Six sermons I. Stedfastness in religion. II. Family-religion. III. IV. V. Education of children. VI. The advantages of an early piety : preached in the church of St. Lawrence Jury in London / by ... John Lord Archbishop of Canterbury.
Sermons. Selections
Tillotson, John, 1630-1694.
1694
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Six sermons I. Stedfastness in religion. II. Family-religion. III. IV. V. Education of children. VI. The advantages of an early piety : preached in the church of St. Lawrence Jury in London / by ... John Lord Archbishop of Canterbury.
Sermons. Selections
Tillotson, John, 1630-1694.
The second edition.
vi, 302, [2] p.
Printed for B. Aylmer, and W. Rogers,
London :
1694.
Marginal notes.
Advertisement: p. [1]-[2] at end.
Imperfect: item at reel 729:15 lacks t.p. and frontispiece.
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Church of England -- Sermons.
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His
Grace
John
Ld.
Arch-Bpp
.
of
Canterbury
AEtat
:
64
An̄o
:
1694
SIX
SERMONS
,
I.
Of
Stedfastness
in
Religion
.
II.
Of
Family-Religion
.
III.
IV.
V.
Of
Education
of
Children
.
VI.
Of
The
Advantages
of
an
early
Piety
.
Preached
in
the
Church
of
St.
Lawrence
Jury
in
London
.
By
His
Grace
JOHN
Lord
Archbishop
of
Canterbury
.
The
Second
Edition
.
LONDON
:
Printed
for
B.
Aylmer
at
the
Three
Pigeons
against
the
Royal-Exchange
in
Cornhill
;
and
W.
Rogers
at
the
Sun
against
St.
Dunstan's
Church
in
Fleetstreet
.
M
DC
XC
IV.
THE
PREFACE
TO
THE
READER
.
BEING
,
I
hope
,
for
the
remainder
of
my
Life
,
released
from
that
irksome
and
unpleasant
work
of
Controversy
and
Wrangling
about
Religion
,
I
shall
now
turn
my
thoughts
to
something
more
agreeable
to
my
temper
,
and
of
a
more
direct
and
immediate
tendency
to
the
promoting
of
true
Religion
,
to
the
happiness
of
Human
Society
,
and
the
Reformation
of
the
World.
I
have
no
intention
to
reflect
upon
any
that
stand
up
in
defence
of
the
Truth
and
contend
earnestly
for
it
,
endeavouring
in
the
spirit
of
meekness
to
reclaim
those
that
are
in
Error
.
For
I
doubt
not
but
a
very
good
man
may
upon
several
occasions
be
almost
unavoidably
engaged
in
Controversies
of
Religion
;
and
if
he
have
a
head
clear
and
cool
enough
,
so
as
to
be
master
of
his
own
Notions
and
temper
in
that
hot
kind
of
Service
,
he
may
therein
do
considerable
advantage
to
the
Truth
:
Though
a
man
that
hath
once
drawn
blood
in
Controver●y
,
as
Mr.
Mede
expresseth
it
,
is
seldom
known
ever
perfectly
to
recover
his
own
good
temper
afterwards
.
For
this
reason
a
good
Man
should
not
be
very
willing
,
when
his
Lord
comes
,
to
be
found
so
doing
,
and
as
it
were
beating
his
fellow-servants
:
And
all
Controver●y
,
as
it
is
usually
managed
,
is
little
better
.
A
good
man
would
be
loth
to
be
taken
out
of
the
World
reeking
hot
from
a
sharp
contention
with
a
perverse
Adversary
;
and
not
a
little
out
of
countenance
,
to
find
himself
in
this
temper
translated
into
the
calm
and
peaceable
Regions
of
the
Blessed
,
where
nothing
but
perfect
charity
and
good
will
reign
for
ever
.
I
know
not
whether
St.
Paul
,
who
had
been
taken
up
into
the
third
Heavens
,
did
by
that
Question
of
his
,
Where
is
the
Disputer
of
THIS
WORLD
?
intend
to
insinuate
that
this
wrangling
work
hath
place
only
in
this
World
,
and
upon
this
Earth
where
only
there
is
a
Dust
to
be
raised
;
but
will
have
no
place
in
the
Other
.
But
whether
St.
Paul
intended
this
or
not
,
the
thing
it
s●lf
I
think
is
true
,
that
in
the
other
World
all
things
will
be
clear
and
past
dispute
.
To
be
sure
,
among
the
Blessed
;
and
probably
also
among
the
Miserable
,
unless
fierce
and
furious
Contentions
,
with
great
Heat
without
Light
,
about
things
of
no
moment
and
concernment
to
them
,
should
be
design'd
for
a
part
of
their
Torment
.
As
to
the
following
Sermons
,
I
am
sensible
that
the
Style
of
them
is
more
loose
and
full
of
words
,
than
is
agreeable
to
just
and
exact
Discourses
:
But
so
I
think
the
Style
of
Popular
Sermons
ought
to
be
.
And
therefore
I
have
not
been
very
careful
to
mend
this
matter
;
chusing
rather
that
they
should
appear
in
that
native
simplicity
in
which
,
so
many
years
ago
,
they
were
first
fram'd
,
than
dress'd
up
with
too
much
care
and
Art.
As
they
are
,
I
hope
the
candid
and
ingenuous
Readers
will
take
them
in
good
part
.
And
I
do
heartily
wish
that
all
that
are
concern'd
in
the
respective
Duties
,
treated
on
in
the
following
Sermons
,
would
be
persuaded
so
to
lay
them
to
heart
as
to
put
them
effectually
in
practice
:
That
how
much
soever
the
Reformation
of
this
corrupt
and
degenerate
Age
in
which
we
live
is
almost
utterly
to
be
despair'd
of
,
we
may
yet
have
a
more
comfortable
prospect
of
future
Times
,
by
seeing
the
foundation
of
a
better
World
begun
to
be
laid
in
the
careful
and
conscientious
discharge
of
the
Duties
here
mention'd
:
That
by
this
means
the
Generations
to
come
may
know
God
,
and
the
Children
yet
unborn
may
fear
the
Lord.
I
have
great
reason
to
be
sensible
how
fast
the
infirmities
of
Age
are
coming
upon
me
,
and
therefore
must
work
the
Works
of
Him
,
whose
Providence
hath
placed
me
in
the
Station
wherein
I
am
,
whilst
it
is
Day
,
because
the
Night
cometh
when
no
man
can
work
.
I
knew
very
well
,
before
I
enter'd
upon
this
great
and
weighty
Charge
,
my
own
manifold
defects
,
and
how
unequal
my
best
abilities
were
for
the
due
discharge
of
it
;
but
I
did
not
feel
this
so
sensibly
as
I
now
do
every
day
more
and
more
.
And
therefore
that
I
might
make
some
small
amends
for
greater
failings
,
I
knew
not
how
better
to
place
the
broken
hours
I
had
to
spare
from
almost
perpetual
business
of
one
kind
or
other
,
than
in
preparing
something
for
the
Publick
that
might
be
of
use
to
recover
the
decayed
Piety
and
Virtue
of
the
present
Age
;
in
which
iniquity
doth
so
much
abound
,
and
the
Love
of
God
and
Religion
is
grown
so
cold
.
To
this
end
I
have
chosen
to
publish
these
plain
Sermons
,
and
to
recommend
them
to
the
serious
perusal
and
faithful
practice
both
of
the
Pastors
and
People
committed
to
my
Charge
;
earnestly
beseeching
Almighty
God
,
that
by
his
Blessing
they
may
prove
effectual
to
that
good
end
for
which
they
are
sincerely
design'd
.
Concerning
Resolution
and
Stedfastness
in
Religion
.
A
SERMON
Preached
at
St.
LAWRENCE
JURY
,
JUNE
the
3
d.
1684.
JOSH.
XXIV
.
15.
—
But
as
for
me
and
my
house
,
we
will
serve
the
Lord.
AFTER
Joshua
had
brought
the
People
of
Israel
into
the
promised
Land
and
setled
them
in
the
quiet
possession
of
it
,
his
great
desire
was
to
establish
them
in
the
true
Religion
,
namely
,
in
the
Worship
of
the
One
true
God
,
who
had
brought
them
out
of
the
Land
of
Egypt
,
and
given
them
the
possession
of
that
good
Land
,
the
Land
of
Canaan
.
And
now
finding
himself
weak
and
declining
,
being
an
hundred
and
ten
years
old
,
and
fearing
le●t
after
his
death
the
People
should
fall
off
from
the
true
Religion
to
the
worship
of
Idols
,
he
like
a
wise
and
good
Governour
considers
with
himself
what
course
he
had
best
to
take
to
keep
them
firm
and
stedfast
in
their
Religion
,
and
to
prevent
their
defection
to
the
Idolatry
of
the
Nations
round
about
them
.
And
to
this
end
he
calls
a
general
Assembly
of
all
Israel
,
Chap.
23.
V.
1.
that
is
,
of
the
Elders
,
and
Heads
,
and
Judges
,
and
Officers
of
the
several
Tribes
;
and
in
a
very
wise
and
eloquent
Speech
represents
to
them
in
what
a
miraculous
manner
God
had
driven
out
the
Na●ions
before
them
,
much
greater
and
strong●r
Nations
than
they
,
and
had
given
them
their
Land
to
possess
it
.
And
,
in
a
word
,
had
performed
punctually
all
that
he
had
promised
to
them
.
And
therefore
they
ought
to
take
great
heed
to
themselves
,
to
love
God
,
and
to
serve
Him
;
and
if
they
did
not
,
he
tells
them
that
it
should
come
to
pass
,
that
as
all
good
things
are
come
upon
you
which
the
Lord
your
God
promised
you
,
so
shall
the
Lord
bring
upon
you
all
evil
things
,
until
he
have
destroyed
you
from
off
this
good
Land
which
the
Lord
your
God
hath
given
you
,
Chap.
23.
15.
After
this
,
he
calls
them
together
a
second
time
,
and
gives
them
a
brief
historical
account
and
deduction
of
the
great
Mercies
of
God
to
them
and
their
Fathers
,
from
the
days
of
Abraham
,
whom
he
had
called
out
from
among
his
Idolatrous
Kindred
and
Countreymen
,
unto
that
Day
.
From
the
consideration
of
all
which
,
he
earnestly
exhorts
them
to
renew
their
Covenant
with
God
;
and
for
his
particular
satisfaction
,
before
he
left
the
World
,
solemnly
to
promise
that
they
would
for
ever
serve
God
and
forsake
the
service
of
Idols
:
Now
therefore
fear
the
Lord
,
and
serve
Him
in
sincerity
and
in
truth
:
And
put
away
the
Gods
which
your
Fathers
served
on
the
other
side
of
the
Flood
,
and
in
Egypt
;
and
serve
ye
the
Lord.
And
then
in
the
Text
,
by
a
very
elegant
Scheme
of
Speech
he
does
,
as
it
were
,
once
more
set
them
at
liberty
;
and
,
as
if
they
had
never
engaged
themselves
to
God
by
Covenant
before
,
he
leaves
them
to
their
free
choice
:
And
if
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
ye
will
serve
;
whether
the
Gods
whom
your
Fathers
served
on
the
other
side
of
the
Flood
,
or
the
Gods
of
the
Amorites
in
whose
Land
ye
dwell
.
Not
that
they
were
at
liberty
whether
they
would
serve
the
true
God
,
or
not
;
but
to
insinuate
to
them
that
Religion
ought
to
be
their
free
choice
:
And
likewise
,
that
the
true
Religion
hath
those
real
advantages
on
its
Side
,
that
it
may
safely
be
referr'd
to
any
considerate
Man's
choice
:
If
it
seem
evil
unto
you
;
as
if
he
had
said
,
If
after
all
the
demonstrations
which
God
hath
given
of
his
Miraculous
Presence
among
you
,
and
the
mighty
obligations
which
he
hath
laid
upon
you
by
bringing
you
out
of
the
Land
of
Egypt
,
and
the
House
of
Bondage
by
so
out●tretched
an
Arm
;
and
by
driving
out
the
Nations
before
you
,
and
giving
you
their
Land
to
possess
:
If
after
all
this
,
you
can
think
it
●it
to
quit
the
service
of
this
God
,
and
to
worship
the
Idols
of
the
Nations
whom
you
have
subdued
,
those
vanquished
and
baffled
Deities
:
If
you
can
think
it
reasonable
so
to
do
,
but
surely
you
cannot
;
then
take
your
choice
:
If
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
ye
will
serve
.
And
to
direct
and
encourage
them
to
make
a
right
choice
,
he
declares
to
them
his
own
Resolution
,
which
he
hopes
will
also
be
theirs
;
and
as
he
had
heretofore
been
their
Captain
,
so
now
he
offers
himself
to
be
their
Example
:
But
whether
they
will
follow
him
or
not
,
he
for
his
part
is
fix'd
and
immovable
in
this
Resolution
;
But
as
for
ME
and
my
house
,
we
will
serve
the
Lord.
In
effect
he
tells
them
;
I
have
proposed
the
best
Religion
to
your
choice
,
and
I
cannot
but
think
,
nay
I
cannot
but
hope
,
that
you
will
all
stedfastly
adhere
to
it
.
It
is
so
reasonable
and
wise
,
so
much
your
Interest
and
your
Happiness
to
do
it
.
But
if
you
should
do
otherwise
,
if
you
should
be
so
weak
as
not
to
discern
the
Truth
,
so
wilful
and
so
wicked
as
not
to
embrace
it
:
Though
you
should
all
make
another
choice
,
and
run
away
from
the
true
God
to
the
worship
of
Idols
;
I
for
my
part
am
stedfastly
resolved
what
to
do
:
In
a
case
so
manifest
,
in
a
matter
so
reasonable
,
no
Number
,
no
Example
shall
prevail
with
me
to
the
contrary
;
I
will
,
if
need
be
,
stand
alone
in
that
which
is
so
evidently
and
unquestionably
Right
:
And
though
this
whole
Nation
should
revolt
all
at
once
from
the
Worship
of
the
true
God
,
and
join
with
the
rest
of
the
World
in
a
false
Religion
and
in
the
Worship
of
Idols
;
and
mine
were
the
only
Family
left
in
all
Israel
,
nay
in
the
whole
World
,
that
continued
to
worship
the
God
of
Israel
,
I
would
still
be
of
the
same
mind
;
I
would
still
persist
in
this
Resolution
,
and
act
according
to
it
;
As
for
me
and
my
house
,
we
will
serve
the
Lord.
A
Resolution
truly
worthy
of
so
great
a
Prince
and
so
good
a
Man
:
In
which
he
is
a
double
Pattern
to
us
.
First
,
Of
the
brave
Resolution
of
a
good
Man
,
namely
,
That
if
there
were
occasion
,
and
things
were
brought
to
that
extremity
,
he
would
stand
alone
in
the
Profession
and
Practice
of
the
true
Religion
:
As
for
ME
,
I
will
serve
the
Lord.
Secondly
,
Of
the
pious
Care
of
a
good
Father
and
Master
of
a
Family
,
to
train
up
those
under
his
Charge
in
the
true
Religion
and
Worship
of
God
;
As
for
me
and
MY
HOUSE
,
we
will
serve
the
Lord.
I
shall
at
this
time
,
by
God's
assistance
,
treat
of
the
First
of
these
,
namely
,
I.
Of
the
brave
Resolution
of
a
good
Man
,
that
if
there
were
occasion
,
and
things
were
brought
to
that
extremity
,
he
would
stand
alone
in
the
Profession
and
Practice
of
God's
true
Religion
:
Chuse
you
this
day
,
says
Joshua
,
whom
ye
will
serve
;
but
as
for
ME
,
I
will
serve
the
Lord.
Joshua
here
puts
the
Case
at
the
utmost
extremity
,
That
not
only
the
great
Nations
of
the
World
,
the
Egyptians
and
Chaldeans
,
and
all
the
lesser
Nations
round
about
them
,
and
in
whose
Land
they
dwelt
,
were
all
long
since
revolted
to
Idolatry
,
and
pretended
great
Antiquity
and
long
Prescription
for
the
Worship
of
their
false
Gods
:
But
he
supposeth
yet
further
,
That
the
only
true
and
visible
Church
of
God
then
known
in
the
World
,
the
People
of
Israel
,
should
likewise
generally
revolt
and
forsake
the
Worship
of
the
true
God
,
and
cleave
to
the
Service
of
Idols
:
Yet
in
this
Case
,
if
we
could
suppose
it
to
happen
,
he
declares
his
firm
and
stedfast
Resolution
to
adhere
to
the
Worship
of
the
true
God
:
And
though
all
others
should
fall
off
from
it
,
that
he
would
stand
alone
in
the
Profession
and
Practice
of
the
true
Religion
:
But
as
for
ME
,
I
will
serve
the
Lord.
In
the
handling
of
this
Argument
I
shall
do
these
two
things
.
First
,
I
shall
consider
the
matter
of
this
Resolution
,
and
the
due
bounds
and
limits
of
it
.
Secondly
,
I
shall
endeavour
to
vindicate
the
reasonableness
of
this
Resolution
from
the
Objections
to
which
this
singular
and
peremptory
kind
of
Resolution
may
seem
liable
.
First
,
I
shall
consider
the
matter
of
this
Resolution
,
and
the
due
bounds
and
limits
of
it
.
1st
.
The
matter
of
this
Resolution
.
Joshua
here
resolves
that
if
need
were
,
and
things
were
brought
to
that
pass
,
he
would
stand
alone
,
or
with
very
few
adhering
to
him
,
in
the
Profession
and
Practice
of
the
true
Religion
.
And
this
is
not
a
mere
Supposition
of
an
impossible
Case
,
which
can
never
happen
:
For
it
may
,
and
hath
really
and
in
fact
happen'd
in
several
Ages
and
Places
of
the
World.
There
hath
been
a
general
Apostacy
of
some
great
part
of
God's
Church
from
the
Belief
and
Profession
of
the
true
Religion
to
Idolatry
,
and
to
damnable
Errors
and
Heresies
:
And
some
good
Men
have
,
upon
the
matter
,
stood
alone
in
the
open
Profession
of
the
true
Religion
,
in
the
midst
of
this
general
Defection
from
it
.
Elijah
in
that
general
Revolt
of
the
People
of
Israel
,
when
they
had
forsaken
the
Covenant
of
the
Lord
,
and
broken
down
his
Altars
,
and
slain
his
Prophets
,
and
he
only
,
as
he
thought
,
was
left
to
stand
alone
:
I
say
,
in
this
Case
when
,
as
he
verily
believed
,
he
had
no
body
to
stand
by
him
,
he
was
very
zealous
for
the
Lord
God
of
Hosts
,
1
Kings
18.
18.
and
with
an
undaunted
courage
stood
up
for
the
Worship
of
the
true
God
,
and
reproved
Ahab
to
his
face
for
his
defection
to
the
Worship
of
Idols
.
And
those
three
brave
Youths
,
in
the
Prophecy
of
Daniel
,
chap.
3.
did
in
the
like
resolute
and
undaunted
manner
refuse
to
obey
the
Command
of
the
great
King
Nebuchadnezzar
,
to
worship
the
Image
which
he
had
set
up
;
when
all
others
Submitted
,
and
paid
Honour
to
it
:
Telling
him
plainly
,
If
it
be
so
,
our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
Furnance
,
and
He
will
deliver
us
out
of
thy
hand
:
If
not
,
be
it
known
unto
thee
,
O
King
,
that
we
will
not
serve
thy
Gods
,
nor
worship
the
golden
Image
which
thou
hast
set
up
.
v.
17
,
18.
In
like
manner
,
and
with
the
same
Spirit
and
courage
,
Daniel
withstood
the
Decree
of
Darius
,
which
forbad
men
to
ask
a
Petition
of
any
God
or
man
for
thirty
days
,
save
of
the
King
only
;
Dan.
