Tis an argument they very little understand the great­ness and difficulty of the Pastoral Of­fice, and have very little Sense of Reli­gion, who think that God may be [Page 158] put off with any thing, and that the Refuse of the Flock is sufficient to be an Offering to him. How great Ingra­titude is there in this? Have not Pa­rents received from God freely and undeservedly, all the good things they enjoy, and particularly their Children? When therefore they design to bestow one or other of them for his more immediate Service, they ought to give him the best, and not such a one as is unfit to be employed in any other ordinary business, which requires a Person of tolerable Sense and Discre­tion.

2dly. They ought to have a single Eye to the Glory of God, and not to govern themselves by Worldly and Carnal respects and considerations. They must not look upon the Mini­stry, as if it were only a Trade to get Wealth and Riches, or as a way to come to Honour, and to obtain Pre­ferment in the World. They ought to look upon this Holy Office with another Eye, to wit, as it is appoint­ed of God for Divine and Spiritual ends, to guide and direct Men in the way to Happiness, to shew them what they must do to obtain Everlasting [Page 159] Happiness, and to avoid Hell and De­struction, to teach them how to fight the good fight of Faith, how to resist the Devil, how to overcome the World, and how to be preserved from their deceitful and desperately wicked Hearts. They ought to consider, that Christ's Ministers are appointed to be Shepherds and Watchmen, to feed and to watch over the Flock, which he hath purchased with his Blood; to acquaint People with their danger; to call upon them early and late; to be upon their Guard, to quit them­selves like Men, to be strong in the Lord and in the power of his Might. They must consider that it belongs to the Ministers of the Gospel to deal impartially with all sorts of People, and not to suffer Sin upon them, but to reprove them plainly, to exhort them seriously to repent and amend; and to direct them what they are to do for the time to come, lest they fall again into the same evil Pra­ctices and Customs.

When therefore Parents design a Child for the Holy Ministry, they should at the same time consider, that he is to spend himself in the [Page 160] work of the Gospel, that is, he must Study, and Pray, and Watch, and Preach, and Visit, and Converse, and do▪ all other things which are needful to save Souls; he must be instant in season and out of season; he must often and seriously consider what is farther to be done to convert Sinners, to instruct the Ignorant, to comfort the Afflicted, to relieve the Poor, to excite the Remiss and Negligent, to encourage the Diligent, to strengthen the Weak, to confirm the Strong, to direct the Zealous, to reclaim the Erro­neous, to convince Gainsayers, to put to silence the Ignorance of Foolish Men: And besides all this, he must be ready and willing to Sacrifice his life in the Service of his Great Master, if he be called thereto; he must count nothing too dear, that he may finish his Course with Joy, and ap­prove himself to the great Shepherd and Bishop of Souls. Thus Parents, when they design any of their Chil­dren for the Holy Ministry, ought to consider that they are to be employed in the greatest, the most painful, and most dangerous work in the World, and therefore,

[Page 151] 3dly. They ought to do all that in them lies, to fit and prepare such Children, that they may undertake this Sacred Employment as they ought to do. More than ordinary care is to be taken that their minds be furnish­ed with good Impressions, that they be inspired with a great Love to God, and with a mighty Zeal for his Ho­nour and Glory. They must be daily trained up in the Practice of Humi­lity, of Meekness, of Patience, of Temperance, of Charity, and of all other Virtues and Graces; they must be kept from seeing and hearing bad things, so far as may be; their minds must be strongly fortified against Temptations: and all that is possible must be done, to keep them from the danger that comes from evil Company, and corrupt Example. They must be entrusted to the good Conduct of Excellent and Worthy Persons, by whose means they may be formed to as high a sense of true Piety as may be, that so, when they come a­broad into the World, their light may shine before others.

If Parents, who dedicate their Chil­dren to the Holy Ministry, would, in [Page 162] this manner, endeavour to act the part of Men who have a lively sense of God upon their Souls, who are pos­sessed with a mighty Zeal for his Glo­ry, and are earnestly desirous to pro­mote the Kingdom of Jesus Christ, we might hope to see very speedily the Blessed Effects of their Pious En­deavours, Religion would flourish more than it does at this day, and Impi­ety and Irreligion would not so much Triumph as, alas! they do.

Secondly, When they are fit for Marriage,2. Duty, about disposing of them in Marriage. Pa­rents are so to dispose of them, as that in all likelyhood they may be happy in such a state of Life:Callias the Athenian, was highly commen­ded by the Greeks, because he gave his Daughters leave to chuse what Husbands themselves liked best. He­rodot. in Erato. They are not to constrain then to marry against their Will; for such Marria­ges are seldom Happy; they end too often in somewhat or other very Tragical and Calamitous, to one or t'other Party, if not to both.

Great care is to be taken, that there be not too great inequality of outward [Page 163] state and condition; for that occasions often neglect and contempt of the Per­son that is Inferiour to the other in some External Advantages: Nor yet too great Inequality of Years; for that doth likewise, sooner or later, cause an Abatement and Decay, and sometimes an utter Extinction of that Respect and Love which is ne­cessary to make those who are Mar­ried Happy.

Parents are not, in disposing of their Children in Marriage, to govern them­selves wholly by their respect to Riches and Honour; but are to have a regard to Virtue and Goodness, so far, as to prefer one who is Discreet and Wise, of a Virtuous and good Disposition, to another that is foolish, or indis­creet, and Prophane and Atheistical, tho' attended with greater degrees of Wealth and Earthly Honour.Plut. in The­mistocle. 'Tis reported of Themistocles, a Famous Athenian Captain, that when several young Men came i [...] Suit of his Daugh­ter, he preferred one who was a Wise and Virtuous Person, to another that was very Rich. When some Peo­ple wondered at this choice, he told [Page 164] them, he had rather have a Man with­out Money, than Money without a Man.

What a great reproach is it to our Religion, to think that so many Pa­rents, in disposing of their Children, only consider how much Wealth they may have, and what Friends and Alli­ances they may make, by marrying into such a Family? or what Profits and Preferments may be expected thereby? As for any other thing, they do not much trouble their heads about it: They know no other Happiness but in the things of this life, and therefore they seek nothing else for their Chil­dren, but to make them Great and Wealthy;The sad Ef­fects of marry­ing very leud and profligate Persons. by which means it often comes to pass that they bring their Children into a most mi­serable and unhappy state of life, in which they must pine away their days in Sorrow and Grief, in the company of Foolish and Wicked Wretches, who are often in a fury and rage, who spend their time in Gaming and Drinking, in Cursing and Swearing, in Quarrelling and Fighting, in Whoring and Ranting [Page 165] and such like woful doings; which can­not but prove to those, who have any the least degree of real goodness, so ve­ry uneasie and afflictive, that Wealth and Riches can make no amends for them. Such unfortunate Persons can­not but often envy▪ the happiness of those who are in a very poor and low Estate and Condition, but yet live in Peace and Quietness, in Love and Con­cord, and in the fear of Cod; and so enjoy real satisfaction and contentment, and have a great deal of Comfort to sweeten their outward Wants and Ne­cessities. For as the Wise Man says, Prov. 15. 16, 17. Better is little with the fear of the Lord; than great Treasure, and Trouble therewith. Better is a Din­ner of Herbs where Love is, than a stall­ed Ox, and Hatred therewith.

But besides all this, it too often falls out, that they who are given in Marri­age to Vicious and Profligate Persons, are, sooner or later, involved in those Judgments, which are caused by the Sins and Follies of the Persons to whom they are matched. 'Tis true, such Persons have a great deal to support their Spirits, if they have not been Partakers with them in their works [Page 166] of Darkness: In this case, there is no doubt but their Merciful and Gracious God will order what they suffer for their good. But, alas! it too often comes to pass, that they who are un­equally yoked, either with Persons of a false Religion, or of a Wicked Life, do by degrees degenerate from their strict and Virtuous Education: Tho' formerly they seemed to have a right sense of Religion, and a great Inclina­tion to the best things, yet sooner or later, by the Example and Perswasi­ons of their Irreligious and Atheisti­cal Relatives, they lose all sense of God, and give up themselves to all manner of Wickedness. 'Tis said of Jehoram, who was Educated under a Religious Father, Jehosaphat, 2 Chron. 21. 6. That he walked in the way of the Kings of Israel, like as did the House of Ahab, for he had the Daughter of A­hab to Wife, &c. Where 'tis very observable, that this unequal Marriage of Jehoram, is noted as the cause of his great Wickedness. And from the following Verses it appears, how ma­ny heavy Judgments fell upon him for his Impiety.

