THE TRUE Interest of Families: OR, DIRECTIONS HOW PARENTS May be happy in their Children, AND CHILDREN In their PARENTS.  
To which is annexed a Discourse about the Right Way of Improving our Time.  
By a Divine of the Church of England.  
With a Preface by A. HORNECK, D. D.  
London: Printed for J. Taylor, at the Ship in St. Paul's Churchyard; and J. Everingham, at the Star in Ludgate-street, 1692.   

THE PREFACE.  
THE Author of the ensuing Treatise, having thought fit to recommend his Papers to ●…ty perusal, I was willing to usher ●hem into the World, with some remarks upon his pious design, and the usefulness of Tracts of this nature.  
The plainness of the stile must be no discouragement to the Reader, nor must Truth be therefore laid by, because it comes not dressed in a Vesture of Gold, or wants the Curiosities of Embroidery.  
Truth needs no borrowed Beams, its natural Light is enough to strike the Senses. If it be Truth, it is no matter whether it's presented in an Earthen Vessel, or in a Silver Dish.  
The serving of it up according to the Mode, may indeed please sickly Fancies, but is no great Charm or Motive to inquisitive, or rational Men, who love Beauty without painting; and are more taken with the natural mixture of white and red, than with all the artificial Washeses, which are used to make the Features amiable.  

Plat. l. 2. de Republ. Aristot. l. 6. Politic. c. 1.  The Welfare of a Commonwealth doth in a great measure depend upon the Duties of the Relatives here treated of, and did Parents and Children conscientiously discharge all the Obligations incumbent upon them by the Law of God, and Nature, the World could not be so wicked as it is. Education makes the first impressions upon the Souls of Men, and were care taken, that the ground be impregnated with good Seed, such a Harvest might be expected from it, that Posterity might be the better for it.  
I am sensible that Conversation and the Humour of the Age, is apt to make strange alterations in the Principles we imbibe, yet something will stick, and when the thoughts are cool, and Men come to reflect, the Principles they have learned when the wax was soft, will recoil, and oblige them to return to their Duty.  
Of this we have experience; and though there is no rule so general, but admits of exceptions, yet it's enough that this effect doth frequently appear, which is no inconsiderable Motive to the serious consideration of a thing of this importance.  
It was a wise answer, which one of the LXXII. Interpreters gave to Ptolemaeus Philadelphus, who asked him, what was the greatest negligence? The neglect, saith he, of the good Education of Children. It is so, and the hurt that's done by it, both to them, and to the Public, is unspeakable.  
Whence is it that there are so many Prodigals? that so many come to an untimely end? that so many run into excesses, which destroy both Soul and Body? From want of pious Education.  
It was a severe Censure, which Carneades the Philosopher passed upon the Children of Rich Men, that they learned nothing but to ride well.  
Indeed it is to be wondered, that Rational Creatures should be so careful to breed up their Progeny to sensuality, and neglect the cultivation of that which makes them differ from Bruits, and shows, they are Creatures of a nobler extract: Can any thing be more reasonable, than virtue and the fear of God? Is not this it, which both Scripture and Philosophy teaches? Do not we ourselves confess so much, and do not most Men acknowledge it when they come to die? And yet that we should make this the least part of our care in the Education of Youth, is wondrous strange!  
Some seem to fancy, that sending their Children to School, or to teach them their Catechism, is all the Care that is incumbent upon them. Though I cannot say, but that this is a Duty, yet it is so imperfect, that I can scarce honour it with the Title of doing it by halves, it being but the beginning, or the least part of it. Instruction, Precept, and Example are the mighty Engines and Instruments in the promoting and accomplishing this Work; and perhaps nothing hath a greater influence than Example; for all the Moral Precepts of the Parents, are like Water spilt upon the Ground, where Example doth not concomitate the instruction.  
How shall the Child learn Sobriety, where the Father is often drunk? Or how is it possible, the young man should be meek and patiented, where the Father is Choleric, and hath no command of his passion? I do not restrain the Grace of God, and am sensible, that the very impiety of the Parents hath sometimes contrary Effects upon certain Children, and they learn to be good by the Wickedness of their Superiors; but this is an extraordinary Providence, which God exerts sometimes to manifest his Omnipotence, and to let men see that he can bring light out of darkness, but the ordinary way of Edifying those under our Charge, is to teach them by Example.  
And though even this proves ineffectual sometimes, yet it's enough that it is our Duty, and that we have discharged it, and have taken that way which was most rational, and of God's prescription.  

Hierom Ep. 7. ad Laetam.  I am so pleased with St. Ierom's Advice to Laeta concerning the Education of her Daughter, that I cannot forbear to transcribe part of it.  
I will let you see, saith he, what Education you are to give to a Daughter, whose Soul ought to be the Temple of God. Let her hear nothing, learn nothing, speak nothing, but what may inspire the fear of God into her. Let her not listen to profane Discourses, nor be enamoured with Love Songs or amorous Ditties. Let her use herself at certain hours, to sing Psalms; let none be about her, but sober Servants, and keep her from running into Company light and vain, where she will learn more ill than good. Use her to reading, and to work, and labour, and promise her Rewards, and incite her to Emulation; excite her to Virtue by praises and Commendations, and make her ambitious to excel others in Virtue and good Works. Let her learn Scripture Sentences by heart, and choose her a Master, that may not only teach her to read, but instruct her in good manners. Give her a Nurse neither debauched nor tattling, nor given to strong Liquors; and let her Habit be modest, and such as becomes her Christian Profession. Let her not bore Holes in her Ears for Pendants, neither let her use any Paint or Wash to beautify herself. Let her not be nice in ordering the Hair of her Head, neither suffer her to adorn herself with Gold or Pearls or precious Stones, except you design her for Hell fire: When she comes to riper age, let her go with her Parents to the Temple, but let her not return to the Gaieties of the World. Advise her to keep herself in her Chamber, and let her not go to Feasts, and merry Meetings. I would not have her use too much Fasting and Abstinence, which may hurt her health, at least till she be stronger, and better able to bear it. Let her use God's Creatures for necessity, and not for voluptuousness sake. Suffer her not to be at Musical concerts, nor to be fond of Fiddles, and Lutes, and Harps, but let her repeat every day some passages out of the Word of God. Let her not go abroad any where without her Mother, nor be very familiar, or enter into intrigues with any Servant. Appoint her a Governess that's sage and wise, and who may teach her to rise at midnight, to sing Praises to her God. Let her pray and work Day and Night. Teach her to handle her Needle, to spin and to exercise herself in turning the Spindle. Suffer her not to employ herself in Embroideries of Gold and Silver. Let her Clothes be plain and decent, and let her eat soberly and temperately, and let her not take plea●●●●  
I know what will be objected here, that this is the advice of a Hermit, and to teach a Daughter how to be a Nun. But still I appeal to any unprejudiced person, whether this be not the most likely way to Salvation, and whether these Precepts be not agreeable to the Gospel of Christ? And though I will grant, that all are not under the same Circumstances, and all cannot give the same Education; yet as to the principal part of the advice, which is to teach Children by Word and Example, how to die to Sin and to the World, it must be granted it's very practicable. This Age indeed hath learned to shake off these stricter Rules, but they should show us too, what Warrant they have from the Word of God to do so.  
It was judiciously observed of Fabius, that a soft and effeminate Education, breaks the strength of Body and Mind, and whilst we breed up Children to all the Arts of Vanity and Luxury, they continue strangers to God and to themselves.  
The Vine grows wild, if it be not cut; so doth Youth, if they be not betimes kerbed in things which war against the Soul.  
Understand this, ye Parents, and be instructed, ye to whom God hath committed the care of Education; ye are God's Stewards, and your Children are the Goods you are to manage to your Master's Glory. Their blood God will require at your hands. Have not ye read the Curse God pronounced against Eli for his negligence, and are not ye afraid of the same Judgement? Ye are the persons by whom your Children must be taught to serve God in their Generation; ye are the persons from whom they are to learn their Duty to God and Man; at your door the fault will lie, if they miscarry through your carelessness. Are their Souls so contemptible in your eyes, that you will let them perish for want of Admonition? Did Christ think them worth purchasing with his own Blood, and will ye let them lie without fence or wall, or cultivation?  
You take care that they may live comfortably in this World: Is it not a greater Duty to bestir yourselves, that they may enjoy God for ever? It is joy to you to see them do well here, and ought it not to be a greater joy to find, that they are like to reign with Christ and his Saints in a better World? You love them, but how doth it appear you do, while you let their Souls die? Is this your Love, to provide for their flesh, and to neglect enriching their better part with religious Principles? You would have them go to Heaven when they die; but how is it possible they should, when you are loath to be at the trouble to show them the way that leads to that Paradise? Was ever any man saved without Holiness, and do you hope they will be, without this qualification? If you teach them not by Word and Example to practise that Holiness, how can you or they hope to ascend into the Mount of God, or dwell on the everlasting Hills?  
Do you believe a future Account, and do not ye inquire, whether you discharge your Duty to your Children? Or is this no part of the Account ye are to give? Ye are the persons who are to breathe goodness into them, and to give them life and happiness. Ye are their Gods, as it were, and from you they receive their motion; and their spiritual as well as their natural life must begin from you. Ye are Magistrates in your Families, and it is your Province to be a terror to evil doers, and Encouragers of those that do well.  
If by your indulgence they sin, and by your connivance they grow wicked, will not the supreme Judge be avenged on such Officers? You blame Governors of a Commonwealth, if they do not adnimadvert on Offenders, or are regardless of the reins of Justice; and do not you blame yourselves, who are Commanders in your Families, for suffering the fear of God to decay there, which is the only thing that can make them happy?  
How is it, that you will not understand your interest? Is it not your interest to educate them into the Practice of Virtue, and Goodness, and Self-denial? If they love God, they must needs love you, that love will constrain them to express their Duty to you. The Presence of God will over-awe them, and they'll obey you, not with eye-service, but when your eye is off from them. The fear of God will make them conscientious of obeying your Commands in secret; and if your good Counsels and Examples prevail with them, they will be not only your Children, but the Children of God; and you will have this satisfaction, that you do not only love them, but that God loves them, and dwells in them, and they in him.  
Remember this, ye that are Children, and let this encourage you to a faithful discharge of your Duty. Your Parents, that under God gave you life, have a just Right to your Services and Obedience. You are born Servants to them, and to be at their beck and command is the obligation you bring with you into the World. As the Authority of Parents was the first Government in the World, so your subjection to them is the first Service that was ever known in the World. Can you think any thing too good for them, who are the great Instruments of conveying to you all the goods you possess, and all the endowments you are invested with?  
If you follow not their good Instructions and Admonitions, ye are the greatest Rebels in the World, and the sin is as great a Treason in the Family you live in, as Sedition in a Kingdom is against the State. You have the noblest Promises made you to reward your Obedience; and though it is a natural Duty bound up with your very Being, yet God will reward it as if it were a deliberate self-denial; and because you shall not stay for the recompense, God will bless you here, and your lives shall be comfortable on this side Heaven. It is the first Commandment in the Law with Promise; and to let you see how God delights in your honouring your Parents, and obeying their wholesome Counsels, he hath singled out that Precept, and dressed it with more than ordinary encouragements.  
But then, the Honour you show them, must not spend itself in some outward Civilities, but must be expressed in Actions, in Speeches, and in Patience, according to the Advice of the Son of Syrach, Ecclesiastic. 3.12, 13, 14.  
In Actions, so as to execute their lawful Commands with great alacrity and fidelity, to labour, and to take pains for their maintenance and support, if they are fallen to decay, and to relieve their necessities, according to your ability.  
In Words and Speeches, so as to speak honourably of them, to answer them with humility, to comfort them when they are in trouble, and to pacify them with soft language, when they are angry and displeased.  
In Patience, so as to bear their anger patiently, and to endure their frowardness and pettishness without contradiction; to receive their severer Commands, and such as are contrary to your genius and inclination, with gentleness, and to do them without murmuring.  
These are Duties which draw more than ordinary Blessings upon you, God that sees you do so, will have thoughts of peace towards you; he will be concerned for you, and you may be confident, he will not leave you, nor forsake you.  
In honouring your Parents, you honour yourselves. It's that which will not only procure you favour with God, but with men too. It's upon this account, that Wise men have recorded the Dutifulness of some excellent Children, and made them immortal by their Writings; and there are such Examples of this filial Respect, even among the Heathen, that it would be odious and dreadful, if the Children of Christians should fall short of their Duty.  
God lays so great a stress upon it, that as he promises the kindest things to it, so he threatens as severe punishments, where it is neglected; and that he doth not only threaten, but execute these Judgements, any man may see, that will take notice of his Providences. But all this the Reader will be more fully convinced of, by reading the following Discourse, which, that God may bless with success and edification, shall be my hearty Prayer.  
A. Horneck.   

ADVICE TO PARENTS.  
BY A Divine of the Church of England.  
LONDON, Printed for S. Lowndes near the Savoy-Gate in the Strand. 1690.   

THE CONTENTS Of Advice to Parents.  

PART I.  

THE Introduction, showing the great Importance of the right Education of Children. Pag. 1  
How Parents ought to be affected, while Children are yet in the Womb. 2  
How they ought to he affected when their Children are born. 3   

The Duties of Parents for their children's Souls.  
1. Duty, To Consecrate them to God in Baptism. 4  
2. Duty, to season their minds betimes with good Impressions. 7  
3 Duty, to teach them to pray. 9  
4. Duty, to observe carefully their Temper and Disposition, and to endeavour to reform what is amiss therein. 12  
5. Duty, to see that they be taught to read. 18 

Great care ought to be taken, what Books they read. 20    
6. Duty, to bring them to the place of public Worship, so soon as they are fit for it. 23  
7. Duty, to make them understand their Baptismal Covenant. 24  
The Benefit of Confirmation, if performed in a right manner. 25  
8. Duty, to encourage them to come to the Lord's Table. 28  
9 Duty, to take care that they accustom themselves to self-Examination. 30  
Some plain and easy Directions how to Examine themselves. 31, 32, etc.  
10. Duty, to observe what Providences they meet with, and to acquaint them therewith in due time. 36   

Some Directions to Parents, how to render their Endeavours Effectual.  
1. Direction. They must give their Children good Example. 37  
2. They must choose good Company for them. 38 

Advice to Parents, who send their Children abroad to Travel. 31    
3 They must, as need requires, reprove and chasten their Children, and how? 42 

The Evil of too great Severity. 44.    
4. They must carefully improve the time of their children's sickness, or of any other afflictions they meet with, towards the making of them wiser and better. 45  
5. They must daily pray to God for them. 47   

Some Motives to excite Parents to do these things.  
1. Motive, from the Divine Command. 48  
2. Motive, from its being a Work worthy of the utmost care and pains of Parents. 49  
3. Motive, from the Rewards which attend those who faithfully do these things. 51  
4. Motive, from the sad effects which attend the neglect of these Duties. 52.    

PART II.  

The Duties of Parents, as to their children's Bodies.  
1. Duty, it belongs to the Mother to give suck to her Children. 56  
2. Duty, about children's diet. 58  
3. Duty, about children's Apparel. 59   

The Duty of Parents, as to the outward Estate of their Children.  
1. Duty, about choosing a fit trade for their Children. 61  
2. Duty, about disposing of them in Marriage. 62  
3. Duty, about providing somewhat that may be the foundation for their comfortable subsistence in the World. 65 

The above mentioned particulars earnestly recommended to Parents. 68     

An Appendix concerning the Duty of Parents when God removeth their Children by Death.  
1. They ought to consider that it is the Lord who does it. 75  
2. They ought to consider that their Children were born mortal. 76  
3. They should consider from whence and whither they are gone. 81  
4. They should consider that there will be a Resurrection. 86  
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. 88 

Some Forms of Prayer, which Parents may teach their Children, according to their Age. 93       

THE CONTENTS OF Advice to Children.  

THE Introduction. 103  
1. Duty of Children, to honour their Parents. And how they are to honour them. 104 

Against those who dishonour their rents. 107    
2. Duty of Children, to obey their Parents. 110 

Against Stubborn and disobedient Children. 112    
3. Duty of Children, to be determined by their Parents as to their Calling. 114 

Against Children who neglect this Duty. 116    
4. Duty of Children, not to suffer themselves to be bestowed in marriage against their Parents will. 118 

Against those Children who neglect this Duty. 120    
5. Duty of Children, to submit to their Parents Reproofs and chastenings. 120 

Against Rebellious Children. 122    
6. Duty of Children, to love their Parents; and how they are to express their Love? 124 

Against unkind and unnatural Children. 127    
7. Duty of Children, to pray for their Parents. 128 

Against Cursers of Parents. 129     

Motives to excite Children to do these things.  
1. Motive, from the Authority of him who commands them to do these things. 131  
2. Motive, from the Promise made to those who do their Duty. 133  
3. Motive, from the Example of our Blessed Master. 136  
4. Motive, from the Examples of some Heathens. 139  
The Conclusion, showing how Children ought to improve what hath been said. 142    

The Contents OF The Discourse about the Right Way of Improving our Time.  

THE Introduction. 155  
The Text explained. 156   

How Time is to be redeemed.  
1. Time is to be redeemed from sleep. 158  
2. It is to be redeemed from dressing and adorning the Body. 162  
3. It is to be redeemed from eating and drinking. 165  
4. It is to be redeemed from gaming. 168  
5. It is to be redeemed from visuing. 172  
6. Time is to be redeemed from worldly business. 179  
7. It is to be redeemed from idleness. 183  
8. It is to be redeemed in sacred and religious Performances, by doing them in the best manner. 186   

Some Motives to Excite you to do these things.  
1. Motive, from the shortness of your Time. 197  
2 Motive, from the uncertainty of your Time. 201  
3. Motive, from the greatness and difficulty of the work you have to do. 209  
4. Motive, from the account you must give how you spend your Time. 216  
The Conclusion. 223    

ADVICE TO PARENTS.  