6.
7.
and
this
under
the
pain
of
being
cast
into
the
Den
of
Lions
:
and
when
all
others
gave
obedience
to
it
,
he
set
open
the
windows
of
his
chamber
towards
Jerusalem
,
and
kneeled
down
upon
his
knees
three
times
a
day
,
and
prayed
and
gave
thanks
,
as
he
did
afore
time
.
v.
10.
In
the
prevalency
of
the
Arian
Heresy
Athanasius
almost
stood
alone
in
the
profession
and
maintenance
of
the
Truth
.
And
in
the
Reign
of
Antichrist
the
true
Church
of
God
is
represented
by
a
Woman
flying
into
the
Wilderness
,
and
living
there
in
obscurity
for
a
long
time
;
insomuch
that
the
Professors
of
the
Truth
should
hardly
be
found
.
And
yet
during
that
Degeneracy
of
so
great
a
Part
of
the
Christian
Church
,
and
the
prevalency
of
Antichrist
for
so
many
Ages
,
some
few
in
every
Age
did
appear
who
did
resolutely
own
the
Truth
and
bear
Witness
to
it
with
their
Blood
:
But
these
did
almost
stand
alone
and
by
themselves
,
like
a
few
scattered
Sheep
wandring
up
and
down
in
a
wide
Wilderness
.
Thus
,
in
the
heighth
of
Popery
,
Wickliffe
appear'd
here
in
England
;
and
Hierome
of
Prague
and
John
Huss
in
Germany
and
Bohemia
.
And
in
the
beginning
of
the
Reformation
,
when
Popery
had
quite
over-run
these
Western
Parts
of
the
World
and
subdued
her
Enemies
on
every
side
,
and
Antichrist
sate
securely
in
the
quiet
possession
of
his
Kingdom
;
Luther
arose
,
a
bold
and
rough
Man
,
but
a
fit
Wedge
to
cleave
in
sunder
so
hard
and
knotty
a
Block
;
and
appeared
stoutly
against
the
gross
Errors
and
Corruptions
of
the
Church
of
Rome
;
and
for
a
long
time
stood
alone
,
and
with
a
most
invincible
spirit
and
courage
maintained
his
ground
and
resisted
the
united
malice
and
force
of
Antichrist
and
his
Adherents
;
and
gave
him
so
terrible
a
Wound
,
that
he
is
not
yet
perfectly
healed
and
recovered
of
it
.
So
that
for
a
Man
to
stand
alone
,
or
with
a
very
few
adhering
to
him
and
standing
by
him
,
is
not
a
mere
imaginary
Supposition
,
but
a
Case
that
hath
really
and
in
fact
happen'd
in
several
Ages
and
Places
of
the
World.
Let
us
then
proceed
to
consider
in
the
2d
.
place
,
The
due
limits
and
bounds
of
this
peremptory
Resolution
.
In
all
matters
of
Faith
and
Practice
which
are
plain
and
evident
either
from
Natural
Reason
,
or
from
Divine
Revelation
,
this
Resolution
seems
to
be
very
reasonable
:
But
in
things
doubtful
a
modest
man
,
and
every
man
hath
reason
to
be
so
,
would
be
very
apt
to
be
stagger'd
by
the
judgment
of
a
very
Wise
man
;
and
much
more
of
many
such
,
and
especially
by
the
unanimous
Judgment
of
the
generality
of
Men
;
the
general
Voice
and
Opinion
of
Mankind
being
next
to
the
Voice
of
God
himself
.
For
in
matters
of
an
indifferent
nature
,
which
God
hath
neither
commanded
nor
forbidden
,
such
as
are
many
of
the
Circumstances
and
Ceremonies
of
God's
Worship
,
a
man
would
not
be
singular
,
much
less
stiff
and
immovable
in
his
singularity
;
but
would
be
apt
to
yield
and
surrender
himself
to
the
general
Vote
and
Opinion
,
and
to
comply
with
the
common
Custom
and
Practice
;
and
much
more
with
the
Rules
and
Constitutions
of
Authority
,
whether
Civil
or
Ecclesiastical
.
Because
in
things
lawful
and
indifferent
,
we
are
bound
by
the
Rules
of
Decency
and
Civility
not
to
thwart
the
general
Practice
;
and
by
the
Commands
of
God
,
we
are
certainly
obliged
to
obey
the
lawful
Commands
of
lawful
Authority
.
But
in
things
plainly
contrary
to
the
evidence
of
Sense
or
Reason
,
or
to
the
Word
of
God
,
a
man
would
complement
no
Man
,
or
Number
of
Men
;
nor
would
he
pin
his
Faith
upon
any
Church
in
the
World
;
much
less
upon
any
single
Man
,
no
not
the
Pope
;
no
,
though
there
were
never
so
many
probable
Arguments
brought
for
the
proof
of
his
Infallibility
.
In
this
Case
,
a
Man
would
be
singular
,
and
stand
alone
against
the
whole
World
;
against
the
wrath
and
rage
of
a
King
and
all
the
terrors
of
his
fiery
Furnace
;
as
in
other
matters
,
a
Man
would
not
believe
all
the
Learned
Men
in
the
World
against
the
clear
evidence
of
Sense
and
Reason
.
If
all
the
great
Mathematicians
of
all
Ages
,
Archimedes
,
and
Euclide
,
and
Apollonius
,
and
Diophantus
,
&c.
could
be
supposed
to
meet
together
in
a
General
Council
,
and
should
there
declare
in
the
most
solemn
manner
,
and
give
it
under
their
Hands
and
Seals
,
that
twice
two
did
not
make
four
,
but
five
;
this
would
not
move
me
in
the
least
to
be
of
their
mind
;
nay
,
I
who
am
no
Mathematician
would
maintain
the
contrary
,
and
would
persist
in
it
without
being
in
the
least
startled
by
the
positive
Opinion
of
these
great
and
learned
men
;
and
should
most
certainly
conclude
,
that
they
were
either
all
of
them
out
of
their
Wits
,
or
that
they
were
byassed
by
some
Interest
or
other
,
and
swayed
against
the
clear
evidence
of
Truth
and
the
full
conviction
of
their
own
Reason
to
make
such
a
determination
as
this
.
They
might
indeed
over-rule
the
Point
by
their
Authority
,
but
in
my
inward
judgment
I
should
still
be
where
I
was
before
.
Just
so
in
matters
of
Religion
,
if
any
Church
,
though
with
never
so
glorious
and
confident
a
pretence
to
Infallibility
,
should
declare
for
Transubstantiation
,
that
is
,
that
the
Bread
and
Wine
in
the
Sacrament
,
by
vertue
of
the
Consecration
of
the
Priest
,
are
substantially
changed
into
the
natural
Body
and
Blood
of
Christ
;
this
is
so
notoriously
contrary
both
to
the
Sense
and
Reason
of
Mankind
,
that
a
Man
should
chuse
to
stand
single
in
the
opposition
of
it
,
and
laugh
at
or
rather
pity
the
rest
of
the
World
that
could
be
so
servilely
blind
as
seemingly
to
conspire
in
the
belief
of
so
monstrous
an
Absurdity
.
And
in
like
manner
,
if
any
Church
should
declare
,
that
Images
are
to
be
worshipped
,
or
that
the
Worship
of
God
is
to
be
performed
in
an
unknown
Tongue
;
and
that
the
H.
Scriptures
,
which
contain
the
Word
and
Will
of
God
,
and
teach
men
what
they
are
to
believe
and
do
in
order
to
their
eternal
Salvation
,
are
to
be
lock'd
up
and
kept
concealed
from
the
People
in
a
Language
which
they
do
not
understand
,
lest
if
they
were
permitted
the
free
use
of
them
in
their
Mother
Tongue
they
should
know
more
of
the
Mind
and
Will
of
God
than
is
convenient
for
the
common
People
to
know
,
whose
Devotion
and
Obedience
to
the
Church
does
mainly
depend
upon
their
Ignorance
:
Or
should
declare
,
that
the
Sacrifice
of
Christ
was
not
offer'd
once
for
all
,
but
is
and
ought
to
be
repeated
ten
Millions
of
times
every
Day
:
And
that
the
People
ought
to
receive
the
Communion
in
one
kind
only
,
and
the
Cup
by
no
means
to
be
trusted
with
them
for
fear
the
Profane
Beards
of
the
Laity
should
drink
of
it
:
And
that
the
saving
efficacy
of
the
Sacraments
doth
depend
upon
the
intention
of
the
Priest
,
without
which
the
Receiver
can
have
no
benefit
by
them
:
These
are
all
of
them
so
plainly
contrary
to
Scripture
,
and
most
of
them
in
Reason
so
absurd
,
that
the
Authority
of
no
Church
whatsoever
can
oblige
a
man
to
the
belief
of
them
.
Nay
,
I
go
yet
further
,
that
being
evidently
contrary
to
the
Doctrine
of
the
Gospel
,
though
an
Apostle
,
or
an
Angel
from
Heaven
should
declare
them
,
we
ought
to
reject
them
.
And
for
this
I
have
St.
Paul's
authority
and
warrant
,
who
speaking
of
some
that
perverted
the
Gospel
of
Christ
by
teaching
things
contrary
to
it
,
Though
we
,
says
he
,
or
an
Angel
from
Heaven
,
preach
any
other
Gospel
unto
you
than
that
which
we
have
preached
unto
you
,
let
him
be
accursed
:
As
we
said
before
,
so
say
I
now
again
,
though
an
Apostle
,
though
an
Angel
from
Heaven
preach
any
other
Gospel
unto
you
than
that
which
ye
have
received
,
let
him
be
accursed
,
Gal.
1.
7
,
8
,
9.
You
see
he
repeats
it
over
again
,
to
express
not
only
his
own
confident
assurance
,
but
the
certainty
of
the
thing
.
And
here
is
an
Anathema
with
a
witness
,
which
we
may
confidently
oppose
to
all
the
Anathema's
which
the
Council
of
Trent
hath
so
liberally
denounced
against
all
those
who
shall
presume
to
gainsay
these
New
Doctrines
of
their
Church
;
which
are
in
truth
another
Gospel
,
than
that
which
our
B.
Saviour
and
his
Apostles
taught
:
And
yet
on
their
Side
there
is
neither
an
Apostle
,
nor
an
Angel
from
Heaven
in
the
Case
.
To
give
but
one
Instance
more
:
If
Bellarmin
shall
tell
me
,
as
he
expresly
does
,
That
if
the
Pope
should
declare
Virtue
to
be
Vice
,
and
Vice
to
be
Virtue
,
I
were
bound
to
believe
him
unless
I
would
sin
against
Conscience
:
And
if
all
the
World
should
say
the
same
that
Bellarmin
does
,
namely
,
that
this
Infallible
Declarer
of
Virtue
and
Vice
were
to
be
believed
and
followed
;
yet
I
could
not
possibly
be
of
their
mind
,
for
this
plain
and
undeniable
Reason
;
because
if
Virtue
and
Vice
be
all
one
,
then
Religion
is
nothing
;
since
the
main
Design
of
Religion
is
to
teach
men
the
difference
between
Virtue
and
Vice
,
and
to
oblige
them
to
practise
the
one
and
to
refrain
from
the
other
:
And
if
Religion
be
nothing
,
then
Heaven
and
Hell
are
nothing
:
And
if
Heaven
be
nothing
,
then
an
infallible
Guide
thither
is
of
no
use
and
to
no
manner
of
purpose
;
because
he
is
a
Guide
no
whither
,
and
so
his
great
Office
ceases
and
falls
of
it self
.
And
now
lest
any
should
think
me
singular
in
this
Assertion
,
and
that
thereby
I
give
a
great
deal
too
much
to
the
single
Judgment
of
private
Persons
,
and
too
little
to
the
Authority
of
a
Church
,
I
will
produce
the
deliberate
Judgment
of
a
very
Learned
Man
and
a
great
Assertor
of
the
Church's
Authority
,
concerning
the
matter
I
am
now
speaking
of
:
I
mean
Mr.
Hooker
,
in
his
deservedly
admired
Book
of
Ecclesiastical
Policy
.
His
words
are
these
,
I
grant
,
says
he
,
that
Proof
derived
from
the
Authority
of
Man's
Judgment
is
not
able
to
work
that
Assurance
which
doth
grow
by
a
stronger
proof
:
and
therefore
although
ten
thousand
General
Councils
should
set
down
one
and
the
same
Definitive
Sentence
concerning
any
Point
of
Religion
whatsoever
,
yet
one
Demonstrative
Reason
alledged
,
or
one
Testimony
cited
from
the
Word
of
God
himself
to
the
contrary
,
could
not
chuse
but
oversway
them
all
:
In
as
much
as
for
them
to
be
deceived
it
is
not
so
impossible
,
as
it
is
that
Demonstrative
Reason
or
Divine
Testimony
should
deceive
.
And
again
,
For
men
,
says
he
,
to
be
tyed
and
led
by
Authority
,
as
it
were
with
a
kind
of
Captivity
of
Judgment
,
and
though
there
be
Reason
to
the
contrary
not
to
listen
to
it
,
but
follow
like
Beasts
the
first
in
the
Herd
,
this
were
Brutish
.
Again
,
That
the
Authority
of
Men
should
prevail
with
Men
,
either
against
or
above
Reason
is
no
part
of
OUR
Belief
.
Companies
of
Learned
Men
,
though
they
be
never
so
great
and
Reverend
,
are
to
yield
unto
Reason
,
the
weight
whereof
is
no
whit
prejudiced
by
the
simplicity
of
the
Person
which
doth
alledge
it
;
but
being
found
to
be
sound
and
good
,
the
bare
Opinion
of
men
to
the
contrary
must
of
necessity
stoop
and
give
place
.
And
this
he
delivers
not
only
as
his
own
particular
Judgment
,
but
that
which
he
apprehended
to
be
the
Judgment
of
the
Church
of
England
.
I
have
produced
these
clear
and
positive
Testimonies
of
so
learned
and
judicious
a
Person
,
and
of
so
great
esteem
in
our
Church
,
on
purpose
to
prevent
any
misapprehension
,
as
if
by
this
Discourse
I
intended
to
derogate
from
the
Authority
of
the
Church
and
her
just
and
reasonable
Determinations
,
in
things
no
wise
contrary
to
plain
Reason
or
the
Word
of
God.
And
beyond
this
pitch
no
judicious
Protestant
,
that
I
know
of
,
ever
strain'd
the
Authority
of
the
Church
.
I
proceed
now
in
the
Second
place
,
to
vindicate
the
Reasonableness
of
this
Resolution
from
the
Objections
to
which
this
singular
and
peremptory
kind
of
Resolution
may
seem
liable
;
as
Obj.
1.
First
,
it
may
very
speciously
be
said
,
that
this
does
not
seem
modest
for
a
man
to
set
up
his
own
private
Judgment
against
the
general
Suffrage
and
Vote
.
And
it
is
very
true
,
as
I
said
before
,
that
about
things
indifferent
a
man
should
not
be
stiff
and
singular
;
and
in
things
doubtful
and
obscure
a
man
should
not
be
over-confident
of
his
own
Judgment
,
and
insist
peremptorily
upon
it
against
the
general
Opinion
:
But
in
things
that
are
plain
and
evident
,
either
from
Scripture
or
Reason
,
it
is
neither
immodesty
,
nor
a
culpable
singularity
,
for
a
man
to
stand
alone
in
the
defence
of
the
Truth
.
Because
in
such
a
Case
a
man
does
not
oppose
his
own
single
and
private
Judgment
to
the
Judgment
of
Many
,
but
the
common
Reason
of
Mankind
and
the
Judgment
of
God
plainly
declared
in
his
Word
.
If
the
generality
of
men
should
turn
Atheists
and
Infidels
,
and
should
deny
the
Being
of
God
,
or
his
Providence
;
the
Immortality
of
mens
Souls
,
and
the
Rewards
and
Punishments
of
another
World
:
Or
should
deny
the
Truth
of
the
Gospel
and
of
the
Christian
Religion
,
it
would
not
certainly
be
any
breach
of
modesty
for
a
man
to
appear
single
,
if
no
body
else
would
stand
by
him
,
in
the
resolute
defence
of
these
great
Truths
.
In
like
manner
,
when
a
whole
Church
,
though
never
so
large
and
numerous
,
shall
conspire
together
to
corrupt
the
Christian
Religion
so
far
as
to
impose
upon
Mankind
,
under
the
name
of
Christian
Doctrines
and
Articles
of
Faith
,
things
plainly
contrary
to
the
Sense
and
Reason
of
Mankind
,
and
to
the
clear
and
express
Word
of
God
,
why
must
a
Man
needs
be
thought
immodest
,
if
he
oppose
such
gross
Errors
and
Corruptions
of
the
Christian
Doctrine
?
And
what
reason
have
the
Church
of
Rome
to
talk
of
modesty
in
this
Case
,
when
they
themselves
have
the
face
to
impose
upon
Mankind
the
belief
of
things
contrary
to
what
they
and
every
man
else
sees
?
As
they
do
in
their
Doctrine
of
Transubstantiation
:
And
to
require
of
them
to
do
what
God
hath
expresly
forbidden
,
as
in
the
Worship
of
Images
;
besides
a
great
many
other
Idolatrous
Practices
of
that
Church
:
To
deny
the
People
the
free
use
of
the
H.
Scriptures
,
and
the
publick
Service
of
God
in
a
known
Tongue●
contrary
to
the
very
end
and
design
of
all
Religion
,
and
in
affront
to
the
common
Reason
and
Liberty
of
Mankind
.
Obj.
2.
Secondly
,
It
is
pretended
that
it
is
more
prudent
for
private
Persons
to
err
with
the
Church
,
than
to
be
so
pertinacious
in
their
own
Opinions
.
To
which
I
answer
,
that
it
may
indeed
be
pardonable
in
some
Cases
to
be
led
into
mistake
by
the
Authority
of
those
to
whose
Judgment
and
Instruction
we
ought
to
pay
a
great
deference
and
submission
:
Provided
always
it
be
in
things
which
are
not
plain
and
necessary
;
but
surely
it
can
never
be
prudent
to
err
with
any
number
,
how
great
soever
,
in
matters
of
Religion
which
are
of
moment
,
merely
for
Numbers
sake
:
But
to
comply
with
the
known
Errors
and
Corruptions
of
any
Church
whatsoever
is
certainly
damnable
.
Obj.
3.
Thirdly
,
It
is
pretended
yet
further
,
that
men
shall
sooner
be
excused
in
following
the
Church
,
than
any
particular
Man
or
Sect.
To
this
I
answer
,
that
it
is
very
true
if
the
matter
be
doubtful
,
and
especially
if
the
Probabilities
be
equal
,
or
near
equal
on
both
Sides
:
But
if
the
Error
be
gross
and
palpable
,
it
will
be
no
excuse
to
have
followed
any
number
of
Men
,
or
any
Church
whatsoever
.
For
here
the
competition
is
not
between
Men
and
Men
,
but
between
God
and
Men
:
And
in
this
Case
we
must
forsake
all
Men
to
follow
God
and
his
Truth
.
Thou
shalt
in
no
wise
follow
a
Multitude
in
a
known
Error
,
is
a
Rule
which
in
Reason
is
of
equal
obligation
with
that
Divine
Law
,
Thou
shalt
in
no
wise
follow
a
Multitude
to
do
evil
;
or
rather
is
comprehended
in
it
,
because
to
comply
with
a
known
Error
is
certainly
to
do
Evil.
And
this
very
Objection
the
Jews
made
against
our
B.
Saviour
and
the
Doctrine
which
He
taught
,
that
the
Guides
and
Governours
of
the
Jewish
Church
did
utterly
differ
from
Him
,
and
were
of
a
contrary
mind
,
Have
any
of
the
Rulers
,
say
they
,
believed
on
him
?