[Page 167] To what hath been said may be added, that the hurt and inconveni­ence attending such Marriages, does not only affect the Married Persons themselves, but likewise extends to their Off-spring and Posterity, who are in great danger of being corrupt­ed, as to their Religion and Manners, by the Influence and Example of their Parents. 'Tis observed as one princi­pal cause of the Wickedness of Reho­boam, (1 Kings 14. 21.) That his Mo­ther was an Ammonitess; which is re­peated, v. 31. to shew us that 'tis a matter which deserves to be taken notice of. To the same purpose 'tis said of Ahaziah King of Judah, (2 King. 8. 27.) That he walked in the way of the House of Ahab, and did Evil in the sight of the Lord, as did the House of Ahab; for he was the Son in Law of the House of Ahab.

Thirdly, Parents are to provide for them,3. Duty, about providing some­what that may be the foundation of their comfor­table subsistance in the World. if they can, somewhat that may be a Foundation for their Comfortable Subsistance in the World; which by the Blessing of God on their Callings, may be improved to­wards [Page 168] their living decently and ho­nestly. For this end, they ought to keep within Compass, and to avoid all vain and unnecessary expences. Pa­rents ought to lay up for the Children, says the Apostle, 2 Cor. 12. 14. And 2 Tim. 5. 8. He that provideth not for his own, is worse than an Infidel.

Parents are not to propose to them­selves, the rendring their Children ve­ry Great and Rich: But as they them­selves having Food and Rayment, are to be therewith content; so, if they can get Necessaries for their Children, they ought to rest satisfied, and be thank­ful. Our Life (that is, the happiness of our Life) doth not consist in the abun­dance of the things we possess, Luke 12. 15.

Tho' you are to provide for your Children, yet you are not, out of too great thoughtfulness about the time to come, to restrain your selves from do­ing all necessary Offices of Charity to the Poor, who do now stand in need of your help: Never neglect a present Duty for fear of an uncertain incon­venience: You are forbid to take thought for the Morrow, Mat. 6. 34. But you are required to do good to all Men, [Page 169] while you have opportunity, Gal. 6. 10. To cast your Bread upon the Waters: to give a Portion to seven, as also unto eight, because you know not what evil there may be in the Earth, Eccles. 11. 1, 2. This is the way to lay up Treasures for your Children; to entail upon them great Blessings; to make God their Guardian; to leave them to his Mer­ciful and kind Providence, and to his Almighty Protection. Psal. 37. 25, 26. I have been young, and now am old; yet have I not seen the Righteous forsaken, nor his Seed begging Bread. He is ever Merciful and lendeth, and his Seed is Blessed. So that by your Bounty and Charity, you bring your Wares to a good Market, you put forth your Mo­ney into God's hands, who will not fail to repay it with Usury. For as the Wise Man saith, He that hath Pity upon the Poor, lendeth unto the Lord, and that which he hath given will he pay him again. Prov. 19. 17. The Liberal Soul shall be made fat, and he that water­eth, shall be watered also himself, Prov. 11. 25. He that gives to the Poor shall not lack, Prov. 28. 27. And Deut. 15. 10. it is written, Thou shalt surely give him, (to wit, thy poor Brother) and [Page 170] thy heart shall not be grieved, when th [...] givest unto him; because that for this thing, the Lord thy God shall bless thee▪ in all thy Works, and in all that th [...] puttest thine hands unto. And in the Epistle to the Hebrews, chap. 6. v. 10. it is said, God is not unrighteous to for­get your Work, and Labour of Love, which you have shewed towards his Name, in that you have ministred to the Saints, and do minister. From all which it ap­pears, that Charity and Liberality are the best Husbandry.

As you are to beware, lest your care for your Children, make you neglect necessary Duties of Charity; so you are to take heed, lest you use any unlawful Method to get Wealth to bestow upon them: This is not a way to make them Rich; for such Riches seldom prosper: There is a Curse which attends all unlawful Gain, and like a Canker eats it out, and con­sumes it. All Ages and Places af­ford Examples, which confirm this Ob­servation. Wealth gotten by Vanity, saith Solomon, shall be diminished, Prov. 13. 11. And again, Prov. 10. 3. He saith, Treasures of Wickedness profit no­thing. And Jer. 17. 11. 'tis said, As [Page 171] the Partridge sitteth on Eggs, and hatcheth them not, so be that getteth Riches and not by right, shall leave them in the midst of his days, and at his end shall be a Fool. A small Estate got honest­ly, is a hundredfold better than a vast and plentiful Estate purchased by un­righteous Methods. A little, saith the Psalmist, Psal. 37. 16. that a Righteous Man hath, is better than the Riches of many Wicked. And, Better, saith So­lomon, Prov. 16. 8. is a little with Righte­ousness, than great Revenues without Right.

As it is the Duty of Parents by all Honest and Lawful ways, to provide somewhat for their Children, and to preserve it for them; so they ought in due time to bestow upon them more or less of what they have ac­quired and purchased, and not wholly to delay the doing of this until their own Decease. They ought, so far as they can, to afford their Children whatever their present Necessities or their Lawful Occasions do require: And the more Virtuous and Industri­ous they see their Children, they ought to give them so much the more li­berally, that they may have not only [Page 172] what is absolutely necessary for them, but likewise, what they may improve for the bettering their Estate in the World; that they may live decently, and may also have somewhat wherewith to help and relieve others. How great a Reproach is it to some Persons, who have a great deal of wealth, out of a woful covetous Temper to suffer their Children to go in Rags, and to depend upon the Charity or good Na­ture of others, for a piece of Bread! Such Parents must needs be very un­natural, whose Bowels are not stirred with Compassion towards their Chil­dren, when they see them in distress and want; and who do not all they can for their necessary Supply and Assistance.

But,Great Prudence and Caution ought to be used in bestowing their Worldly Goods on their Children. tho Parents ought to give their Children chearfully and seasonably more or less of their Worldly Goods, yet they must have a care, lest out of an indiscreet fondness, they give them more than their own circumstances will permit. How many sad Examples are there of Children, who have either wholly neglected their [Page 173] Parents, or who have not cared for them as they ought to have done, so soon as they were put into the Pos­session of their Estate and Fortune? Whereas formerly, they seemed to carry themselves with all possible Duty and Affection, no sooner did their Pa­rents bestow all they had (or at least, the greatest part) upon them, but they begun to grow Insolent towards them, and went on to so great a height of undutifulness, that their poor Parents were forced to leave them, and thence­forth to live in a very melancholly and mournful condition. 'Tis therefore the Wisdom of Parents, so to give their Children, as still to reserve to themselves what is needful for their own support: They ought rather to keep their Children in a dependance up­on them, than that they should depend upon their Children. To this purpose is the Advice of the Son of Syrach, Eccle­siasticus 33. 18, 19, &c. Hear me, O ye great Men of the People, and hearken with your Ears, ye Rulers of the Congre­gation. Give not thy Son and Wife, thy Brother and Friend, power over thee while thou livest, and give not thy Goods to another, lest it repent thee, and thou [Page 174] intreat for the same again. As long as thou livest and hast Breath in thee, give not thy self over to any. For better it is that thy Children should seek to thee, than that thou shouldest stand to their Cour­tesie. In all thy works keep to thy self the Preeminence, leave not a stain in thine Honour. At the time when thou shalt end thy days and finish thy Life, distri­bute thy Inheritance.

4thly. 4. Duty to have their Will and Testament in Readiness. 'Tis the Duty of Parents to have their Will and Testament in readi­ness. They ought, while they are in Health, to de­termine the several Proportions of their Worldly Goods, which they in­tend to bestow on their Children, and not to leave the doing of this till the very immediate approach of Death. A wise Man ought so to dispose of his affairs in time, that when he comes to die, he may have as little work to do as is possible.

'Tis very unfit, on ma­ny accounts,The great In­convenience of delay in this matter. to leave the ordering of those things which relate to a Man's Estate unto the last hour. For, 1. No Man knows if he shall [Page 175] have a leisurely Passage out of the World, so as to have time to settle his affairs; a thousand Accidents may prevent this; of which see [Discourse about the right way of Improving our Time, Motive 2d.]