PART I.  
IT has been always reckoned by the best and wisest men, a thing absolutely necessary towards a Reformation in the World, to begin with the Instruction and right Education of Children; those of elder Years being ordinarily so rooted and hardened in their sinful habits, that, for the most part, there's very little can be done to reform them, and make them better. So sensible were some ancient States of this, that they made particular Laws for educating Children; thinking it too great a Trust, to leave it altogether in the Power of Parents, to train up their Children according to their Humour and Fancy. Amongst Christians, there are few restraints upon Parents; in most Countries it being in their power to Educate their Children as they think good: It is therefore of no small importance for them to know what their Duty is, that they may approve themselves to God, in doing whatever he requires towards their Children, for their Souls, their Bodies, and their outward Estate.  
The design of this Treatise is, to furnish those who want such helps with some plain and easy directions, that they may know how to act the part of Christian Parents.  
While Children are yet in the Womb, 
How Parents ought to be affected while Children are yet in the Womb.  it is the Duty of Parents to endeavour to bring their mind to an indifferency, as to the Sex which shall be born; not to prescribe to God, by their impatient desires, and their bold ask of him, a Child of this or that Sex; but to leave it entirely to his Will and Pleasure, to do what he thinks best. The happiness of Parents does not consist in having Children of this or that Sex: Sometimes Sons (who are most desired ordinarily) may prove useless in the World, yea very hurtful in many regards; they may occasion great grief of Heart, and lasting Anguish and Vexation to their Parents, by their mad and foolish Courses, and wicked do: And on the other hand, Daughters may prove great Blessings in the World, great Comforts to their Parents, and great Examples of Piety and of Zeal for the honour of God: On which Accounts Parents ought to resign their will to God, and be ready with all gratitude to accept whatever he bestows.  
Secondly, When a Child is born, 
How they ought to be affected when their Children are born.  Parents ought with all thankfulness to return praise and thanks to God, who hath bestowed such a Blessing on them, giving them a living Child, sound and perfect in all its parts and proportions, without either defect of necessary parts, or excess and deformity thereof. This should make them admire and adore the Powerful and Wise Providence of God, which appears in framing and fashioning their Infant, so curiously and wonderfully in the Womb, preserving it, and making it grow up, from a very small and imperfect beginning, to such a bigness, with all those comely shapes and proportions which they behold.  
They ought to look upon their Children as given them of God, to be taken care of both as to their Souls and Bodies; to be bred up in his fear, for his Honour and Glory; to be made fit to serve him here, and to live with him for ever hereafter.  
The Soul being the chiefest part of the charge committed to Parents, I shall first show what they ought to do for their children's Souls.  

The first Duty of Parents for the Souls of their Children, is, to consecrate them to God in Baptism.  
First, They ought to consecrate their Children to God in Baptism, so 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 privileges 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 Inheritors of the Kingdom of Heaven, if we by wilful impevitency and unbelief, do not afterwards hinder and frustrate the Virtue thereof. It is not necessary for Parents to inquire how such things are done by Baptism; it is enough for them to know, That Baptism is appointed for those Ends, and we are sure that God appoints nothing in vain: Our Saviour is said, Eph. 5.26. To sanctify and cleanse his Church with the washing of water 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 16. it is said by Ananias unto Paul, Arise and be baptised, and wash away thy Sins: And says St. Peter, 1 Epist. 3.21. The like Figure whereunto, even Baptism doth now also save us (not the putting away of the filth of the Flesh, but the answer of a good Conscience towards God,) by the Resurrection of Jesus Christ. And St. Paul tells us, Gal. 3.27. As many of you as have been baptised 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 baptised, were presently clothed with White Raiment, 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 baptised into Jesus Christ, were baptised 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 died 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 inquire 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.   

2. Duty, to season 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 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 & unreasonable Opinions, which they are apt to learn too soon from evil Company. Teach them who made them; who died for them; for what end they were made; whither good Children go when they die, and whither naughty Children go; what a place Heaven is, and Hell, etc. These and such like plain and easy things are to be told them, which they can understand, and which may make some impression on their minds. In teaching Children such matters, it is necessary to condescend to their weak capacity: It is not fit to ask them such Questions at all times, nor yet to say too much to them at any one time: Such Instructions are to be dropped into their minds softly and leisurely, 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 insensibly, and spring up sometimes very unexpectedly; the Impressions which they make continue a great while, as Earthen Vessels retain the savour of that Liquor which was first put into them a long time after: So powerful are these first Instructions, that they are able to conquer even Nature itself. The famous Lycurgus made this appear, by bringing into the Marketplace 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) fell to the Pottage. What a wonderful power may we daily observe in those early impressions which are made on men's minds? Thereby it comes to pass, that the most absurd and extravagant Opinions, which have been sucked in, when one was 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 easy 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 these things mean, which they pray for.  
Choose the fittest times for them, wherein to say their Prayers: as in the Morning,  they arise; while 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 averseness: Whereas Custom and Constancy in performing their Devotions, will make them much more easy 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 does serve best the great purposes of Devotion: If praying without restraining themselves to any particular Form of Words, contribute 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 vehement and importunate in their desires and Prayers for such things, but aught 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, etc. These things are to be prayed for with all the importunity and earnestness that is possible. The more vehement 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 satisfy the longing Soul with good things.   

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, cunning, given to lying, flattery, and dissimulation; if they are conceited, rash, and unadvised, etc. Endeavour all you can to bend their minds another way: For Example, if they are sturdy and proud, strive to humble them, and break them, to tame their proud Spirits; accustom them to the doing acts of humility; do not gratify them in those things that are apt to make them proud; cause them to yield, and to submit to your Will, or to the Will of others, whom you think fit they should obey.  
If you find them peevish and passionate, teach them to be meek and gentle; to be of a sweet and mild disposition; to love those who have done or said somewhat that crossed them; not to seek revenge, but to forgive them, and to be kind to them; to be ready, when they have occasion, to do them good for evil.  
If they be given to Lying, show them the evil of it, that a lying Tongue is an abomination to the Lord, Prov. 6.17. That the Devil is the Father of Liars, and that they are in the number of those that are shut out of the new Jerusalem, and have their part in the Lake that burneth with fire and brimstone, Rev. 21.8. and 22.15. Show them how great hurt it will do them, and what shame it will bring upon them; That if they be found Liars, 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 Lie, be sure to chastise them for it, especially if they have done it oftener 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 find them to be of too prodigal a Temper, apt to be too profuse in their Expenses; 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. Show them what our Saviour said to his Disciples, after he had said 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. He would not have any thing lost, or thrown away unnecessarily, which might be useful afterwards to one or other.  
If you find them of a covetous Temper, endeavour to enlarge their thoughts by the Principles of Christian Charity: Show them what an excellent thing it is to do good; to show mercy and kindness; to make people's hearts glad: Accustom them to the doing such kind and charitable offices; for which end, give them now and then money, and other things to bestow on those who are poor and needy. Show them the evil of Covetousness; that it's the root of all evil, that it takes the heart off from God, and rendereth it unfit for the consideration of Divine things, and for all worthy and useful designs; that it disposeth a man for the basest and vilest actions and undertake, 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.  
If you perceive them to be naturally melancholy, and fearful of every little thing, endeavour to cheer up their Spirits: Suggest to them such considerations, and possess them with such Maxims and Principles, as tend to fortify their minds against those things which are apt to make them uneasy, and are the occasion of their fear. If their distemper proceed from some bodily indisposition, as ofttimes 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 cheerfulness 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, 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 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 extreme, 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 reform and rightly managed; for this may be of use for seasoning and sweetening Conversation.  
If you observe them to be 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 like fools without Reason and Understanding: Show them some of the bad consequences which attend speaking and acting in this manner.  
Thus you are to make it your Business 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.   

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, that thereby they may be able to make use of the Holy Bible. 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. It is sad to see how a great many bestow readily enough on their Children, to learn a gainful Trade, that they may get Wealth: And yet they are very unwilling to give a little money to one to teach them to read that sacred Book, which instructs them in the Art of being happy; how to be saved; how to obtain a Crown of Glory; to purchase a Kingdom which cannot be shaken; to obtain a Pearl of greatest price, and enduring Substance. The Word of God doth teach us all this; It's given to make us Wise to Salvation, that we may make our Calling and our Election sure; and therefore neglect not to do this for them, to teach them to read: And when they can do it, cause them every day to read more or less in that Sacred Book: 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 easy to be understood, 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.  

Great care ought to be taken what Books they read.  Be careful lest they read any Books which tend to poison their minds, 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 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 easy 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 enjoined us: All Books which lead men to extremes, are carefully to be avoided; and such Treatises are to be made use of, as contain the plain and necessary 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, etc.  
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 dogmatic 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 men's Opinions with unjust, extravagant, and impious consequences, which never entered into the minds of those who vouched them: but such as make fair and fovourable constructions, and just allowances. Such Practices are chief to be chosen for them, which dispose Men to be humble and modest; 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 public Worship so soon as they are fit for it.  
Sixthly, You are to bring them to the place of public 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. 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 public Devotions in a decent manner. 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. Endeavour by their constant attendance on the public 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 employed usefully.   

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 publicly 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 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 if 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 Catechise 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 public a profession: It would make them more afraid to do bad things, against which they had protested so solemnly. And not only fear, 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 Villainies, and practise 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 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 Judgements. These things being impartially considered, should mightily excite Parents to see that their Children do openly and solemnly profess 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 Soldiers 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 avow their Religion, and will by Gods 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 with that it might be restored, as a thing of great use towards the reviving the true Spirit of Christianity.   

8. Duty, to encourage them to come to the Lord's Table.  
Eighthly, 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 public 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 inflamed, by remembering his Love, and showing 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? 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 Revenge, Uncharitableness and Malice, their Hatred 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 Soul's Health and Safety, to come to the Holy Communion, which is designed for these excellent and great Ends and Purposes? 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 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 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 easy 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 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 upon them when they are well advanced in 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 once a Month, or once in two Months, or once a Quarter at least. 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, than they may eat less at a time, and of such things as are less apt to be a hindrance 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 prudent serious Christian Friend: Or you may recommend to them some plain and easy 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 he may 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 inquire particularly and strictly into their ways and do; 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 foolish and bad Customs; and they are to resolve to govern themselves accordingly; 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 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 Fry nds 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.  
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 men's 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.  
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 be of 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 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 themselves.   

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 public Worship, etc. you must do (so far as is needful and fit) the same things yourselves: This will make your Admonitions successful: 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 yourselves; and if you should constrain your Children to do what you do not yourselves; what would it signify? It would only make them Hypocrites and Dissemblers, to do that which they have no heart unto, and which they are not persuaded 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.  

2. They must choose good Company for them.  2dly. Choose good Company for your Children, (so far as you have opportunity and ability to do it,) otherwise, neither your Admonitions nor Examples will signify much: Their ordinary Company, if naughty, will pull down faster than you are able to build: Corrupt Nature is easily drawn away by the Example and Allurements of sinners; This is like going down hill, which is easy, considering men's natural bend and inclination: Whereas Self-denial and mortifying our Lusts and Passions, is more difficult, especially at first, like going up hill. When therefore you see your Children falling into the acquaintance of vicious and foolish Persons, delay not to rescue them from the share; to break off their Familiarity, that they be not corrupted thereby, and utterly ruined. We see how careful People are to keep their Children 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 Poison of Sin, which infects and kills the Soul.  
As this Rule is necessary to be followed at all times, 
Advice to Parents who send their Children abroad to Travel.  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 them in their Journeying, to take care about their Lodging and Diet, to wait on them to visit great Men, to see fine Places, curious Fabrics, 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 fortify them against the many wicked and dangerous Opinions and Practices they meet with; to acquaint them chief 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 be able, either in a more private way, or in a public 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 one who is wise and prudent, and is of a sincere and solid Piety: If he be one that is either foolish, or profane and Atheistical, his Company must needs be very hurtful and dangerous; It may utterly ruin the young persons who are entrusted to him. 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) 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 Judgement; 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 Judgement 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 tentations 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; they bring back nothing but a load of the Vices and Vanities of other Countries.  

3. They must, as need requires, reprove and chasten their Children: and how?  Thirdly, Let not overgreat fondness blind your eyes, 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 are not so very wicked; you cannot but 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 is, you ought to do all you can to reform their faults, and make them better; and withal you ought to be hearty thankful to those who do not flatter you and your Children, to the hurt both 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 and Admonitions to make them sensible of their Faults; Use Promises and Encouragements to allure them to do what they ought; When Threaten are necessary, make use of them likewise; and if they do not serve the turn, then try the Rod; but let it 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, and with great care; lest you kindle your own passion, and exceed the bounds of wisdom and discretion. If once you give way to this rough, severe, and violent Method of dealing with your Children, 
The Evil of too great Severity.  there is a threefold disadvantage attends 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 tyrannical 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. Secondly, you kindle your own passions, you disorder your minds, and accustom yourselves to a fiery Temper; you become fierce, barbarous, and savage; thereby you turn one of your great Temporal Comforts into a grievous Cross and heavy Burden. 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 yourselves: You must not do evil that good may come of it: The wrath of man worketh not the Righteousness of God.  
Fourthly, When it pleaseth God to visit them with sickness, 
4. They must carefully improve the Time of their children's 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 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, aught 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 entering into the mind, or from making any deep impression thereon; pleasures and vanities are apt to choke the good seed: But when 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 do. It is good for a man that he bear the yoke in his Youth; He sitteth alone and keepeth silence, etc. Lam. 3.27, 28.  
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 he requires them to be, his dutiful and obedient Children and Servants; 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 go 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; and that he would give every one of them those things which be best and most needful for them. 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.   

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, Eph. 6.4. And ye Fathers, provoke not your Children to wrath, but bring them up in the nurture and admonition of the Lord. 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 straight gate; To work out their Salvation with fear and trembling; To remember their Creator in the days of their youth; To 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 their Neighbours as themselves.  
Secondly, 
2. Motive, from its being a work worthy of the utmost care and pains of Parents.  Is not this a work worthy of all your care and pains, to save the Souls of those, who are parts of yourselves, 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 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, The doing of this is attended with great Rewards, 
3 Motive, from the Rewards which attend those who faithfully do these things.  not only in another World, 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 Zion. 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, apt to bear uneasy 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 be expressed? So true is it that is said by the Wise Man, Prov. 15. and 20. A wise Son maketh a glad Father.  
Fourthly, If you neglect to do these things for the Souls of your Children, 
4. Motive, from the sad Effects which attend the neglect of these Duties.  and leave them to themselves to do as they list, than you may expect that their Sins and Follies, their Pride and Passion, their Gluttony and Drunkenness, 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 Ch. 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: 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. 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 Profane 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 Judgements 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, 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 deal 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 Highpriest, a Judge, and Chief Governor amongst the People: He ought to have put them out of the Priesthood, as accursed persons, and executed the Laws of God against them. Which because he did not, therefore God denounced very dreadful judgements against him by a Prophet, whom he sent unto him, Chap. 2.31, 32, 33, 34, 36. and Chap. 3.13, 14. And in Chap. 4. we find his two Sons Hophni and Phineas were slain in Battle 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 broke, and he died.  
We see likewise in David, what was the Effect of his too great indulgence to some of his Children; especially Absalon and Adonijah, who not only wrought their own destruction, but proved great Crosses to their aged Father.    

Advice to Parents.  
PART II.  

The Duties of Parents as to their children's Bodies.  
HAving treated of the Duty of Parents towards their Children, as to their Souls, the better part; I shall next show 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 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 showing 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 tolerable Health. Even amongst the Heathens, they were accounted but half Mothers, who neglected to give Suck to their Children. An ancient Author amongst the Heathens, speaking on this Subject, saith 
* Aulus Gellius, lib. 12. cap. 1. Quod est enim hoc contra naturam, imperfectam atque dimidiatum matris genus? , 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. 
Peperisse, ac statim ab sese abjecisse? aluisse in utero, sanguine suo, nescio quid, quod non videret? non alere nunc suo lacte quod videat, jam viventem? jam hominem? jam matris officia implorantem?  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 unkind and cruel to the fruit of their own Womb?  
2ly. When Children are fit for stronger Food, 
2. Duty, about children's 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 wholesome than that sort of Food which is very artifically 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.  
Thirdly, As to their Habit and Apparel: 
3. Duty, about children's Apparel.  Parents ought to clothe them decently, but not gorgeously: Fineries and Gaieties in Apparel are apt to make people, especially younger persons, vain and conceited, to value themselves upon their gay Clothing. It is fit often to suggest to them, that their  and Apparel are but borrowed Feathers; and therefore that it is a great folly to be proud of that which is not their own, but which they own to the Sheep or Goats, to the Worms or 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 discontents and jealousies, hatred and envy, contentions and quarrelings amongst them. Joseph's Coat of many Colours, which his old Father Jacob gave him, caused his Brothers to hate and envy him, and at last to conspire most wickedly against him, Gen. 37.3, 4. etc. The same is to be said as to their Diet, and other things; wherein it is no small part of the Wisdom of Parents, not to show 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 cheerful Obedience to their Commands; for their diligence and care in performing what was appointed them, etc. 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 choose a fit Tr●… them.  they ought to choose 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.  
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 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.  