What
?
will
you
be
wiser
than
your
Rulers
and
Governors
?
What
?
follow
the
Doctrine
of
one
single
Man
against
the
unanimous
Judgment
and
Sentence
of
the
Great
Sanhedrim
,
to
whom
the
Trial
of
Doctrines
and
pretended
Prophets
doth
of
right
belong
?
But
,
as
plausible
as
this
Objection
may
seem
to
be
,
it
is
to
be
considered
that
in
a
corrupt
and
degenerate
Church
the
Guides
and
Rulers
of
it
are
commonly
the
worst
,
and
the
most
deeply
engaged
in
the
Errors
and
Corruptions
of
it
.
They
brought
them
in
at
first
,
and
their
Successors
,
who
have
been
bred
up
in
the
belief
and
practice
of
them
,
are
concern'd
to
uphold
and
maintain
them
:
And
so
long
a
Prescription
gives
a
kind
of
Sacred
Stamp
even
to
Error
,
and
an
Authority
not
to
be
opposed
and
resisted
.
And
thus
it
was
in
the
corrupt
State
of
the
Jewish
Church
,
in
our
Saviour's
Time
:
And
so
likewise
in
that
great
Degeneracy
of
the
Christian
Church
,
in
th●
Times
of
Popery
,
their
Rulers
made
them
to
err
:
Insomuch
that
when
Martin
Luther
appeared
in
opposition
to
the
Errors
and
Superstitions
of
that
Church
,
and
was
hard
prest
with
this
very
Objection
which
the
Pharisees
urg'd
against
our
Saviour
,
he
was
forc'd
to
bolt
out
a
kind
of
unmannerly
Truth
,
Religio
nunquam
magis
periclitatur
quàm
inter
Reverendissimos
,
Religion
,
says
he
,
is
never
in
greater
hazard
and
worse
treated
,
than
amongst
the
most
Reverend
;
meaning
the
Pope
and
his
Cardinals
,
and
all
the
Romish
Hierarchy
who
had
their
dependance
upon
them
.
Obj.
4.
Fourthly
,
it
is
Objected
,
That
as
on
the
one
hand
there
may
be
danger
of
Error
in
following
blindly
the
Belief
of
the
Church
,
so
on
the
other
hand
there
is
as
great
a
danger
of
Schism
in
forsaking
the
communion
of
the
Church
upon
pretence
of
Errors
and
Corruptions
.
Very
true
;
but
where
great
Errors
and
Corruptions
are
not
only
pretended
,
but
are
real
and
evident
:
and
where
our
Compliance
with
those
Errors
and
Corruptions
is
made
a
necessary
Condition
of
our
Communion
with
that
Church
:
In
that
Case
,
the
guilt
of
Schism
,
how
great
a
Crime
soever
it
be
,
doth
not●
fall
upon
those
who
forsake
the
Communion
of
that
Church
,
but
upon
those
who
drive
them
out
of
it
by
the
sinful
Conditions
which
they
impose
upon
them
.
And
this
is
truly
the
Case
between
Us
and
the
Church
of
Rome
,
as
we
are
ready
to
make
good
,
and
have
fully
done
it
upon
all
Occasions
;
and
they
have
never
yet
been
able
to
vindicate
and
clear
themselves
of
those
gross
Errors
and
Corruptions
which
have
been
charged
upon
them
,
and
which
they
require
of
all
their
Members
as
necessary
Conditions
of
Communion
with
them
here
,
and
of
eternal
Salvation
hereafter
.
For
we
do
not
object
to
them
doubtful
matters
,
but
things
as
plain
as
any
are
contained
in
the
Bible
,
as
every
body
would
see
if
they
durst
but
let
every
body
read
it
.
The
Worship
of
Images
is
there
as
plainly
forbidden
in
the
Decalogue
,
as
Murther
and
Adultery
are
.
The
Communion
in
both
Kinds
is
as
express
an
Institution
of
our
Saviour
,
as
any
in
all
the
New
Testament
;
and
even
as
the
Sacrament
of
the
Lord's
Supper
it self
;
only
that
Church
pretends
to
a
Dispensing
Power
,
as
a
Priviledge
inherent
in
the●●
Church
and
inseparable
from
it
.
And
,
to
add
but
one
Instance
more
;
Publick
Prayers
,
and
the
Service
of
God
in
an
unknown
Tongue
,
are
as
plainly
and
fully
declared
against
by
St.
Paul
,
in
a
long
Chapter
upon
this
single
Argument
,
as
any
one
thing
in
all
his
Epistles
.
These
things
are
plain
and
undeniable
,
and
being
so
,
are
a
full
justification
not
only
of
the
Church
of
England
,
in
the
Reformation
which
She
thought
fit
to
make
within
her self
from
the
gross
Errors
and
Corruptions
of
the
Church
of
Rome
;
but
likewise
of
particular
Persons
who
have
at
any
time
for
the
same
Reasons
withdrawn
themselves
from
Her
Communion
,
in
any
of
the
Popish
Countries
:
Yea
though
that
single
Person
should
happen
to
be
in
those
Circumstances
that
he
could
not
have
the
Opportunity
of
holding
Communion
with
any
other
Church
,
that
was
free
from
those
Errors
and
Corruptions
,
and
which
did
not
impose
them
as
necessary
Conditions
of
Communion
.
For
if
any
Church
fall
off
to
Idolatry
,
every
good
Christian
not
only
may
,
but
ought
to
forsake
Her
Communion
;
and
ought
rather
to
stand
single
and
alone
in
the
Profess●on
of
the
pure
and
true
Religion
,
than
to
continue
in
the
Communion
of
a
corrupt
and
Idolatrous
Church
.
I
know
that
some
Men
are
so
fond
of
the
Name
of
a
Church
that
they
can
very
hardly
believe
that
any
thing
which
●ears
that
glorious
Title
can
miscarry
or
do
any
thing
so
much
amiss
as
to
give
just
occasion
to
any
of
her
Members
to
break
off
from
H●r
Communion
:
What
?
the
Church
err
?
That
is
such
an
Absurdity
,
as
is
by
many
thought
sufficient
to
put
any
Objection
out
of
countenance
.
That
the
whole
Church
,
that
is
,
that
all
the
Christians
in
the
World
should
at
any
time
fall
off
to
Idolatry
and
into
Errors
and
Practices
directly
contrary
to
the
Christian
Doctrine
revealed
in
the
H.
Scriptures
,
is
on
all
hands
,
I
think
,
denied
:
But
that
any
Particular
Church
may
fall
into
such
Errors
and
Practices
is
,
I
think
,
as
universally
granted
:
Only
in
this
Case
they
demand
to
have
the
Roman
Catholick
Church
excepted
:
And
why
I
pray
?
Because
though
the
Roman
Church
is
a
Particular
Church
,
it
is
also
the
Universal
Church
:
If
this
can
be
,
and
good
sense
can
be
made
of
a
Particular-Universal
Church
,
then
the
Roman
Church
may
demand
this
high
Privilege
of
being
exempted
from
the
Fate
of
all
other
Churches
;
but
if
the
Roman-Catholick
,
that
is
a
Particular-Universal
Church
be
a
gross
and
palpable
Contradiction
,
then
it
is
plain
that
the
Church
of
Rome
hath
no
more
pretence
to
this
Privilege
,
than
any
other
Particular
Church
whatsoever
.
And
which
is
yet
more
,
some
men
talk
of
these
matters
at
that
rate
,
as
if
a
man
who
thought
himself
obliged
to
quit
the
Communion
of
the
Church
of
Rome
,
should
happen
to
be
in
those
Circumstances
that
he
had
no
Opportunity
of
joining
himself
to
any
other
Communion
,
he
ought
in
that
Case
to
give
over
all
thoughts
of
Religion
,
and
not
be
so
conceited
and
presumptuous
as
to
think
of
going
to
Heaven
alone
by
himself
.
It
is
without
doubt
a
very
great
Sin
to
despise
the
Communion
of
the
Church
,
or
to
break
off
from
it
so
long
as
we
can
continue
in
it
without
Sin
:
But
if
things
should
once
come
to
that
Pass
that
we
must
either
disobey
God
for
company
,
or
stand
alone
in
our
obedience
to
Him
,
we
ought
most
certainly
to
obey
God
whatever
comes
of
it
;
and
to
profess
his
Truth
,
whether
any
body
else
will
join
with
us
in
that
Profession
or
not
.
And
they
who
speak
otherwise
condemn
the
whole
Reformation
,
and
do
in
effect
say
that
Martin
Luther
had
done
a
very
ill
thing
in
breaking
off
from
the
Church
of
Rome
,
if
no
body
else
would
have
joined
with
him
in
that
honest
Design
.
And
yet
if
it
had
been
so
,
I
hope
God
would
have
given
him
the
Grace
and
Courage
to
have
stood
alone
in
so
good
and
glorious
a
Cause
,
and
to
have
laid
down
his
Life
for
it
.
And
for
any
man
to
be
of
another
Opinion
,
is
just
as
if
a
man
upon
great
deliberation
should
chuse
rather
to
be
drowned
,
than
to
be
saved
either
by
a
Plank
or
a
small
Boat
;
or
to
be
carried
into
the
Harbour
any
other
way
,
than
in
a
Great
Ship
of
so
many
hundred
Tuns
.
In
short
,
a
good
man
must
resolve
to
obey
God
and
to
profess
his
Truth
,
though
all
the
World
should
happen
to
do
otherwise
.
Christ
hath
promised
to
preserve
his
Church
to
the
end
of
the
World
,
that
is
,
he
hath
engaged
his
Word
that
he
will
take
care
that
there
shall
always
be
,
in
some
part
of
the
World
or
other
,
some
persons
that
shall
make
a
sincere
Profession
of
his
true
Religion
.
But
He
hath
no
where
promised
to
preserve
any
one
Part
of
his
Church
from
such
Errors
and
Corruptions
,
as
may
oblige
all
good
men
to
quit
the
Communion
of
that
Part
;
yea
though
when
they
have
done
so
,
they
may
not
know
whither
to
resort
for
actual
Communion
with
any
other
sound
Part
of
the
Christian
Church
.
As
it
happened
to
some
particular
Persons
,
during
the
Reign
and
Rage
of
Popery
in
these
Western
Parts
of
the
Christian
Church
.
The
Result
from
all
this
Discourse
is
,
to
confirm
and
establish
us
all
,
in
this
Hour
of
Temptation
and
of
the
Powers
of
Darkness
,
in
the
well-grounded
Belief
of
the
necessity
and
justice
of
our
Reformation
from
the
Errors
and
Corruptions
of
the
Roman
Church
.
And
to
engage
us
to
hold
fast
the
Profession
of
our
Faith
without
wavering
:
And
not
only
to
profess
and
promise
as
Peter
did
to
our
Lord
,
though
all
men
forsake
thee
,
yet
will
not
I
:
But
if
there
should
be
Occasion
,
to
perform
and
make
good
this
Promise
with
the
hazard
of
all
that
is
dear
to
us
,
and
even
of
Life
it self
.
And
whatever
Trials
God
may
permit
any
of
us
to
fall
into
,
to
take
up
the
pious
Resolution
of
Joshua
here
in
the
Text
,
that
whatever
others
do
,
WE
will
serve
the
Lord.
I
will
conclude
my
Discourse
,
upon
this
First
Particular
in
the
Text
,
with
the
Exhortation
of
St.
Paul
to
the
Philippians
,
chap.
1.
v.
27.
Only
let
your
conversation
be
as
it
becometh
the
Gospel
of
Christ
.
Stand
fast
in
one
Spirit
,
be
of
one
Mind
,
striving
together
for
the
Faith
of
the
Gospel
:
In
nothing
terrified
by
your
Adversaries
,
which
to
them
is
an
evident
token
of
Perdition
,
but
to
you
of
Salvation
,
and
that
of
God.
And
thus
much
may
suffice
to
have
spoken
to
the
First
thing
in
the
Text
,
namely
,
the
pious
Resolution
of
Joshua
,
that
if
there
were
Occasion
and
things
were
brought
to
that
extremity
,
he
would
stand
alone
in
the
Profession
and
Practice
of
God's
true
Religion
:
Chuse
you
this
Day
whom
ye
will
serve
,
but
as
for
ME
,
I
will
serve
the
Lord.
I
should
now
have
proceeded
to
the
Second
thing
,
and
which
indeed
I
chiefly
intended
to
speak
to
from
this
Text
,
namely
,
the
pious
C●re
of
a
good
Father
and
M●ster
of
a
F●mily
,
to
train
up
those
under
his
Charge
in
the
R●ligion
and
Worship
of
the
true
God
:
As
for
Me
and
MY
HOUSE
,
we
will
serve
the
Lord.
But
this
I
shall
not
now
enter
upon
,
but
defer
it
to
some
other
Opportunity
.
Consider
what
ye
have
heard
,
and
the
Lord
give
you
understanding
in
all
things
.
Concerning
FAMILY-RELIGION
.
A
SERMON
Preached
at
St.
LAWRENCE
JURY
,
JULY
the
13
th
.
1684.
JOSH.
XXIV
.
15.
—
But
as
for
me
and
MY
HOUSE
,
we
will
serve
the
Lord.
I
Shall
now
proceed
to
the
Second
Point
contained
in
the
Text
,
namely
,
II.
The
pious
Care
of
a
good
Master
and
Father
of
a
Family
,
to
train
up
those
under
his
Charge
in
the
Worship
and
Service
of
the
true
God
:
As
for
me
and
MY
HOUSE
,
we
will
serve
the
Lord.
And
this
is
the
more
necessary
to
be
spoken
to
,
because
it
is
a
great
and
very
essential
part
of
Religion
,
but
strangely
overlook'd
and
neglected
in
this
loose
and
degenerate
Age
in
which
we
live
.
It
is
a
great
part
of
Religion
;
for
next
to
our
personal
Homage
and
Service
to
Almighty
God
,
and
the
Care
of
our
own
Souls
,
it
is
incumbent
upon
us
to
make
those
,
who
are
under
our
Charge
and
subject
to
our
Authority
,
God's
subjects
,
and
his
Children
and
Servants
;
which
is
a
much
more
honourable
and
happy
Relation
,
than
that
which
they
bear
to
us
.
Our
Children
are
a
natural
part
of
our selves
,
and
the
rest
of
our
Family
are
a
Civil
and
Political
part
:
And
not
only
we
our selves
,
but
all
that
we
have
and
that
belongs
to
us
is
God's
,
and
ought
to
be
devoted
to
his
service
.
And
they
that
have
the
true
Fear
of
God
themselves
,
will
be
careful
to
teach
it
to
others
;
to
those
especially
who
are
under
their
more
immediate
Care
and
Instruction
.
And
therefore
God
had
so
great
a
confidence
conc●rning
●braham
as
to
this
particular
,
as
to
undertake
for
him
,
that
being
so
very
good
a
man
himself
he
would
not
fail
in
so
great
and
necessary
a
part
of
his
Duty
,
For
I
know
him
,
says
God
of
him
,
that
he
will
command
his
Children
and
his
Houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
to
do
Justice
and
Judgment
.
God
passeth
his
Word
for
him
,
that
he
would
not
only
take
care
to
instruct
his
Children
and
the
rest
of
his
numerous
Family
in
the
true
Religion
,
but
that
he
would
likewise
lay
a
strict
Charge
upon
them
to
propagate
and
transmit
it
to
their
Posterity
.
And
this
certainly
is
the
Duty
of
all
Fathers
and
Masters
of
Families
;
and
an
essential
part
of
Religion
,
next
to
serving
God
in
our
own
Persons
,
to
be
very
careful
that
all
that
belong
to
us
do
the
same
.
For
every
man
must
not
only
give
an
account
of
himself
to
God
,
but
of
those
likewise
that
are
committed
to
his
Charge
that
they
do
do
not
miscarry
through
his
neglect
.
In
speaking
of
this
great
and
necessary
Duty
I
shall
do
these
four
things
.
First
,
I
shall
shew
wherein
it
doth
consist
.
Secondly
,
I
shall
consider
our
Obligation
to
it
,
both
in
point
of
Duty
and
of
Interest
.
Thirdly
,
I
shall
enquire
into
the
Causes
of
the
so
common
and
shameful
neglect
of
this
Duty
,
to
the
exceeding
great
Decay
of
Piety
amongst
us
.
Fourthly
,
As
a
Motive
and
Argument
to
us
to
endeavour
to
●etrieve
the
practice
of
this
Duty
,
I
shall
represent
to
you
the
pe●nicious
Cons●quences
of
the
neglect
of
it
,
both
with
regard
to
our Selves
,
and
to
the
Publick
.
In
all
which
I
shall
be
very
brief
,
because
things
that
are
plain
need
not
to
be
long
.
I.
I
shall
shew
wherein
the
Practice
of
this
Duty
doth
consist
.
And
in
this
I
am
sure
there
is
no
need
to
be
long
,
because
this
Duty
is
much
better
known
than
practised
.
The
principal
Parts
of
it
are
these
following
.
First
,
By
setting
up
the
constant
Worship
of
God
in
our
Families
.
By
daily
Pray●rs
to
God
,
every
Morning
and
Evening
;
and
by
reading
some
Portion
of
the
H.
Scriptures
at
those
Times
,
especially
out
of
the
Psalms
of
David
,
and
the
New
Testament
.
And
this
is
so
necessary
to
keep
alive
and
to
maintain
a
sense
of
God
and
Religion
in
the
minds
of
men
,
that
where
it
is
neglected
I
do
not
see
how
any
Family
can
in
reason
be
esteemed
a
Family
of
Christians
,
or
indeed
to
have
any
Religion
at
all
.
And
there
are
not
wanting
excellent
Helps
to
this
purpose
for
those
that
stand
in
need
of
them
,
as
I
think
most
Families
do
for
the
due
and
decent
discharge
of
this
solemn
Duty
of
Prayer
:
I
say
,
there
are
excellent
Helps
to
this
purpose
,
in
the
several
Books
of
Dev●tion
calculated
for
the
private
use
of
Families
,
as
well
as
for
Secret
Prayer
in
our
Closets
.
So
that
besides
the
reading
of
the
H.
Scriptures
,
which
are
the
great
Fountains
of
Divine
Truth
;
we
may
do
well
likewise
to
add
to
these
other
pious
and
profitable
Books
,
which
by
their
plainness
are
fitted
for
the
instruction
of
all
Capacities
in
the
most
necessary
Points
of
Belief
and
Practice
:
Of
which
sort
,
God
be
thanked
,
there
is
an
abundant
store
;
but
none
that
I
think
is
more
fitted
for
general
and
constant
use
than
that
excellent
Book
so
well
known
by
the
Title
of
The
whole
Duty
of
Man
:
Because
it
is
conveniently
divided
into
Parts
or
Sections
;
one
of
which
may
be
read
in
the
Family
,
at
any
time
when
there
is
leisure
for
it
;
but
more
especially
on
the
Lord's
Day
,
when
the
whole
Family
may
the
more
easily
be
brought
and
kept
together
,
and
have
the
Opportunity
to
attend
upon
these
things
without
distraction
.