2dly. Tho' you should have time on your Death-Bed, for ordering your Temporal Affairs, yet what signifies Time (considered abstractly and sepa­rately) if you are not fit to use it? For ought you know, your Sickness then may so affect your Head, that you shall not be able to act any longer as rational Creatures, but must be go­verned and taken care of by others, as if you were Children upon the Breasts, or perhaps as Persons in a much more sad and lamentable condi­tion. Now therefore, it is fit for all who are wise, to provide against such Casualties, and not to delay so impor­tant and necessary a work to an un­certain Moment.

3dly. Supposing you have a leisurely passage out of this Life, together with the use of your Reason all the while, yet consider, that you are likely to have enough to do in your last hours, tho' the ordering of your Temporal [Page 176] concerns do not then lie upon your Hands. Your Spiritual Enemies will, very probably, at that time, muster up all their Forces, and use their utmost Effort, either to conquer you, or to frighten and disturb you: You will then find that all your Preparation is little enough, that you may finish your course with Joy: The sight of Death will make you see a great many things, far otherwise than you saw them in time of Health: The things of this Life will then appear very little and in­considerable, and Eternity will appear as a vast and boundless Ocean: Your good actions will appear but very few and im­perfect, and your Sins and Follies very many and great. Thus it is generally with the best and most Holy Persons; and therefore, 'tis your wisest and safest course, to dispatch, not only as much of your great Business as you can be­fore the approach of Death, but like­wise to dispose of your Worldly Con­cerns in such a manner, that they may not prove a hindrance and a burthen to you at that time, when you are to have a sharp Conflict with the King of Terrors.

But besides all these Considerations, which ought to excite you to put [Page 177] your House in order, in time of your Health; consider farther, that by so doing, you will prevent a great deal of Trouble and Confusion, and of Strife and Division, which oft-times happen amongst Children, when their several Portions are not assigned them by the Will of their Parents. How sad is it to reflect upon so many In­stances of this kind, as have happened in our days! It cannot but be look'd upon as a great Reproach to our Holy Religion, to see Brethren, and other near Relations, contending, and going to Law with one another, and there­by laying the Foundation of lasting Variance and Discord, of Bitterness and Wrath, of Anger and Clamour, of Malice and Envy, &c. which too often are concluded, with the Deso­lation and Destruction of one or other of the contending Parties, if not of the whole Family.

How needful therefore is it for Pa­rents to make their Will in good time? when they are in Health, when their Understanding is good, when their Memory is perfect, when they are able to think of Business, and to judge calmly and discreetly of what they [Page 178] do; when they can call to mind what they owe, and what is owing to them.

And because of the great Falsehood and Wickedness of the World, by which it often happens that the true sense of Mens words are perverted, it is likewise very fit that Parents, in setting their House in Order, have the advice of those who are Skilful, Up­right, and Faithful Persons, by whose Assistance their Will may be framed in such Terms and Expressions, as may (so far as is possible) prevent the Ca­vils of Crafty and Ungodly Men.

As Parents ought to use a great deal of Cau­tion and Circumspection in all things relating to their last Will,Great care to be taken in the choice of Guar­dians for Chil­dren. so parti­cularly in the choice of Guardians for their Children, who, after their own Decease, may act the part of Parents towards them, and may promote their Happiness and Wel­fare, both in Temporal and Spiritual things. If you know amongst your near Relations those who are Wise and Prudent, True and Upright Per­sons, who fear and love God, and of [Page 179] whose sincere kindness you have had long experience, 'tis very reasonable to prefer them before Stran­gers. 'Twas an Athenian Law, that they should not be chose [...] Guardians, who have a right to the Childrens Estate, after their Decease. Diog. Laert. in Solo [...]e. But if you have found others more sincere and upright, more pru­dent and discreet, more kind and loving, more constant in their Friend­ship, and more faithful to your true Interest, than your nearer Relations have been, you ought ra­ther to entrust your Children to their care, than to those, who, tho' your Kinsmen, have given you no great ground to expect much kindness and faithfulness at their hands towards your Children. If they have not been very faithful to you, 'tis but madness to ex­pect that they should prove more Faith­ful to them. Tho' they may grow better, yet no wise Man ought to trust so great and dear a concern to such an uncertainty.

Thus I have shewed you what are the principal Duties you owe to the Souls and Bodies of your Children, and what you are to do for them as to their outward Estate.

The above mentioned particulars earnestly recommended to Parents.

FRom what hath been said you may see, what a weighty and difficult Charge you have; the sense whereof should excite you to beg of God ear­nestly every day, that he would direct and assist you, to perform the Duties that belong to Christian Pa­rents.

That you may the better act your part; 'tis fit for you, when you call your selves to an account about your Lives and Conversations, to make en­quiry particularly how you perform the Duties of Parents towards your Children, as to their Souls, their Bo­dies, and Outward Concerns: And if, upon serious enquiry, you find that you sincerely endeavour to do whatever you know your selves to be bound to do for them; then bless and praise God, who gives you both to will and to do according to his good Pleasure: Beg his pardon for those Imperfecti­ons and Defects that attend all Hu­mane Actions, Resolve to go on, and [Page 181] not to grow weary in your Duty to­wards them; that so they may be as happy in all respects, as is possible for you, by the help of God, to make them.

But if upon inquiry, you find that you have been very negligent in your duty towards your Children; that you have done very little good for their Souls, and not what you should, and might have done for their Bodies and outward Estate; and that perhaps you have done them a great deal of hurt by your Evil Counsel, and Prophane and Wretched Example; that you have led them on in the Broad Way, which leads to the Chambers of Death, that you have robbed God, who bestowed them on you, of their Service and Obe­dience; and have made them the Ser­vants of Sin; that you have contribu­ted to the making them Heirs of Wrath, and Children of Disobedience, who were made by their Baptism, Children of God, and Inheritors of the Kingdom of Heaven; that you have done what tended to de­stroy eternally those Souls and Bodies, which God intrusted with you, that you might take care of them, and do [Page 182] what you could to make them happy. If, I say, upon enquiry into your hearts and lives, you find your selves guilty of those things, how great reason have you to be in bitterness and grief of Heart, to weep and lament, to abhor your selves in Dust and Ashes, to con­fess and acknowledge your Sins with great Humility and Contrition, to im­plore the Divine Mercy and Forgive­ness with all earnestness, for the sake of his dear Son; to resolve and purpose sincerely to amend your ways and do­ings; to beg Grace from God, that he would assist you, that he would com­pass you about with his Salvation, and never leave you nor forsake you; that he would give you his Holy Spirit to sanctifie you, to wash and cleanse you, to lead and guide you, to support and strengthen you, to revive and quicken you, to carry you from strength to strength, and from Grace to Grace, till you come and appear before him in Sion.

Consider the particular things where­in you have hurt the Souls of your Children, and failed in your Duty to them, as to their Bodies and Outward Concerns: And the more you find you [Page 183] have done amiss, resolve so much the more to be zealous to do them good; to double your diligence in promoting the welfare and happiness both of their Souls and Bodies. Tell them so far as is meet, what you now see and feel; let them know that you have been out of the way, that you have misled them, and brought both your selves and them in danger of being undone, and ruined Eternally: Tell them what you resolve to do, and what you and they ought to do, and must do, or else that you will certainly perish. Delay not to do this one moment: fly like a Bird out of the Snare of the Fowler. Your Souls lie at the stake, and therefore do what Men use to do to save their Lives; Skin for Skin, and all that a Man hath, will be give for his Life. Men are ready to part with any thing to save their Lives; They'l part with House and Lands, with Silver and Gold, with their whole Estate and Substance, to save their Bodies alive, which must die at last, and, for ought they know, may die within a very few days or hours. How much more ought you, that you may save your own Souls, and the Souls of your Children, to part with your [...]ile [Page 184] and unruly Lusts and Passions, your vain foolish Habits and Customs, which are your reproach and dishonour, which are the worst things in the World, which can do you no good, if you hold them still, but will certainly do you a great deal of mischief? They will prove the cause of your destruction; they will deprive you of all that is good and excellent; they will cut you off from the favour of God, the Love of Christ, and the fellowship of the Blessed Spirit; they will likewise de­prive you of the Assistance and Ministry of the Holy Angels, and the Comfor­table Society of the Saints departed; they will exclude you for ever from the Kingdom of Heaven, the Crown of Righteousness, the Peace, the Joy, the Love, and Glory of the future State: All this your sins will deprive you of; and instead thereof, they will expose you to the Wrath of God, to the devou­ring fire, to Everlasting Burnings, to blackness of darkness, to weeping and gnashing of Teeth, to the wretched and cursed Company of Devils and damned Souls, to the Worm which ne­ver dieth, which will gnaw you, and torment you for ever: And will you [Page 185] chuse all this rather than part with your Lusts, that you may be for ever happy, and have fulness of Joy and Pleasures for evermore? Will you be so mad, as to prefer Hell and Death, everlasting Misery and Woe, to Hea­ven and Everlasting Life, to Blessedness and Glory? And will you still conti­nue to be so cruel to your poor Chil­dren, as to draw them along with you to the bottomless Pit? Now is the time for you to become either happy or miserable; if you repent and amend, and act the part of Wise and Religious Parents, you may be happy; for God will have Mercy upon you. Isa. 55. 7. Let the wicked forsake his way, and the unrighteous Man his Thoughts: And let him return unto the Lord, and he will have Mercy upon him, and to our God, for he will abundantly pardon. Follow therefore the Example of the Psal­mist, Psal. 119. 59, 60. I thought on my ways, and turned my feet unto thy Testimonies, I made haste and delayed not to keep thy Commandments. Re­solve without delay to forsake your wicked Customs and Practices: Begin in earnest to work out your own Sal­vation: and do all that lies in your [Page 186] power to make your Children wise and good.