2. Duty, about disposing of them in Marriage.  Secondly, When they are fit for Marriage, Parents are so to dispose of them, as that in all likelihood they may be happy in such a state of Life: They are not to constrain them 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 state and condition; for that occasions often neglect and contempt of the person that is inferior 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 profane and Atheistical, tho' attended with greater degrees of Wealth and Earthly Honour. 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; 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 fight, in whoring and ranting, and such like woeful do; which cannot but prove to those, who have any the least degree of real goodness, so very uneasy 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 God; and so enjoy-real satisfaction and contentment, and have a great deal of Comfort to sweeten their outward Wants and Necessities. 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.  
Thirdly, Parents are to provide for them, 
3. Duty, about providing somewhat that may be the foundation of their comfortable subsistence in the World.  if they can, somewhat that may be a foundation for their Comfortable subsistence in the World; which by the Blessing of God on their Callings, may be improved towards their living decently and honestly. Parents are not to propose to themselves, the rendering their Children very Great and Rich: But as they themselves having Food and Raiment, 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 thus to provide for your Children; yet you are not, out of too great thoughtfulness about the time to come, to restrain yourselves 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, Matth. 6.34. But you are required to do good to all Men, 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. Ps 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 dareth, and his Seed is Blessed. So that by your Bounty and Charity, you put forth your Money into God's hands, who will not fail to repay it with Usury. He that gives to the poor, dareth to the Lord. You thereby bring your Wares to a good Market. The liberal Soul shall be made fat, 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 thy heart shall not be grieved, when thou givest unto him; because that for this thing, the Lord thy God shall bless thee, in all thy Works, and in all that thou puttest thine hands unto. And in the Epistle to the Hebrews, ch. 6. v. 10. it is said, God is not unrighteous to forget your work, and labour of love, which you have showed towards his Name, in that you have ministered 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. Better, saith Solomon, Prov. 16.8. is a little with Righteousness, than great Revenues without Right.  
Thus I have showed you what are the principal Duties you own 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 yourselves 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 yourselves 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 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 enquiry, you find that you have been very defective 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 Profane and Wretched Example; that you have led them on in the Broad Way, which leads to the Chambers of Death; that you have rob 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, 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 entrusted with you, that you might take care of them, and do what you could to make them happy. If, I say, upon enquiry into your hearts and lives, you find yourselves guilty of those things, how great reason have you to be in bitterness and grief of Heart, to weep and lament, to abhor yourselves 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 do; 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. 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 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 milled them, and brought both yourselves 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 he give for his Life. Men are ready to part with any thing to save their lives; They'll 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 aught 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 vile 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 and 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 Burn, 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 choose all this rather than part with your Lusts, that you may be for ever happy, and have fullness 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? 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. Fellow 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. But if, instead of this, you continue in your sin and folly, setting at naught Gods Counsels, and despising his Reproofs, putting the Evil Day far from you, promising yourselves 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 yourselves 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 threatening 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 spare him, but the anger of the Lord and his jealousy shall smoke against that man; and all the Curses that 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.  
After all that hath been said, it will not be unfit to add somewhat concernning the Duty of Parents, when God sees fit to remove their Children from them by Death. This falls out so very often to Parents, that it cannot but be seasonable to a great many to suggest to them some plain and easy 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 die, first, that 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 sit. He is the great Potter; and Man is the Clay, which he hath form and fashioned into a curious 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 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 cheerfully 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.  

2. They ought to consider that their Children were born mortal.  Secondly, They should 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 die. 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 in the World; and therefore Parents have no reason to think it strange when they see their Children die. 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  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, 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 nipped and brought to nothing; like the tender Grass and the Flower of the Field, which is more exposed to the Winds and other inconveniencies, than the Flowers of the Garden, which the Gardener 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.  
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 yourselves 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 yourselves too: 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 children's 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 aught to remember the words of our Lord, when they told him of the Galileans, whose blood Pilate had mingled with their Sacrifices, Luk. 13.2, 3, 4, 5. Suppose ye that these Galileans were sinners above all the Galileans, 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 Siloe fell, and slew them, think ye that they were sinners above all men that dwelled in Jerusalem? I tell you, Nay: But except ye repent, ye shall all likewise perish.  
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 and terrible Enemies, the Devil, the World, and the Flesh: They were subject to daily necessities and wants. If 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, night 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 rejoice to be; when their gracious Father hath freed them from the vain company of the World, and translated them into 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 fight 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 assuage your sorrow and grief, and fill you with unspeakable comfort and gladness.  
But some are apt to say, I should rejoice, 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 solicitous about their everlasting state: You are to hope that they are very happy, and you are to comfort yourselves with these thoughts.  
But some 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 his Disposal, who is the Supreme Governor 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 uneasy.  
But there is a third sort; of those who are troubled, not only because their Children were bad and profane, but because they were so through their example or neglect. As for such, I have already in general shown 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 & 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.  

4. They should consider that there will be a Resurrection.  Fourthly, Consider, That there will be a Resurrection of all those that are dead. The mighty Power of God, which made all things cut 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. 15, 53. This corruptible 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 entered 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 died and risen again, even so them, which sleep in Jesus, will God bring with him.  

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.  Fifthly, Your giving way to excessive Grief and Mourning, 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 yourselves 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 yourselves, but you do yourselves 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.  
You do thereby no small hurt to your Bodies; you bring upon yourselves 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 yourselves of that vigour and cheerfulness 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 yourselves 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 fortify us against our crosses and afflictions, and to comfort us amidst the uneasy things which God sees sit 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 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 came unto the House of the Lord, and worshipped: Then he came to his own house; and when he required, they set 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, etc. 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 sees fit to take them away by death, you ought patiently to submit to his Will, and to say with Job: The Lord gave, and the Lord hath taken away; blessed be the name of the Lord, Job 1.21. This is your wisest course: It is the way to make yourselves happy, and to enjoy comfort 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 died, 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.    

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

A Morning Prayer to be taught Children, when they begin to speak.  
O Lord, I praise thee for all thy Mercies, and for thy Care of me this Night. Watch over me this day. Forgive me all my sins, and make me thy Child for Jesus Christ his sake.  
This Prayer may be used likewise at Night, only changing that petition [watch over me this Day] into [watch over me this Night.]  
When Children come to be four or five years old, the following Prayer may be used.  
O Lord my God, what shall I render unto thee for all thy Mercies. I bless thee for giving me Life, and all things needful to keep me alive. But above all, I bless thee for sending Christ to die for me, that he might wash me with his Blood, and make me fit for the Kingdom of Heaven. For his sake have mercy upon me, and forgive me all my sinful thoughts, words, and deed. Give me Grace to serve thee as I ought to do; that I may not do, nor say a naughty thing, lest thou be angry with me, and cast me into Hell fire. Lord bless and preserve my Father and Mother 
* If there be Brothers and Sisters let them pray for them likewise.  and all my Friends and Relations.  
I praise thee, O God, for preserving of me this Night, watch over me this day; save me from every evil thing. Good Lord hear me, and grant me whatsoever thou knowest to be best for me, for Jesus Christ his sake, in whose holy name and words, I pray, Our Father, etc.  
This Prayer may be likewise used at Night, by changing only two words, and saying, instead of [preserving me this night] [preserving me this day;] and instead of [watch over me this day] [watch over me this night.]   

A Morning Prayer for Children, when they come to twelve or fourteen years of Age; sooner or later, according to the ripeness of their understanding.  
LORD teach and assist me to worship thee as I ought to do, Lift up my heart unto thee.  
What shall I render unto thee, O most gracious God, and most merciful Father, for all thy mercies to me, and to all the World? I bless thee for making me a reasonable Creature, and for affording me all things which be needful to support my Life; I bless thee for my health, liberty, and safety; for my Food and Raiment; for the use of my Reason and Understanding, and of my Senses; for thy corrections and deliverances; and for all the advantages I have had by good Examples, and good Instructions: But chief, I praise and bless thee for the redemption of Mankind by the Lord Jesus Christ: That I was born within thy Church, where I was early given to thee in Baptism; that I have had the benefit of Christian Education; that thou hast afforded me the means of Grace, and called me to the hope of Glory.  
But notwithstanding thy goodness and love, I have gone astray from thee; I have not cared so much as I ought to have done, to know thee, and to do thy Will, but have done my own will in many things; and followed my own foolish and sinful inclinations: I have broken many of thy most Holy and Just Laws, in thought, word, and deed 
* Here they may make a particular Confession of their Sins. , whereby I have deserved thy Wrath and Curse.  
Father of Mercies have mercy upon me, & forgive me all my sins for Jesus Christ his sake, who died for sinners. Give me a true and hearty Repentance for all mine Iniquities; that I may not wilfully break thy Laws any more. Lord never leave me, nor forsake me. Hold up my go in thy Paths, that my footsteps may not slide. Grant that henceforth I may love thee with all my heart, and may be afraid to sin against thee: Work in me a true Faith, and a lively hope; make me humble, meek, and patiented, sober and temperate in all things, Charitable and compassionate towards all that are in distress, true and faithful in my words, and sincere and upright in my Actions, well content and thankful in every condition of Life, and zealous for thy Glory. Grant that I may daily grow in Grace and spiritual Knowledge. Create in me a clean Heart, and renew a right Spirit wethin me, and cause me to walk in thy ways.  
O Lord send thy Gospel through the World: pour our plentifully the Blessings of thy holy Spirit on all thy People: Bless and preserve our King and Queen. Guide our Judges and Magistrates: Sanctify and assist the Ministers of the Gospel. Be with all my Friends and Relations, particularly bless and preserve my Father and Mother. Reward them for their care and kindness towards me: Make me a loving and dutiful Child unto them. 
* If there be any Brothers or Sisters, he may pray for them, and for Grandfather and Grandmother, if they be alive.  Comfort all that are in trouble, and sanctify their afflictions to them.  
I thank, thou, O Lord, for thy care of me this Night: Watch over over me this day. Bless and direct me in all I do or say. Keep me mindful that I am always in thy sight, that I may be in thy fear all the day long. Cause me to remember that I must shortly die and come to judgement; that I may not misspend my precious time, but employ it in a constant and cheerful Obedience to thy holy and righteous Laws; that when this vain and short life is at an end, I may be made partaker of everlasting Life, through Jesus Christ our Lord; in whose Holy Name and words I pray, Our Father, etc.  
This Prayer may serve likewise at Night, until you come to the last part, which gins with these words, [I thank thee, O Lord, for thy care of me this Night, etc.] instead thereof, you may say as follows, [I thank thee, O Lord, for thy care of me this day; watch over me this Night, and grant me quiet repose; save me from every Evil thing, for the sake of thy dear Son Jesus Christ, in whose Holy Name and words, I conclude my imperfect Prayers, saying, Our Father, etc.]     

ADVICE TO CHILDREN.  
BY A Divine of the Church of England.  
LONDON, Printed for S. Lowndes near the Savoy-Gate in the Strand.   

ADVICE TO CHILDREN.  
THERE is scarce any thing wherein all Nations, and Men of all Religions, do more agree, than in the Common Duties of Children to their Parents: Neither is there any thing that tends more to the comfort and happiness, the beauty and strength of Society, than for Children to perform all those Duties which they own to their Parents. And yet hue sad is it to think, that a great many Children, who have not only all the advantages which natural Religion affords, but likewise the assistance of Divine Revelation, do nevertheless carry themselves in that manner towards their Parents, as if they either understood nothing of their Duty, or were most prodigiously perverse, and resolved to rebel against the Light, to trample upon all the Principles both of Natural and Revealed Religion.  
The Design of this short Treatise is to show what the Duties of Children are towards their Parents, and to suggest some Considerations to excite them to do their Duty.  

1. Duty of Children, to honour their Parents: and how they are to honour them.  
First, Children are bound to honour their Parents; which imports, First, That they should entertain respectful and reverend thoughts of them, as being under God the Authors of their Life and Being; they must not think slightingly, and under valuingly of their Parents, whatever be their weaknesses and imperfections: They ought to hate and abhor their Vices, every thing in them that is evil, dishonourable to God, and contrary to his Laws and Commandments; but still they ought to love and honour their persons: And if at any time disrespectful and irreverend thoughts arise in their minds, they ought to check them, to accuse and be angry with themselves for them; and to call to mind what God hath commanded them to do, when he saith, [Honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.]  
Secondly, This imports that they ought to express their inward Reverence and Esteem by all the outward marks and demonstrations thereof, in their words and deeds, their looks and gestures; these things are the Picture of the Mind, they ordinarily represent the temper and disposition thereof; so that if there be any thing of real esteem and regard towards any body in the heart, it will discover itself by some of those outward expressions. We see how Solomon carried himself towards his Mother, 1 Kings 2.19. Bathsheba went unto King Solomon to speak unto him for Adonijah: And the King risen up to meet her, and bowed himself unto her, and sat down on his Throne, and caused a seat to be set for the King's Mother, and she sat on his right hand. Children are more apt to carry themselves irreverently and slightingly towards their Mother, which is the reason, as some think, that she is set down first. Leu. 19.3. Ye shall fear every man his mother, and his father.  
Thirdly, This imports that they ought to cover the infirmities and weaknesses, the imperfections and indiscretions of their Parents; to do as Shem and Japhet did, Gen. 9.23. when Noah their Father was drunken, and was uncovered within his Tent. They took a garment, and laid it upon both their shoulders, and went backwards, and covered the nakedness of their father, and their faces were backward, and they saw not their father's nakedness. Children are not to publish the faults and follies of their Parents; but aught to conceal them, all that they can. However, there are two things very consistent with this Duty: First, Children may and aught to do all that they can, by their private, modest, and humble Advice, to reclaim their Parents from their sinful practices. Secondly, If they find it not so fit for them immediately to advise their Parents; or if what they say hath not the designed effect, than they may recommend this charitable office to the care of some other body, who is a wise and kind, a pious and serious Friend, who may have some more influence than themselves towards the reclaiming their Parents. This is the greatest expression of true kindness, honour, and respect to them, when their Children sincerely endeavour, in the discreetest manner, to be the happy instruments of their Conversion and Reformation; of turning them from Satan unto God: This is to be, in some sort, the Fathers in Christ, to those who are their Parents by Nature. O how happy are the Parents of such worthy Children! How may they rejoice and bless God, who hath bestowed on them so great a Blessing?  
If Children are thus obliged to honour their Parents; 
Against those who dishonour their Parents.  what shall be said of those who dishonour, despise, and slight them, all that ever they can; who undervalue them in their thoughts; who speak of them with great contempt and disdain; who speak to them with great insolence; who mock and scorn them; who laugh at them, and make mouths at them, and point at them with the finger; who reproach and revile them; who break indecent jests upon them; who make them the objects of their sport and pastime; who take pleasure in publishing their weaknesses and indiscretions, that others also may laugh at them, and despise them? How dreadful and terrible are the Curses and Judgements, which God hath in store against such wretched Children? Prov. 30.17. The eye that mocketh at his father, and despiseth to obey his mother; the Ravens of the valleys shall pick it out, and the young Eagles shall eat it. That is, he who is a mocker and scorner of his Parents, who despises and slights them, shall die a shameful death, and remain unburied, and shall be exposed to the birds and beasts of prey, to be eaten of them. It does not follow from hence, that all perverse wretched Children come to such a shameful and untimely end: Only it shows what ofttimes happeneth, and is very usual, to wit, that such mockers and despisers of Parents are punished remarkably by the Justice of God in this World, and are made Examples to all others, who will open their eyes to consider the hand of God against such ungodly Children.  
As for Instances of the Divine Justice against Mockers of Parents, all Ages and Countries are full of them. I'm was made an Example of this, Gen. 9.22, 24, 25. And I'm the father of Canaan saw the nakedness of his father, and told his two brethren without. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. In which words, tho' Canaan the Son of Cham is only mentioned, yet Cham is not exempted from the Curse; his punishment is hereby made so much the greater, because he is not only pronounced accursed in his own person (which is necessarily to be supposed, he having committed the sin which caused the Curse) but also in his Posterity, which could not but increase mightily his grief, and make his punishment lie more heavy upon him.   

2. Duty, to obey their Parents.  
Secondly, Children are to obey their Parents, to do what they bid them. See this in the Example of Joseph, when Jacob sent him to his Brethren, Gen. 37.13, 14. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? Come, and I will send thee unto them: And he said to him, Here am I. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks, and bring me word again: so he sent him out of the vale of Hebron, and he came to Shechem. The Commands of Parents are either about the same things which God hath commanded, or they are about things indifferent, or about things unlawful. If they are about the same things which God hath commanded, they are so much the more to be obeyed; as being the will and pleasure both of their Father in Heaven, and of their earthly Parents. In this case the obligation to obedience is double. Secondly, If their Parents Commands are about things indifferent, that is, which are neither commanded, nor forbidden by God, Children are likewise to obey them: God hath made it their Duty so to do, Col. 3.20. Children obey your Parents in all things; for this is well pleasing unto the Lord. This obedience is very acceptable to him; he takes great pleasure and delight in it, to see those obeyed and submitted to, whom he hath appointed to be, as it were, in his own stead; whom he hath clothed with some beams of Divine Power; whom, with relation to their Children, he hath made, in some sense, sacred persons; whose Will ought to be a Law unto them, tho' only in the Lord. For, Thirdly, if the thing commanded be plainly unlawful, they are to refuse complacence therewith; because they are bound to obey God rather than man, rather than Father or Mother; rather than all the World: Their obligations to God are much greater than to their Parents; he is the Maker both of them, and of their Parents; they live by his Bounty, the Earth they tread on is his; the Air they breathe in, the Heavens that cover them, the food they eat, the water they drink, the garments that cloth them, and all other things which they enjoy for their benefit and comfort in the World, are the Lord's: He is their great Master, who appoints them their business in the World, and assures them of a reward; he also will reckon with them, and either reward, or punish them according to their works; and therefore his Commands are to be preferred to those of all others.  
But even in this case, Children are to express, in their very denial and refusal of obedience, all that Honour and Respect to their Parents, that's possible; that they may see it is not stubbornness, but the fear of God, which makes them disobey. By this means Parents may perhaps be convinced, and made sensible of their sin, and prevailed with to shun those evil things, which they see their very Children do so much hate and abhor, and wherein they refuse to obey.  

Against stubborn and disobedient Children.  If Children are thus bound by the Laws of Heaven, to obey their Parents; what shall be said of those, who make no account of their Parents Commands, but set at naught all their Admonitions and Counsels; who will not follow their Directions, and be governed by them for their own good; but do follow their own humour & fancy, and the examples and customs of others like themselves? What a sad mark is this of approaching ruin, and of heavy Judgements, which hang over the heads of such ungodly Children, as you may see in the Sons of Ely, 1 Sam. 2.25. of whom it is said, that they harkened not unto the voice of their Father, because the Lord would slay them.  
By the Law of Moses, the stubborn Son was to be put to death, Deut. 21.18, 19, 20, 21. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him, will not hearken unto them: Then shall his father and mother lay hold on him, and bring him out unto the Elders of his City, and unto the gate of his place: And they shall say unto the Elders of his City, This our son is stubborn and rebellious, he will not obey our voice: He is a glutton and a drunkard. And all the men of his City shall stone him with stones, that he die: so shalt thou put evil away from among you, and all Israel shall hear and fear.  
In ancient times, in most Countries, Parents had an absolute power over their Children, to punish them as they thought good, for their disobedience and other faults: And when amongst the Romans they lessened this power, yet they did it at first only in part; The Father was enjoined to present his disobedient Child to the Judge, that he might be punished; and the Judge was to pronounce such a Sentence as the Father thought fit. This came somewhat near the Law of Moses. By this it appears, what the sense of Mankind was concerning the exceeding greatness of the crime of stubbornness and disobedience in Children to Parents.   