And
,
which
I
must
by
no
means
omit
,
because
it
is
in
many
Families
already
gone
,
and
in
others
going
out
of
Fashion
:
I
mean
a
solemn
acknowledgment
of
the
Providence
of
God
,
by
begging
his
Blessing
,
at
our
Meals
,
upon
his
good
Creatures
provided
for
our
use
;
and
by
returning
Thanks
to
him
for
the
benefit
and
refreshment
of
them
:
This
being
a
piece
of
Natural
Religion
owned
and
practised
in
all
Ages
,
and
in
most
Places
of
the
World
;
but
never
so
shamefully
and
scandalously
neglected
,
and
I
fear
by
many
slighted
and
despised
,
as
it
is
amongst
us
at
this
Day
:
And
most
neglected
where
there
is
greatest
Reason
for
the
doing
of
it
,
I
mean
at
the
most
plentiful
Tables
,
and
among
those
of
highest
Quality
:
As
if
Great
Persons
were
ashamed
,
or
thought
scorn
to
own
from
whence
these
Blessings
come
;
like
the
Nation
of
the
Jews
,
of
whom
God
complains
in
the
Prophet
,
Hos
.
2.
8.
She
knew
not
that
I
gave
Her
Corn
,
and
Wine
,
and
Oyl
,
and
multiplied
her
Silver
and
Gold
:
She
knew
not
,
that
is
,
She
would
not
acknowledge
from
whose
Bounty
all
these
Blessings
came
:
Or
,
as
if
the
poor
were
obliged
to
thank
God
for
a
little
,
but
those
who
are
fed
to
the
full
,
and
whose
Cups
overflow
,
so
that
they
are
almost
every
day
surfeited
of
plenty
,
were
not
at
least
equally
bound
to
make
returns
of
thankful
acknowledgment
to
the
Great
Giver
of
all
good
things
;
and
to
implore
His
Bounty
and
Blessing
,
upon
whom
the
eyes
of
all
do
wait
,
that
He
may
give
them
their
meat
in
due
season
.
O
crooked
and
perverse
Generation
!
Do
you
thus
reason
?
Do
ye
thus
requite
the
Lord
,
foolish
and
unwise
?
This
is
a
very
sad
and
broad
Sign
of
the
prevalency
of
Atheism
and
Infidelity
among
us
,
when
so
Natural
and
so
Reasonable
a
piece
of
Religion
,
so
meet
and
equal
an
acknomledgment
of
the
constant
and
daily
Care
and
Providence
of
Almighty
God
towards
us
begins
to
grow
out
of
Date
and
use
;
in
a
Nation
professing
Religion
,
and
the
Belief
of
the
Being
and
Providence
of
God.
Is
it
not
a
righteous
thing
with
God
to
take
away
his
Blessings
from
us
,
when
we
deny
Him
this
just
and
easy
Tribute
of
Praise
and
Thanksgiving
?
Shall
not
God
visit
for
this
horrible
Ingratitude
?
And
shall
not
his
Soul
be
avenged
on
such
a
Nation
a●
this
?
Hear
,
O
Heavens
,
and
be
ye
horribly
astonished
at
this
!
I
hope
it
cannot
be
thought
misbecoming
the
meanest
of
God's
Ministers
,
in
a
matter
wherein
the
Honour
of
God
is
so
nearly
concerned
,
to
reprove
,
even
in
the
Highest
and
Greatest
of
the
Sons
of
Men
,
so
shameful
and
heinous
a
Fault
,
with
a
proportionable
Vehemence
and
Severity
.
Secondly
,
Another
,
and
that
also
a
very
considerable
Part
of
this
Duty
,
consists
in
instructing
those
committed
to
our
Charge
in
the
Fundamental
Principles
,
and
in
the
careful
Practice
of
the
necessary
Duties
of
Religion
;
instilling
these
into
Children
in
their
tender
years
,
as
they
are
capable
of
them
,
line
upon
line
,
and
precept
upon
precept
,
here
a
little
and
there
a
little
;
and
into
those
that
are
more
grown
up
,
by
proper
and
suitable
means
of
instruction
,
and
by
furnishing
them
with
such
Books
as
are
most
proper
to
teach
them
those
things
in
Religion
which
are
most
necessary
by
all
to
be
believ'd
and
practis'd
.
And
in
order
hereunto
we
should
take
care
that
those
under
our
Charge
,
our
Children
and
Servants
,
should
be
taught
to
read
,
because
this
will
make
the
business
of
Instruction
much
easier
;
so
that
if
they
are
diligent
and
well-dispos'd
they
may
,
after
having
been
taught
the
first
Principles
of
Religion
,
by
reading
the
H.
Scriptures
and
other
good
Books
,
greatly
improve
themselves
,
so
as
to
be
prepared
to
receive
much
greater
benefit
and
advantage
by
the
publick
teaching
of
their
Ministers
.
And
in
this
work
of
Instruction
our
great
care
should
be
to
plant
those
Principles
of
Religion
in
our
Children
and
Servants
which
are
most
fundamental
and
necessary
,
and
are
like
to
have
the
greatest
and
most
lasting
influence
upon
their
whole
Lives
:
As
right
and
worthy
Apprehensions
of
God
,
especially
of
his
infinite
Goodness
,
and
that
He
is
of
purer
eyes
than
to
behold
iniquity
:
And
a
lively
sense
also
of
the
great
evil
and
danger
of
Sin
:
A
firm
belief
of
the
Immortality
of
our
Souls
,
and
of
the
unspeakable
and
endless
Rewards
and
Punishments
of
another
World.
If
these
Principles
once
take
root
,
they
will
spread
strangely
,
and
probably
stick
by
them
and
continue
with
them
all
their
Days
.
Whereas
if
we
plant
in
them
doubtful
Doctrines
and
Opinions
,
and
inculcate
upon
them
the
Notions
of
a
Sect
,
and
the
Jargon
of
a
Party
,
this
will
turn
to
a
very
pitiful
account
,
and
we
must
expect
that
our
Harvest
will
be
answerable
to
our
Husbandry
:
We
have
sown
the
Wind
,
and
shall
reap
the
Whirlwind
.
But
of
this
I
shall
have
occasion
to
speak
more
particularly
and
fully
in
the
ensuing
Sermons
concerning
the
good
Education
of
Children
.
And
this
work
of
Instruction
of
those
that
are
under
our
Charge
,
as
it
ought
not
to
be
neglected
at
other
Times
,
so
is
it
more
peculiarly
seasonable
on
the
Lord's
Day
,
which
ought
to
be
employed
by
us
to
Religious
purposes
,
and
in
the
Exercises
of
Piety
and
Devotion
:
Chiefly
in
the
Publick
Worship
and
Service
of
God
,
upon
which
we
should
take
care
that
our
Children
and
Servants
should
diligently
and
devoutly
attend
.
Because
there
God
affords
the
Means
which
he
hath
appointed
for
the
begetting
and
increasing
of
Piety
and
Goodness
and
to
which
he
hath
promised
a
more
especial
Blessing
:
There
they
will
have
the
opportunity
of
joining
in
the
publick
Prayers
of
God's
Church
,
and
of
sharing
in
the
unspeakable
bene●●t
and
advantage
of
them
:
And
there
they
will
also
have
the
advantage
of
being
instructed
by
the
Ministers
of
God
in
the
Doctrine
of
Salvation
,
and
the
way
to
Eternal
Life
;
and
of
being
powerfully
incited
to
the
practice
of
Piety
and
Virtue
.
There
likewise
they
will
be
invited
to
the
Lord's
Table
,
to
participate
of
the
H.
Sacrament
of
Christ's
most
blessed
Body
and
Blood
;
which
being
the
most
Solemn
Institution
of
the
Christian
Religion
,
the
frequent
participation
whereof
is
by
our
B.
Lord
,
in
remembrance
of
his
Dying
Love
,
enjoined
upon
all
Christians
,
we
ought
to
take
a
very
particular
care
that
those
who
are
under
our
Charge
,
so
soon
as
they
are
capable
of
it
,
be
duly
instructed
and
prepared
for
it
;
that
so
as
often
as
Opportunity
is
offer'd
for
it
,
they
may
be
present
at
this
Holy
Action
,
and
partak●
of
the
inestimable
Benefits
and
Comforts
of
it
.
And
when
the
Publick
Worship
of
that
Day
is
over
,
our
Families
should
be
instructed
at
Home
,
by
having
the
Scriptures
and
other
good
Books
read
to
them
;
and
care
likewise
should
be
taken
that
they
do
this
themselves
;
this
being
the
chief
Opportunity
that
most
of
them
,
especially
those
that
are
Servants
,
have
of
minding
the
business
of
Religion
,
and
thinking
seriously
of
another
World.
And
therefore
I
cannot
but
think
it
of
very
great
consequence
to
the
maintaining
and
keeping
alive
of
Religion
in
the
World
,
that
this
Day
be
Religiously
observed
,
and
spent
as
much
as
may
be
in
the
exercises
of
Piety
,
and
in
the
care
of
our
Souls
.
For
surely
every
one
that
hath
a
true
sense
of
Religion
will
grant
that
it
is
necessary
that
some
Time
should
be
solemnly
set
apart
for
this
purpose
,
which
is
of
all
other
our
greatest
Concernment
:
And
they
who
neglect
this
so
proper
Season
and
Opportunity
,
will
hardly
find
any
other
Time
for
it
:
Especially
those
who
are
under
the
Government
and
Command
of
others
,
as
Children
and
Servants
,
who
are
seldom
upon
any
other
Day
allowed
to
be
so
much
Masters
of
their
Time
,
as
upon
this
Day
.
Thirdly
,
I
add
further
,
as
a
considerable
Part
of
the
Duty
of
Parents
and
Masters
of
Families
,
if
they
be
desirous
to
have
their
Children
and
Servants
Religious
in
good
earnest
and
would
set
them
forward
in
the
way
to
Heaven
,
that
they
do
not
only
allow
them
Time
and
Opportunity
,
but
that
they
do
also
strictly
and
earnestly
charge
them
to
retire
themselves
every
Day
,
but
more
especially
on
the
Lord's
Day
,
Morning
and
Evening
,
to
pray
to
God
for
the
Forgiveness
of
their
Sins
,
and
for
his
mercy
and
Blessing
upon
them
;
and
likewise
to
Praise
Him
for
all
his
Favours
and
Benefits
conferred
upon
them
from
Day
to
Day
.
And
in
order
to
this
,
they
ought
to
take
care
that
their
Children
and
Servants
be
furnish'd
with
such
short
Forms
of
Prayer
and
Praise
,
as
are
proper
and
suitable
to
their
capacities
and
conditions
respectively
;
because
there
are
but
very
few
that
know
how
to
set
about
and
perform
these
Duties
,
especially
at
first
,
without
some
Helps
of
this
kind
.
Fourthly
and
lastly
,
another
principal
Part
of
this
Duty
consists
in
giving
good
Ex●mple
to
our
Families
.
This
was
David's
Resolution
,
Psal
.
101.
2.
I
will
behave
my self
wisely
in
a
perfect
way
,
I
will
walk
within
my
House
with
a
perfect
heart
.
Take
great
care
to
be
exemplary
to
thy
Family
in
the
best
things
;
in
a
constant
and
devout
serving
of
God
,
and
in
a
sober
and
prudent
and
unblameable
Conversation
.
One
of
the
best
and
most
effectual
ways
to
make
those
who
are
under
our
Care
and
Authority
good
,
is
to
be
good
our Selves
,
and
by
our
good
Example
to
shew
them
the
way
to
be
so
.
Without
this
our
best
Instructions
will
signify
but
very
little
,
and
the
main
force
and
efficacy
of
them
will
be
lost
.
We
undermine
the
best
Instructions
we
can
give
,
when
they
are
not
seconded
and
confirmed
by
our
own
Example
,
and
Practice
.
The
want
of
this
will
weaken
the
Authority
of
all
our
good
Counsel
,
and
very
little
Reverence
and
Obedience
will
be
paid
to
it
.
The
Precepts
and
Admonitions
of
a
very
good
Man
have
in
them
a
great
power
of
Persuasion
,
and
are
apt
strongly
to
move
and
to
inflame
others
to
go
and
do
likewise
:
But
the
good
Instructions
of
a
bad
Man
are
languid
and
faint
,
and
of
very
little
force
;
because
they
give
no
heart
and
encouragement
to
follow
that
Counsel
which
they
see
he
that
gives
it
does
not
think
fit
to
take
himself
.
But
of
this
likewise
I
shall
have
Occasion
to
speak
more
fully
in
the
following
Discourses
concerning
the
good
Education
of
Children
.
And
thus
much
may
suffice
to
have
spoken
of
the
First
thing
which
I
proposed
,
namely
,
wherein
the
Practice
of
this
Duty
doth
consist
.
I
proceed
to
the
Second
,
namely
,
II.
To
consider
our
Obligation
to
it
,
both
in
point
of
Duty
and
of
Interest
.
First
,
In
Point
of
Duty
.
All
Authority
over
others
is
a
Talent
intrusted
with
us
by
God
for
the
benefit
and
good
of
others
;
and
for
which
we
are
accountable
,
if
we
do
not
improve
it
and
make
use
of
it
to
that
end
.
We
are
obliged
by
all
lawful
means
to
provide
for
the
temporal
welfare
of
our
Family
,
to
feed
and
cloath
their
Bodies
and
to
give
them
a
comfortable
Subsistence
here
in
the
World
:
And
surely
much
more
are
we
obliged
to
take
care
of
their
Souls
,
and
to
consult
their
eternal
Happiness
in
another
Life
;
in
comparison
of
which
all
temporal
Concernments
and
Considerations
are
as
nothing
.
It
would
be
accounted
a
very
barbarous
thing
in
a
Father
or
Master
to
suffer
a
Child
to
starve
for
want
of
the
necessaries
of
Life
,
food
and
raiment
,
and
all
the
World
would
cry
shame
upon
them
for
it
:
But
how
much
greater
Cruelty
must
it
in
reason
be
thought
to
let
an
immortal
Soul
,
and
one
for
whom
Christ
died
,
perish
for
want
of
knowledge
and
necessary
Instruction
for
the
attaining
of
eternal
Salvation
?
The
Apostle
St.
Paul
thinks
no
words
bad
enough
for
those
who
neglect
the
temporal
welfare
of
their
Families
,
He
that
provideth
not
,
saith
he
,
for
his
own
,
especially
for
those
of
his
own
House
,
hath
denied
the
Faith
,
and
is
worse
than
an
Infidel
,
that
is
,
he
does
not
deserve
the
Name
of
a
Christian
,
who
neglects
a
Duty
to
which
from
the
plain
Dictates
of
Nature
a
Heathen
thinks
himself
obliged
.
What
then
shall
be
said
for
them
who
take
no
care
to
provide
for
the
everlasting
Happiness
,
and
to
prevent
the
eternal
Misery
and
Ruin
of
those
who
are
so
immediately
under
their
Charge
,
and
so
very
nearly
related
to
them
?
We
are
obliged
to
procure
the
Happiness
of
our
Children
not
only
by
the
Laws
of
Christianity
,
but
likewise
by
all
the
Natural
bonds
of
Duty
and
Affection
.
For
our
Children
are
a
part
of
our Selves
,
and
if
they
perish
by
our
fault
and
neglect
,
it
will
be
a
perpetual
Wound
and
Sting
to
us
;
their
Blood
will
be
upon
our
heads
,
and
the
guilt
of
it
will
for
ever
lye
at
our
doors
.
Nay
,
we
are
obliged
likewise
in
Justice
,
and
by
way
of
Reparation
,
to
take
all
possible
care
of
their
Happiness
;
for
we
have
conveyed
a
sad
Inheritance
to
them
,
in
those
corrupt
and
evil
inclinations
which
they
have
derived
from
us
:
And
therefore
we
should
with
the
greatest
care
and
diligence
endeavour
to
rectify
their
perverse
Natures
,
and
to
cure
those
cursed
dispositions
to
evil
which
we
have
transmitted
to
them
:
And
since
God
hath
been
pleased
in
so
much
mercy
to
provide
,
by
the
abundant
Grace
of
the
Gospel
,
so
powerful
a
Remedy
for
this
hereditary
Disease
of
our
corrupt
and
degenerate
Nature
,
we
should
do
what
in
us
lies
,
that
they
may
partake
of
the
Blessing
and
Benefit
of
it
.
And
as
to
other
Members
of
our
Family
,
whether
they
be
Servants
,
or
other
Relations
of
whom
we
have
taken
the
Charge
;
common
Humanity
will
oblige
us
to
be
concerned
for
their
Happiness
as
they
are
Men
and
of
the
same
Nature
with
our Selves
;
and
Charity
likewise
,
as
they
are
Christians
and
Baptized
into
the
same
Faith
and
capable
of
the
same
common
Salvation
,
does
yet
more
strictly
oblige
us
by
all
means
to
endeavour
that
they
may
be
made
partakers
of
it
;
especially
since
they
are
committed
to
our
Care
,
and
for
that
reason
we
must
expect
to
be
accountable
to
God
for
them
.
So
that
our
Obligation
in
point
of
Duty
is
very
clear
and
strong
,
and
if
we
be
remiss
and
negligent
in
the
discharge
of
it
we
can
never
answer
it
either
to
God
,
or
to
our
own
Consciences
:
Which
I
hope
will
awaken
us
all
who
are
concerned
in
it
to
the
serious
consideration
of
it
,
and
effectually
engage
us
for
the
future
to
the
faithful
and
conscientious
performance
of
it
.
Secondly
,
We
are
hereto
likewise
obliged
in
point
of
Interest
;
because
it
is
really
for
our
service
and
advantage
that
those
that
belong
to
us
should
serve
and
fear
God
:
Religion
being
the
best
and
surest
Foundation
of
the
Duties
of
all
Relations
,
and
the
best
Caution
and
Security
for
the
true
discharge
and
performance
of
them
.
Would
we
have
dutiful
and
obedient
Children
,
diligent
and
faithful
Servants
?
Nothing
will
so
effectually
oblige
them
to
be
so
,
as
the
Fear
of
God
and
the
Principles
of
Religion
firmly
settled
and
rooted
in
them
.
Abraham
who
by
the
Testimony
of
God
himself
was
so
eminent
an
Example
in
this
kind
,
both
of
a
good
Father
and
a
good
Master
of
his
Family
,
found
the
good
success
of
his
Religious
care
in
the
happy
effects
of
it
,
both
upon
his
Son
Isaac
,
and
his
chief
Servant
and
Steward
of
his
House
,
Eliezer
of
Damascus
.
What
an
unexampled
Instance
of
the
most
profound
respect
and
obedience
to
the
Commands
of
his
Father
did
Isaac
give
,
when
without
the
least
murmuring
or
reluctancy
he
submitted
to
be
bound
and
laid
upon
the
Altar
,
and
to
have
been
slain
for
a
Sacrifice
;
if
God
had
not
by
an
Angel
,
sent
on
purpose
,
interposed
to
prevent
it
?
What
an
admirable
Servant
to
Abraham
was
the
Steward
of
his
House
,
Eliezer
of
Damascus
?
How
diligent
and
faithful
was
he
in
his
Master's
service
?
So
that
he
trusted
him
in
his
greatest
Concernments
and
with
all
that
he
had
.
And
when
he
employed
him
in
that
great
Affair
of
the
Marriage
of
his
Son
Isaac
,
what
pains
did
he
take
,
what
prudence
did
he
use
,
what
fidelity
did
he
shew
in
the
discharge
of
that
great
Trust
,
giving
himself
no
rest
till
he
had
accomplish'd
the
Business
he
was
sent
about
?
God
seems
purposely
to
have
left
these
two
Instances
upon
Record
in
Scripture
,
to
encourage
Fathers
and
Masters
of
Families
to
a
Religious
care
of
their
Children
and
Servants
.
And
to
shew
the
power
of
Religion
to
oblige
men
to
their
Duty
,
I
will
add
but
one
Instance
more
.
How
did
the
Fear
of
God
secure
Joseph's
fidelity
to
his
Master
,
in
the
Case
of
a
very
great
and
violent
Temptation
?