But if, instead of this, you continue in your sin and folly, setting at naught God's Counsels, and despising his Re­proofs, putting the Evil day far from you, promising your selves peace and safety, tho' you walk after your own Hearts Lusts; making a mock at Sin, and laughing at all that is sacred and serious; and by your wicked Example destroying the Souls and Bodies of your poor Children; then assure your selves God will not be mocked; he will at last whet his Sword and bend his Bow, and make ready his Arrows against his Adversaries; he will render to you according to your Works; he will in no wise clear the Guilty. Con­sider the terrible threatning which is mentioned, Deut. 29. 19, 20. against the Man, who, when he heareth the words of the Curse, does bless himself in his Heart, saying, I shall have peace, tho' I walk in the imagination of my heart, to add drunkenness to thirst: [The Lord will not spar [...] him, but the anger of the Lord and his jealousie shall smoke a­gainst that Man; and all the Curses that [Page 187] are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven.]

Concerning the Duty of Parents when God removeth their Children by death.

THe Death of Children as well as Aged Persons, falls out so very often, that it cannot but be seasonable to a great many Parents to suggest to them some plain and easie Considerati­ons, which they may sometimes reflect upon, and imprint on their minds, that so they may not be surprised with the death of their Children, nor swal­lowed up of excessive and immoderate grief.

Parents ought to consi­der,1. They ought to consider that it is the Lord who does it. when their Children dye, first, that it is the Lord who does it: He who is Lord of Life, who gave Life to themselves and to their Chil­dren, is also Lord of death, and re­moves out of the World whom, and when, he sees fit, He is the great Pot­ter; and Man is the Clay, which he hath formed and fashioned into a curi­ous [Page 188] and beautiful shape; and animated with an immortal Soul: When he sees fit to break this brittle Vessel in pieces, and to separate the Soul from it, who can stay his Hand? Or who dare say unto him, what dost thou? May not he do with his own, what he thinks good? Or must he give an account of his Actions, unto the work of his own Hands? He is infinitely great and pow­erful; and therefore will do accord­ing to his own good pleasure: He is infinitely wise, and knows what's best and fittest to be done: He is infinitely good and kind, and therefore will order all things for good: And he is infinitely just and righteous, and there­fore can do no wrong. It's fit there­fore that Parents, when God removes their Children from them by Death, submit chearfully to the will of him, who is infinitely powerful, wise, good, and just; and that they adore him, and say with Ely, 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good. And with the Royal Psalmist, Ps. 39. 9. I was dumb, I opened not my Mouth; because thou didst it.

[Page 189] Secondly, they should consider that their Chil­dren were born Mortal,2. They ought to consider that their Children were born mor­tal. frail by Nature, subject to a necessity of dying, by their very composition and frame; and also by the Decree of Heaven, Heb. 9. 27. It is appointed for all Men once to dye. And therefore when God sees fit to remove them by Death, to make the House of Clay fall down about their Ears, Parents ought not to be surprised. This is nothing but what falls out daily: Some are going out of the World, and some are coming into it: Some are a great while upon the Stage, and some but a very short while; some no sooner enter upon it, but presently they are gone, and are seen no more; some take a few turns, and then they are withdrawn; some tarry longer, and Act a great part on the Stage, for a considerable time, and give hopes of yet greater Actions and Performances; but on a sudden they are gone likewise, as a shadow; and all their own designs and projects, and the hopes and expectations of others fall to the ground. All this happens every day in the Course of things here [Page 190] in the World; and therefore Parents have no reason to think it strange when they see their Children dye. The thing that hath been, it is that which shall be; and that which is done, is that which shall be done; and there is no new thing under the Sun, Eccles. 1. 9.

And as it is with Men, so it is with all things else, which live upon the Earth, or grow out of it: Some live longer and some a shorter while than others of the same kind: Some pro­sper and thrive, and others decay and perish. Some things grow up in the Morning, and are withered e're Night: Some things grow apace till they are very near the time of ripeness and perfection; and then somewhat hap­peneth, which prevents the perfect growth, and makes the goodly appear­ance come to nothing: Now, what are Men? Moses in his Prayer (Ps. 90. 5, 6.) tells us, In the Morning they are like grass, which groweth up; In the Morn­ing it flourisheth and groweth up: In the Evening it is cut down and wither­eth. And to the same purpose the Psalmist David speaketh, Psal. 103. 15, 16. As for Man his days are as grass, as a flower of the field, so he flourisheth, for the Wind passeth over it, [Page 191] and it is gone, and the place thereof shall know it no more. Likewise Esa. 40. 6, 7. it is thus written, The Voice said Cry. And he said, What shall I Cry? All flesh is grass, and all the goodli­ness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it: Surely the People is grass. By all which it appears what Man is by Nature, to wit, a very weak and vanishing thing, soon nipt and brought to nothing; like the tender Grass, and the Flower of the Field, which is more exposed to the Winds and other inconveniences, than the Flowers of the Garden, which the Gardiner preserves and secures.

The Consideration of these things, will tend mightily to quiet the minds of those who calmly and wisely reflect upon them, when God removes their Children, or other Relations from them by Death. Their case is not singular, it is that which is common and usual amongst Men; it is accord­ing to the course of Nature for a mor­tal thing to die. Plutarch reports of Anaxagoras, an Ancient Philosopher, That when he was Discoursing to his [Page 192] Hearers concerning the Causes of Na­tural Things, One brought him the news of his Sons Death; upon which, after a little pause, he said to those who were present, I knew I begat a Son that was Mortal. The Considera­tion of this did quiet the Thoughts of this Heathen.

But what if the manner of the death of your Children be somewhat extra­ordinary, by some sudden and unusual Accident, or by some strange and odd Distemper; are you on this account to allow your selves in the excesses of Sorrow and Mourning? No, in no ways: You are not therefore to be transported into immoderate grief and mourning. Shall you be vexed and disquieted, because a Worm did eat up your pleasant Fruit, or because the stormy Wind did blow away your love­ly Flowers? Are you therefore to be enraged and mad with anger against the Worms, or against the Winds? What would it mend the matter, if you should give way to your passion and anger never so much in such a case? This would only multiply your losses, by making you lose not only your Fruit and your Flowers, but your selves too: [Page 193] Which they all do, who lose their Pa­tience, in which it is that we possess our Souls.

When therefore your Children are removed from you by Death, in some unusual and extraordinary manner, you ought to look beyond Diseases, or Ac­cidents, unto the Lord of Life and Death; who by his Providence order­eth not only their death, but the man­ner of it. If the Sparrows fall not to the Ground, that is, die not, with­out your Father: You may be sure your Children do not die by chance, or without the particular disposal of their heavenly Father. As to the par­ticular grounds and reasons, for which God does after such a manner see fit to put an end to your Childrens days, you are not to be too curious and in­quisitive. The Counsels of God are a great deep: His ways are in the deep waters; and none by searching can find him out unto perfection, Job 11. 7. Up­on such occasions all ought to remem­ber the words of our Lord, when they told him of the Galileans, whose Blood Pilate hath mingled with their Sacrifices, Luke 13. 2, 3, 4, 5. Suppose ye that these Galileans were Sinners above all the Gali­leans, [Page 194] because they suffered such things? I tell you, Nay: But except ye repent, ye shall all likewise perish. Or those eighteen upon whom the Tower of Si [...]oe fell, and slew them, think ye that they were sinners above all Men that dwelt in Jerusalem? I tell you, Nay: But except ye repe [...]t, ye shall all likewise perish.