3. Duty of Children, to be determined by their Parents as to their Calling.  
Thirdly, They are to be determined by them, as to their Calling and Employment, if it be an honest and lawful one. Their Parents are to be supposed ordinarily more wise and prudent to choose for them, than they are to choose a Trade for themselves: They have more experience, and know the World better than their Children do; and no doubt, they have kindness enough for them to wish them well, and to design their advantage, and not to press them to any Trade or way of Life, which they believe is inconvenient, and like to be hurtful to them: But if Parents should be mistaken, as to the fitness of the Employment, to which they design their Children; and supposing the Children to be sensible of the great inconveniencies thereof, which the Parents, through prejudices and partialities, do not see; in this case Children may, with all due modesty, meekness, and humility, represent to their Parents what their thoughts are, and tell them what objections they have against such a Calling; that their Parents may be prevailed upon, by their Reasons, to alter their resolutions: or if they be not so fit themselves to discourse their Parents upon such a subject, they may do it by some wise and discreet Friends. And if after all; Parents be wilful in their intention and design; Children are not upon the account of uncertain, or probable inconveniencies, to oppose themselves to the Will of their Parents; they ought to submit themselves to their Judgement, if the Trade, or manner of Life, to which they design them, be not dishonest and unlawful; for then there is no farther question to be made; the case is clear: The Will of God is always to be preferred to the Will of Man. He that loveth father or mother more than me, saith Christ, is not worthy of me, Matth. 10.37. But if there be nothing of dishonesty or unlawfulness in such an Employment, they are to enter upon it with all the cheerfulness that's possible; leaving all events unto God. It will afford great peace and comfort to their minds, whatever afterwards falls out, when they consider, that they did what was their Duty to do; they submitted their own opinion to the Judgement of their Parents, whom God hath commanded them to obey. Whatever may be their temporal loss, they are sure of spiritual gain. God will plentifully reward their humble obedience, and ready compliance with the Will of their earthly Parents.  

Against Children who neglect this Duty.  From what hath been said on this Head, we may see how much they are to be blamed, who are so far from being determined by their Parents, in the way and manner of their living in the World, that they either wholly give up themselves to idleness, and waste their time in vain and foolish Company, or they choose some way of living, that is either dishonest, or very inconvenient for them in many regards; or if they comply with their Parents, so far as to enter upon some honest way of living, yet they do not keep at it, but leave it, and become Prodigals; they spend their substance in riotous living; they waste and consume what their Parents bestow upon them, in drinking, gaming, and whoring, and such like extravagancies, whereby they prove Robbers of their Parents; of whom, see what the Wise Man saith, Prov. 28.24. Who so robbeth his Father, and his Mother, and saith, It is no Transgression, the same is a Companion of a Destroyer. That is, he is to be looked on as one of those who rob and murder on the Highway; as a man desperately wicked, who is disposed to act any sort of Villainy, and Impiety, who will stick at nothing in pursuit of his mad and wretched designs, that may gratify his Lusts and Passions.   

4. Duty, not to suffer themselves to be bestowed in Marriage against their Parents will.  
Fourthly, As to their Marriage, they are not to suffer themselves to be bestowed, without their Parents consent. Thus Samson, Judg. 14.1, 2. And Samson went down to Timnath, and saw a Woman in Timnath, and he came up and told his Father, and his Mother, and said, I have seen a Woman in Timnath of the Daughters of the Philistines, now therefore get her for me to Wife. How great reason is there for this? that they who are under God, the causes of their life and being in the World, whose goods and possession Children are, should he acknowledged and advised with by them, and depended on in the settling of themselves in the World, in such a state of Life, which will prove either the foundation of great happiness or of great misery. To give themselves away, without their Parents Consent, is a kind of theft; it is to invade the right of others; to rob them of that which God hath given them. We see how great the Power of Parents was, by the Law of Moses, Numb. 30.3, 4, 5. To disannul the rash Vows of their Children before Marriage. If a Woman also vow a Vow unto the Lord, and bind herself by a Bond, being in her Father's House, in her youth, and her Father hear her Vow and her Bond, wherewith she hath bound her Soul, and her Father shall hold his peace at her: Then all her Vows shall stand, and every Bond wherewith she hath bound her Soul, shall stand: But if her Father disallow her in the day that he heareth; not any of her Vows, or of her Bonds, wherewith she hath bound her Soul, shall stand: And the Lord shall forgive her, because her Father disallowed her. Now if it be thus in a Father's power to disannul his Daughters rash Vow which she made to God, how much more may we reckon it in his Power, to disannul her rash and indiscreet promise made to Man, of bestowing herself without her Parent's allowance? Can there be any thing more unjust, more unkind, more unthankful, and more unnatural, than for Children, who have been brought up, nourished, and cherished by their Parents, for whom all their care and pains have been bestowed, to dispose of themselves in the most important affair of their lives, without their knowledge, or against their Will? What a grief and trouble of heart must this needs be to their poor Parents? As we see it was to Isaac and Rebekah, Gen. 26.34, 35. And Esau was forty years old, when he took to Wife Judith, the daughter of Beeri the Hittite, and Bashemath, the Daughter of Elon the Hittite, which were a grief of mind to Isaac, and to Rebekah. As to such undutiful Children, who do thus bestow themselves against their Parents will and consent, it is very remarkable, that they seldom live happily and comfortably; they bring upon themselves very often a great deal of sorrow and trouble, lasting misery and woe: They live to eat the fruit of their foolish do; and wish, when it is to little purpose, that they had never done so mad and wicked a thing.   

5. Duty, to submit to their Parents Reproofs and Chastening.  
Fifthly, They are meekly and patiently to submit to their Reproofs, to their Chastening and Corrections. It is a Power that God hath given Parents over their Children, to correct and chasten them for their Faults: This is necessary for children's good; and therefore, when Parents do correct them, they ought not to be angry with them, or grumble at their severity which they use for reforming of them; much less are they to resist and rebel against them. Heb. 12.9. We have had Fathers of our flesh, which corrected us, and we gave them reverence. Yea, tho' Parents sometimes exceed the bounds of prudence and discretion in chastising their Children, tho' they indulge a little to their own Passion; yet Children are bound patiently to bear and suffer their Corrections: They are not to fly out into indecent and irreverent words and actions, but with all the submission and respect that's possible, aught to endeavour to mitigate the wrath and passion of their angry Parents; and afterwards they are to study all that ever they can, to prevent their anger and displeasure, by a most humble, reverend, and dutiful carriage.  
How much may this serve to reprove those, 
Against Rebellious Children.  who are so far from taking in good part their Parents correcting and chastening of them, that they refuse to submit thereto? They resist them, and rebel against them. Can there be any thing more unnatural and monstrous, than to see those who own their being to their Parents; who have been brought up by them; who have met with so many testimonies of a tender care, and of great kindness; to rise up against them? to fly into the faces of those who are the Authors of their being? to lift up their hand against them? This is a sin of so crying a nature, that he who was guilty thereof, was to be put to death by the Law of Moses, Exod. 21.15. He that smiteth his Father or his Mother, shall be surely put to death. How greatly does it aggravate this sin, when Children have met with no severe, nor unmerciful dealing from their Parents? But have been treated by them, with all that gentleness and kindness that was possible. And yet for such Children to rise up against their Parents, is a Crime of so black a nature, that it is no wonder if the hand of God appear against them for it, in a very signal manner; as it did in the case of Absalon, for whom his Father David had so great a fondness: This unthankful and unnatural Son risen up against him, and endeavoured by force and violence to pull him from the Throne, and to usurp the Royal Dignity. See how the hand of God appeared against him. 2 Sam. 18.9. And Absalon met the Servants of David; and Absalon road upon a Mule, and the Mule went under the thick Boughs of a great Oak, and his Head caught hold of the Oak, and he was taken up between the Heaven and the Earth, and the Mule that was under him went away. And, ver. 14. it is said that Joab took three darts in his hand, and thrust them through the heart of Absalon, while he was yet alive in the midst of the Oak. And ver. 15. Ten young Men that bare Joab's Armour, compassed about, and smote Absalon, and slew him. And ver. 17. They took Absalon and cast him into a great Pit in the Wood, and laid a very great heap of stones upon him. This was done as a lasting Monument of Absalom's sin and shame, and of God's righteous Judgement upon him.   

6. Duty, to love their Parents, and how they are to express their Love.  
Sixthly, Children ought to love their Parents; and to express it by all those Offices, which are in their Power to do for them; by serving them readily; by doing every thing that may make them well pleased; by sympathising with them in all their troubles; by assisting them, and doing all they can, to make their Lives joyful and comfortable; by shunning every thing that may grieve them, or make them uneasy: They ought to refuse no labour, nor pains to do them service, especially when they are sick and weak, oppressed with the Burden of Old Age, or poor and indigent, under any sort of necessity whatsoever; then ought Children to be very ready to help them, to comfort and to encourage them, to do all that they can to make their lives easy to them, and to lighten their Burdens. This is called, 1 Tim. 1.4. A showing Piety at home. It is an act of Religion and Worship, which God is well pleased with. We see how Joseph nourished his Father and his Brethren, and all his Father's household with Bread, Gen. 47.12. It was an old Roman Law. Let Children relieve their Parents, or be put in Prison.  
How many Examples have there been amongst the Heathens of Eminent Piety towards Parents? Such was that Act of her, 
Valer. Max. l. 5. cap. 4.  who when her Old Father was condemned to be put to death in Prison, visited him often, and gave him suck, and so preserved him alive, who otherwise must have died of Famine.  
The like instance we meet with in the same Author, 
Valer. Max. ibid.  of a worthy Roman Daughter, who did in the same manner preserve her Mother in Prison, being condemned to die. When the Keeper of the Prison, to whom the charge of putting her to death was committed, found after some time, that her Daughter kept her alive by giving her suck, he was so affected with the greatness of the Daughter's Compassion and tenderness to her Mother, that he made it known to those in Power, who were likewise so mightily touched with such an unusual instance of tender Affection; that they pardoned the Mother, as the greatest Reward they could bestow on the Daughter for her marvellous Affection.  
What can there be more just and reasonable, than for Children thus to endeavour to requite their Parents, for their great care and kindness towards them, when they were not able to help themselves? The time was, when their Parents were as Eyes and Hands and Feet to them; they did every thing for them, their Children not being capable to do any thing for themselves: How ready therefore should they be to serve their Parents, to assist them by all good Offices, when their condition requires it?  
This is a Duty to which Children are so strictly obliged (to wit the assisting and relieving of their Parents) that no pretence is sufficient to absolve them from the Obligation thereof. The Pharisees thought they had found out an Exception from this Rule, which was this; that if Children gave away their Wealth to pious and Charitable uses, they were freed from the Obligation of relieving their Parents: They taught them in this case, to tell their Parents, It is Corban, that is to say, a Gift, by whatsoever thou mightest be profited by me. Mar. 7.11. And by saying this, they made people believe that they were sufficiently freed from all Obligations to take care of, and provide for their Parents. But our Saviour reproves them severely, telling them, that this was no other than the making void the Commandments of God by their Traditions.  
We may see from this, 
Against unkind and unnatural Children.  what Judgement to make of such unkind, undutiful, and unnatural Children, who do wholly neglect their Parents, especially in their old age, and in their poor and low Estate; who show them no more pity, and express no more love nor tenderness towards them, than if they were not their Parents; who grudge them the least supply; and take all the wicked courses that they can, to starve them to death, that they may be rid of them; who wish and long for, and rejoice in the death of their poor Parents. O what a horrid Barbarity and Inhumanity is this! Shall not many Pagans rise up in Judgement against such Children, and Condemn them? How little do they deserve the Name of Christian Children? Their true Name is Unchristian, and unnatural Children. As Solomon bid the Sluggard go to the Ant, so may we bid such hardhearted and unmerciful Children go to the Stork, of whom it is told, that when the old Dams cannot feed themselves, their little ones feed and nourish them; when their Feathers fall from them, they cover them with their Feathers; and when they are not able to fly, they couple themselves together, to carry them upon their Backs. Let uncompassionate Children go to this compassionate Creature, and consider her ways and be wise; Let them learn from her, to be more kind and affectionate, and tenderhearted towards their Parents, and not any longer to harden their Bowels against them.   

7. Duty, to pray for their Parents.  
Seventhly, Because all that Children can do is not sufficient to requite the love and tender care of their Parents; therefore they ought to pray to God, that he would reward them, and preserve them, and keep them alive; that he would supply all their wants, and comfort them in all their troubles, and requite their Love, their tender care, and their great cost and pains they have been at to bring them up, and to educate them. How happy are the Parents of such Children, who are supplicants and intercessors, at the Throne of Grace, for good things unto them? Such Children are the strength of their Parents; they are a great blessing unto them.  
If it be the Duty of Children, thus to pray to God, 
Against Cursers of Parents.  in behalf of their Parents, what shall we say of those, who neither pray for them, nor themselves, but live like the Beasts that perish, and mind nothing that's good? And if their Crime is great, who do not at all pray for their Parents; how dreadful is their Gild, who Curse them? What dreadful Judgements may such Monsters of wickedness expect. Prov. 20.20. Who so Curseth his Father or his Mother, his Lamp shall be put out in obscure darkness; that is, he shall be reduced unto a sad afflicted and miserable State; his prosperous condition (which is compared to Light, or to a Lamp) shall be turned into Adversity and Misery, and that very great, which is expressed by [obscure darkness] he shall be made very miserable; his state and condition in the World shall become most uncomfortable; as it is for a Man who walketh in a way that is full of Light, where he beholds a great many Objects, which afford him pleasure and delight, suddenly to be deprived of all this, and to find himself all alone in obscure darkness, without all help and comfort. By the Law of Moses, such ungodly and unnatural Children were without any pardon to be put to death. Exod. 21.17. He that Curseth his Father or his Mother, shall surely be put to death.  
From what hath been said, Children may see what their Duty is, which they own to their Parents; which that they may perform, there are several things which serve as powerful Motives and Arguments to excite them.   

Motives to excite Children to do these things.  
First, 
1. Motive, from the divine Commandment.  It will tend mightily to move them to Honour their Father and Mother, if they consider who requires this at their hands. This Law proceedeth not from Men, but from God; It is a Law made by him who is their Maker; and therefore by right of Creation may require their Obedience: It is a Law made by their faithful preserver, and rich provider; and therefore by virtue of his daily care over them, and kindness to them, may command them what he thinks good: This is the will of their Father in Heaven, of their Lord and King, of him who will call them to an account, and render to them according to their Works; of him who is their greatest and best Friend, if they do his Will and keep his Commandments; but will be their most dreadful and terrible Enemy, if they do not obey his Voice: If therefore children have any sense of God on their Souls; if they consider his infinite greatness, power, wisdom, justice, truth, faithfulness, mercy, and kindness; they cannot but endeavour to perform what he requires, when once they know what is his holy will and pleasure. Now, as to what I speak of, to wit the Duty of Children to Parents, it is plain and clear, not only from those Laws which are contained in Holy Scripture, which were revealed from Heaven to Holy Men, whom God made use of to be the publishers thereof to the World: but likewise from the Laws of Nature, those clear impressions which God hath made on the minds of Men in all places, and in all Ages; whereby they are taught that Children ought to honour and obey their Parents, to love them and to relieve them, and provide for them, if they stand in need of their help. These have always been the calm and sober thoughts of all Men; and when any were so wicked as to violate this sacred Law, they were hated and abhorred by all others; and in all well governed States, were punished according to the demerits of their Crime, and the degree of their disobedience and perverseness, either immediately by the Parents, or by public Judges, upon complaint made by Parents. The Sense of all this aught to move Children to honour their Father and Mother, that they may approve themselves to God, who requires them to do so, and that upon the severest Penalties, if they shall dare to dishonour them, and disobey them.  
Secondly, To encourage Children to perform their Duty to their Parents, 
2. Motive, from the Divine Promise.  God hath been pleased to add a gracious promise. That thy days may be long upon the Land which the Lord thy God giveth thee. He might only have commanded them to do this, by virtue of his absolute Power and Sovereign Authority, which he has over all Men, without proposing any Reward; but such is his infinite Bounty and Goodness, that he hath added a Promise to the Command, thereby to make children's Duty the more easy.  
As to the Promise itself, it is not to be understood absolutely, as if all good Children should live long; promises of Temporal Blessings are made conditionally, that is, so far as God sees such things best and fittest for us: So that as to this promise of long life, God will bestow it, if it be most for his own Glory, and the good and Benefit of Children. Oftentimes he does lengthen out the years of pious and dutiful Children; whereas the years of wicked and undutiful Children are shortened by their profane and wicked Courses; so that some of them are cut off immediately by the hand of God; and others are put to death by the hand of Man.  
As for those Children who live not to a great Age, tho' they are very dutiful and obedient to their Parents; God doth make up what is wanting in the number of their years here, with an everlasting Life, and Glory in Heaven. In which case there's no cause to Complain, as if God did not fulfil his promise to them. For as there is no reason for a Man to complain, who is employed to work for so much a day, if his Master see it fit to free him from his Work, and pay him all his Wages before the third part of his time is out: Even so, if God think fit to set his Children at Liberty, from the toil and labour of this life, and to bestow upon them glorious and Eternal Rewards, while they are in the Morning or Noon, as it were, of their Age, there is no ground of complaining upon his doing so, but rather great matter of praise and thanksgiving unto him, whose mercy and love is infinitely great.  
But besides this Reward in the other World; there are Temporal Blessings which God will bestow on those who keep this Commandment. How acceptable and pleasing to him, was the Obedience of the Rechabites unto their Father, tho' his Commands seemed very hard and severe, to wit, That they should drink no Wine, nor build House, nor sow seed, nor plant Vineyard, nor have any, but should dwell in Tents, Jer. 35. 6, 7. etc. And ver. 18. Jeremiah said unto the House of the Rechabites, Thus saith the Lord of Hosts, the God of Israel, because you have obeyed the Command of Jonadab your Father, and kept all his Precepts, and done according to all that he hath commanded you: Therefore thus saith the Lord of Hosts, the God of Israel, Jonadab the Son of Rechab shall not want a Man to stand before me for ever. Which Words import that he would take a particular care of them, that he would be mindful of them, and have them in his Eye; that he would preserve them, and show them his favour and love, and continue unto them those Offices and Privileges which they enjoyed, which some think were, of being Scribes and Doctors of the Law, and having some Charge in or about the Temple.  