When
there
was
nothing
else
to
restrain
him
from
so
lewd
and
wicked
an
act
and
to
which
he
was
so
powerfully
tempted
,
the
consideration
of
the
great
trust
his
Master
reposed
in
him
and
the
sense
of
his
Duty
to
him
,
but
above
all
the
Fear
of
God
preserved
him
from
consenting
to
so
vile
and
wicked
an
action
,
How
can
I
,
says
he
,
do
this
great
wickedness
and
sin
against
God
?
So
that
in
prudence
,
and
from
a
wise
consideration
of
the
great
benefit
and
advantage
which
will
thereby
redound
to
us
,
we
ought
with
the
greatest
care
to
instill
the
Principles
of
Religion
into
those
that
belong
to
us
.
For
if
the
Seeds
of
true
Piety
be
sown
in
them
,
we
shall
reap
the
fruits
of
it
:
And
if
this
be
neglected
,
we
shall
certainly
find
the
mischief
and
inconvenience
of
it
.
If
out
Children
and
Servants
be
not
taught
to
fear
and
reverence
God
,
how
can
we
expect
that
they
should
reverence
and
regard
us
?
at
least
we
can
have
no
sure
hold
of
them
.
For
nothing
but
Religion
lays
an
obligation
upon
Conscience
,
nor
is
there
any
other
certain
bond
of
Duty
and
Obedience
and
Fidelity
:
Men
will
break
loose
from
all
other
Ties
when
a
fit
Occasion
and
a
fair
Opportunity
doth
strongly
tempt
them
.
And
as
Religion
is
necessary
to
procure
the
favour
of
God
and
all
the
comfort
and
happiness
which
that
brings
along
with
it
,
so
it
is
necessary
likewise
to
secure
the
mutual
Duties
and
Offices
of
men
to
one
another
.
I
proceed
to
the
Third
thing
which
I
proposed
,
namely
,
III.
To
enquire
into
the
Causes
of
the
so
common
and
shameful
Neglect
of
this
Duty
,
to
the
exceeding
great
decay
of
Piety
among
us
.
And
this
may
in
part
be
ascribed
to
our
Civil
Confusions
and
Distractions
,
but
chiefly
to
our
Dissentions
and
Differences
in
Religion
,
which
have
not
only
divided
and
scattered
our
Parochial
Churches
and
Congregations
,
but
have
entred
likewise
into
our
Families
,
and
made
great
disturbances
and
disorders
there
.
First
,
This
may
in
good
part
be
ascribed
to
our
Civil
Confusions
and
Distractions
,
which
for
the
time
do
lay
all
Laws
asleep
,
and
do
not
only
occasion
a
general
Licentiousness
and
dissoluteness
of
Manners
,
but
have
usually
a
proportionable
bad
in●luence
upon
the
order
and
Government
of
Families
;
by
weakning
the
Authority
of
those
that
Govern
,
and
by
giving
the
opportunity
of
greater
License
to
those
that
should
be
governed
:
For
when
publick
Laws
lose
their
Authority
,
it
is
hard
to
maintain
and
keep
up
the
strict
Rules
and
Order
of
Families
,
which
after
great
and
long
Disorder
are
very
hard
to
be
retriev'd
and
recover'd
.
Secondly
,
This
great
Neglect
and
Decay
of
Religious
Order
in
Families
is
chiefly
owing
to
our
Dissentions
and
Differences
in
Religion
,
upon
occasion
whereof
many
under
the
pretence
of
Conscience
have
broke
loose
into
a
boundless
Liberty
.
So
that
among
the
manifold
ill
Consequences
of
our
Divisions
in
Religion
this
is
none
of
the
least
,
that
the
Religious
Order
of
Families
hath
been
in
a
great
measure
broken
and
dissolved
.
Some
will
not
meet
at
the
same
Prayers
in
the
Family
,
nor
go
to
the
same
Church
and
Place
of
publick
Worship
;
and
upon
that
pretence
take
the
liberty
to
do
what
they
please
,
and
under
colour
of
serving
God
in
a
different
way
according
to
their
Consciences
,
do
either
wholly
or
in
great
measure
neglect
the
Worship
of
God
;
nay
,
it
is
well
if
they
do
not
at
that
Time
haunt
and
frequent
Places
of
Debauchery
and
Lewdness
;
which
they
may
safely
do
,
being
from
under
the
eye
of
their
Parents
and
Masters
:
However
by
this
means
it
becomes
impossible
for
the
most
careful
Masters
of
Families
,
to
take
an
account
of
those
under
their
Charge
how
they
●pend
their
time
on
the
Lord's
Day
,
and
to
train
them
up
in
any
certain
and
orderly
way
of
Religion
.
And
this
methinks
is
so
great
and
sensible
an
inconvenience
,
and
hath
had
such
dismal
effects
in
many
Families
,
as
ought
effectually
to
convince
us
of
the
necessity
of
endeavouring
a
greater
Union
in
matters
of
Religion
;
and
to
put
us
in
mind
of
those
happy
Days
when
God
was
served
in
one
way
,
and
whole
Families
went
to
the
House
of
God
in
Companies
;
and
Fathers
and
Masters
had
their
Children
and
Servants
continually
under
their
eye
,
and
they
were
all
united
in
their
Worship
and
Devotion
,
both
in
their
own
Houses
and
in
the
House
of
God
;
and
by
this
means
the
Work
of
Religious
Education
and
Instruction
was
effectually
carried
on
,
and
a
steddy
Authority
and
decent
Order
was
maintained
in
Families
;
men
were
edified
and
built
up
in
Religion
,
and
God
in
all
things
was
glorified
.
And
we
may
assure
our selves
,
that
till
we
are
better
agreed
in
matters
of
Religion
,
and
our
unhappy
and
childish
Differences
are
laid
aside
;
and
till
the
Publick
and
unanimous
Worship
of
God
do
in
some
measure
recover
its
reputation
,
the
good
Order
and
Government
of
Families
as
to
the
great
ends
of
Religion
is
never
likely
to
obtain
and
to
have
any
considerable
effect
.
Which
I
hope
will
make
all
men
who
heartily
love
God
and
Religion
,
to
consider
seriously
how
necessary
it
is
to
put
an
end
to
these
Differences
;
that
in
our
private
Families
,
as
well
as
in
the
publick
Assemblies
of
the
Church
,
we
may
with
one
mind
and
with
one
mouth
glorify
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
I
beseech
you
therefore
Brethren
,
as
St.
Paul
exhorts
the
Corinthians
,
1
Cor.
1.
10.
by
the
Name
of
our
Lord
Jesus
Christ
,
that
ye
all
speak
the
same
thing
,
and
that
there
be
no
divisions
among
you
,
but
that
ye
be
perfectly
joined
together
in
the
same
mind
,
and
in
the
same
judgment
,
that
is
,
so
far
as
is
necessary
to
the
keeping
of
the
Unity
of
the
Spirit
in
the
bond
of
Peace
,
and
to
prevent
Divisions
and
Separations
among
Christians
.
I
proceed
to
the
Fourth
and
last
thing
I
proposed
,
and
which
remains
to
be
very
briefly
spoken
to
,
namely
,
IV.
The
very
mischievous
and
fatal
Consequences
of
the
neglect
of
this
Duty
,
both
to
the
Publick
,
and
to
our Selves
.
First
,
To
the
Publick
.
Families
are
the
first
Seminaries
of
Religion
,
and
if
care
be
not
there
taken
to
prepare
persons
,
especially
in
their
tender
years
,
for
publick
teaching
and
instruction
,
it
is
like
to
have
but
very
little
effect
.
The
neglect
of
a
due
preparation
of
our
Children
and
Servants
at
home
,
to
make
them
capable
of
profiting
by
what
they
hear
and
may
learn
at
Church
,
is
like
an
error
in
the
first
Concoction
which
can
hardly
ever
be
corrected
afterwards
.
So
that
in
this
first
neglect
the
foundation
of
an
infinite
Mischief
is
laid
;
because
if
no
care
be
taken
of
persons
in
their
younger
years
,
when
they
are
most
capable
of
the
impressions
of
Religion
,
how
can
it
reasonably
be
expected
that
they
should
come
to
good
afterwards
?
And
if
they
continue
void
of
the
Fear
of
God
,
which
there
hath
been
no
care
taken
to
plant
in
them
,
they
will
almost
necessarily
be
bad
in
all
Relations
;
undutiful
Children
,
slothful
and
unfaithful
Servants
,
scandalous
Members
of
the
Church
,
unprofitable
to
the
Commonwealth
,
disobedient
to
Governours
both
Ecclesiastical
and
Civil
;
and
in
a
word
,
Burthens
of
the
Earth
,
and
so
many
Plagues
of
Human
Society
:
And
this
Evil
,
if
no
Remedy
be
applied
to
it
,
will
continually
grow
worse
,
and
diffuse
and
spread
it self
farther
in
every
Age
,
till
Impiety
and
Wickedness
,
Infidelity
and
Profaneness
have
over-run
all
,
and
the
World
be
ripe
for
its
final
Ruin
:
Just
as
it
was
before
the
Destruction
of
the
Old
World
,
when
the
wickedness
of
Man
was
great
upon
the
Earth
,
and
all
Flesh
had
corrupted
their
way
,
then
the
Flood
came
and
swept
them
all
away
.
Secondly
,
The
Consequences
of
this
Neglect
will
likewise
be
very
dismal
to
our Selves
.
We
shall
first
of
all
others
feel
the
Inconvenience
,
as
we
had
the
greatest
share
in
the
Guilt
of
it
.
We
can
have
no
manner
of
security
of
the
Duty
and
Fidelity
of
those
of
our
Family
to
us
,
if
they
have
no
sense
of
Religion
,
no
fear
of
God
before
their
eyes
.
If
we
have
taken
no
care
to
instruct
them
in
their
Duty
to
God
,
it
is
no-wise
probable
that
they
will
make
Conscience
of
their
Duty
to
us
.
So
that
we
shall
have
the
first
ill
Consequences
of
their
Miscarriage
;
besides
the
Shame
and
Sorrow
of
it
:
And
not
only
so
,
but
all
the
evil
they
commit
ever
after
,
will
be
in
a
great
measure
chargeable
upon
us
,
and
will
be
put
upon
our
score
in
the
Judgment
of
the
Great
Day
.
It
ought
to
make
us
tremble
to
think
with
what
bitterness
and
Rage
our
Children
and
Servants
will
then
fly
in
our
faces
,
for
having
been
the
Cause
of
their
eternal
Ruin
,
for
want
of
due
care
on
our
part
to
prevent
it
.
In
that
Day
,
next
to
God
and
our
own
Consciences
,
our
most
terrible
Accusers
will
be
those
of
our
own
House
,
nay
those
that
came
out
of
our
own
Bowels
,
and
were
not
only
Part
of
our
Family
,
but
even
of
our
Selves
.
But
this
also
I
shall
have
a
proper
Occasion
to
prosecute
more
fully
in
the
following
Discourses
concerning
the
Education
of
Children
,
to
which
I
refer
it
.
Upon
all
these
Considerations
and
many
more
that
might
be
urged
upon
us
,
we
should
take
up
the
pious
Resolution
of
Joshua
here
in
the
Text
,
that
We
and
OUR
HOUSES
will
serve
the
Lord
:
And
that
,
through
God's
Grace
,
we
will
do
all
that
in
us
lies
by
our
future
Care
and
Diligence
to
repair
our
former
neglects
in
this
kind
.
I
shall
only
add
this
one
Consideration
more
to
all
that
I
have
already
mentioned
:
If
Children
were
carefully
educated
,
and
Families
regularly
and
Religiously
ordered
,
what
a
happy
and
delightful
Place
,
what
a
Paradise
would
this
World
be
,
in
comparison
of
what
now
it
is
?
I
beseech
you
therefore
Brethren
,
that
these
things
which
I
have
with
so
much
plainness
and
faithfulness
laid
before
you
,
may
sink
into
your
hearts
,
before
it
be
too
late
,
and
whilst
the
thing
may
be
remedied
;
that
you
may
not
for
ever
lament
this
neglect
and
repent
of
it
,
when
the
thing
will
be
past
Remedy
and
there
will
be
no
place
for
Repentance
.
But
I
hope
better
things
of
you
,
Brethren
,
and
things
that
accompany
Salvation
,
though
I
thus
speak
.
SERMON
I.
OF
THE
Education
of
Children
.
PROV
.
XXII
.
6.
Train
up
a
child
in
the
way
he
should
go
,
and
when
he
is
old
he
will
not
depart
from
it
.
I
Have
on
purpose
chosen
this
Text
for
the
subject
of
a
Preparatory
Discourse
in
order
to
the
reviving
of
that
so
shamefully
neglected
and
yet
most
useful
and
necessary
Duty
of
Catechising
children
and
young
persons
:
But
I
shall
extend
it
to
the
consideration
of
the
Education
of
Children
in
general
,
as
a
matter
of
the
greatest
consequence
both
to
Religion
and
the
Publick
welfare
.
For
we
who
are
the
Ministers
of
God
ought
not
only
to
instruct
those
who
are
committed
to
our
charge
in
the
common
Duties
of
Christianity
,
such
as
belong
to
all
Christians
,
but
likewise
in
all
the
particular
Duties
which
the
several
Relations
in
which
they
stand
to
one
another
do
respectively
require
and
call
for
from
them
.
And
amongst
all
these
I
know
none
that
is
of
greater
concernment
to
Religion
and
to
the
good
Order
of
the
World
than
the
careful
Education
of
Children
.
And
there
is
hardly
any
thing
that
is
more
difficult
,
and
which
requires
a
more
prudent
and
diligent
and
constant
application
of
our
best
care
and
endeavour
.
It
is
a
known
Saying
of
Melancthon
that
there
are
three
things
which
are
extremely
difficult
,
parturire
,
docere
,
regere
;
to
bear
and
bring
forth
Children
,
to
instruct
and
bring
them
up
to
be
Men
,
and
to
govern
them
when
they
arrive
at
Man's
estate
.
The
instruction
and
good
Education
of
Children
is
none
of
the
least
difficult
of
these
.
For
to
do
it
to
the
best
advantage
does
not
only
require
great
sagacity
to
discern
their
particular
disposition
and
temper
,
but
great
discretion
to
deal
with
them
and
manage
them
,
and
likewise
continual
care
and
diligent
attendance
to
form
them
by
degrees
to
Religion
and
Virtue
.
It
requires
great
wisdom
and
industry
to
advance
a
considerable
Estate
,
much
art
and
contrivance
and
pains
to
raise
a
great
and
regular
Building
:
But
the
greatest
and
noblest
Work
in
the
World
,
and
an
effect
of
the
greatest
prudence
and
care
is
to
rear
and
build
up
a
Man
,
and
to
form
and
fashion
him
to
Piety
,
and
Justice
,
and
Temperance
,
and
all
kind
of
honest
and
worthy
actions
.
Now
the
Foundations
of
this
great
Work
are
to
be
carefully
laid
in
the
tender
years
of
Children
,
that
it
may
rise
and
grow
up
with
them
;
according
to
the
advice
of
the
Wiseman
here
in
the
Text
,
Train
up
a
Child
in
the
way
he
should
go
,
and
when
he
is
old
he
will
not
depart
from
it
.
In
which
words
are
contained
these
two
things
.
First
,
The
Duty
of
Parents
and
Instructers
of
Children
,
Train
up
a
Child
,
&c.
By
Childhood
here
I
understand
the
Age
of
Persons
from
their
Birth
,
but
more
especially
from
their
first
capacity
of
Instruction
till
they
arrive
at
the
State
and
Age
which
next
succeeds
Childhood
,
and
which
we
call
Youth
;
and
which
is
the
proper
Season
for
Confirmation
.
For
when
Children
have
been
well
Catechised
and
instructed
in
Religion
,
then
is
the
fittest
Time
for
them
to
take
upon
themselves
and
in
their
own
Persons
to
confirm
that
solemn
Vow
which
by
their
Sureties
they
made
at
their
Baptism
.
Train
up
a
Child
in
the
way
he
should
go
,
that
is
,
in
the
course
of
Life
that
he
ought
to
lead
;
instruct
him
carefully
in
the
knowledge
and
practice
of
his
whole
duty
to
God
and
Men
,
which
he
ought
to
observe
and
perform
all
the
days
of
his
Life
.
Secondly
,
Here
is
the
consequent
fruit
and
benefit
of
good
Education
:
And
when
he
is
old
he
will
not
depart
from
it
.
This
we
are
to
understand
according
to
the
moral
probability
of
things
:
Not
as
if
this
happy
effect
did
always
and
infallibly
follow
upon
the
good
Education
of
a
Child
,
but
that
this
very
frequently
is
,
and
may
probably
be
presumed
and
hoped
to
be
the
fruit
and
effect
of
a
pious
and
prudent
Education
.
Solomon
means
that
from
the
very
nature
of
the
thing
this
is
the
most
hopeful
and
likely
way
to
train
up
a
Child
to
be
a
good
Man.
For
as
Aristotle
truly
observes
,
Moral
Sayings
and
Proverbial
Speeches
are
to
be
understood
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
to
be
usually
and
for
the
most
part
true
.
And
though
there
may
be
several
exceptions
made
,
and
instances
given
to
the
contrary
,
yet
this
doth
not
infringe
the
general
truth
of
them
:
But
if
in
frequent
and
common
experience
they
be
found
true
,
this
is
all
the
truth
that
is
expected
in
them
,
because
it
is
all
that
was
intended
by
them
.
And
of
this
nature
is
this
Aphorism
or
Proverb
of
Solomon
in
the
Text
;
and
so
likewise
are
most
of
the
wise
Sayings
of
this
Book
of
the
Proverbs
,
as
also
of
Eccleasistes
:
And
we
do
greatly
mistake
the
design
and
meaning
of
them
when
ever
we
go
about
to
exact
them
to
a
more
strict
and
rigorous
truth
,
and
shall
upon
due
consideration
find
it
impossible
to
bring
them
to
it
.
So
that
the
true
meaning
of
the
Text
may
be
fully
comprised
in
the
following
Proposition
.
That
the
careful
,
and
prudent
,
and
religious
Education
of
Children
hath
for
the
most
part
a
very
good
influence
upon
the
whole
course
of
their
lives
.
In
the
handling
of
this
Argument
I
design
,
by
God's
assistance
,
to
reduce
my
Discourse
to
these
Five
Heads
.
I.
I
shall
shew
more
generally
wherein
the
good
Education
of
Children
doth
consist
,
and
severally
consider
the
principal
parts
of
it
.
II.
I
shall
give
some
more
particular
Directions
for
the
management
of
this
work
in
such
a
way
as
may
be
most
effectual
for
its
end
.
III.
I
shall
take
notice
of
some
of
the
common
and
more
remarkable
miscarriages
in
the
performance
of
this
Duty
.
IV.
I
shall
endeavour
to
make
out
the
truth
of
this
Proposition
,
by
shewing
how
the
good
Education
of
Children
comes
to
be
of
so
great
advantage
and
to
have
so
powerful
and
lasting
an
influence
upon
their
whole
Lives
.
V.
and
Lastly
;
I
shall
by
the
most
powerful
Arguments
I
can
offer
,
endeavour
to
stir
up
and
persuade
those
whose
Duty
this
is
,
to
discharge
it
with
great
care
and
conscience
.
I.
I
shall
shew
more
generally
wherein
the
good
Education
of
Children
doth
consist
,
and
severally
consider
the
principal
Parts
of
it
.