We see what was Aarons Carriage, when God removed his two Sons Na­dab and Abihu by a very extraordinary stroke. Levit. 10. 2. There went Fire from the Lord and devour'd them, &c. And v. 3. 'tis said, That Aaron [...] his peace. He did not murmur against the Justice of God, or complain as if he had been too severe. No, he was si­lent; He submitted to the Will [...] God, and considered that the Honour of God ought to be dearer to him tha [...] the Lives of his two Sons.

In like manner we see how Job car­ried himself, when God removed [...] seven Sons and three Daughters, all at one blow, in an extraordinary manner, Job 1. 18, 19. Thy Sons and thy Da [...]gh­ters were eating and drinking Wine [...] their eldest Brothers House; And [...] there came a great Wind from the Wil­derness, and smote the four Corners [...] [Page 195] the House, and it fell upon the young Men, and they are dead. This was sad news to the good old Man, who had [...]rd so much ill news before. But yet for all this, you see how patiently [...]e hare his Affliction. He fell down [...]pon the Ground and Worshipped, and said, Naked came I out of my Mothers Womb, and naked shall I return thither: The Lord gave, and the Lord hath taken [...], blessed be the Name of the Lord, Job. 1. 20, 21. This good Man was so far from Cursing God, which Satan said [...]e would do, that he humbly adored and worshipped him. He was so far from Blasphemeing God, and from en­tertaining any dishonourable Thoughts of him, as if he had done any thing which he ought not to have done, that, [...] the contrary, he approved of all, he acquiesced in the Divine pleasure; he considered, that all that he once en­joyed, was a free and undeserved gift from God, which he so gave, as still to reserve to himself the Supreme Power of disposing of it, as he should think good; and therefore, when all was taken away from him, he blessed the Name of the Lord; he did not quarrel with the Divine Providence, [Page 196] but was heartily thankful, not only for the former Mercies, but also for th [...] present Correction and Chastisement which he knew to proceed from Infinite Wisdom, Goodness, and Justice.

To the abovementioned instances from Scripture, might be added several Examples of the patience and compo­sedness of Spirit, which some Heathens discovered, when their Children were suddenly snatched away by a violent and untimely Death. I shall only men­tion two, related by Plutarch.

The 1st is, of Dio of Syracuse, who, as he was busie in consulting with his Friends about matters of importance, heard a great noise and tumult in the House, which occasioned his enquiring what the matter was; and being told that his Son was dead by a fall from the Roof of the House, he received this sad news without discovering any perturbation of Mind; and having gi­ven Orders that the dead Body should be delivered into the hands of the Women, that they might take care of it, and that it should be buried in the accustomed manner; He went on in his Design, to consult with his Friends about the business that was before him.

[Page 197] The other instance, is, of Xenophon, who, when he was employed in offer­ing Sacrifice, received the news of his Son's being killed in Battel; at the hearing of which he pull'd off the Garland from his Head, wherewith it was then covered, and having askt the manner of his Son's Death, and being told that he died fighting valiantly for his Country, he quickly brought his Mind, which was a little disturb'd, in­to subjection to his Reason, and again putting on the Garland, he went on with his Sacrifice, and told those who brought him the news of his Son's Death, ‘I never pray'd the Gods to make my Son Immortal, or very long liv'd (it being very uncertain if that be expedient) but to make him an Honest Man, and a Lover of his Country: And now, said he, I have my desire.’

Thirdly, Consider from whence,3. They should consider from whence, and whither they are gone. and whither they are gone. They were here in a life of Vexati­on and Trouble; subject to innumerable Vanities, Temptations, Snares, and Dangers: They were compassed about with great [Page 198] and terrible Enemies, the Devil, the World, and the Flesh: They were sub­ject to daily necessities and wants. I [...] they had lived never so long, they would only have seen the same things in a con­tinual succession and revolution: As for Example, heat and cold, fair weather and foul, might and day, Summer and Winter, health and sickness, plenty and poverty, peace and war, prosperi­ty and adversity, succeeding one to a­nother: All things going round. But now they are delivered from all these; they are at rest, they are subject to no more necessities and wants; oppressed with no more troubles and vexations; exposed to no more enemies, tempta­tions, or dangers; but exalted to a state of perfect Peace, Joy, Love, and Glory. They are as well and better than you can desire: You are not a­ble to comprehend the Happiness that they are admitted to. Will you then be in continual sorrow and grief for your Children, when they are exalted to a state of Rest and Glory; when they are where you would rejoyce to be; when their Gracious Father hath freed them from the vain company of the World, and Translated them in­to [Page 199] the blessed Society of Angels, and of the Spirits of Just Men made per­fect; when he hath put an end to their Toil and Labour, to their Fight­ing and Wrestling against their Ene­mies, and bestowed on them a Crown of Glory, and an Everlasting Inheri­tance; when he hath broken their Bonds asunder, wherein they were held and kept in Captivity and Slavery, and hath put them into a state of perfect and glorious Freedom? The conside­ration of these things should mitigate and asswage your Sorrow and Grief, and fill you with unspeakable Comfort and Gladness.

But some are apt to say, I should re­joyce, if I thought that my Children, who are dead, were in Heaven: But this I do not know. As to this, you are not to trouble your thoughts about it; for God does not see fit to ac­quaint you with such things. Secret things belong to God; and things revealed to us and to our Children, Deut. 29. 29. If your Children, while they were a­live, minded good things; and if you did your part to instruct them, and to make them what God requires them to be, you are not to be any further [Page 200] solicitous about their Everlasting state: You are to hope that they are very happy, and you are to comfort your selves with these thoughts.

Others are apt to say, I am afraid that my Children are not in a happy state; they did very bad things, and used bad Company; and therefore I have cause to fear, and to be troubled about them, now that they are dead. As to such Parents, who have had wretched Children, they ought not to suffer their minds to be disordered, and oppressed with Grief and Sorrow, because their Children, who died, were wicked. If they did their Duty to make them better; if they advised and ad­monished them; if they reproved them, and, as was fitting, chastened them; if they desired others to deal with them, to see what they could do towards the reclaiming of them; if they prayed to God for them, and gave them a good Example: They are not any further to be troubled and disquieted concerning them, when God takes them into his own hand; He is wise and good, holy and just, he does all things well, for excellent and glorious ends; and there­fore Parents ought to leave them to [Page 201] his Disposal, who is the Supreme Go­vernour of the World, and Judge of the whole Earth. Whatever he does, whether in Mercy or Justice, is always best. The Inhabitants of the other World, who are translated into a state of Heavenly Glory, are not under the power of such passions and partialities, as govern us here below. The glori­fied Parents of damned Children, are not under any uneasiness on that or any other account: The Will of God and his Glory is their all; they know that whatever he does is most perfect­ly just and good, and for his Honour; and therefore all things afford them great Pleasure and Delight, true and lasting Joy and Satisfaction of mind. There's nothing able to interrupt the happiness and joy of those in Glory: They are perfectly and eternally deli­vered from all sort of evils, both of sin and punishment: They are placed above the reach of whatever may ren­der them in the least uneasie.

But there is a third sort; of those who are troubled, not only because their Children were bad and prophane, but because they were so through their example or neglect. As for such, I [Page 202] have already in general shewed them what they ought to do. I shall only add; That since they have been so faulty and defective in their Duty to­wards their Deceased Children, they ought to be the more careful of those who are yet alive, and to do all that is possible to make them what God re­quires them to be. As to those who have no more Children left them, it would be very fit for them to take into their care one or more Children, upon whom they may bestow all that pains and care which they should have bestowed in the right Education of their own; and endeavour, by God's help, to make them truly Pious and Religious, and Patterns of all sorts of Virtue to others. This is an Office which will be very acceptable to God, and one of the best demonstrations which Parents can make of the sincerity of their Repentance, for their not ha­ving done their Duty to their own Children.