3. Motive, from the Example of our Blessed Saviour.  Thirdly, Besides the Command of God, and the Reward which he hath promised to them who honour their Parents, how strong an Argument ought it to be unto all Children, to excite them to this, when they consider the Example of their Blessed Lord and Master, their King and Saviour, Jesus Christ? Of whom it is said, that he was subject unto his Parents, Luke 2.51 And if he, who was so much greater than his Parents, who was their Lord, their King, their Maker, their Saviour and Redeemer; if he, who was the Son of God, and thought it no Robbery to be equal with God, I say, if he was subject to his Parents, ought not all Children to be so to their Parents? and to esteem it their glory to imitate their Prince and Saviour, as in his other Virtues, so in his Obedience and Subjection to his Parents? Shall any Man think himself too good to do this, when Christ did it before him? Can it be too mean for a Worm to do that, which a Man, a great Man, and a mighty Prince hath done? Shall vile sinners think themselves abased and dishonoured by doing that which was done before by him, who knew no sin, and in whose Mouth there was found no guile, who was holy, harmless, and undefiled, separate from sinners, and made higher than the Heavens, Heb. 7.26. As our Blessed Lord was a great and noble Pattern to us in other things, so particularly in his love to his Parents. When he was upon the Cross, a little before he gave up the Ghost, he expressed how great his love was to his Mother, and how tender a care he had of her. John 19.25, 26, 27. Now there stood by the Cross of Jesus, his Mother, and his Mother's Sister, Mary the Wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his Mother, and the Disciple standing by, whom he loved, he saith unto his Mother, Woman, behold thy Son. Then saith he to the Disciple, behold thy Mother. And from that hour, that Disciple took her unto his own home. He commends his Mother to John (Joseph in all probability being dead) that he might take care of her, as of his own Mother. Tho' he was at this time in the midst of great pain and anguish, tho' his hands and his feet were nailed to the Cross, tho' his head was Crowned with Thorns, tho' he lay under the most insupportable Burden that ever Man lay under, yet, as if the sight of his Mother had made him forget all his Sufferings, and Torments, he affectionately recommends her to the Care of another, who he knew would perform all the Offices of a loving Son unto her. He knew how great an affliction it would be to her, to be deprived of the Comfort of his presence in the World; he knew to how many necessities and wants, she should be exposed by his leaving of her; and therefore he gives it in charge to the beloved Disciple, to do the Duty of a Son unto her, to be to her in his stead, to honour her, to love her, to serve her, to take care of her, and provide whatever might be fit for her. This shows all Children what is their Duty towards their Parents, to wit, that they ought to take care of them, so long as they live, and are able to do it; they ought with all respect and kindness, to perform unto them all those Offices, which the Laws of Nature and Christianity require.  
Fourthly, May not the Examples of some Heathens, 
4. Motive, from the Examples of some Heathens.  which have already been mentioned, excite Christian Children to perform their Duty to their Parents? There are a great many more instances might be added to this purpose; I shall only mention two. The first is, of the brave Coriolanus, that Great Roman Commander, who being very ill used by his Countrymen, fled to the Volscians, who were at that time at War with the Romans. Within a little time after his coming amongst them, he was made General of their Forces; in which Service he had great Success against the Romans, gaining several Victories over them, whereby he was encouraged to approach to the very Walls of Rome: His Countrymen were terribly alarmed with this; so that they were forced to make humble Addresses to him, to deprecate his displeasure, but to no purpose: They sent their Priests in their sacred Vestments, but to as little Effect: But no sooner did his Mother, attended with his Wife and Children, come to him, but he submitted himself to her. Now, says he, you have overcome me indeed, when the entreaties of my Mother are added to yours; tho' Rome deserve my hatred, yet for my Mother's sake I will spare it; and immediately he withdrew his Army.  
A second Example, is that of the worthy Athenian Captain Cimon, who not being able to redeem the Corpse of his Father, which was arrested for Debt, sold himself, and became a Slave, that his deceased Father's Body might be freed from that Arrest that was upon it, and so might have honourable Burial. This great Man was famous for his Noble and Valiant Exploits, for his great courage and excellent Conduct in Military Affairs; but there was not any thing for which he was so much admired and loved, as for this wonderful instance of Affection and Respect to his Father.  
May not such shining Patterns amongst the Pagans, make many Christians ashamed, who come so far short of them, in their Duty and Obedience to their Parents? Shall not they rise up in Judgement and condemn Christians, who tho' they have a more excellent, complete, and perfect Rule, tho' they have a great deal more Light to direct them in their Duty to their Parents; and tho' they have much greater assistances to enable them to perform their Duty; do nevertheless carry themselves so undutifully, and unchristianly, as if they had never heard of the Gospel of Christ, yea, as if they had been born without any impressions of Natural Religion on their Minds, whereby all Nations are so far instructed and enlightened, as to acknowledge, that to honour, obey, love, serve, and assist our Parents, is a Duty of unquestionable and indispensible Obligation.   

The Conclusion, showing how Children ought to improve what hath been said.  
From what hath been said, Children may see how great reason they have to perform all those offices of Love, Honour and Subjection to their Parents, that God requires of them. It remains that they seriously and impartially consider, what their practice has been, and whether they have done those things which God requires them to do towards their Father and Mother.  
That you may do this to good purpose, it's fit that you employ some time in looking back on your Lives, in considering how you have honoured, loved, and obeyed your Parents; that you may see, whether you have carried yourselves towards them, in words and deeds, as became good Children, who have a sense of Religion; or whether you have not dishonoured, neglected, and disobeyed them.  
If upon Examination of yourselves, you find that you have done your Duty; that you have sincerely endeavoured to obey them in all things; that you have loved them hearty, and paid them that Respect which you knew was due unto them: Bless God, who hath given you to will and to do according to his good pleasure. But because there are defects and imperfections, which cleave to our exactest performances, therefore it is needful that you beg of God to forgive you, wherein soever you have been faulty, or defective in those Duties you owed them. Consider what these defects and imperfections are, and resolve to amend them, and go on in doing every part of your Duty to them with greater exactness, and with all that perfection that's possible.  
But if upon inquiry into your hearts and lives, you find that you have been very faulty and defective in the Duties you own to your Parents; that you have neglected to do what you ought to have done; that instead of honouring them, you have dishonoured them, you have slighted and despised them, you have mocked and scorned them, you have reviled and reproached them; if instead of obeying them, you find that you have been stubborn and disobedient to them, you have refused to follow their Counsels and Admonitions, you have done your own Will, and followed your own vain humour and fancy, in contempt of their Will; if instead of submitting to their corrections and chastenings, you have refused submission to them, and perhaps have rebelled against them; if instead of loving them, you have hated them, and wished, and desired their death; if instead of relieving them in their wants, and supplying them with what was necessary for them, you have wasted their substance by your riotous and extravagant Living, you have put off all bowels of compassion and tenderness towards them; it, I say, you find that you have thus carried yourselves towards them, in a way so contrary to your Duty, how ought you to lament and mourn for your wickedness and folly? How ought you to accuse yourselves for your great iniquity, and to aggravate your crimes by all just and fit considerations? You may in this manner expostulate the case with yourselves: What a sad and unworthy Wretch am I, who have thus dishonoured, hated, and disobeyed my dear Parents, who are under God the Authors of my Being in the World, to whom I own that I am? Who have proved so undutiful to them who took care of me, when I could not take care of myself? who fed and clothed me, who were at so great pains and charge for me, who have employed so much of their time and strength to provide for me all necessary things? and yet that I should prove so wicked as to despise them, to disobey them, and hate them; not to submit myself unto them, what base and wicked ingratitude is it? That I, who should have been a Blessing to them, should prove a Curse; That I who should have been a Comfort to them, should be the cause of their grief and sorrow? That I who should have been a help unto them, should be so great a hindrance? That I who should have been the stay and support of their Old age, should prove their ruin, and the cause of the spending of their days in anguish and trouble? What a prodigious impiety is this? What a wretched and abominable Creature am I, who have been guilty of such horrid impiety? Who have had so little regard to those who are to me in God's stead here in the World? What punishment do I not deserve? What a wonder is it that God hath spared me and pitied me, and hath not cut me off in the midst of my disobedience, neglect, and contempt of my Parents! That he hath not made me an Example to all others, and a standing Monument of his just displeasure! That he has not bound me hand and foot, and cast me into utter darkness, and given me my portion with Hypocrites and Sinners; but hath lengthened out my years, and given me time and place to repent!  
Having thus in your own minds expostulated the matter with yourselves, you may in the next place adore and bless the Divine Goodness, the infinite Mercy, and astonishing Kindness of God towards you, in having spared and pitied you; in not dealing with you after your sins, nor rewarding you after your iniquities; but that he hath been pleased to wait to be gracious to you. Humbly confess your faults and offences unto him; with great shame and confusion of face, and with true grief and sorrow of heart acknowledge your iniquities; make particular confession, so far as you remember, of your stubbornness and disobedience to your Parents, of your contempt and neglect of them, of your hating them, and wishing Evil to them, of your speaking irreverently and wickedly to them, or of them, of your not submitting to their Corrections, of your not heeding their Admonitions and Counsels, nor regarding their just Reproofs, etc. Beg of God, for Christ's sake, to have mercy on you, and to blot out your Sins, and to make you what you ought to be.  
After this, it is fit to form sincere and hearty Resolutions of doing your Duty, in all respects, to your Parents for the time to come; of loving, honouring, obeying, and serving them, as you ought to do. Resolve to amend whatever has been amiss and defective either in your thoughts words or deeds, with relation to them. Beg of God to strengthen you in your Resolutions; to fortify you against all Temptations; to inspire you with his Fear and Love; to guide you by his good Spirit; and that he would never leave you, nor forsake you.  
If the Example and Society of other wicked Children has been an occasion of making you so bad, and of hardening you in your Contempt, Stubbornness and Disobedience; resolve to break off your Familiarities with them; let them and all others know, and see, that you are sorry for your Disobedience to your Parents; for your having dishonoured, slighted, and neglected them; and that you are resolved to do so no more; but will, by the help of God, approve yourselves Dutiful, Kind, and Obedient Children.  
Not only must you in this manner make your Humble and Penitent Confession to Almighty God your Heavenly Father, whom you have provoked, as by your other Sins, so particularly by your disobedience to your Parents, and by your dishonouring of them; but you must likewise confess unto your Parents the Crimes whereof you have been guilty against them; you must say as the Prodigal did, I will arise, and go to my Father, and will say unto him, Father, I have sinned against Heaven, and before thee; and am no more worthy to be called thy Son. Luke 15.18, 19 Let your Parents see that you are hearty sorry for your Offences against them by Word or Deed; beg of them to forgive you, and desire them to pray to God that he would forgive you.  
You are to be careful after this, to fulfil your Purposes and Resolutions, and to perform all those Duties of Love, Honour, and Obedience to your Parents, wherein you were formerly so defective. For this end it is fit, daily and earnestly to beg of God, that he would direct and assist you to do what is wellpleasing in his sight. It is necessary for you to be very jealous of your deceitful and desperately wicked Hearts; to watch over them carefully, lest they turn aside towards your former crooked Ways; lest you return with the Dog to the Vomit. Watch against all those Temptations, whereby you are most in danger of being seduced, and entangled again in your former perverse Practices and Customs.  
As you have been formerly very negligent and defective in Honouring and Obeying your Parents, endeavour for the future so much the more, to perform all those Duties which you own unto them, with great care and exactness.  
As you have been great Examples of Disobedience, strive to be so much the greater Patterns of Obedience. Endeavour to do all that you can; that they who have been, by your Counsels, or Examples, corrupted and made stubborn, and disobedient, may be reform and rescued from their sins and wickedness; that as you have been Instruments to promote Satan's Kingdom, so you may be zealous for the glory of God, for promoting Piety and true Virtue in the World; whereof this is no inconsiderable part; that Children honour their Father and Mother, and do all those Duties with cheerfulness unto them, which God requires.  
This is the way to obtain the divine pardon, to turn away his Wrath, and to keep off those heavy Judgements which are threatened against stubborn Children, and such who mock and scorn their Parents: Or if God see it fit to punish you here, he will make your Corrections and Punishments, and all other things, work together for your good; and after he hath tried you, he will bestow upon you rewards of everlasting Life and Glory.  
As for those who are so perverse as to despise all Counsel and Advice, who refuse to hearken to any Instructions, who are resolved to go on in their stubbornness and disobedience to their Parents, in slighting and vilifying them; let them remember what the Wise Man saith, Eccles. 11.9. Rejoice, O young Man, in thy Youth, and let thine heart cheer thee, in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine Eyes: But know thou, that for all these things, God will bring thee into Judgement.    

A DISCOURSE About the RIGHT WAY Of Improving our TIME.  
By a Divine of the Church of England.  
LONDON, Printed for S. Lowndes over against Exeter Exchange in the Strand, 1690.   
Ephes. V 16. 
Redeeming the time, because the days are evil.  
OF all the outward Blessings, 
The Introduction.  which God bestows upon us, there is none so valuable and precious as our Time. God bestows upon us his other Blessings in great variety and plenty; but in this he seems to be more sparing, for it is given us not in large proportions, but as it were drop by drop, one minute after another; never two minutes together: whenever he gives us one, he takes away another. And yet how strange is it to think, that a great many spend their time in Vanity and Folly? Time is to many like a dead Commodity; they cannot tell what to do with it. They are ready to throw it away for nothing, or for that which is little better: instead of improving and using it in virtuous and profitable actions and designs, they waste it in trifling and vanity, which is an Argument of the greatest Folly; as on the other hand, the right husbanding of Time is a great instance of true Wisdom.  
The Apostle having exhorted the Ephesians to walk circumspectly, 
The Text explained.  not as fools, but as wise, he immediately subjoins [Redeeming the time.] Intimating thereby, that there is no better way for us to show ourselves wise, than by employing our time to good purpose, Redeeming and buying it; or, as some read the words, Buying the opportunity, or a fit occasion and season for doing good. It is a Metaphor taken from Merchants, who when they have a great likelihood and probability of making considerable gain and advantage in buying and selling, part with their pleasures, or lesser cares and concerns, that they may make a good bargain, and purchase that which they greatly desire. So the Christian, the man that is good and wise, aught to deny himself in his pleasures and outward delights, or even in his ordinary affairs and concerns, when he has any great prospect of doing somewhat considerable for the glory of God, the good of his Neighbour, and the benefit of his own Soul.  
The Reason which the Apostle useth, is [Because the days are evil] that is, either bad and sinful, full of wickedness and folly; so that it is very hard and difficult then to be good, when sin, like a violent and impetuous torrent, carries all down before it. This aught to make you redeem all occasions of doing good, that you may fortify others in Virtue and Piety, that you may rescue those that are carried down the stream by bad Example, and may build up yourselves in Holiness, and that you may be made strong in the Lord, and in the Power of his Might. Or [Because the days are evil] may relate to the danger you are in through the fury and malice of your enemies, who are ready to do you all the mischief that is in their power; the sense whereof should make you improve all occasions of doing good, not knowing how soon you may be deprived of your present happy opportunities and seasons for working.  

How Time is to be redeemed.  
The Design of this Discourse is to show you; First, How you are to redeem your Time: And, Secondly, To propose some Considerations to excite you to do so.  