And
under
this
Head
I
shall
comprehend
promiscuously
the
Duty
of
Parents
,
and
,
in
case
of
their
death
,
of
Guardians
;
and
of
God-fathers
and
God-mothers
;
though
this
for
the
most
part
signifies
very
little
more
than
a
pious
and
charitable
care
and
concernment
for
them
,
because
the
Children
for
whom
they
are
Sureties
are
seldom
under
their
power
:
And
the
Duty
likewise
of
those
who
are
the
Teachers
and
Instructers
of
them
:
And
the
Duty
also
of
Masters
of
Families
towards
Servants
in
their
childhood
and
younger
years
:
And
lastly
the
Duty
of
Ministers
,
under
whose
Parochial
care
and
inspection
Children
are
as
members
of
the
Families
committed
to
their
charge
:
I
say
,
under
this
Head
I
shall
comprehend
the
Duties
of
all
these
respectively
,
according
to
the
several
obligations
which
lie
upon
each
of
them
in
their
several
relations
to
them
.
And
I
shall
reduce
them
to
these
eight
particulars
,
as
the
principal
parts
wherein
the
Education
of
Children
doth
consist
.
First
,
In
the
tender
and
careful
nursing
of
them
.
Secondly
,
In
bringing
them
to
be
baptised
and
admitted
Members
of
Christ's
Church
,
at
the
times
appointed
or
accustomed
in
the
National
Church
of
which
the
Parents
are
Members
.
Thirdly
,
In
a
due
care
to
inform
and
instruct
them
in
the
whole
compass
of
their
Duty
to
God
and
to
their
Neighbour
.
Fourthly
,
And
more
especially
in
a
prudent
and
diligent
care
to
form
their
Lives
and
Manners
to
Religion
and
Virtue
.
Fifthly
,
In
giving
them
good
Example
.
Sixthly
,
In
wise
restraints
from
that
which
is
Evil
,
by
seasonable
Reproof
and
Correction
.
Seventhly
,
In
bringing
them
to
be
publickly
Catechised
by
the
Minister
in
order
to
Confirmation
.
Eighthly
,
In
bringing
them
to
the
Bishop
to
be
solemnly
Confirmed
,
by
their
taking
upon
themselves
the
Vow
which
by
their
Sureties
they
enter'd
into
at
their
Baptism
.
I.
In
the
tender
and
careful
nursing
of
Children
.
I
mention
this
first
,
because
it
is
the
first
and
most
natural
Duty
incumbent
upon
Parents
towards
their
Children
:
And
this
is
particularly
the
Duty
of
Mothers
.
This
affection
and
tenderness
,
Nature
which
is
our
surest
guide
and
director
,
hath
implanted
in
all
living
Creatures
towards
their
young
ones
:
And
there
cannot
be
a
greater
reproach
to
Creatures
that
are
endued
with
Reason
,
than
to
neglect
a
Duty
to
which
Nature
directs
even
the
Brute
Creatures
by
a
blind
and
unthinking
Instinct
.
So
that
it
is
such
a
Duty
as
cannot
be
neglected
without
a
downright
affront
to
Nature
,
and
from
which
nothing
can
excuse
but
disability
,
or
sickness
,
or
the
evident
danger
of
the
Mother
,
or
the
interposition
of
the
Father's
Authority
,
or
some
very
extraordinary
and
publick
necessity
.
This
I
foresee
will
seem
a
very
hard
Saying
to
nice
and
delicate
Mothers
,
who
prefer
their
own
ease
and
pleasure
to
the
fruit
of
their
own
Bodies
:
But
whether
they
will
hear
,
or
whether
they
will
forbear
,
I
think
my self
obliged
to
deal
plainly
in
this
matter
,
and
to
be
so
faithful
as
to
tell
them
that
this
is
a
natural
Duty
;
and
because
it
is
so
,
of
a
more
necessary
and
indispensable
obligation
than
any
positive
Precept
of
reveal'd
Religion
;
and
that
the
general
neglect
of
it
is
one
of
the
great
and
crying
Sins
of
this
Age
and
Nation
;
and
which
as
much
as
any
Sin
whatsoever
is
evidently
a
punishment
to
it self
in
the
palpable
ill
effects
and
consequences
of
it
:
Which
I
shall
,
as
briefly
as
I
can
,
endeavour
to
represent
;
that
if
it
be
possible
,
we
may
in
this
first
Point
of
Education
,
so
fundamental
and
necessary
to
the
happiness
both
of
Parents
and
Children
,
and
consequently
to
the
Publick
Good
of
Human
Society
,
be
brought
to
comply
with
the
uner●ing
Instinct
of
Nature
,
and
with
the
plain
Dictate
of
the
common
Reason
of
Mankind
,
and
the
general
practice
of
all
Ages
and
Nations
.
First
,
The
neglect
of
this
Duty
is
a
●ort
of
exposing
of
Children
;
especially
when
it
is
not
done
,
as
very
often
it
is
not
,
with
more
than
ordinary
care
and
choice
.
It
always
exposeth
them
to
manifest
inconvenience
,
and
sometimes
to
great
danger
;
even
to
that
degree
as
in
the
consequence
of
it
is
but
little
better
than
the
laying
a
Child
in
the
Streets
,
and
leaving
it
to
the
care
and
compassion
of
a
Parish
.
There
are
two
very
visible
inconveniencies
which
●o
commonly
attend
it
.
1
st
,
Strange
Milk
,
which
is
often
very
disagreeable
to
the
Child
,
and
with
which
●he
Child
to
be
sure
sucks
in
the
natural
in●irmities
of
the
Nurse
,
together
with
a
great
deal
of
her
natural
inclinations
and
irregular
passions
,
which
many
times
stick
by
the
Child
for
a
long
time
after
:
And
which
is
worse
than
all
this
,
it
sometimes
happens
that
some
secret
Disease
of
the
Nurse
is
conveyed
to
the
Child
.
2
dly
,
A
shameful
and
dangerous
neglect
of
the
Child
,
especially
by
such
Nurses
as
make
a
Trade
of
it
;
of
whom
there
are
great
numbers
in
and
about
this
great
City
:
Who
after
they
have
made
their
first
and
main
advantage
of
the
Child
,
by
the
excessive
,
not
to
say
extravagant
vailes
,
which
usually
here
in
England
,
above
all
places
in
the
Wo●ld
,
are
given
at
Christenings●
And
then
by
the
strait
allowances
which
are
commonly
made
afterwards
for
the
nursing
and
keeping
of
the
Child
,
are
often
tempted
,
not
to
say
worse
,
to
a
great
neglect
of
the
Child
;
which
,
if
it
happen
to
dye
for
want
of
due
care
,
●ets
the
Nurse
at
liberty
to
make
a
new
advantage
by
taking
another
Child
.
Nor
can
it
well
be
otherwise
expected
than
that
a
Nurse
,
who
by
this
course
is
first
made
to
be
unnatural
to
her
own
Child
,
should
have
no
great
care
and
tenderness
for
a
Child
which
is
not
her
own
.
I
have
heard
a
very
sad
Observation
made
by
those
who
have
had
the
opportunity
to
know
it
,
that
in
several
of
the
Towns
and
Villages
about
London
,
where
this
Trade
of
nursing
Children
is
chiefly
driven
,
hardly
one
in
five
of
these
Children
lives
out
the
year
:
And
this
surely
is
a
danger
which
natural
affection
as
well
as
duty
does
oblige
Parents
to
take
all
possible
care
to
prevent
.
Secondly
,
This
course
doth
most
certainly
tend
very
much
to
the
estranging
and
weakning
of
natural
affection
on
both
sides
;
I
mean
both
on
the
part
of
the
Mother
and
of
the
Child
.
The
pains
of
nursing
as
well
as
of
bearing
Children
doth
insensibly
create
a
strange
tenderness
of
affection
and
care
in
the
Mother
.
Can
a
woman
,
says
God
,
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
womb
?
Isa
.
49.
15.
Can
a
Woman
?
that
is
,
a
Mother
,
not
a
Nurse
;
for
the
sucking
child
is
said
to
be
the
son
of
her
womb
.
God
speaks
of
this
as
a
thing
next
to
impossible
.
And
this
likewise
is
a
great
endearment
of
the
Mother
to
the
Child
:
Which
endearment
,
when
the
Child
is
put
out
,
is
transferr'd
from
the
Mother
to
the
Nurse
,
and
many
times
continues
to
be
so
for
a
great
many
years
after
;
yea
,
and
often
to
that
degree
as
if
the
Nurse
were
the
true
Mother
,
and
the
true
Mother
a
meer
stranger
.
So
that
by
this
means
natural
affection
must
be
extremely
weaken'd
;
which
is
great
pity
,
because
when
it
is
kept
up
in
its
full
strength
it
often
proves
one
of
the
best
securities
of
the
Duty
of
a
Child
.
But
because
this
severe
Doctrine
will
go
down
but
very
hardly
with
a
great
many
,
I
must
take
the
more
care
to
guard
it
against
the
Objections
which
will
be
made
to
it
.
Those
from
natural
disability
,
or
sickness
;
from
evident
and
apparent
danger
of
the
Mother
,
or
from
the
interposition
of
the
Father's
Authority
,
or
from
plain
necessity
;
or
if
there
be
any
other
that
have
an
equal
Reason
with
these
,
I
have
prevented
already
by
allowing
them
to
be
just
and
reasonable
exceptions
from
the
general
Rule
,
when
they
are
real
,
and
not
made
Pretences
to
shake
off
our
Duty
.
But
there
are
besides
these
,
two
Objections
which
indeed
are
real
,
but
yet
seem
to
have
too
great
a
weight
with
those
who
would
fain
decline
this
Duty
,
and
are
by
no
means
sufficient
to
excuse
Mothers
,
no
not
those
of
the
highest
Rank
and
Quality
,
from
the
natural
obligation
of
it
.
And
they
are
these
.
The
manifest
trouble
,
and
the
manifold
restraint
which
the
careful
discharge
of
this
Duty
does
unavoidably
bring
upon
those
who
submit
themselves
to
it
.
1
st
.
For
the
trouble
of
it
,
I
have
only
this
to
say
,
and
I
think
that
no
more
need
to
be
said
about
it
;
that
no
body
is
discharged
from
any
Duty
by
reason
of
the
trouble
which
necessarily
attends
it
,
and
is
inseparable
from
it
;
since
God
who
made
it
a
Duty
foresaw
the
trouble
of
it
when
he
made
it
so
.
2
dly
.
As
to
the
manifold
restraint
which
it
lays
upon
Mothers
;
this
will
best
be
answer'd
by
considering
of
what
nature
these
restraints
are
.
And
they
are
chiefly
in
these
and
the
like
instances
.
This
Duty
restrains
Mothers
from
spending
their
Morning
and
their
Money
in
curious
and
costly
Dressing
;
from
misspending
the
rest
of
the
Day
in
formal
and
for
the
most
part
impertinent
Visits
,
and
in
seeing
and
hearing
Plays
,
many
of
which
are
neither
fit
to
be
seen
or
heard
by
modest
Persons
and
those
who
pretend
to
Religion
and
Virtue
;
as
I
hope
all
Christians
do
,
especially
Persons
of
higher
Rank
and
Quality
:
And
it
restrains
them
likewise
from
trifling
away
a
great
part
of
the
Night
in
Gaming
,
and
in
Revelling
till
past
Midnight
,
I
am
loth
to
say
how
much
.
These
are
those
terrible
restraints
which
this
natural
Duty
,
of
Mothers
nursing
their
Children
,
lays
upon
them
.
Now
I
cannot
but
think
all
these
to
be
very
happy
restraints
:
Happy
surely
for
the
Child
;
and
in
many
respects
happy
for
the
Father
,
and
for
the
whole
Family
,
which
by
this
means
will
be
kept
in
much
better
order
:
But
happiest
of
all
for
the
Mother
,
who
does
herein
not
only
discharge
a
great
and
necessary
Duty
,
but
is
hereby
also
hinder'd
from
running
into
many
great
Faults
,
which
before
they
will
be
forgiven
must
cost
her
a
deep
Contrition
,
and
a
very
bitter
Repentance
.
Perhaps
I
may
have
gone
further
in
this
unusual
Argument
,
than
will
please
the
present
Age
:
But
I
hope
Posterity
will
be
so
wise
as
to
consider
it
and
lay
it
to
heart
.
For
I
am
greatly
afraid
that
the
World
will
never
be
much
better
till
this
great
Fault
be
mended
.
I
proceed
to
the
next
Particular
wherein
the
good
Education
of
Children
doth
consist
,
namely
II.
In
bringing
them
to
be
Baptized
and
admitted
Members
of
Christ's
Church
,
at
the
times
appointed
or
accustomed
in
the
National
Church
of
which
the
Parents
are
Members
.
I
mean
,
to
bring
them
to
the
Church
to
be
there
publickly
initiated
,
and
solemnly
admitted
by
Baptism
.
And
this
the
Rules
of
the
Church
of
England
do
strictly
enjoyn
,
unless
the
Child
be
in
danger
of
death
;
and
in
that
case
only
it
is
allow'd
to
administer
Baptism
privately
,
and
in
a
summary
way
without
performing
the
whole
Office
:
But
then
if
the
Child
live
,
it
is
ordered
that
it
shall
be
brought
to
the
Church
,
where
the
remainder
of
the
Office
is
to
be
solemnly
perform'd
.
I
know
that
of
late
years
,
since
our
unhappy
Confusions
,
this
Sacrament
hath
very
frequently
been
administred
in
private
:
And
Ministers
have
been
in
a
manner
,
and
to
avoid
the
greater
mischief
of
Separation
,
necessitated
to
comply
with
the
obstinacy
of
the
greater
and
more
powerful
of
their
Parishioners
;
who
for
their
ease
,
or
humour
,
or
for
the
convenience
of
a
pompous
Christening
,
will
either
have
their
Children
baptized
at
home
by
their
Minister
;
or
if
he
refuse
,
will
get
some
other
Minister
to
do
it
;
which
is
very
irregular
.
Now
I
would
intreat
such
persons
calmly
to
consider
how
contrary
to
Reason
,
and
to
the
plain
design
of
the
institution
of
this
Sacrament
,
this
perverse
custom
,
and
their
obstinate
resolution
in
it
,
is
.
For
is
there
any
Civil
Society
or
Corporation
into
which
persons
are
admitted
without
some
kind
of
Solemnity
?
And
is
the
Privilege
of
being
admitted
Members
of
the
Christian
Church
,
and
Heirs
of
the
great
and
glorious
Promises
and
Blessings
of
the
New
Covenant
of
the
Gospel
less
considerable
and
fit
to
be
conferr'd
with
less
Solemnity
?
I
speak
to
Christians
,
and
they
who
are
so
in
good
earnest
,
will
without
my
using
more
words
about
it
,
consider
what
I
●●y
in
this
Particular
.
III.
Another
and
very
necessary
Part
of
the
good
Education
of
Children
is
,
by
degrees
to
inform
and
carefully
to
instruct
them
in
the
whole
compass
of
their
Duty
to
God
,
their
Neighbour
,
and
Themselves
:
That
so
they
may
be
taught
how
to
behave
themselves
in
all
the
steps
of
their
Life
,
from
their
first
capacity
of
Reason
till
they
arrive
at
the
more
perfect
use
and
exercise
of
that
Faculty
;
when
,
if
at
first
they
be
well
instructed
,
they
will
be
better
able
to
direct
and
govern
themselves
afterwards
.
This
Duty
God
does
expresly
and
very
particularly
charge
upon
his
own
peculiar
People
,
the
People
of
Israel
,
speaking
of
the
Laws
which
he
had
given
them
:
Duet
.
6.
7
,
Thou
shalt
,
says
He
,
teach
them
diligently
unto
thy
Children
,
and
shalt
talk
of
them
when
thou
sittest
in
thine
house
,
and
when
thou
walkest
by
the
way
;
when
thou
liest
down
,
and
when
thou
risest
up
.
And
this
God
long
before
promised
that
Abraham
the
Father
of
the
faithful
,
would
do
.
Gen.
18.
19.
I
know
Abraham
,
says
He
,
that
he
will
command
his
Children
and
his
Houshold
after
him
to
keep
the
way
of
the
Lord.
This
Work
ought
to
be
begun
very
early
,
upon
the
first
budding
and
appearance
of
Reason
and
Understanding
in
Children
.
So
the
Prophet
directs
;
Isa
.
28.
9
,
10.
Whom
shall
he
teach
knowledge
?
Whom
shall
he
make
to
understand
doctrine
?
Them
that
are
weaned
from
the
milk
,
and
drawn
from
the
breasts
:
For
precept
must
be
upon
precept
,
&c.
To
this
end
we
must
,
by
such
degrees
as
they
are
capable
,
bring
them
acquainted
with
God
and
themselves
.
And
in
the
first
place
we
must
inform
them
,
that
there
is
such
a
Being
as
God
,
whom
we
ought
to
honour
and
reverence
above
all
things
?
And
then
,
that
we
are
all
his
Creatures
and
the
work
of
his
hands
,
that
it
is
He
that
hath
made
us
,
and
not
we
our selves
:
That
He
continually
preserves
us
,
and
gives
us
all
the
good
things
that
we
enjoy
;
and
therefore
we
ought
to
ask
every
thing
of
Him
by
Prayer
,
because
this
is
an
acknowledgment
of
our
dependance
upon
Him
;
and
to
return
thanks
to
Him
for
all
that
we
have
and
hope
for
,
because
this
is
a
just
and
easy
Tribute
,
and
all
that
we
can
render
to
Him
for
his
numberless
favours
and
benefits
.
And
after
this
,
they
are
to
be
instructed
more
particularly
in
their
Duty
to
God
and
Men
,
as
I
shall
shew
more
fully
afterwards
.
And
because
Fear
and
Hope
are
the
two
Passions
which
do
chiefly
sway
and
govern
Human
Nature
,
and
the
main
springs
and
Principles
of
action
;
therefore
Children
are
to
be
carefully
inform'd
that
there
is
a
Life
after
Death
,
wherein
men
shall
receive
from
God
a
mighty
and
eternal
Reward
,
or
a
terrible
and
endless
Punishment
,
according
as
they
have
done
or
neglected
their
Duty
in
this
Life
:
That
God
will
love
and
reward
those
who
do
his
will
and
keep
his
commandments
,
but
will
execute
a
dreadful
punishment
upon
the
workers
of
iniquity
and
the
wilful
transgressors
of
his
Laws
.
And
,
according
as
they
are
capable
,
they
are
to
be
made
sensible
of
the
great
degeneracy
and
corruption
of
Human
Nature
,
derived
to
us
by
the
Fall
and
wilful
transgression
of
our
first
Parents
;
and
of
the
way
of
our
Recovery
out
of
this
miserable
state
by
Jesus
Christ
;
whom
God
hath
sent
in
our
Nature
to
purchase
and
accomplish
the
Redemption
and
Salvation
of
Mankind
,
from
the
Captivity
of
Sin
and
Satan
,
and
from
the
Damnation
of
Hell.
IV.
The
good
Education
of
Children
consists
not
only
in
informing
their
Minds
in
the
knowledge
of
God
and
their
Duty
,
but
more
especially
in
endeavouring
with
the
greatest
care
and
prudence
to
form
their
Lives
and
Manners
to
Religion
and
Virtue
.
And
this
must
be
done
by
training
them
up
to
the
exercise
of
the
following
Graces
and
Virtues
.
First
,
To
Obedience
and
Modesty
;
to
Diligence
and
Sincerity
;
and
to
Tenderness
and
Pity
,
as
the
general
dispositions
to
Religion
and
Virtue
.
Secondly
,
To
the
good
government
of
their
Passions
,
and
of
their
Tongue
;
and
particularly
to
speak
truth
,
and
to
hate
Lying
as
a
base
and
vile
quality
;
these
being
as
it
were
the
foundations
of
Religion
and
Virtue
.
Thirdly
,
To
Piety
and
Devotion
towards
God
;
to
Sobriety
and
Chastity
with
regard
to
themselves
;
and
to
Justice
and
Charity
towards
all
men
;
as
the
principal
and
essential
Parts
of
Religion
and
Virtue
.