Fourthly, Consider, that there will be a Resurrecti­on of all those that are dead.4. They should consider that there will be a Resurrection. The mighty Power of God, which made all [Page 203] things out of nothing, will also gather together the scattered dust of those who are deceased, and will reform and rebuild, as it were, their bodies which are fallen down, and consumed. He will raise them up again in a more ex­cellent, perfect, and glorious manner. Then shall you meet with your Chil­dren and Friends who died in the Lord, and behold them after another manner▪ than you saw them here in this World. Instead of weak and dis­eased bodies, you shall see them strong, vigorous, and lively bodies: Instead of frail and dying bodies, you shall see immortal and incorruptible bodies: Instead of filthy and vile bodies, you shall see pure and glorious bodies: And you shall see them so as to be with them for ever, so as never any more to be separated from them by death, or any other thing; for you and they shall die no more: 1 Cor. 15. 42, 43, 44. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory. It is sown in weak­ness, it is raised in power. It is sown a natural body, it is raised a spiritual body: And, vers. 53. This corrupti­ble [Page 204] must put on incorruption, and this mor­tal must put on immortality.

How gladly would poor People part with their dearest Children, if they could be assured of seeing them again in an honourable state and condition, exalted to great Dignity and Honour? And will not you, who have the hopes of a glorious Resurrection, be com­forted in the absence of your Chil­dren? When their merciful God and Father takes them away from you unto himself; not to do them hurt, but good; to make them happy and bles­sed with himself for ever; to bestow upon them what Eye hath not seen, nor Ear heard, nor which hath entred into the Heart of Man to conceive? Consi­der the words of the Apostle to the Thessalonians, 1 Epist. 4. 13, 14. But I would not have you to be ignorant, Bre­thren, concerning them which are asleep, that ye sorrow not, even as others which have no hope: For if we believe that Je­sus dyed and rose again, even so them, which sleep in Jesus, will God bring with him.

[Page 205] Fifthly, Your giving way to excessive Grief and Mourning,5. They should consider that their giving way to exces­sive Grief and Mourning, can do no good, but will certainly do a great deal of hurt. can do you no good, but will certainly do you a great deal of hurt and mischief in many respects. It cannot bring back your Children that are dead. Though you should break your Hearts into a thousand pieces, by your weep­ing and mourning, and waste and con­sume your years in constant heaviness and sorrow; tho' you should never henceforth allow your selves one mo­ment of relaxation of mind; after all, you must go to them, they shall not return to you. Now what a folly is it for Men to consume, to dis­quiet, and to torment themselves, where it is to no purpose at all to do so?

And not only do you thereby no good at all to your selves, but you do your selves a great deal of mischief and prejudice. You provoke God to anger against you, to bring upon you yet heavier and more grievous punish­ments, and to deprive you of other Mercies and Comforts, which you still enjoy.

[Page 206] You do thereby no small hurt to your Bodies; you bring upon your selves very dangerous distempers, which will make you unfit for the actions of Life, and the Duties of your Calling. You likewise do unspeakable mischief to your Souls; you deprive your selves of that vigour and chearfulness of Spi­rit, that is needful to make you fit to serve God acceptably. You thereby weaken your Memory, and darken and disorder your Reason and Understand­ing, and so expose your selves to all the sad consequences of a disordered and distracted Mind.

Your Example does also a great deal of hurt to others: Your impati­ence and immoderate sorrow and mourn­ing teacheth others to do so upon the like occasion. Hereby you bring no small reproach upon our holy Religi­on, as if it were not sufficient to sup­port and fortifie us against our crosses and afflictions, and to comfort us a­midst the uneasie things which God sees fit to exercise us with in this World.

What an excellent Example is Da­vid unto you in this matter? When God struck his Child, so that it was [Page 207] very sick, he fasted and prayed; but when the Child died, he arose from the earth, and washed and anointed himself, and changed his apparel, and c [...]me unto the House of the Lord, and worshipped: Then he came to his own House; and when he required, they [...] Bread before him, and he did eat. Then said his Servants unto him, What thing is this that thou hast done? Thou didst fast and weep for the Child, while it was alive; but when the Child was dead, thou didst rise and eat Bread. And he said, While the Child was yet alive, I fasted and wept; for I said, Who can tell, whether God will be gracious unto me, that the Child may live? But now he is dead, Wherefore should I fast? Can I bring him again? I shall go to him, but he shall not return to me, 2 Sam. 12. 15, 16, &c. Thus ought all Parents to do, who fear God. When the Lord layeth his hand upon your Children, you ought to pray to God for them, and to use all lawful means for their recovery: But when he [...]ees fit to take them a­way by death, you ought patiently to submit to his Will; This is your wisest course; It is the way to make your selves happy, and to enjoy comfort [Page 208] and satisfaction of mind under your crosses. This is the likeliest and rea­diest way to obtain new Mercies and Favours from the Lord, instead of those you are deprived of: Thus you see the Lord dealt with Job: Jam. 5. 11. Ye have heard of the patience of Job, and have seen the end of the Lord: That the Lord is very pitiful, and of tender mer­cy. And, Job 42. 12, 13. The Lord blessed the latter end of Job, more than his begin­ning. And, vers. 16, 17. After this li­ved Job an hundred and forty years, and saw his Sons, and his Sons Sons, even four Generations. So Job dyed, being old and full of days.

But if God see it more fit to with­hold from you the blessings of the Womb, and to bestow no more Chil­dren upon you; he can and will make up this want, with much grea­ter and better Blessings. What you want in Temporals, you shall have in Spirituals. As Elkanah said to Hannah, 1 Sam. 1. 8. He will be better to you than ten Sons. He will give you a Name better than of Sons and Daugh­ters, even an everlasting Name, that shall not be cut off. Isa. 56. 5.

The Duty of Parents On their Death-Bed.

The shortness and great uncertainty of your Time,The Duty of Parents on their Death-Bed. ought to make you very careful, while you are in Health, to improve, as well as you can, the pre­sent opportunities of doing good to your Children, both as to their Spiritual and Temporal concerns. There can be no greater Folly, than to delay the doing whatever is needful for your Childrens real Happiness and welfare, meerly out of a vain Expectation of having time enough to do every thing of this kind, when you lie upon your Death-Bed. 'Tis strange, that Men who daily see the Casualties which o­thers do meet with, and who have power to consider the great Dangers their own Lives have been exposed to, should notwithstanding flatter them­selves with such Thoughts, and be so far bewitched thereby, as to neglect any Duty of Importance and Necessity, which now they have sufficient opportu­nity to do. And therefore, while you are in Health, fail not to do all the good [Page 210] you can to your Children both for their Souls and Bodies, and for their outward Estate.

But, if it shall please God to afford you time and leisure, upon your Death-Bed, to do any thing for their Benefit, neglect not at such a time to do what­ever your Weakness and Sickness will permit. Particularly,

1st, 1. Duty, to give their Chil­dren good Ad­vice. Give them your best Advice: Direct them ac­cording to their Capaci­ties: Consider what their faults and defects most commonly have been, and suggest to them such things as God shall bring into your mind, to make them sensible of their faults, and to rescue them from their evil Habits. Consider what those things are, whereby they are most like­ly to be endangered, and strive to for­tifie their Minds with such wholesom Precepts and Maxims, as may tend to preserve them for the time to come. Consider what good thing does ap­pear in any of them, and endeavour to stablish their Minds in Virtue and Goodness, in the Fear and Love of God. Amongst other things, 'tis [...] to recommend to them Unity and [Page 211] Concord, that they Love one another heartily, and be ready to assist and serve one another to the utmost of their power, that they be friendly Mo­nitors to One another, and take it kindly and thankfully when they are so deale with. Then likewise you may advise them, to endeavour, as much as is possible, to live peaceably with all Men; to be careful, not to wrong any body by Word or Deed, but on the contrary to seek the welfare of others, to strive to do all the good they can in the World, and to make it as their necessary Food to glorifie God. David's Example is worthy of the imitation of all Religious Parents at such a time, of whom 'tis said, 1 King. 2. 1, 2, 3, 4. He charged Solomon his Son, saying, I go the way of all the Earth: Be thou strong therefore and shew thy self a Man. And keep the Charge of the Lord thy God, to walk in his ways, to keep his Statutes and his Com­mandments, and his Judgments, and his Testimonies, as it is written in the Law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thy self: That the Lord may confirm his Word, which he spake con­cerning me, &c.