1. Time to be redeemed from sleep.  First, You are to redeem your Time from excessive and immoderate sleep. It is necessary for all men to refresh their bodies with sleep and rest; and the state of some men's bodies requires a great deal more than others; so that no exact Rules can be given about the proportion of sleep that's proper for every one: Only in general, it is fit that all persons redeem as much time from sleeping, as the health of their bodies can permit; that so they may employ part of that time to some good and useful purpose, which they were wont to waste in the shadow of death, as it were; whereof sleep is the picture and representation.  
In the ancient Church we find many were wont to rise up in the night to pray, that so they might day and night keep alive in their Souls Divine impressions; that they might preserve a relish and taste of heavenly and spiritual things; that excellent Objects might not be removed too far out of their sight. This is a practice, which, perhaps, very few in these cold Countries are able safely to imitate; especially at some times of the year. The weakness and tenderness of some bodies makes it to them impracticable; because it would render them unfit at other times, not only for religious performances, but for the other necessary actions of life. Some likewise have so little time allowed them for their repose in the night, that they cannot do this, in their present circumstances: As for such who are capable, without any sort of inconvenience, to follow this ancient Practice, let them do it: They want not sufficient Encouragement thereto, if they consider that thereby they have the opportunity of flying, as it were, from these regions of darkness and misery, of sin and folly, unto those glorious regions of light and happiness, of purity and perfection; there to converse with God their chiefest Joy; to behold his Face, the light of his countenance; to taste and see how good he is; to walk with him; to be satisfied with his Salvation; to drink of those Rivers of unmixed pleasure, which are in his Presence, the streams whereof make glad the City of God.  
As for those, who are not able to deny themselves of their repose in the night season; all that I shall say to them, is this; When at some times it pleaseth God to take away their sleep, and to keep them awake, let them redeem a few moments from vain thoughts, by lifting up their Souls to God, darting up some pious thoughts and fervent desires Heaven-wards; reflecting on the Goodness and Love of God; admiring his glorious Perfections; calling to mind, and considering his gracious Providences; longing for, and breathing after that happy state when they shall be placed above all the infirmities and frailties of the flesh, and outward necessities, above Sin and Satan, and all their Enemies: And after this, they may again compose themselves to sleep. This is a way to keep the Soul awake, to entertain it in a way worthy of it, to accustom it to the contemplation of excellent, and divine Objects, to keep Heaven always near its view; and not to suffer the things of another life, to be removed too far out of sight. We see in what temper of mind the Spouse was, Cant. 5.2. I sleep, but my heart waketh. Even amidst her repose and sleep, her thoughts were running after her desirable and beloved Object, which possessed her heart, and filled her thoughts when she was awake. And so it is with pious Souls sometimes, when their thoughts have been much employed and busied about spiritual and heavenly things in the day time, they dream of them in the Night season. Tho' they sleep, yet their Heart waketh.  
This watchful temper is an Excellent means to enrich the Soul; whereas slothfulness, and giving up one's self to drowsiness and sleep, causeth spiritual beggary. An idle Soul (saith Solomon, Prov. 19.15.) shall suffer hunger. And Prov. 20.13. Love not sleep, lest thou come to Poverty: Open thine Eyes, and thou shalt be satisfied with Bread. Then was it that Samson lost his Hair, wherein was his strength, when he was asleep. Judg. 16.19.  
As it is a fault at any time to waste our precious hours in this sluggish and lazy manner, so especially when God affords very favourable opportunities of doing some great good to ourselves or others. He that sleepeth in Harvest (saith the Wise Man,) is a Son that causeth shame; Prov. 10.5. that is, he makes his Father and Friends ashamed of him, and brings shame and disgrace on himself. Now is the day of Grace, now is the acceptable time, now is the season of gathering the Fruits of Righteousness, and of making sure an Harvest of everlasting Glory. And therefore let us not sleep, as do others; but let us watch and be sober. 1 Thes. 5, 6.  

2. Time to be be redeemed from dressing the Body.  Secondly, Redeem time from dressing and adorning the Body: Let not more time be spent that way than is meet and fit.  
Let your first care every day be to dress and adorn the better part, to put on the true Ornaments, to  yourselves with Humility, Meekness, Patience, Charity, and with all other Virtues, which are of great price in the sight of God. Put off the Works of darkness, and put on the Armour of Light. Raise your Souls towards Heaven, by some short and fervent Ejaculations. Read the word of God with great attention and humility, with an earnest desire to know his will, and with a sincere purpose to do it. Endeavour to feed and nourish your Souls by serious Meditation. Call on God, by humble and earnest prayer, to pardon you, to bless you, to direct and prosper you in all your ways, and to save and preserve you from all Evils Ghostly and Bodily. Form good purposes and strong resolutions to do what is good and right. Set the Lord always before you. Seek his Glory in all things, whether you eat or drink, or whatever else you do.  
After having done those things which are needful for the Soul, you may next do what is fit and decent as to your Attire and Clothing, according to your Circumstances in the World. Beware lest you pride yourselves in your Apparel: Do not therein gratify your Vanity, to go beyond others of your Rank and Quality, to make yourselves be taken notice of more than others. Too great care about adorning the outward Man, giveth just cause to suspect that the chief business is neglected.  
Consider what it is that you deck and adorn with so much care and cost; even a poor, vile, sinful Body, that's full of rottenness and corruption; consider that within a little while it will become a very ugly, deformed, and stinking Carcase, and be food to the Worms.  
If they who bestow so much time every day in painting and patching, and such like things, would but bestow a few Minutes in thinking of the Grave, and what the Body will become within a very little time, so vile and loathsome, that even they who do love it most dearly, will then avoid it, and be glad to have it removed out of their sight; and that their face, which now they themselves admire so much, and which they are ready to think every body else admires likewise, shall within a short time be eaten thorough by vile Worms, and wasted and made ugly with Rottenness and Corruption, and that all its Beauty shall be marred: I say, if vain persons would sometimes think of these things, and behold themselves now and then in this Glass, how would it humble them, and make them less addicted to such vain Employment, and be more busied in things of greatest consequence! This would turn their thoughts another way, and make them bestow a little more pains to wash away the Impurities of their Souls. Consider what is written against all those who are guilty of this vanity and extravagance in Apparel and Ornaments. Isa. 3.16. and 17 Moreover the Lord saith, because the daughters of Zion are haughty, and walk with stretched forth Necks and wanton Eyes, walking and mincing as they go, and making a tinkling with their feet; Therefore the Lord will smite with a Scab, the Crown of the Head of the Daughters of Zion, etc. And verse 24. It shall come to pass, that instead of sweet smell, there shall be stink; and instead of a Girdle, a Rent; and instead of well set Hair, Baldness; and instead of a Stomacher, a girding of Sackcloth, and Burning instead of Beauty.  
Thirdly, 
3. Time to be redeemed from eating and drinking.  Redeem time from eating and drinking, from pampering the Body: Spend no more of your time that way than what is fit. Make not your Belly your God; eat and drink that you may live, that you may be able to perform the necessary actions of life; but do not live so as if you had nothing to do, but to eat and drink, and to make provision for the flesh, to fulfil the Lusts thereof. Live soberly at all times, and use abstinence and fasting sometimes. Take not too great delight in gratifying your Palate and Appetite. God alloweth you the free and liberal use of his good Creatures for your health and refreshment; but not to abuse them to gluttony and drunkenness, or any other sort of excess and extravagance. It is fit to use all those perishing things with great moderation; because, First, they are apt to be a great Snare, and to lead Men to a great deal of Sin and Folly. The Apostle reckons up first Gluttony and Drunkenness, and then Chambering and Wantonness, etc. Rom. 13.13. Intemperance being as the Mother of the rest. It is often the occasion and cause of them. The sin of Sodom was occasioned by their fullness of Bread, and abundance of Idleness, Ezek. 16.49.  
Secondly, This renders the Soul unactive, and unfit 〈◊〉 those exercises, which chief belong to it to perform. The Spirits are thereby made dull and sleepy, and incapable to be attentive and serious. Watch and be sober must go together. If we are not sober and temperate, we are not fit to watch. And therefore our Saviour saith, Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and so that day come upon you unawares. So long as the Soul lodgeth in the Body, it depends much upon the state and temper of it, so that the Body, when it is clogged and oppressed with meat, or drowned with drink, is a very unfit Tool for the Soul to manage; yea thereby the Soul is, as it were, chained up, and cannot freely move and act. So we see that men at such times, when they are guilty of excess and intemperance, are rash and imprudent in their Counsels and Resolutions, whereof they are ashamed afterwards when they grow sober.  
Thirdly, The uncertainty of these delights of Sense should dispose us sometimes to deny ourselves, and not to enslave ourselves unto them, and come under the tyranny of a curious and dainty Palate. A change in our outward estate will be the less surprising to us, when in time of plenty we now and then restrain and deny ourselves in those pleasures, which we have the opportunity to pursue in our eating and drinking.  

4. Time to be redeemed from Gaming.  Fourthly, Redeem time from Gaming and Recreations. Sometimes they are very needful to the Body, for your health, and to render you more fit for action and business. But you must take care that your Divertisements and Recreations be first innocent and lawful, and not contrary to the Rules and Principles of Christianity; that they be not hurtful to yourselves or others, nor scandalous and offensive. Let them not be such as those of wicked men, of whom Solomon speaks, Prov. 10.23. to whom it is a sport to do mischief, and who make a mock of sin; whose delight and divertisement is, in saying things that are wicked and profane, to the hurt and grief of one or other. The Philistines called for Samson, (when he was their Prisoner) to make them sport. Judg. 16.25. The Babylonians required a Song and mirth of the poor captive Jews, saying, Sing us one of the Songs of Zion. Psal. 137.3. They made it a sport to insult and to triumph over others in their distress; they made themselves merry with the miseries of others.  
Let your Divertisements and Recreations be used with moderation: give not yourselves liberty to go beyond due bounds, neither as to time, nor yet as to the proportion of money you play for. There is unspeakable hurt and prejudice that comes from suffering yourselves to be too far carried away by the fancy and humour of gaming and following your Sports and Pastimes. This does insensibly expose you to the danger of poverty, as Solomon tells us. He that loveth pleasure shall be a poor man, Prov. 21.17. This renders you unfit for all sacred and serious performances, the mind being thereby filled with the images and reflections of what you said and heard, of what you and others did at your Games: Your hopes and your fears, your joys and your uneasiness, your victories and losses, your surprises and disappointments, your little debates and contentions, your indignation and resentments, and a great many other things, too common at gaming, so distract and fill your mind for a great while afterwards, that when you would be serious, and employ yourselves to better purpose, you cannot bring your minds to that fixedness and stayedness that is necessary; you remain, as it were, drunk with your Pastimes and Divertisements, your thoughts reel to and fro, and cannot settle: You have a great desire of returning again to your Recreations, that you may gratify your fancy, and may gain more profit, or praise and applause. That you may not fall under those inconveniencies, your best way is to keep out of such Company as makes Gaming their Business. And if at any time it be fit for you to indulge yourselves a little in gaming, it will not be amiss that you set bounds to yourselves; both as to your time, how long to play; and as to the quantity of money you intent to play for; that you may not either in one or t'other respect, exceed those limits which Christian prudence requires. It is very advisable either not at all to play for money (which ofttimes occasions great strive and quarrelings, or great uneasiness of thought) or to play for so very little as may be next to nothing, which may not afterwards occasion any uneasy reflections and dissatisfaction of mind. And if at any time you be disposed, and find it expedient to play for a little more than ordinary (still observing the Rules of discretion and Christian prudence) it would not be unfit to make it a condition in your Game, that the Winner apply what he gains to some charitable use, which you may either then expressly determine, or you may resolve to give the money which shall be gained, to some discreet and charitable person, who will be sure to bestow it to good purpose. As this would afford a great pleasure and joy to those who reap some fruit and benefit by your Recreation and Pastime; so it would afford yourselves a greater delight and satisfaction, than otherwise you could expect by your Divertisements. And besides, this would prevent covetous desires, and other evil passions and dispositions, which usually attend those who game only, or chief, for profit and advantage.  
As for those who are apt in gaming to be transported into violent passion, and to break out into indecent heats, it is necessary for such persons to give over all such Divertisements as use to cause this excessive fermentation of their Spirits, and which put them upon the fret. Or if at any time they think good to play at some Game, they ought to do it in the presence of those, who by their Authority are able to restrain them from every thing that is indecent and extravagant, that by degrees they may get the victory over themselves, and may habituate themselves to mildness and gentleness of Spirit, and may be preserved from all the sad consequences of unruly passions.  