First
,
As
the
general
dispositions
to
Religion
and
Virtue
,
we
must
train
them
up
,
1
st
.
To
Obedience
.
Parents
must
take
great
care
to
maintain
their
Authority
over
their
Children
;
otherwise
they
will
neither
regard
their
Commands
,
nor
hearken
to
and
follow
their
Instructions
.
If
they
once
get
head
and
grow
stubborn
and
disobedient
,
there
is
very
little
hope
left
of
doing
any
great
good
upon
them
.
2
dly
.
To
Modesty
,
which
is
a
fear
of
Shame
and
Disgrace
.
This
disposition
,
which
is
proper
to
Children
,
is
a
marvellous
advantage
to
all
good
purposes
.
They
are
modest
,
says
Aristotle
,
who
are
afraid
to
offend
,
and
they
are
afraid
to
offend
who
are
most
apt
to
do
it
;
as
Children
are
,
because
they
are
much
under
the
power
of
their
Passions
,
without
a
proportionable
strength
of
Reason
to
govern
them
and
keep
them
under
.
Now
Modesty
is
not
properly
a
Virtue
,
but
it
is
a
very
good
Sign
of
a
tractable
and
towardly
Disposition
,
and
a
great
preservative
and
security
against
Sin
and
Vice
:
And
those
Children
,
who
are
much
under
the
restraint
of
Modesty
,
we
look
upon
as
most
hopeful
and
likely
to
prove
good
:
Whereas
Immodesty
is
a
vicious
temper
broke
loose
and
got
free
from
all
restraint
:
So
that
there
is
nothing
left
to
keep
an
impudent
person
from
Sin
,
when
fear
of
Shame
is
gone
:
For
Sin
will
soon
take
possession
of
that
person
whom
Shame
hath
left
.
He
that
is
once
become
shameless
hath
prostituted
himself
.
Therefore
preserve
this
Disposition
in
Children
as
much
as
is
possible
,
as
one
of
the
best
means
to
preserve
their
innocency
,
and
to
bring
them
to
goodness
.
3
dly
.
To
diligence
,
sine
quâ
vir
magnus
nunquam
extitit●
without
which
,
says
one
,
there
never
was
any
great
and
excellent
person
.
When
the
Roman
Historians
describe
an
extraordinary
man
,
this
always
enters
into
his
Character
as
an
essential
part
of
it
,
that
he
was
incredibili
industriâ
,
diligentiâ
singulari
,
of
incredible
industry
,
of
singular
diligence
;
or
something
to
that
purpose
.
And
indeed
a
Person
can
neither
be
excellently
good
,
nor
extremely
bad
without
this
quality
.
The
Devil
himself
could
not
be
so
bad
and
mischievous
as
he
is
,
if
he
were
not
so
stirring
and
restless
a
Spirit
,
and
did
not
compass
the
Earth
and
go
to
and
fro
seeking
whom
he
might
devour
.
This
is
part
of
the
Character
of
Sylla
,
and
Marius
,
and
Cataline
,
those
great
Disturbers
of
the
Roman
State
;
as
well
as
of
Cesar
and
Pompey
,
who
were
much
greater
and
better
men
,
but
yet
gave
trouble
enough
to
their
Countrey
,
and
at
last
dissolved
the
Roman
Common-wealth
,
by
their
Ambition
and
Contention
for
Superiority
:
This
,
I
say
,
enters
into
all
their
Characters
,
that
they
were
of
a
vigorous
and
indefatigable
spirit
.
So
that
Diligence
in
it self
is
neither
a
Virtue
nor
a
Vice
,
but
may
be
applied
either
way
,
to
good
or
bad
purposes
;
and
yet
where
all
other
requisites
do
concur
it
is
a
very
proper
Instrument
and
Disposition
for
Virtue
.
Therefore
train
up
Children
to
diligence
,
if
ever
you
desire
they
should
excel
in
any
kind
.
The
diligent
hand
,
saith
Solomon
,
maketh
rich
,
Prov.
10.
4.
Rich
in
estate
,
Rich
in
knowledge
.
Seest
thou
a
man
diligent
in
his
business
,
as
the
same
Wise-man
observes
,
Prov.
22.
29.
he
shall
stand
before
Princes
,
he
shall
not
stand
before
mean
,
or
obscure
men
.
And
again
,
Prov.
12.
24.
The
hand
of
the
diligent
shall
bear
rule
,
but
the
slothful
shall
be
under
Tribute
.
Diligence
puts
almost
every
thing
into
our
power
,
and
will
in
time
make
Children
capable
of
the
best
and
greatest
things
.
Whereas
Idleness
is
the
bane
and
ruin
of
Children
;
it
is
the
unbending
of
their
Spirits
,
the
Rust
of
their
Faculties
,
and
as
it
were
the
laying
of
their
Minds
fallow
;
not
as
Husbandmen
do
their
Lands
that
they
may
get
new
heart
and
strength
,
but
to
impair
and
lose
that
which
they
have
.
Children
that
are
bred
up
in
laziness
are
almost
necessarily
bad
,
because
they
cannot
take
the
pains
to
be
good
;
and
they
cannot
take
pains
,
because
they
have
never
been
inured
and
accustomed
to
it
;
which
makes
their
Spirits
restive
,
and
when
you
have
occasion
to
quicken
them
and
spur
them
up
to
business
they
will
stand
stock
still
.
Therefore
never
let
your
Children
be
without
a
Calling
,
or
without
some
useful
,
or
at
least
innocent
employment
that
will
take
them
up
;
that
they
may
not
be
put
upon
a
kind
of
necessity
of
being
vicious
for
want
of
something
better
to
do
.
The
Devil
tempts
the
active
and
vigorous
into
his
service
,
knowing
what
●it
and
proper
instruments
they
are
to
do
his
drudgery
:
But
the
slothful
and
idle
,
no
body
having
hired
them
and
set
them
on
work
,
lie
in
his
way
,
and
he
stumbles
upon
them
as
he
goes
about
;
and
they
do
as
it
were
offer
themselves
to
his
service
,
and
having
nothing
to
do
they
even
tempt
the
Devil
himself
to
tempt
them
,
and
to
take
them
in
his
way
.
4
thly
.
To
sincerity
;
which
is
not
so
properly
a
single
Virtue
,
as
the
life
and
soul
of
all
other
Graces
and
Virtues
;
and
without
which
,
what
shew
of
goodness
soever
a
man
may
make
,
he
is
un●ound
and
rotten
at
the
heart
.
Cherish
therefore
this
disposition
in
Children
,
as
that
which
when
they
come
to
be
men
will
be
the
great
security
and
ornament
of
their
lives
,
and
will
render
them
acceptable
both
to
God
and
Men.
5
thly
.
To
tenderness
and
pity
:
Which
,
when
they
come
to
engage
in
business
and
to
have
dealings
in
the
World
,
will
be
a
good
bar
against
Injustice
and
Oppression
;
and
will
be
continually
prompting
us
to
Charity
,
and
will
fetch
powerful
Arguments
for
it
from
our
own
bowels
.
To
preserve
this
goodness
and
tenderness
of
nature
,
this
so
very
human
and
useful
affection
,
keep
Children
,
as
much
as
is
possible
,
out
of
the
way
of
bloody
Sights
and
Spectacles
of
cruelty
;
and
discountenance
in
them
all
cruel
and
barbarous
usage
of
Creatures
under
their
power
:
do
not
allow
them
to
torture
and
kill
them
for
their
sport
and
pleasure
;
because
this
will
insensibly
and
by
degrees
hard●n
their
hearts
,
and
make
them
less
apt
to
compassionate
the
wants
of
the
poor
and
the
sufferings
and
afflictions
of
the
miserable
.
Secondly
,
As
the
main
Foundations
of
Religion
and
Vertue
,
Children
must
be
carefully
train'd
up
to
the
Government
of
their
Passions
,
and
of
their
Tongues
;
and
particularly
to
speak
truth
,
and
to
hate
lying
as
a
base
and
vile
quality
.
1
st
.
To
the
good
Government
of
their
Passions
.
It
is
the
disorder
of
these
,
more
especially
of
Desire
,
and
Fear
,
and
Anger
,
which
betrays
us
to
many
evils●
Anger
prompts
men
to
contention
and
murther
:
Inordinate
Desire
,
to
covetousness
and
fraud
and
oppression
:
And
Fear
many
times
awes
men
into
Sin
,
and
deters
them
from
their
Duty
.
Now
if
these
Passions
be
cherish'd
,
or
even
but
let
alone
in
Children
,
they
will
in
a
short
time
grow
headstrong
and
unruly
,
and
when
they
come
to
be
men
will
corrupt
the
judgment
,
and
turn
good
nature
into
humour
,
and
the
understanding
into
prejudice
and
wilfulness
:
But
if
they
be
carefully
observed
and
prudently
restrained
,
they
may
by
degrees
be
managed
and
brought
under
government
;
and
the
inordinacy
of
them
being
prun'd
away
,
they
may
prove
excellent
Instruments●
of
Virtue
.
Therefore
be
careful
to
discountenance
in
Children
any
thing
that
looks
like
Rage
and
furious
Anger
,
and
to
shew
them
the
unreasonableness
and
deformity
of
it
.
Check
their
longing
Desires
after
things
pleasant
,
and
use
them
to
frequent
disappointments
in
that
kind
;
that
when
you
think
fit
to
gratify
them
they
may
take
it
for
a
favour
,
and
not
challenge
every
thing
they
have
a
mind
to
as
their
due
;
and
by
degrees
may
learn
to
submit
to
the
more
prudent
choice
of
their
Parents
,
as
being
much
better
able
to
judge
what
is
good
and
fit
for
them
.
And
when
you
see
them
at
any
time
apt
out
of
Fear
to
neglect
their
Duty
,
or
to
fall
into
any
Sin
,
or
to
be
tempted
by
telling
a
Lye
to
commit
one
fault
to
hide
and
excuse
another
,
which
Children
are
very
apt
to
do
:
The
best
Remedy
of
this
Evil
will
be
to
plant
a
greater
Fear
against
a
less
,
and
to
tell
them
what
and
whom
they
should
chiefly
fear
;
not
him
who
can
hurt
and
kill
the
Body
,
but
Him
who
after
He
hath
kill'd
can
destroy
both
Body
and
Soul
in
Hell.
The
neglect
of
Children
in
this
matter
,
I
mean
in
not
teaching
them
to
govern
their
Passions
,
is
the
true
cause
why
many
that
have
proved
sincere
Christians
when
they
came
to
be
Men
,
have
yet
been
very
imperfect
in
their
conversation
,
and
their
Lives
have
been
full
of
inequalities
and
breaches
,
which
have
not
only
been
matter
of
great
trouble
and
disquiet
to
themselves
,
but
of
great
scandal
to
Religion
;
when
their
light
which
should
shine
before
men
is
so
often
darken'd
and
obscured
by
these
frequent
and
visible
infirmities
.
2
dly
,
To
the
government
of
their
Tongues
.
To
this
end
teach
Children
Silence
,
especially
in
the
presence
of
their
Betters
:
:
And
assoon
as
they
are
capable
of
such
a
Lesson
,
let
them
be
taught
not
to
speak
but
upon
cons●deration
,
both
of
what
they
say
,
and
before
whom
.
And
above
all
,
inculcate
upon
them
that
most
necessary
Duty
and
Vertue
of
speaking
truth
,
as
one
of
the
best
and
strongest
bands
of
Human
Society
and
Commerce
:
And
possess
them
with
the
baseness
and
vileness
of
telling
a
Lye
;
for
if
it
be
so
great
a
provocation
to
give
a
man
the
Lye
,
then
surely
to
be
guilty
of
that
Fault
must
be
a
mighty
Reproach
.
They
who
write
of
Japan
tell
us
that
those
People
,
though
mere
Heathens
,
take
such
an
effectual
course
in
the
Education
of
their
Children
as
to
render
a
Lye
and
breach
of
Faith
above
all
things
odious
to
them
:
Insomuch
that
it
is
a
very
rare
thing
for
any
Person
among
them
to
be
taken
in
a
Lye
,
or
found
guilty
of
breach
of
Faith.
And
cannot
the
Rules
of
Christianity
be
render'd
as
effectual
to
restrain
men
from
these
Faults
which
are
scandalous
even
to
Nature
,
and
much
more
so
to
the
Christian
Religion
?
To
the
Government
of
the
Tongue
does
likewise
belong
the
restraining
of
Children
from
lewd
and
obscene
words
,
from
vain
and
profane
talk
;
and
especially
from
horrid
Oaths
and
Imprecations
:
From
all
which
they
are
easily
kept
at
first
,
but
if
they
are
once
accustomed
to
them
it
will
be
found
no
such
easy
matter
for
them
to
get
quit
of
these
evil
Habits
.
It
will
require
great
attention
and
watchfulness
over
themselves
,
to
keep
Oaths
out
of
their
common
discourse
;
but
if
they
be
heated
and
in
passion
,
they
throw
out
Oaths
and
Curses
as
naturally
as
men
that
are
highly
provoked
fling
stones
,
or
any
thing
that
comes
next
to
hand
at
one
another
:
So
dangerous
a
thing
is
it
to
let
any
thing
that
is
bad
in
Children
to
grow
up
into
a
Habit.
Thirdly
,
As
the
principal
and
essential
Parts
of
Religion
and
Virtue
,
let
Children
be
carefully
bred
up
,
1
st
,
To
Sobriety
and
Temperance
in
regard
to
themselves
;
under
which
I
comprehend
likewise
Purity
and
Chastity
.
The
government
of
the
sensual
Appetite
as
to
all
kind
of
Bodily
pleasures
is
not
only
a
great
part
of
Religion
,
but
an
excellent
instrument
of
it
,
and
a
necessary
foundation
of
Piety
and
Justice
.
For
he
that
cannot
govern
himself
is
not
like
to
discharge
his
Duty
either
to
God
or
Men.
And
therefore
St.
Paul
puts
Sobriety
first
,
as
a
primary
and
principal
Virtue
in
which
men
are
instructed
by
the
Christian
Religion
,
and
which
must
be
laid
as
the
foundation
both
of
Piety
towards
God
,
and
of
Righteousness
to
Men.
The
Grace
of
God
,
for
so
he
calls
the
Gospel
,
that
brings
Salvation
unto
all
men
,
hath
appeared
;
teaching
us
that
denying
ungodliness
and
worldly
lusts
we
should
live
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
It
first
teacheth
us
to
live
soberly
;
and
unless
we
train
up
Children
to
this
Vertue
we
must
never
expect
that
they
will
either
live
righteously
or
godly
in
this
present
World.
Especially
,
Children
must
be
bred
up
to
great
Sobriety
and
Temperance
in
their
Diet
,
which
will
retrench
the
fewel
of
other
inordinate
Appetites
.
It
is
a
good
Saying
I
have
met
with
somewhere
,
Magna
pars
virtutis
est
bene
moratus
venter
,
a
well
manner'd
and
well
govern'd
Appetite
,
in
matter
of
meats
and
drinks
,
is
a
great
part
of
Virtue
.
I
do
not
mean
,
that
Children
should
be
brought
up
according
to
the
Rules
of
a
Lessian
Diet
,
which
sets
an
equal
stint
to
all
Stomachs
,
and
is
as
senseless
a
thing
as
a
Law
would
be
which
should
enjoin
that
Shooes
for
all
Mankind
should
be
made
upon
one
and
the
same
Last
.
2
dly
,
To
a
serious
and
unaffected
Piety
and
Devotion
towards
God
,
still
and
quiet
,
real
and
substantial
,
without
much
shew
and
noise
;
and
as
free
,
as
may
be
,
from
all
tricks
of
Superstition
,
or
freaks
of
Enthusiasm
;
which
,
if
Parents
and
Teachers
be
not
very
prudent
,
will
almost
unavoidably
insinuate
themselves
into
the
Religion
of
Children
;
and
when
they
are
grown
up
will
make
them
appear
,
to
wise
and
sober
Persons
,
phantastical
and
conceited
;
and
render
them
very
apt
to
impose
their
own
foolish
Superstitions
and
wild
Conceits
upon
others
,
who
understand
Religion
much
better
than
themselves
.
Let
them
be
taught
to
honour
and
love
God
above
all
things
,
to
serve
him
in
private
,
and
to
attend
constantly
upon
his
publick
Worship
,
and
to
keep
their
minds
intent
upon
the
several
parts
of
it
,
without
wandring
and
distraction
:
To
Pray
to
God
as
the
Fountain
of
all
Grace
and
the
giver
of
every
good
and
perfect●
gift
:
And
to
acknowledge
Him
and
to
●render
Thanks
to
Him
,
as
our
most
gracious
and
constant
Benefactor
,
and
the
great
Patron
and
Preserver
of
our
Lives
:
To
be
careful
to
do
what
He
commands
,
and
to
avoid
what
He
hath
forbidden
:
To
be
always
under
a
lively
sense
and
appreh●nsion
of
his
pure
and
all-seeing
Eye
,
which
beholds
us
in
secret
:
And
to
do
every
thing
in
obedience
to
the
Authority
of
that
Great
Lawgiver
,
who
is
able
to
save
and
to
destroy
;
and
with
an
awful
regard
to
the
strict
and
impartial
Judgment
of
the
Great
Day
.
3
dly
,
To
Justice
and
honesty
:
To
defraud
and
oppress
no
man
;
to
be
as
good
as
their
word
,
and
to
perform
all
their
Promises
and
Contracts
:
and
endeavour
to
imprint
upon
their
minds
the
Equity
of
that
Great
Rule
,
which
is
so
natural
,
and
so
easy
,
that
even
Children
are
capable
of
it
;
I
mean
that
Rule
which
our
B.
Saviour
tells
us
is
the
Law
and
the
Prophets
,
namely
,
that
we
should
do
to
others
as
we
would
have
others
do
to
us
if
we
were
in
their
Case
and
Circumstances
,
and
they
in
ours
.
You
that
are
Parents
and
have
to
do
in
the
World
,
ought
to
be
just
and
equal
in
all
your
dealings
:
In
the
first
place
for
the
sake
of
your
own
Souls
,
and
next
for
the
sake
of
your
Children
:
Not
only
that
you
may
entail
no
Curse
upon
the
Estate
you
leave
them
,
but
likewise
that
you
may
teach
them
no
Injustice
by
the
Example
you
set
before
them
;
which
in
this
particular
they
will
be
as
apt
to
imitate
as
in
any
one
thing
;
because
of
the
present
worldly
advantage
which
it
seems
to
bring
,
and
because
Justice
is
in
truth
a
manly
Virtue
,
and
least
understood
by
Children
;
and
therefore
Injustice
is
a
Vice
which
they
will
soonest
practise
and
with
the
least
reluctancy
,
because
they
have
the
least
knowledge
of
it
in
many
particular
Cases
:
And
because
they
have
so
little
sense
of
this
great
Virtue
,
they
should
not
be
allowed
to
cheat
,
no
not
in
play
and
sport
,
even
when
they
play
for
little
or
nothing
:
For
if
they
practice
it
in
that
Case
,
and
be
unjust
in
a
little
,
they
will
be
much
more
tempted
to
be
so
when
they
can
gain
a
great
deal
by
it
.
I
remember
that
Xenophon
in
his
Institution
of
Cyrus
,
which
he
designed
for
the
Idea
of
a
well
educated
Prince
,
tells
us
this
little
but
very
instructive
Story
concerning
young
Cyrus
:
That
his
Governor
,
the
better
to
make
him
to
understand
the
nature
of
Justice
,
puts
this
Case
to
him
:
You
see
there
,
says
he
to
Cyrus
,
two
Boys
playing
,
of
different
stature
;
the
lesser
of
them
hath
a
very
long
Coat
,
and
the
bigger
a
very
short
one
:
Now
,
says
he
,
if
you
were
a
Judge
how
would
you
dispose
of
these
two
Garments
?