[Page 212] 2dly. Pray to God to bless them,2. Duty, to pray to God for them. to sanctifie them, and to preserve them; that he would ne­ver leave them nor forsake them, that he would be their God and Guide, and their Portion for ever, that he would possess them with his fear, and keep them in his love, and preserve them from sin, and from all their Spi­ritual Enemies, and that he would or­der all things for their good. The fer­vent Prayer of a Righteous Man availeth much at all times, but never more than when he is stepping into Eternity, and going to his Heavenly Father. Parents therefore, at this time, ought to be Importunate with God, especially for Spiritual Blessings to their Children, that he would grant them his Grace, to walk in his ways, and to keep his Commandments, and that his kind Providence may be their Inheri­tance.

3dly. It will be very fit at such a time,3. Duty, to com­mend them to some Faithful Friends. to com­mend them to some of your Friends, whom you have found true and faith­ful, sincere and upright, and kind and [Page 213] loving to you and yours. This is e­specially needful to be done for those Children, who are less able to look to themselves. 'Twill be of unspeakable Advantage to them, in many respects, to be directed and assisted by those who are their true Friends, who by their counsel and advice, and by doing o­ther good Offices for them, will be as Eyes, and Hands, and Feet unto them, and will prove a defence unto them against a great deal of danger and mischief, till such time as they are capable to mind their own Business, and are fixt and settled in the World.

HAving discoursed of the Duties of Natural Parents, 'twill not be amiss to say somewhat concerning the Duty of those who are in the place of Parents, such as Step-Fathers and Step-Mothers (or Fathers and Mothers in Law) and Guardians. And first,

Concerning the Duties of Step-Fathers and Step-Mothers.

The first and chief thing which belongs to the care of Step-Parents,Concerning the Duties of Step-Fathers and Step-Mothers, or Fathers and Mothers in Law: is, to do all that they can for the benefit of their Childrens Souls. They ought to endeavour to season their tender minds with the Fear and Love of God, to reform what is amiss in their temper and humour by all kind and prudent Methods, to teach them to worship God, to Remember their Creator in the days of their Youth: They ought to see that they be taught to read; that they spend the Lord's Day well, and that they frequent the place of Publick Worship: They ought to make them understand what was promised in their Name at their Bap­tism, and to encourage them to renew their Baptismal Covenant, if they have an opportunity: They ought to advise them to come to the Lord's Table so soon as they are fit for it, and then, as also at other times, to examine themselves, and to call themselves to [Page 215] a strict and serious account, They ought to observe what remarkable Mercies and Providences they meet with, and to acquaint them therewith so soon as they are capable to reflect on such things: They ought likewise, to talk to them often of the various Providences which either they have met with themselves, or which they have observed in the World, that thereby the Childrens minds may be affected with a due sense of the Power, the Greatness, the Wisdom, the Mer­cy, and the Justice of God.

To render all which endeavours ef­fectual, they must be Examples of Piety to them: They must see what Com­pany they use, and do what they can to keep them out of ill Company, and to acquaint them with those who have a sense of good things: They must reprove them when it is needful, but with great mildness and discretion: And as for correcting and chastening of them, they ought to leave that part to the Natural Parent, if alive; but if the Natural Parent be dead, then they may correct them when it is necessary, according to their Age: But in this great caution ought to be used, they [Page 216] must do it with the greatest gentleness and tenderness that is possible, not on­ly out of Conscience, but Prudence, to prevent all occasion, which a great ma­ny are apt to take, to reflect upon them, and to censure them severely and unjustly, when they do any thing that looks like unkindness or sharpness to their Step-Children. 'Tis therefore very adviseable, when Correction is necessary, to acquaint some of the Childrens Relations (if they be not at too great a distance) with their fault, and so to correct them by their advice, and, if possible, in their pre­sence, that they may be, as it were, Witnesses of their doing nothing but what is absolutely fit and needful to be done for the advantage of the Chil­dren.

Step-Parents ought also to take the opportunity of their Childrens sickness, or of any other Adversity they meet with, to set home upon their minds such Admonitions and Counsels as they were not so apt to mind when they were in health. And to all their other Endeavours, they ought to joyn their daily prayers to God for them, that he would bless them, and make [Page 217] them his faithful and obedient Children and Servants.

As Step-Parents ought principally to take care of the Souls of their Step-Children, so they must not neglect their Bodies. Their Duty as to this, is, in a word, to take care that they have necessary and convenient Food and Rayment.

As to the outward Estate of Step-Children, tho' Parents are not obliged to give them any great Portion of their Worldly Goods, especially if they have, or are like to have Children of their own, to give such things to; yet they ought to be careful, that the Portions, which of right belong to their Step-Children, be preserved and improved for their use and advantage, according to the Will of the Deceased Parent.

When they are fit for a Trade or any honest way of getting their Lively­hood, they ought to assist them all they can, that they may be placed forth as happily and comfortably as may be. In like manner when they are fit for Marriage, they ought to express a great deal of readiness and chearful­ness to serve them to the utmost of [Page 218] their Power; they ought to assist them with their best advice and hearty Coun­sel in a matter of so great Importance. And, in a word, they ought not to be wanting to them in any thing that may be useful and beneficial to them, either as to their Souls, or Bodies, or as to their outward Concerns.

Some Motives to stir up Step-Parents to do these things.

It cannot but excite Step-Parents,Some Motives to stir them up to do their Duty. to perform the above-mentioned Du­ties for the Benefit of their Children, both in their Spiritual and Temporal concerns, if they seriously consider, 1st, The Na­ture of their Marriage Relation, where­by they become one Flesh with those to whom they are married. When God made the Woman, and brought her to the Man, Gen. 2. 24. he said, Therefore shall a Man leave his Father and Mother, and cleave unto his Wife, and they shall be one Flesh. Now, by Virtue of this near Relation and close Union, they ought to have a tender regard for the Interests and Concerns [Page 219] of one another; and the dearer any thing is to the one, the greater affecti­on ought the other to have towards it. As therefore 'tis past all doubt, that Children are the dearest and most valued and beloved Earthly thing that Natural Parents have, upon this ac­count, it is very reasonable, that Step-Parents should express a great Regard and Affection for them.

2. This is the way to preserve and to increase that mutual Love, which ought to be 'twixt Man and Wife. If a Step-Parent is kind and loving to the Children, and careful to pro­mote their Happiness and Welfare, it cannot but have an Influence on the Natural Parent, so as to produce an Increase of Love and Respect, which will render the lives of the married Persons very easie and comfortable. Whereas, on the other hand, if Step-Parents are rough, unkind, and unna­tural to their Step-Children, it must needs cause a great deal of mischief; it will certainly cool, if not quite alienate the affection of the Natural Parent, and when once this happens, there is thenceforth nothing but strife and contention, jealousies and suspici­ons, [Page 220] which are ordinarily attended with very sad and dreadful effects, to the utter Ruin of one or t'other Party, if not of both.

3. This is the way to make the Children very respectful and kind, and very dutiful and obedient to them, when they use them kindly, are careful to seek their happiness and welfare, and carry themselves towards them in all respects, as they ought to do. Where­as, on the contrary, by being unkind to them, and unconcerned for their happiness and welfare, they provoke them to hate them, and to prove Disrespectful and Disobedient to them.

4. This is the way to gain a great deal of Love and Respect from all those who are Related to the Deceased Parents, who cannot chuse but resent it very kindly, when they see the Children of their Friends well used, and taken care of both as to their Souls and Bodies: This will make them ready upon all occasions to serve them, and to do them the best Offices which are in their power: Whereas, on the other hand, if they see the poor Chil­dren of their Deceased Friends neg­lected [Page 221] and contemned, wrong'd and a­bus'd by unkind Step-Parents, they must needs take it in very ill part, and re­sent it heavily; yea, and all other Per­sons, who see or hear of such unkind­ness, severity, and injustice, towards poor Children, cannot chuse but think very ill of those, who discover them­selves to be altogether void, not only of Religion, but of Humanity also.