5. Time to be redeemed from Visiting.  Fifthly, Redeem time from Visiting. Too many throw away their time in making vain and unnecessary Visits, employing themselves on these occasions in vain and impertinent chat, and foolish talking and jesting, which are not convenient; in making their Observations, and passing their Censures upon the Words and Actions, the Modes and Customs of others; in slandering and backbiting; in sowing vain and false Reports; in causing Jealousies and Contentions, and doing other such like bad Offices.  
Visiting is either good or bad, according as it is managed. In some cases it is very fit and necessary to visit your Friends and Neighbours, to keep up thereby a friendly and neighbourly Correspondence, to offer your help and service to them when there is need of it, to sympathise with them when they are in any sort of trouble or distress, and to assist them to bear their burdens, whether of body or mind, or outward estate.  
Sometimes the Laws of Civility and Discretion require that you visit those who have witnessed great Civility and Respect towards you. Sometimes the good Offices and generous Favours of some persons to you, require that you should express your grateful sense of their kindness and generosity, by all possible instances of affection and esteem, and particularly by visiting of them now and then, which is a very easy and a small return for those obligations they have laid upon you.  
You must beware of visiting or frequenting the company of those who are very lewd and wicked, by whose conversation you are in great danger of being corrupted, whose example is ready to infect you. When you see a House marked for the Plague, you are careful not to go into it, you keep yourselves at a good distance from it, that you may not run the hazard of infection. The Love which you have for life makes you do all you can to preserve it. Ought you not then to be as careful to keep out of the company of profane persons, whose throat is an open sepulchre, whose mouths are full of blasphemy and cursing, whose breath is very infectious, whose words and actions are full of most deadly poison, whereby your Souls are in danger of being corrupted and destroyed for ever? Enter not into the path of the wicked, saith Solomon, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away, Prov. 4.14, 15. And Chap. 5.8. He adviseth young men to remove their way far from the strange woman, and not to come nigh the door of her house.  
It is true, sometimes your necessary affairs may oblige you to be in the company of very wicked persons. This must needs happen, especially if men have a great deal of business in the World. But in this case, when you are under this necessity of being in such company, beware lest by word or deed you approve or countenance any thing that is bad and wicked in them; and if you cannot do them good, beware lest they do you hurt; get away from them speedily, like a Bird out of the snare of the Fowler.  
Sometimes likewise your Relation wherein you stand to some persons, or your Calling and Circumstances wherein God hath placed you, may make it your Duty to be often with those who are very bad persons; but than you ought to be, First, possessed with a great abhorrence of what is evil in them, and in no manner to approve their sin and folly. Have no Communion with their unfruitful works of darkness. Secondly, You ought to make use of all favourable opportunities to endeavour to make them better, and to rescue them from their evil ways and do. If you observe these things, you are not partakers with them in their sins, and therefore God will not lay them to your charge.  
If at any time atheistical and profane persons follow after you, and thrust themselves into your Company, beware of them, and shake off their Society, unless you converse with them with a design to reform them, and to bring them off from their evil practices, and have ground to hope that you may do them good. But when after having tried twice or thrice to make them better, you find you only cast Pearls before Swine, and that there is more danger of getting hurt by them, than of doing them good, it is fit that you deal roundly and plainly with them, and that you let them know, that so long as they are no better, you desire to be excused, if you do not keep company with them. Tho' plainness is very necessary in this case, yet it is fit that it be tempered with all the discretion and sweetness that's possible, otherwise it may do more hurt than good. Endeavour to make such persons sensible that you are only an Enemy to their Vices, and that as for their persons you will be always ready to do them all good offices.  
Secondly, As you ought carefully to avoid the company of those who are profane and atheistical persons, so it is your interest, as well as Duty, to visit those who are good and religious. They who feared the Lord (saith Malachi, ch. 3.16.) spoke often one to another. When you have the opportunity of enjoying the company of such persons, make the best use of it that you can. Consider one another to provoke unto love, and to good works, Heb. 10.24. Exhort one another daily, Heb. 3.13. Admonish, comfort, and, in a friendly and loving manner, reprove one another, as there is need. Make use of one another's Counsel and Advice in any thing that is doubtful and difficult. By all discreet and prudent ways endeavour to learn some good and useful thing from good and wise persons, with whom you have occasion to converse. Counsel in the heart of a man, saith Solomon, is as deep waters; but a man of understanding draws it out, Prov. 20.5. Counsel, that is, a skill and dexterity to give good Advice and Counsel, and to talk of things which tend to make men wiser and better. This in the heart of a wise man is like deep waters, that is, it makes no great noise (the wisest men being also the modestest) and is not come at without some pains, and some prudent Arts and Methods: But a man of understanding draws it out, that is, by discreet and seasonable questions and other fit ways, he gives his wise Friend an opportunity to discourse, to communicate his thoughts, and to discover his wisdom and experience.  
Beware lest in good Company your Discourse vanish into air and smoke; lest it be too trifling, and about things vain and impertinent. Let your words be seasoned with salt, ministering grace to the hearers, Col. 4.6. Endeavour to receive benefit from the Society of those who are good and wise, and to do them good, so far as you can, by your Society.  
It is true, it is not only lawful, but sometimes very convenient and necessary, when virtuous and excellent persons meet together, that they recreate and divert themselves a little by cheerfulness and innocent mirth, that thereby their minds may be made more fit for serious and sacred things. Such is the state and condition of man, while in the body, that his Soul cannot be always employed about those things which are of a Divine and Spiritual Nature: This vigour and strength of Soul is not, perhaps, attained to by any on this side the Grave. However, our care must be, that the bent and inclination of our hearts be toward those things that are good and useful. This must be our business, our way and course, to be good, and to do good: And as for our Recreations and Divertisements, they must only be subservient to the other.  
Sixthly, 
6. Time to be redeemed from worldly Business.  Redeem time from your ordinary cares and worldly business, that you may do some great good for the glory of God, and benefit of Mankind. In the ordinary course of your lives you must mind the business of your Calling, according to your settled and usual Method: but than you are still to remember, to let the concerns of your Soul take place and be preferred. First seek the Kingdom of God, and his Righteousness, Mat. 6.33. At some times it is fit to deny yourselves in the affairs and concerns of this life, to leave off your ordinary work and labour for some time, when your great Lord and Master affords you some extraordinary opportunity for doing good to your Christian Brother, or to your own Souls: Then you must sell things of lesser value, that you may buy time for doing that which will make you rich in the true Riches; that you may edify your Brother, and build up yourselves in true Virtue.  
The great matter is to know when you are to do so. You must not every time when a sudden thought ariseth in your mind, moving you to leave your Plough, or your Trade and Calling, and to give up yourselves to some Acts of Religion and Devotion; you must not, I say, presently set on this the stamp or seal of a Divine Inspiration, and a Call from Heaven. This, if not taken heed to, may lead you into great mistakes and errors, and very dangerous delusions. Sometimes Melancholy, or other bodily Distempers, may give occasion to a great many warm fancies and imaginations: Therefore you are not to follow those private motions and inclinations; if you are not some other way determined thereto, by some concurring evidence of the hand of God. For Example, if, when you are moved in your own mind to do some very good and pious work, there happen about the same time an outward Call to do the same thing, you may conclude there is somewhat extraordinary in this to determine you. By an outward Call, I do not mean any extraordinary Voice from Heaven: that's not to be expected; but a Call by some good, wise, and discreet person, who unexpectedly desires and invites you to do that, which before his speaking of it to you, you found your own heart moved and inclined you to. In which case you have a very mighty encouragement, both from the goodness and usefulness of the thing itself, and from the Call and invitation which you have had from another, of whose wisdom and piety you are sufficiently assured. Tho' there be no more but this Call from Man, it is of great weight to move you, and to determine you in this manner to redeem your time from your ordinary labour, when there is some extraordinary occasion of doing somewhat for the honour of God, or the good of men. Thus if at any time you are invited to comfort one that is in any great trouble of body or mind, or in any other great distress and affliction; if there be any thing in your power to do for the comfort and encouragement of such a person, you ought to show your readiness to do your utmost for his help and support. You know not but the Lord may make use of you (however weak and unfit you may think yourselves) to serve the designs of his Mercy and Love. Likewise, if you are called to reconcile those that are at variance; to see if you can awaken a person from his sin and folly, especially when the Lord's hand is upon him; to give your Counsel and Advice in some extraordinary case, where it is judged needful for you so to do: In these and the like cases you ought cheerfully to sacrifice your private gain and advantage, and to let your lesser cares give place to those of a more public and considerable nature. These things you are only to do, so far as the necessity of your own occasions will permit. They who are settled in a Calling, and have a Family, are under a very strict obligation to take care of their Family, and to mind their Calling and Employment; they must not neglect those necessary Duties which God hath given them to do in their several stations. The Scripture accounts them worse than Infidels, who provide not for their House, and those of their own Family. But if the Circumstances of your affairs will permit you to comply with the Opportunities of performing some eminent acts of Piety and Zeal, you ought not to neglect them: God will not fail plentifully to reward your Love to him, and your Zeal for his Glory.  
Seventhly, 
7. Times to be redeemed from Idleness.  Redeem your time from idleness, and an useless way of living in the World. A great many do not waste much time in sleep, in dressing and adorning of their bodies, in eating and in drinking, in gaming or in visiting, and yet they waste their time: But how? in doing nothing, in entertaining themselves with the vain imaginations of their foolish minds, feeding on the Wind, pursuing dreams, and catching at shadows, building Castles in the Air, and sporting themselves with their own vain conceits and foolish fancies. Their Eyes are, as Solomon tells us, in the ends of the Earth, Prov. 17.24. They mind those things most which concern them least. They busy themselves about what others say and do, but do nothing themselves to any good purpose. Some men are full of vain and useless contrivances, wherewith they do indeed busy themselves: But to what end? When all their designs and vain contrivances are accomplished, they are but as so many Spider's Webs, only fit to catch flies. This is to be busy in Trifles, to be employed in doing as good as nothing. Thus there be some who pursue a studious life night and day, with a wonderful diligence; but their studies being only in impertinent books, and about designs of no use, or perhaps of very bad use, they gain nothing thereby; yea so far are they from reaping any benefit by their great pains and labour, that they are unspeakable losers; they lose their time, and sometimes they lose their Wealth, and their Health, if not their Reason and Understanding.  
Consider, first, how unworthy this sort of life is of men and of Christians? God hath made you to be useful, to glorify him, to do good in the World, to become daily more and more holy and religious, to grow in grace, and to perfect holiness in his fear; and not to be like an useless log, or an insignificant cipher, not to be barren and unfruitful in his Vineyard. Strive therefore to live up to the end and design of your being in the World, to improve yourselves in Piety and Virtue, to do somewhat that may be of real advantage to the Souls and Bodies of others.  
Secondly, consider how dangerous a thing it is to live an idle, vain, and unuseful life. God hath promised Men his protection, only when they are in the way of their Calling, when they employ themselves in that state of life, wherein by his Providence he hath settled them in the World. So the Psalmist instructs us, Psal. 91.11. He shall give his Angels charge over thee, to keep thee in all thy ways; that is, in all honest and lawful undertake, and in all actions that belong to your Calling. So that if you are idle, and give up yourselves to a lazy and useless manner of living in the World, doing nothing that's profitable to yourselves or others, you put yourselves out of God's protection, and thereby you give the Devil advantage over you, and you lay yourselves open to all his Temptations.  
Thirdly, Consider that the end of this idle and useless life is very sad. Cast the unprofitable Servant into utter darkness, there shall be weeping and gnashing of Teeth, Math. 25.30. Not only shall wicked Servants be cast into utter darkness, but also unprofitable Servants, who hid their Talents in a Napkin; that is, who do not employ to any good purpose those Gifts which God bestows upon them, who stand idle all the day long in the Vineyard.  
Eighthly, Redeem time in your sacred and religious Duties, 
8. Time to be redeemed in sacred performances, by doing them in the best manner.  and Performances, by endeavouring to do them in the best and perfectest manner you can. When you read, and pray, and meditate, and examine yourselves, and hear the word of God preached, and sing his praises, and partake of the holy Sacrament, and perform other acts of Religion and Piety, in a lifeless, dull, unconcerned and formal manner, you lose your time; and therefore when by due reflection upon your ways, you find that you do so, endeavour afterwards to redeem it, by greater watchfulness and seriousness; otherwise you may go on a great while in a course of Devotion to very little purpose, if you do not stir up yourselves to do the best that's in your power to do by God's help.  
Thus when you find that you have read the Word of God in a careless and negligent manner, without considering whose Word it is, and for what end it is written, and without those dispositions of mind that are necessary; you must afterwards endeavour to redeem the time, by being more careful to read that sacred Book with greater reverence and seriousness, and with greater pleasure and delight. Pray to God more hearty for his direction and assistance. Meditate more attentively on what you read, and lay it up in your hearts, that it may be always in a readiness for your use, as the rule of your lives.  
If you find that you have lost your time in prayer, by not making your Addresses to God with a deep humility and reverence, with unfeigned Faith, and fervent Love, and with great earnestness, sincerity, and importunity; endeavour afterwards to pray with all possible humility and reverence, with greater Faith and Confidence, and with a mighty earnestness and fervency of Spirit: Study to have your Souls possessed with a deeper sense of your wants and necessities, that you may beg supplies of all needful things from him who can help you to the utmost. Be more sensible of the greatness of your sins, and of the many heinous aggravations that attend them, that you may make humble confession of them with true sorrow and contrition. Consider the danger to which your Hypocrisy, or formality and lukewarmness in religious Duties do expose you, that you may with great integrity and uprightness of Soul, make your Addresses to the searcher of Hearts, and tryer of the Reins, who takes pleasure in the hearty and cheerful services of those who draw near unto him. Be possessed with more lively impressions of the Divine Power and Greatness, of the Justice, Holiness, Goodness, Mercy and Faithfulness of God, that the sense thereof may make you adore him, and call upon him in such a manner as is suitable to so glorious a Majesty.  
If you find that the time you have set apart for self Examination has been lost, by a negligent performance of this Duty, by your not being in good earnest, when you pretended to call yourselves to an account: Endeavour to redeem the time, by searching your hearts, and enquiring into your ways with greater care and exactness. Examine and try yourselves, as in the sight of God, as Men that are in good earnest to save their Souls from everlasting condemnation. Deal impartially with yourselves; do not extenuate your own Faults, but aggravate them by all just and fit considerations: Endeavour to be deeply touched with hearty Contrition and real Grief and Sorrow for them; let your repentance in all regards be more sincere, and unfeigned, and your purposes and resolutious more strong and steady. If you find that you have reflected on God's Mercies and Favours to you, without that grateful sense which you ought to have had thereof, and without making suitable returns, so far as you were able by his Grace, for his great and undeserved goodness; endeavour afterwards to employ your thoughts on so delightful a subject, as is the Divine Love and Goodness, with greater pleasure, and with a more lively sense thereof than you have been wont. Let the consideration of the love and goodness of God, powerfully move you, and prevail with you to do somewhat which may testify the reality of your gratitude, somewhat that may be of real benefit to the Souls or Bodies of others.  
If you find that you have been very formal and careless in performing what relates to the public Worship, endeavour to redeem the time, by being more sincere and devout. For Example, if you have heard the Word of God read and preached, in a trifling and unconcerned manner, without those dispositions of mind which were requisite in a Christian Hearer, and in an humble Disciple of Jesus Christ; if you have attended on such occasions, more out of compliance with Custom, and the Example of others, than out of Conscience, and from Principles of true Religion and Devotion; Consider that this is to lose time, and, under an appearance of Religion, to remain without any thing of it in reality. You must therefore afterwards endeavour to hear the Word of God in another manner, to wit, as the Law and Rule of your Lives, as that which is given you of God to make you wise and good, and to fit you for everlasting Happiness and Glory; you must, as new born Babes, desire the sincere Milk of the Word, that your Souls may grow thereby. You must hear it with great reverence and attention, and with humble and tractable minds; you must study to have it engrafted in your hearts, that it may abide there as a Scion in a stock, and may grow and bear fruit unto everlasting life. You must reflect on what you hear; when you leave the Church, you must not lay aside all further thinking on what has been read or preached to you; you are to talk a little with your own hearts about those things, and to call to mind any thing you heard, which tends to make you wiser and better: Endeavour to have it deeply imprinted on your Souls, that it may prove unto you the Power of God unto Salvation, the savour of life unto life.  
If you find that you have been too often guilty of singing the Praises of God with your mouths only, without any melody in your hearts, without any real sense of the greatness and power, of the kindness and love, of the patience and long-suffering, of the truth and faithfulness of him whom you praise and celebrate: Endeavour to be more devout and serious in that part of Worship; sing unto God, not only with you Voice, but with your Heart, which is the chief thing that God looks to. Study to raise your Souls to him, as well as to lift up your Voices when you sing his praises. Stir up all within you to bless his holy Name, who forgiveth all your Iniquities, and healeth all your diseases, who crowneth you with loving kindness and tender mercies, who prevents you every Morning, and follows you all the day long, with many signal instances of his Fatherly care and love, giving you richly all things to enjoy for life and godliness.  
If you find that you join in the Public Prayers without any due Sense of God upon your Souls, and without any real impression of those things to which you say Amen; if you find that you repeat some words as do others, but in the mean time your minds are busy in pursuing shadows, in thinking of your Trades and Sports, or Pastimes, etc. be ashamed that you do thus lose your precious time, that you are guilty of such trifling in the most serious and sacred action: Endeavour to be more affected with a right sense about what you do, that you may offer up unto God the Sacrifices of broken and contrite hearts, that you may pour out your hearts before him, and may worship him with all your Soul and Mind. Bid farewell to your Worldly, Cares and to your Pleasures, and Vanities, when you come into his presence to pay your homage to him. Serve him with your best affections, with the strength and vigour of your desires, and with all your power and might. If you do this, you may then expect, with great assurance and confidence, that God will give ear unto you, and satisfy your longing Souls with good things, he will make you taste and see how good he is. But if you pray without being in good earnest, your Sacrifices will be an abomination to him, he will not regard your Prayers, nor take any notice of you: He will answer you according to the multitude of your Idols.  
If you find that you lose time by your communicating in a careless and formal manner, without considering the end and design of that holy Institution, and without endeavouring to prepare yourselves as you ought to do, that you may eat and drink worthily at the Table of the Lord; study to redeem this loss, by partaking of this Sacrament for the time to come in a more devout and religious manner: Be careful to approach with greater love and gratitude unto the Table of your Lord, who not only allows you to come, but kindly and lovingly invites and encourages you to do so. Come with your Souls burning with love to him who died for you, and who appointed you this Sacrament, that therein you might remember his wonderful love, and his astonishing compassion and mercy, which he hath testified in laying down his life for sinners, that he might purchase to them everlasting Life and Glory, even to as many as repent and believe the Gospel. Come with your hearts deeply wounded and pierced with sorrow for your sins and follies, which were the cause of so shameful, so painful, and so cursed a death to your dearest Lord and Saviour. Come with your Souls full of sincere and hearty purposes and resolutions of being new Creatures, not to live any more unto yourselves, or unto the World, but to him who died for you. Come with your Souls likewise enlarged with thoughts of kindness, and unfeigned Charity to all men, with your minds delivered from all bitterness and wrath, from all malice and envy, that you may eat and drink at this Feast of Love, with suitable dispositions of universal Love and Charity. Come with a great desire to obtain strength from the God of your Salvation, that you may be able to fight the good fight of Faith, and may at last lay hold on Eternal Life.  
In this manner you ought to endeavour to redeem the time, by doubling your care and diligence in all those Duties of Religion, in the performance whereof you have been formerly faulty and defective. Thus you are to do likewise in every other Action which you perform to the glory of God. When you find that you have been too formal and careless in what you have done and said for God; for Example, in admonishing others, in instructing them, in reproving them, in comforting them, etc. endeavour to redeem time, by doing those things with greater sincerity and zeal, with a more pure regard to the Glory of God, with a greater desire to approve yourselves unto him, who gives you the opportunity of doing somewhat for his Honour, and with a greater Charity to the Souls of men.  
Depend on God for a Blessing in all your endeavours, beg of him that he may direct and assist you to do that which is good and well pleasing unto him, and that he may so dispose the hearts of those whom you admonish, instruct, reprove, or comfort, that what you speak to them may not be lost, but may have the desired effect, for the glory of God, and their happiness and welfare.  
From what hath been said, you may see how you ought to redeem your time: The next thing which I proposed to speak to, was, to suggest to you some Considerations to excite you to do so.   

Some Motives to excite you to do these things.  
First, 
1. Motive, from the shortness of your Time.  Consider how short your time is. Your life is compared to a Vapour, which appears for a little time, and then vanisheth away. Jam. 4.14. It makes a little show and appearance for a while, and then it is gone. It is compared to a Post, to the Swift Ships, and to the Eagle that hasteth to the Prey, Job 9.25, 26. And to the Wind, and to a Weaver's shuttle, Job. 7.6, 7. All which Comparisons serve to express how short and swift our time is, how suddenly it flies away and is gone. Man that is born of a Woman (saith Job, chap. 14.1.) is of few days. And Jacob, (when he was a great deal older than men live to be now, even 130 years old) told Pharaoh, saying, Few and evil have the days of the years of my life been. What are 40, or 60, or 80 years, when a man lives so long, and looks back upon them all? They appear to him but like a shadow, or as a Dream, or like a Tale that is told Ought not this to move you to be good husbands of your short time? If it were in your own power to dispose of it, according to your own humour and fancy, you might then be pardoned to delay your great Work and Business till you thought good: But now that it is not in your power to lengthen out your time one Minute, what a madness is it for you to put off and neglect your greatest and chiefest Concern? Now therefore be so wise as to make good use of your present opportunities and occasions of doing good. That you may work out your Salvation with fear and trembling, and may make your calling and your Election sure, work while the day lasts, for the night cometh wherein you cannot work.  
If a man who is guilty of Treason, or Rebellion against his Prince, or of any other great Crime which deserves death, were allowed a few days to sue out his Pardon, that he might secure his Life and Estate, would he not improve with great care and diligence that little time? To be sure he would not lose one moment of it: And tho' perhaps at other times, he was wont to give up himself to his pleasures and pastimes, and to mind little else, but the gratifying his Lusts and Passions, and his vanity and folly; yet now that his Life and Fortune lie at the stake, you should see such a man changed in a moment: You should see him, with great application of mind, with the utmost diligence employing his time, running from place to place, from one person to another, according as his great and important business and concern required. How readily would such a person redeem his time, not only from idleness, from gaming, from impertinent Visits, and from dressing and adorning of his Body, and the like, but even from eating and drinking, and from his rest and repose in the night? The desire of preserving his life would so fill his thoughts, as to make him forges almost every thing else. What would you 〈◊〉 or say, if you should see a man in such circumstances wholly unconcerned and careless, spending his time in gaming, or idleness, in making impertinent visits, in rioting and drinking, and the like, and doing nothing at all to obtain his pardon, and to secure his life and fortune? Doubtless you would look upon such a man as void of common understanding, fit only for Bedlam, or not worthy to live, who knew no better to make use of his short time, to preserve his life, which Nature teacheth all men to do by all honest and lawful means.  
It is easy for you to make application of all this to yourselves. You are by your sins Enemies to God, Rebels against your Lord and King, whereby you are in danger of everlasting death and destruction. But God in his infinite mercy gives you time to sue out your Pardon, which he offers you upon the most just and reasonable conditions; only believe and repent, and you shall be saved: He will have mercy upon you, and blot out your iniquities. Be therefore so wise as to husband well this short time which God bestows on you for this purpose: Redeem it as much as you can, from all vain and unnecessary things, that you may obtain forgiveness of Sins, and the assistance of the Holy Spirit, to enable you afterwards to walk in newness of life.  
But if instead of minding this great and important concern of your Souls, you give up yourselves to sin and folly, and indulge yourselves in your mad and wicked practices, and thereby provoke God yet more and more against you, how just will your judgement and condemnation be? If you will not be saved, if you will not turn to the Lord that you may live, if you will not believe, repent, and amend; what remains? you shall certainly die, and be miserable for ever. They that will not be happy, shall not be happy. The wrath of God shall abide upon them.  
Secondly, 
2. Motive, from the uncertainty of your Time.  Consider that as your time is very short, so it is most uncertain. What do you know whether your Sun shall decline leisurely, or whether it may not go down suddenly, when you think it is not yet come to the noon-tide of the day? You are not sure to live till you come to a good old Age. How many sicknesses and distempers, and how many sudden accidents are there in the way, which may shorten your day, and cause your Sun to set, when you think it shines with its greatest force and lustre? Sometimes a Candle is blown out by the Wind, or snuffed out undesignedly, when it is not yet half burnt. And so the life of Man is often extinguished by outward accidents, when by the course of Nature, it might have been prolonged much further.  
How many come forth into the World, and give great appearances of making a very considerable figure in it by their Wisdom and Sagacity, their good Conduct, and Address, their excellent Parts and useful Learning, their Courage and Valour, their charming Eloquence, and clear and distinct Reasoning, or by their shining Piety and burning Zeal? But do not you see how suddenly they are gone? they are hurried away by death, and you neither see them nor hear of them any more.  
There is nothing certain as to your time, but its shortness and uncertainty. Nothing can secure you against an unexpected blow by death, when God sees fit to give charge to the King of terrors to knock you down. Youth and strength cannot do it; for how many die when their Breasts are full of milk, and their bones are moistened with marrow? Too great abundance of Blood and Spirits do sometimes oppress and stifle the life of Man. Wealth and Riches cannot secure you: How many great and wealthy men have been suddenly carried away as with a Flood, when their Coffers were full of Silver and Gold, when they had all that heart could wish? Even their Wealth proved the bait which alured idle, covetous, and desperate persons, to break into their Houses and rob them, not only of their Treasure, but of their lives.  
Greatness of Power and earthly Honour and Dignity are not able to do it: Crowns and Sceptres, Castles and Palaces, a wise Council, and great Armies, are not able to protect Princes from the violent and desperate attempts of Men who are prodigal of their lives. How many of those who have been most famous in the World for their Power and Greatness, have been very unexpectedly removed by a violent and sudden death? When they have been in their greatest height, at the very top of Earthly Felicity, and full of the deepest Projects and Designs; when they made account to make the Earth, as it were, to tremble; to humble and to mortify their Enemies, to enlarge their own Dominions, or to enslave their Subjects, even then Death gave them a sudden blow, and so there was an end of them and their designs together.  
But may not Wisdom and Understanding, great Learning, and skill in various Arts and Sciences, do somewhat to secure men from the sudden blow of Death? No, all this cannot do it: We see even Wise men suddenly and unexpectedly removed from us by death, as well as others. In the midst of their useful Studies, and excellent contrivances, and designs, the King of terrors puts a stop to them, and in the twinkling of an Eye they are gone, and all their thoughts are laid asleep. So vain a thing is Man, and even the wisest Man; and so uncertain is his time.  
Consider that Death can enter by a thousand doors. Every poor in your Body is a gate wide enough for Death to enter in at. Do not you see what a small thing makes way for Death? The prick of a Thorn, or a Splinter of Wood does it sometimes, by occasioning a Fever, or a Gangrene. How quickly are some removed by violent and unexpected Distempers, and sometimes on a sudden are struck dead, you cannot tell how? Have not some died through an excess of joy, and others through immoderate grief; some by excessive laughter, and others by too much mourning and weeping? Some have died with a fright or sudden fear: some by the violence of their anger and wrath, and others by an excess of love. How many have been killed with over much care and too great watching? and others have occasioned their own death by idleness and too much sleep: Some have killed themselves with eating and drinking, and others have done it by too great abstinence and fasting. Have not some died while they have been at Meals, by a Crumb or a little Bone, or some such very small matter? When they were thinking to repair their strength, and to fit themselves for going on with their business and work; that which they did to save and lengthen out their lives, did shorten them, and put an end to them. May not this instance alone show you the great uncertainty of your time, and how necessary it is to redeem it?  
But besides all this, consider that when you go abroad, you are in danger from innumerable accidents. You may be killed by the noisome steams of the Earth, by some infectious quality in the Air, by the Beasts of the field, by the teeth of Dogs, by the horns of mad Oxen, or by the heels of wild Horses. You are likewise in danger from the winged Creatures, the least of whom have Weapons sufficient to destroy you, if God by his Power and Justice arm them against you.  
How remarkable was the manner of the death of Aeschylus, 
Valer. Max. lib. 9 cap. 12.  an ancient Poet in Sicily, who as he sat in a Sunny place without the Walls of the City, was killed by a Tortoise, which an Eagle let fall on his head.  
And no less memorable is the Story which is mentioned in the Book of Martyrs, of one Burton, Bailiff of Crowland in Lincolnshire, who pretending to be a Friend to the Reformation in King Edward's time; after the King's death began to set up the Popish Mass again, and would have beaten the Curate, if he had not complied with his design. But see how the Lord's hand overtook him; as he came riding from Fenbank one day, a Crow flying over his head, let fall her excrements upon his face, the noisome scent whereof so annoyed his stomach, that he never ceased vomiting till he came home: And after falling deadly sick, would never receive any meat, but vomited still, and complained of that stink, cursing the Crow that had poisoned him, and in a few days he died without giving any sign of his repentance for his former wicked life.  
Besides the danger you are in from unreasonable Creatures, are you not also sometimes in hazard from men, who are mad either through the distemper of their Brain, or through their violent Malice and Envy? Let a Bear rob of her Whelps (saith Solomon) meet a man rather than a fool in his folly, Prov. 17.12. And not only are your Lives in danger from unreasonable Creatures and from Men, but likewise from the Spirits of Darkness, unless restrained by the mighty Power of God. These are Enemies of great Power, and of as great Malice: But your heavenly Father keeps them as it were in chains, and sets bounds to their rage and fury, that they cannot hurt you so much as in a hair of your head, without the Divine permission. But further; so uncertain is your time, that there is not a stone, nor a block in your way, but it may be an occasion of your stumbling and falling into the snares of Death. And sometimes when there is no such block in your way, you are not secure from danger: One foot may prove a stumbling-block to the other, and an occasion of your falling into the hands of Death.  
And more than all this; in how great danger are your Lives from Fire and from Water, from Heat and Cold, from Storms and Tempests, from Thunder and Lightning, and many other things, the stroke whereof you cannot prevent nor foresee? God hath in store the Sword, the Famine and Pestilence, and innumerable Judgements and Plagues, whereby he can cut you off, and shorten your Lives. When you are in your houses, and think yourselves in safety, you know not but that Death is even there, and that your Grave is ready for you: By a sudden Wind, by an Earthquake, or by a decay in the Foundation, or some other part of the Building, the house may fall down about your ears, and prove your burying place.  
From all which you may conclude, that your time is the most uncertain thing in the World. Ought you not therefore to make good use of it while it lasts, not knowing how soon and suddenly it may be at an end?  
Thirdly, Consider how great and difficult a work you have to do; 
3. Motive, from the greatness and difficulty of the work you have to do.  a work that requires a great part of your time, and worthy of all your time. How hard is it to work out your Salvation, to make your Calling and Election sure, to strive to enter in at the straight gate, to be born again, to be made new Creatures, to be renewed in the Spirit of your mind, to put off the works of darkness, and to put on the armour of light; to add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity? To have the image of God renewed in your Souls, to be made partakers of the Divine Nature, to escape the corruptions which are in the World through lust; to be comformed to the Example of your Blessed Lord and Master, in those Virtues wherein you ought to imitate him; to learn of him who was meek and lowly; to go about as he did, doing good to the Souls and Bodies of men; to be zealous for God, and holy as he who called you is holy in all manner of conversation?  
How great a work is it to overcome yourselves? To become vile and base in your own eyes, to think meanly of yourselves, and to be willing that others should think so of you too; to be content with every state and condition of life, wherein God does by his Providence place you; to bear wrongs and injuries with meekness and patience; not to be overcome with evil, but to overcome evil with good; to mortify your sinful desires and sensual appetites; to crucify the flesh with the affections and lusts; to purify yourselves from all filthiness of the flesh and spirit; to cleanse your hearts from all manner of wickedness, that they may be fit Temples for the Spirit of God to dwell in; to govern your eyes, that you may not thereby betray your souls into the hands of your enemies; to govern your lips, to take heed to your ways, that you offend not with your tongue; to put away from you all lying, flattery, and dissimulation, all evil speaking, whispering, and backbiting, all foolish talking and jesting, which are not convenient; to be sober and temperate in all things; to be just and sincere in all your deal, doing to others what you would have them do to you?  
How great a work is it to overcome the World? to despise its Pomp's and Vanities, not to be alured and charmed by its smiles, nor yet frighted and cast down by its frowns; not to suffer yourselves to be possessed with the love of Riches; to entertain just and fit opinions of the things of this World; to consider them as vain, uncertain, and unsatisfactory enjoyments, which are not capable to make you happy, which are only so far to be desired, as they are necessary in order to your accommodation and more easy subsistence in the World? How hard is it to overcome the temptations of earthly pleasure and outward delights, and not to suffer your minds to be too far transported by the love of them; but to use even the most innocent pleasures with great moderation, lest they lead the Soul captive, and render it unfit for the true pleasures? How hard is it to live in the World as Pilgrims and Strangers ought to do, to pass through this Wilderness without much regarding it, but fixing your eyes on the happy Land, the heavenly Canaan, which you ought to look on as your only Country? How hard is it to escape the danger of the evil Manners and Customs which are in the World? the many temptations which you have to vanity and folly, to pride and passion, to gluttony and drunkenness, to luxury and sensuality, and to other Vices, by the bad Examples of your Friends, Neighbours, and other Acquaintances?  
How great and difficult a work is it to resist the Devil, to quench his fiery darts, to reject his suggestions, to discover his wiles and stratagems, to watch against all his assaults, and vigorously to oppose his temptations, that you may overcome him and triumph over him? Now this is the work you have to do: For we wrestle not (saith the Apostle, Eph. 6.12.) against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. How hard and dangerous a Warfare must it needs be, that makes it necessary for you to take the whole Armour of God, that you may be able to withstand in the evil day, and having done all, to stand?  
How hard a work is it to read and hear, and meditate, to examine yourselves, to pray to God, and to praise him, to partake of the holy Sacrament, and to perform all other Acts of Devotion and Piety, as you ought to do?  
How great a work is it to love God above all things, to love him with all your Soul and heart, and with all your strength and might, and to keep yourselves in the Love of God, that it may be in you a powerful Spring and Principle unto all good actions, that you may be thereby sweetly constrained to do and to suffer whatever is his holy Will and Pleasure?  
Is it not a great work to perform aright all those Duties which you are bound to do in your several relations and capacities? To instruct, to admonish, to reprove, and to comfort others, and to do every thing you can for the good of men's Souls and bodies? Let no man (saith the Apostle, 1 Cor. 10.24.) seek his own, but every man another's wealth. And, Chap. 13.5. Charity seeketh not its own, that is, not only its own; it seeketh not its own to the prejudice of another, but it endeavours to promote the happiness and welfare of others. The charitable person hath an eye to the good and benefit of other men, as well as his own gain and advantage.  
And besides all this, you ought to have so much Zeal for the Glory of God, and the good of Souls, as to endeavour to do somewhat which may have a lasting effect and influence not only in the present time, but in the time to come: You ought to contrive by all means to propagate Religion, to do somewhat which may bear fruit for the honour of your Maker and Redeemer, when you are laid in the Grave.  
From all which you may see what a great and difficult work you have to do in the World, and how great need you have to redeem time, and to lose as little of it as is possible. How necessary is it for you to begin your work betimes, and to be constant in the pursuit of it, in the morning to sow your seed, and in the evening not to withhold your hand? What a madness is it to have your work to begin when your time is almost at an end? When there are but a few sands in your Glass? You have so long a Race to run, and so much bad Way to pass through, and who are so weak, and have so little strength to stir one foot, to do or say, or think any thing that is good, have you not great need to set out in good time, and to continue unwearied in your course all the day, that you may at last receive the glorious prize? Ought you not (forgetting those things that are behind, and reaching forth unto those things which are before) to press towards the mark, for the prize of the high calling of God in Christ Jesus, Phil. 3.13, 14. Arise therefore from your sloth and laziness, and run and be not weary; and walk, and do not faint. Pray to God to hold up your go in his paths, that your footsteps may not slide, to strengthen your weak hands, and confirm your feeble knees, to draw you that you may run after him, and follow him fully. Beg of him, that he may be at your right hand to direct and defend you, that he may perfect his strength in your weakness, and may give you in all things both to will and to do, according to his good pleasure; that when you meet with enemies in your way, he may teach your hands to war, and your fingers to fight; and that his Grace may be sufficient for you.  

4. Motive, from the Account you must give how you spend your Time.  Fourthly, Consider that you must give an account of your time, how you spend and employ it. God hath appointed a day wherein he will judge the World in Righteousness by his Son Jesus Christ our Lord, who is to come from Heaven very unexpectedly and suddenly in a most dreadful and terrible manner, with Power and great Glory, in the Clouds of Heaven, in flaming fire, with ten thousands of his holy Angels, with a shout, with the voice of the Archangel, and with the Trump of God. He shall send his Angels, and they shall gather together his Elect from the four Winds, from one end of Heaven to the other. The Throne shall be set, and all Nations shall be gathered before him. The Books shall be opened, and the hidden things of darkness shall be brought to light; the counsels of the heart shall be made manifest; and every work shall be brought into Judgement, with every secret thing, whether it be good or bad. There shall be no need of Witnesses against the guilty, nor of Racks and Tortures to extort their Confessions: Every man's own Conscience shall be instead of a thousand Witnesses. Then shall the Judge pass Sentence on every man according to his works. The righteous shall be absolved, and shall receive the reward of everlasting Life and Glory: They shall be made partakers of a Crown of Glory which fadeth not away, and of a Kingdom that cannot be shaken. But the wicked shall be cast into utter darkness, where there is weeping and gnashing of teeth, where the Worm dieth not, and where the fire shall never be quenched: Where they shall continue for ever deprived of the Favour and Love of God, and exposed to the insupportable load of his anger and displeasure. You profess to believe these things, and therefore ought you not so to live, and so to husband your time, that when the Judge cometh, he may not find you idle, nor doing such things as are to his dishonour?  
You may conceive somewhat (tho' but very little) concerning the different thoughts of good and bad men, upon such a sudden appearance of the Judge. Suppose a Prince going into a far Country, should call together his Servants, appointing them severally their work till his return (which he tells them will be unxepected) and promising great rewards of Houses and Lands, and honourable Employments to the faithful and obedient Servants, but threatening severe punishments, and torments, and a terrible death to the unfaithful and disobedient. If after his departure some of the Servants mind their business, observing as well as they can what their Master required them to do: Others, without any regard to his Commands, take no thought of their business, but are idle, and eat and drink with the drunken, and smite their fellow-servants, and both by their words and deeds dishonour their Lord. You may easily imagine how differently these Servants will be affected when he returns suddenly and unexpectedly. The good Servants will be glad and rejoice at his coming, and will meet him with great cheerfulness and confidence, as expecting the accomplishment of his Promises, and being conscious to themselves of having done their Duty honestly and faithfully, of having carried themselves as they ought to have done during his absence. But the naughty and wicked Servants must needs be filled with shame and confusion upon the Coming of their Lord, so as not to be able to look him in the face: There is no other thing which they can do, but to endeavour to fly from his presence, that they may not fall under the weight of his terrible displeasure.  
In this manner our Lord and Master Jesus, before he left the World, gave Rules and Commands to his Servants how to employ themselves, and what to do till his return. He promised Rewards to all who should believe and obey, and threatened the unbelievers, and the disobedient with heavy Punishments, and most dreadful Judgements. When he comes again in the great Day to judge the World, the godly shall meet him with great hope and assurance, of obtaining the end of their Faith, even the Salvation of their Souls. But the wicked and unbelievers shall be full of horror and confusion, and shall cry to the mountains to fall on them, to hid them from the face of their Judge, who will be a consuming fire to all the workers of iniquity, and will in no wise clear the guilty.  
Now do you desire hearty and sincerely to escape everlasting Condemnation, and to obtain a glorious Reward in the Day of your Accounts? Then you must study to redeem the time, and to make use of all opportunities of doing good: You must not be slothful in your great business, but fervent in Spirit, serving the Lord, knowing that your labour shall not be in vain in the Lord. You see how the men of the World bestir themselves when there is but a small appearance and probability of gain and advantage. The Merchants make use of every favourable opportunity to buy and sell; they go early to Market, that they may not lose a good occasion; and yet after all they may be, and are frequently disappointed, and make a very bad bargain. But the Christian, who redeems his time to buy Wisdom, is sure to find it. They who seek me early, shall find me, Prov. 8.17.  
The Mariners wait for a favourable Gale, a fair and seasonable Wind to go to Sea: And when it blows according to their wishes, they are sure not to lose one moment. Their desire of gain, and their hopes of a prosperous Voyage, makes them venture. And yet after all they may and often do suffer shipwreck, and lose their goods and their lives too. But the Christian who redeems his time, is in no such danger; he is sure to arrive safely at the Harbour of everlasting Rest, after all the storms and tempests which he meets with in the boisterous Sea of this World.  
The Husbandmen wait for a good season to plough and sow, and to do all other things belonging to their Employment; and when the time is favourable, they are sure to make use of it. The desire and hopes they have of a Harvest, of a fruitful Crop, quickens their endeavours, and excites their industry. And yet after all, they may be disappointed. Their Corn may be drowned by violent Rains, or scorched and burnt up with violent Heat, or eaten up and consumed by Infects, Fowls, or Beasts. But the Christian who sows in tears, shall reap in joy, Psal. 126.5, 6.  
You see that men, who run a Race, strive with great earnestness to gain the Prize, to obtain that, which ofttimes is of no very great value. And yet some of those who run come behind, and are disappointed of their hopes. But the Christian runs not uncertainly; he is sure to obtain not a corruptible Crown, but an incorruptible, 1. Cor. 9.25.  
Again, you see that men who besiege a City or a Castle, wait for all advantages, and are sure not to neglect a favourable occasion of making an Assault, and surprising the Enemy. The hopes of getting rich Spoils, of gaining Honour and Renown, makes them resolute and valiant. And yet it often happens, that they lose their lives in the Attempt; or are taken captive by those whom they did hope to overcome and subdue. But he who fights the good fight of Faith, is sure to lay hold on eternal Life. He who fights under Christ's Banner, and who has him for his Captain, is sure to obtain the Victory over all his Enemies.  
I shall conclude this Discourse with what is written by St. Peter, 
The Conclusion.  2 Epist. Chap. 3. vers. 10, 11, etc. The day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also, and the works that are therein, shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and godliness; Looking for, and hastening unto the coming of the day of God, wherein the Heavens being on fire shall be dissolved, and the Elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new Heavens, and a new Earth, wherein dwelleth righteousness. Wherefore (beloved) seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.   
FINIS.  
ADVICE TO PARENTS.  
ADVICE TO CHILDREN.