From what hath been said, it appears how very just and reasonable it is, for Step-Parents to be heartily concern­ed both for the Spiritual and Temporal welfare and happiness of their Chil­dren. And therefore, how much are they to be Condemned, who make no Conscience at all of doing any thing for the benefit of either their Souls or Bodies? As to their Souls, some Step-Parents are so far from endeavour­ing to season them with good Impressi­ons, and to fortifie them against Ten­tations, that they themselves are their greatest Tentation, and do them the greatest hurt and prejudice. As to their Bodies, they grudge them neces­sary Food and Rayment, and seldom let them have any thing with good will. And as to their Outward Estate, they [Page 222] are so far from improving for their Advantage, the Portion of Worldly Goods that belongeth to them, that, on the contrary, they use their utmost Policy to rob them, and to disinherit them, that they may build their own Childrens Fortune upon the others Ruin; for which end, they make it their business to alienate the Affection of their Natural Parent; they invent a great many wicked and malicious Sto­ries, which, with great boldness and impudence, they fasten upon them; and they never give over working and undermining, till they have brought a­bout their cruel and cursed Devices. But surely he that sits in Heaven, and beholds all their contrivances, even he who is the God of Recompences, will in due time bring to Light their hidden Works of Darkness, and will vindi­cate the cause of those poor Children, and render to their cruel Persecutors according to their Works; he will fooner or later cause them to feel the heavy Load of his Just and Terrible In­dignation.

The Duties of Guardians.

GUardians are either chosen by Parents before their Death,The Duties of Guardians. or by Children themselves after their Parents Decease, or by the Magistrate. Which way soe­ver they are chosen, their Duty is, to do what they can for the benefit and advantage of their Pupils, both in Spiritual and Temporal Things.

As to their Souls, they must take care of their good Education, accord­ing to their Age and Capacity. If they are not as yet taught to read, they ought to make choice of a skil­ful and prudent Schoolmaster or Tutor for them, of whose fitness for such a Charge they are well assured. But they must not so intrust them to the Care of such Persons, as never to mind them more themselves: They ought to enquire after them now and then, and either by themselves or others more fit for it, make tryal of their profici­ency, that so they may be able to judge and resolve what is further to be done for them.

[Page 224] As for the way of training them up in true Piety, the Directions given to Parents are to be observed and practised.

As to their Bodies, the former Di­rections likewise to Parents, concern­ing Childrens Diet and Apparel, ought to be followed.

As to their outward Estate, when they are fit for a Trade, or some sort of business, they ought to take care to settle them in good Company, so far as is possible, and in such a way of living as is most agreeable to their Genius and Inclination, and which their Friends and Relations reckon most sutable and convenient for them. It will afford great peace and satisfaction to Guardians, whatever be the Event, if in this matter they have a due re­gard to Childrens own Inclination, and to the Opinion of their Friends and Relations.

As to their Marriage, when it is time to dispose of them that way, they onght to do nothing by force and violence: They must not constrain them to Marry, unless they have a mind themselves: And tho' they are not bound absolutely to approve of [Page 225] those whom their Pupils fancy, with­out any regard to their fitness, yet they are obliged by the Law of Ju­stice and Equity, not to impose upon them such Matches as they cannot like.

As to their Patrimony and Inheri­tance, they ought to improve it, as much as may be, for the Childrens good, and to employ it wholly for their use, except so far as the Law does allow them their necessary Char­ges, in which they ought to govern themselves, by that Golden-Rule, Mat. 7. 12. All things whatsoever ye would that Men should do to you, do ye e­ven so to them.

Some Motives to excite Guardians to do these Things.

The first thing,Some Mo­tives to excite Guardians to do their Duty. which should stir up Guardians to perform their Duty towards their Pupils, is, A Sense of Justice. When they are chosen for this End, if they have no mind to undertake such a Charge, or if they cannot attend it, they ought to declare so much, and peremptorily [Page 226] to refuse it, that so care may be taken to get some other Body who will un­dertake it. But when once they have undertaken it, they ought to make Conscience of it, and to do all that is in their power for the Childrens welfare and happiness in every thing. 'Tis both their Duty and Interest to fulfill their Ingagement, and to act that part which they have undertaken; which if they perform wisely and faithfully, then they may expect the Praise, Love, and Esteem, of not on­ly the Children themselves, and of their Relations, but likewise of all good and worthy Persons, who see or hear of their Fidelity and Carefulness for the benefit of their Pupils.

If Care is not taken in this manner, to fulfill what is undertaken to be done, and if there is no respect had to Cove­nants, Trusts and Ingagements, then the very Foundation of the Happiness of Society is subverted. If there is no regard to Truth and Justice, what a miserable thing must it be to live in Society? To be united by any civil [...]yes to those, whose Promises and Ingagements are worse than none at all?

[Page 227] 2. Does not A Sense of Honour ob­lige Guardians to be careful of their Pupils, and true and faithful to them? 'Twas the Opinion of their kindness and faithfulness, and of their fitness and worthiness for such a Charge, which made them be chosen before o­thers. And therefore, if they have any thing in them of true worth, if they have any sense of Honour, they must needs strive to answer the Ex­pectation of those who have testi­fied so great a value and esteem for them.

3dly, Does not Charity oblige Guar­dians to do these things? Orphans have always been reckoned amongst the greatest Objects of Charity, especially when they are very Young, and are not able, either in respect of Body or Mind, to do any thing for themselves. So great is God's Compassion and Ten­derness towards such Children, that he has been Graciously pleased to declare himself to be, The Father of the Fa­therless. 'Tis therefore the Duty of All, who are Followers of God as dear Children, especially of those who are chosen to perform so Charitable an Office as this, I say it is their Duty, [Page 228] to omit nothing that is needful to be done, for the benefit of Fatherless Chil­dren, both in their Spiritual and Tem­poral concerns.

We see a very worthy President and Example in Mordecai, Esth. 2. Esther's Father and Mother being dead, Mor­decai took her, and she was to him as his own Daughter. How careful was he both of her Soul and Body? How well did he instruct her? As may be easily gathered from her Wise and Pi­ous Carriage and Behaviour. And when she was taken from him, we find he was still mindful of her, for, v. 11. 'tis said, Mordecai walked every day before the Court of the Womens House, to know how Esther did, and what should become of her. We find him likewise, from time to time, giving her his best Advice, how to carry her self, and how to glorifie God, in that Honoura­ble State, to which it had pleased him to raise her. How worthy is such an excellent Pattern as this, of the imi­tation of all those who are called to be the Guardians, the Guides, and Defenders of Fatherless Children? And for their encouragement, let them con­sider how richly God did reward the [Page 229] Charity and Piety of Mordecai, not on­ly in raising him up to great Honour by Esthers means, but also by making her the Instrument of preserving his Life, and the Lives of all the Jews, who were in the Provinces belonging to Ahasuerus.

From what hath been said, it ap­pears how great Reason there is, for Guardians to be true and faithful to the Interests of their Pupils, and to do all that ever they can for their Spi­ritual and Temporal Advantage.

Now, if it be their Duty to do so, what shall be said of those, who are not only careless of seeking their good, but do likewise, too successfully, seek their hurt and ruine? As to their Souls, they corrupt and poyson them by their wicked Example, and by A­theistical Principles which they instill into them; they breed them up in all manner of Licentiousness. As to their Bodies, they either too far gra­tifie their vanity and folly; or they are too niggardly towards them, in with­holding from them not only Conveni­encies but Necessaries. As to their outward Estate, they either suffer them▪ to live idly; or they put them forth to [Page 230] some Trade or other, very unfit and unsutable to them. And when they are fit for Marriage, they force them to Marry as they think good, accord­ing as they see it will best serve their own private and worldly, base, and vile Interests, without ever regarding the Happiness of their Pupils. As for their Patrimony and Inheritance, they are so far from improving it, that they impair it wofully, and some­times quite consume and waste it; they study a great many Arts and Wiles to ruine the poor Children, whom they have got into their merciless hands; Instead of proving their Guardians, they prove their Robbers; instead of being as Parents to them, they prove betrayers of them, and their most Dangerous and Cruel Enemies. But shall they escape who do such things? No: They shall not. He who is the helper of the Fatherless, will plead their Cause, and will avenge them of those Treacherous and Perfidious Per­sons: For, He beholdeth mischief to re­quite it, Ps. 10. 14.

I shall conclude this Advice with what is written, Ex. 22. 22. &c. Ye [Page 231] shall not afflict any fatherless Child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry. And my wrath shall wax hot, and I will kill you with the Sword: And your Wives shall be Widows, and your Children Father­less. And, Prov. 23. 10, 11. Enter not into the fields of the Fatherless; for their Redeemer is mighty; He shall plead their Cause with thee.

PRAYERS FOR FAMILIES.

SOME FORMS OF PRAYER WHICH Parents may teach their Chil­dren according to their Age.