Cyrus
immediately
,
and
with
very
good
reason
as
he
thought
,
passeth
this
sudden
Sentence
,
That
the
taller
Boy
should
have
the
longer
Garment
,
and
he
that
was
of
lower
stature
the
shorter
,
because
this
certainly
was
fittest
for
them
both
:
Upon
which
his
Governor
sharply
rebukes
him
to
this
purpose
;
telling
him
,
that
if
he
were
to
make
two
Coats
for
them
he
said
well
;
but
he
did
not
put
this
Case
to
him
as
a
Tailor
but
as
a
Judge
,
and
as
such
he
had
given
a
very
wrong
Sentence
:
For
a
Judge
,
says
he
,
ought
not
to
consider
what
is
most
fit
,
but
what
is
just
;
not
who
could
make
the
best
use
of
a
thing
,
but
who
hath
the
most
right
to
it
.
This
I
bring
,
partly
to
shew
in
what
familiar
ways
the
Principles
of
Virtue
may
be
instill'd
into
Children
;
but
chiefly
to
prove
that
Justice
is
a
manly
Virtue
,
and
that
there
is
nothing
wherein
Children
may
be
more
easily
misled
,
than
in
matter
of
Right
and
Wrong
:
Therefore
Children
should
be
taught
the
general
Principles
and
Rules
of
Justice
and
Righteousness
,
because
if
we
would
teach
them
to
do
Justice
we
must
teach
them
to
know
what
Justice
is
.
For
many
are
unjust
merely
out
of
Ignorance
and
for
want
of
knowing
better
,
and
cannot
help
it
.
4
thly
,
To
Charity
;
I
mean
chiefly
to
the
poor
and
destitute
;
because
this
,
as
it
is
an
essential
so
is
it
a
most
substantial
Part
of
Religion
.
Now
to
encourage
this
Disposition
in
Children
we
must
not
only
give
them
the
Example
of
it
,
but
must
frequently
inculcate
upon
them
such
Passages
of
Scripture
as
these
,
That
pure
Religion
and
undefiled
before
God
and
the
Father
is
this
,
to
visit
the
fatherless
and
the
widows
in
their
affliction
:
That
as
we
sow
in
this
kind
,
so
we
shall
reap
:
That
he
shall
have
judgment
without
mercy
who
hath
shewed
no
mercy
:
That
at
the
Judgment
of
the
Great
Day
we
shall
in
a
very
particular
manner
be
call'd
to
an
account
for
the
practice
or
omission
of
this
Duty
,
and
shall
then
be
absolved
or
condemned
according
as
we
have
exercised
or
neglected
this
great
Virtue
of
the
Christian
Religion
.
SERMON
II.
OF
THE
Education
of
Children
.
PROV
.
XXII
.
6.
Train
up
a
child
in
the
way
he
should
go
,
and
when
he
is
old
he
will
not
depart
from
it
.
V.
THE
good
Education
of
Children
consists
in
giving
them
good
Example
.
This
course
David
took
in
his
Family
,
as
appears
by
that
solemn
Resolution
of
his
,
Psal
.
101.
2.
I
will
behave
my self
wisely
in
a
perfect
way●
I
will
walk
within
my
house
with
a
perfect
heart
.
Let
Parents
and
Masters
of
Fa●ilies
give
good
Example
to
their
Children
and
Servants
,
in
a
constant
serving
of
God
in
their
Families
,
which
will
nourish
Religion
in
those
that
are
under
their
care
:
And
let
them
also
be
Exemplary
in
a
sober
and
holy
Convers●t●on
before
those
that
belong
to
them
.
And
let
not
your
Children
,
as
far
as
is
possible
,
have
any
bad
Examples
to
converse
with
,
either
among
your
Servants
,
or
their
own
Companions
;
lest
by
walking
with
them
they
learn
their
way
and
get
a
blot
to
their
Souls
.
There
is
a
contagion
in
Example
,
and
nothing
doth
more
slily
insinuate
it self
and
gain
upon
us
than
a
living
and
familiar
Pattern
;
therefore
,
as
much
as
in
you
lies
,
let
Children
always
have
good
Examples
before
them
.
Especially
,
let
Parents
themselves
be
exemplary
to
them
in
the
best
things
,
because
their
Example
is
of
all
other
the
most
powerful
and
carries
greatest
Authority
with
it
.
And
without
this
,
Instruction
will
signify
very
little
,
and
the
great
force
and
effica●y
of
it
will
be
lost
.
We
shall
find
it
very
hard
to
persuade
our
Children
to
do
that
which
they
see
we
do
not
practise
our selves
.
For
even
Children
have
so
much
sense
and
sagacity
as
to
understand
that
actions
are
more
real
●han
words
,
and
a
more
certain
indication
of
what
a
man
doth
truly
and
inwardly
believe
.
Example
is
the
most
lively
way
of
teaching
,
and
because
Children
are
much
given
to
imitation
,
it
is
likewise
a
very
delightful
way
of
instruction
,
and
that
of
which
Children
are
most
capable
;
both
because
it
is
best
understood
,
and
is
apt
to
make
the
deepest
impression
upon
them
.
So
that
Parents
,
above
all
others
,
have
one
Argument
to
be
Religious
and
good
themselves
,
for
the
sake
of
their
Children
.
If
you
desire
to
have
them
good
,
the
best
way
to
make
them
so
is
to
give
them
the
Example
of
it
in
being
good
your selves
.
For
this
reason
Parents
should
take
great
care
to
do
nothing
but
what
is
worthy
of
imitation
.
Your
Children
will
follow
you
in
what
you
do
,
therefore
do
not
go
before
them
in
any
thing
that
is
evil
.
The
evil
Example
of
Parents
is
both
a
temptation
and
encouragement
to
Children
to
Sin
,
because
it
is
a
kind
of
Authority
for
what
they
do
,
and
looks
like
a
justification
of
their
wickedness
.
With
what
reason
canst
thou
expect
that
thy
Children
should
follow
thy
good
Instructions
,
when
thou
thy self
givest
them
an
ill
Example
?
Thou
dost
but
as
it
were
be●kon
to
them
with
thy
head
and
shew
them
the
way
to
Heaven
by
thy
good
Cou●sel
,
but
thou
takest
them
by
the
●and
and
leadest
them
in
the
way
to
Hell
by
thy
contrary
Ex●mple
.
When
ever
you
swear
,
or
tell
a
lye
,
or
are
passionate
and
furious
,
or
come
dr●nk
into
your
Family
,
you
weaken
the
Authority
of
your
Commands
,
and
lose
all
reverence
and
obedience
to
them
by
contradicting
your
own
Precepts
.
The
Precepts
of
a
good
man
are
apt
to
raise
and
inflame
others
to
the
imitation
of
them
,
but
when
they
come
from
one
who
is
faulty
and
vicious
in
that
kind
himself
they
are
languid
and
faint
,
and
give
us
no
heart
and
encouragement
to
the
exercise
of
those
Virtues
which
we
plainly
see
they
do
not
practise
themselves
.
It
is
the
Apostle's
Argument
,
Thou
therefore
that
teachest
another
,
teachest
thou
not
thy self
?
Thou
that
teachest
thy
Children
to
speak
truth
,
dost
thou
tell
a
lye
?
Thou
that
sayest
they
must
not
swear
,
dost
thou
profane
the
Name
of
God
by
customary
Oaths
and
Curses
?
Thou
art
unfit
to
be
a
guide
of
the
blind
,
a
light
to
them
that
are
in
darkness
,
an
instructer
of
the
foolish
,
and
a
teacher
of
Ba●es
;
because
thou
thy self
●ast
only
a
form
of
Knowledge
and
of
●ruth
in
the
Law
,
but
art
destitute
of
the
life
and
practice
of
it
.
In
a
word
,
if
you
be
not
careful
to
give
good
Example
to
your
Children
you
defeat
your
own
counsels
and
undermine
the
best
instructions
you
can
give
them
;
and
they
will
all
be
spilt
like
water
upon
the
barren
Sands
,
they
will
have
no
effect
,
they
will
bring
forth
no
fruit
.
VI.
Good
Education
consists
in
wise
and
early
Restraints
from
that
which
is
evil
,
by
●easonable
Reproof
and
Correction
.
And
this
also
is
one
way
of
Instruction
:
So
Solomon
t●ll●
us
,
Prov.
29.
15.
The
Rod
and
Re●roof
giveth
wisdom
:
And
though
both
these
do
suppose
a
Fault
that
is
past
,
yet
the
great
end
of
them
is
to
prevent
the
like
for
the
fu●ure
,
and
to
●e
an
admonition
to
them
for
the
time
to
come
.
And
therefore
whatever
will
probably
be
effectual
for
future
Caution
and
Ame●dment
ought
to
be
sufficient
in
this
kind
,
because
the
End
is
always
to
give
measure
to
the
Means
:
And
where
a
mild
and
gentle
Rebuke
will
do
the
business
,
Reproof
may
stop
there
without
proceeding
further
:
Or
when
that
will
not
do
,
if
a
sharp
word
and
a
severe
admonition
will
be
effectual
,
the
Rod
may
be
spared
.
Provided
always
,
that
our
Lenity
give
no
encouragement
to
Sin
,
and
be
so
managed
that
Children
may
perceive
that
you
are
in
good
earnest
,
and
resolved
that
if
they
will
not
reform
they
shall
certainly
be
punish'd
.
And
provided
likewise
,
that
your
Lenity
bear
a
due
proportion
to
the
nature
and
quality
of
the
Fault
.
We
must
not
use
mildness
in
the
case
of
a
wilful
and
heinous
Sin
,
especially
if
it
be
exemplary
and
of
publick
influence
.
To
rebuke
gently
upon
such
on
Occasion
is
rather
to
countenance
the
Fault
,
and
seems
to
argue
that
we
are
not
sensible
enough
of
the
Enormity
of
it
,
and
that
we
have
not
a
due
dislike
and
detestation
for
it
:
Such
cold
Reproofs
as
those
which
old
Eli
gave
his
Sons
,
1
Sam●
2.
23
,
24.
Why
do
you
such
things
?
For
I
hear
of
your
evil
dealing
by
all
this
People
,
that
is
,
their
carriage
was
such
as
gave
publick
Scandal
:
Nay
,
my
Sons
;
for
it
is
not
a
good
Report
that
I
hear
,
you
make
the
Lord's
People
to
transgress
.
Such
a
cold
Reproof
as
this
,
where
the
Crime
was
so
great
and
notorious
,
was
a
kind
of
allowance
of
it
,
and
a
partaking
with
them
in
their
Sin
;
and
so
God
interprets
it
,
and
therefore
calls
it
a
kicking
at
his
Sacrifice
,
and
a
despising
of
his
Offering
,
Chap.
2.
19.
And
he
threatens
Eli
with
most
terrible
Judgments
upon
this
very
account
,
because
his
Sons
made
themselves
vile
,
and
he
restrained
them
not
.
So
that
our
Severity
must
be
proportioned
to
the
Crime
.
Where
the
Fault
is
great
,
there
greater
Severity
must
be
used
;
so
much
at
least
as
may
be
an
effectual
Restraint
for
the
future
.
Here
was
Eli's
miscarriage
,
that
in
the
case
of
so
great
a
Fault
as
his
Sons
were
guilty
of
,
his
proceeding
was
neither
proportioned
to
the
Crime
,
nor
to
the
End
of
Reproof
and
Correction
,
which
is
Amendment
for
the
future
:
But
he
used
such
a
mildness
in
his
Reproof
of
them
,
as
was
more
apt
to
encourage
than
restrain
them
in
their
vile
courses
:
For
so
the
Text
says
,
that
his
Sons
made
themselves
vile
,
and
he
restrained
them
not
.
There
are
indeed
some
Dispositions
so
very
tender
and
tractable
,
that
a
gentle
Reproof
will
suffice
.
But
most
Children
are
of
that
temper
that
Correction
must
be
sometimes
used
,
and
a
fond
Indulgence
in
this
Case
is
many
times
their
utter
ruin
and
undoing
;
and
in
truth
not
Love
but
hatred
.
So
the
Wise-man
tells
us
,
Prov.
13.
24.
He
that
spareth
the
Rod
hateth
his
Son
,
but
he
that
loveth
him
chasteneth
him
betimes
.
Chap.
19.
18.
Chasten
thy
Son
while
there
is
hope
,
and
let
not
thy
Soul
spare
for
his
Crying
.
And
again
,
Chap.
22.
15.
Foolishness
is
bound
up
in
the
heart
of
a
Child
,
and
the
Rod
of
correction
shall
drive
it
far
from
him
.
Chap.
23.
13
,
14.
Withhold
not
correction
from
the
child
,
for
if
thou
beatest
him
with
the
rod
he
shall
not
dye
:
Thou
shalt
beat
him
with
the
Rod
,
and
shalt
deliver
his
Soul
from
Hell.
Again
,
Chap.
29.
15.
The
Rod
and
Reproof
giveth
wisdom
,
but
a
Child
left
to
himself
bringeth
his
Mother
to
shame
:
He
mentions
the
Mother
emphatically
,
because
She
many
times
is
most
faulty
in
this
fond
indulgence
;
and
therefore
the
shame
and
grief
of
it
doth
justly
fall
upon
Her.
So
that
Correction
is
of
great
use
,
and
often
necessary
;
and
Parents
that
forbear
it
are
not
only
cruel
to
their
Children
,
but
to
Themselves
:
For
God
many
times
punisheth
those
Parents
very
severely
who
have
neglected
this
necessary
piece
of
Di●cipline●
There
is
hardly
to
be
found
in
the
whole
Bible
a
more
terrible
temporal
Threatning
than
that
concerning
Eli
and
his
House
,
for
his
sond
indulgence
to
his
Sons
,
who
when
they
came
to
be
Men
proved
such
horrible
Scandals
not
only
to
their
Fathe●
,
but
to
the
Priest's
Office
;
and
to
that
degree
as
to
make
the
Sacrifices
of
the
Lord
to
be
abhorred
by
all
the
P●ople
.
I
will
recite
the
Threatning
at
large
,
for
an
Admonition
to
Parents
that
they
be
not
guilty
in
this
kind
,
1
Sam.
3.
11
,
12
,
13
,
14.
The
Lord
said
to
Samuel
,
Behold
I
will
do
a
thing
in
Israel
at
which
both
the
ears
of
every
one
that
beareth
it
shall
tingle
:
In
that
day
I
will
perform
against
Eli
all
things
which
I
have
spoken
concerning
his
House
;
when
I
begin
I
will
also
make
an
end
.
For
I
have
told
him
that
I
will
judge
his
House
for
ever
for
the
Iniquity
which
he
knoweth
,
because
his
Sons
made
themselves
vile
and
he
restrained
them
not
:
And
therefore
I
have
sworn
unto
the
House
of
Eli
,
that
the
Iniquity
of
Eli's
House
shall
not
be
purged
with
Sacrifice
nor
Offering
for
ever
.
I
know
very
well
that
this
enormous
wickedness
of
Eli's
Sons
was
committed
by
them
after
they
were
grown
to
be
Men
,
but
this
Instance
is
nevertheless
to
my
present
purpose
,
there
being
hardly
any
doubt
to
be
made
but
that
it
was
the
natural
effect
of
a
remiss
and
too
indulgent
an
Education
.
Yea
very
often
God
doth
correct
and
remarkably
punish
fond
Parents
by
those
very
Children
who
have
wanted
due
Reproof
and
Correction
:
Of
which
the
Scripture
gives
us
a
remarkable
Instance
in
Adonijah
,
upon
the
mention
of
whose
Rebellion
against
David
his
Father
the
Text
takes
particular
notice
of
his
Father's
extreme
fondness
of
him
,
as
both
the
procuring
and
meritorious
cause
of
it
,
For
his
Fath●r
had
not
displeased
him
at
any
time
in
saying
why
hast
thou
done
so
?
And
on
the
contrary
,
the
wise
Son
of
Sirach
tells
us
,
that
he
that
chastiseth
his
Son
shall
have
joy
of
him
.
VII
.
The
next
thing
I
shall
mention
as
a
part
of
good
Education
is
,
the
bringing
of
Children
to
be
publickly
Catechised
by
the
Minister
,
to
prepare
them
for
solemn
Confirmation
.
It
was
with
a
particular
respect
to
this
work
of
publick
Catechising
,
and
by
way
of
introduction
to
it
,
that
I
at
first
proposed
to
treat
thus
largely
of
the
good
Education
of
Children
,
hoping
it
might
be
of
good
use
to
handle
this
Subject
more
fully
than
it
hath
usually
been
done
,
at
least
to
my
knowledge
,
from
the
Pulpit
.
And
therefore
I
shall
say
something
,
and
that
very
briefly
concerning
the
nature
,
and
concerning
the
necessity
and
great
usefulness
of
Catechising
Children
.
First
,
For
the
nature
of
it
,
it
is
a
particular
way
of
teaching
by
Question
and
Answer
,
accommodated
and
fitted
for
the
instruction
of
Children
in
the
Principles
of
Religion
.
I
do
not
indeed
find
,
that
this
particular
method
is
any
where
enjoined
in
Scripture
;
but
Instruction
in
general
is
:
And
I
doubt
not
but
that
upon
this
general
warrant
Parents
and
Ministers
may
use
that
way
of
Instruction
of
Children
which
is
most
fit
and
proper
to
instill
into
them
the
Principles
of
Religion
.
It
is
true
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
whence
our
word
Catechism
doth
come
,
is
used
in
Scripture
to
signify
teaching
in
general
:
But
it
hath
since
by
Ecclesiastical
Writers
been
appropriated
to
that
particular
way
of
Instruction
which
hath
been
long
in
use
in
the
Christian
Church
,
and
is
commonly
called
Catechising
.
Secondly
,
As
to
the
necessity
and
great
usefulness
of
it
;
Catechising
hath
a
particular
advantage
as
to
Children
:
Because
they
are
subject
to
forgetfulness
,
and
want
of
attention
.
Now
Catechising
is
a
good
Remedy
against
both
these
;
because
by
Questions
put
to
them
Children
are
forced
to
take
notice
of
what
is
taught
,
and
must
give
some
Answer
to
the
Question
that
is
ask'd
:
And
a
Catechism
being
short
,
and
containing
in
a
little
compass
the
most
necessary
Principles
of
Religion
,
it
is
the
more
easily
remembred
.
The
great
usefulness
and
indeed
the
necessity
of
it
plainly
appears
by
experience
.
For
it
very
seldom
happens
,
that
Children
which
have
not
been
catechised
have
any
clear
and
competent
knowledge
of
the
Principles
of
Religion
;
and
for
want
of
this
are
incapable
of
receiving
any
great
benefit
by
Sermons
,
which
suppose
persons
to
be
in
some
measure
instructed
before-hand
in
the
main
Principles
of
Religion
.
Besides
,
that
if
they
have
no
Principles
of
Religion
fix'd
in
them
,
they
become
an
easy
Prey
to
Seducers
.
And
we
have
had
sad
experience
of
this
in
our
Age
;
and
among
many
other
dismal
effects
of
our
late
Civil
Confusions
this
is
none
of
the
least
,
that
publick
Catechising
was
almost
wholly
disused
,
and
private
too
in
most
Families
:
For
had
Catechising
of
Children
been
continued
,
it
is
very
probable
that
this
Age
would
have
been
infested
with
fewer
Errors
and
with
fewer
Schisms
;
and
that
there
would
not
have
been
so
much
Apostasy
from
the
Fundamentals
of
Religion
.
For
it
is
,
I
think
,
a
true
Observation
,
that
Catechising
,
and
the
History
of
the
Martyrs
have
been
the
two
great
Pillars
of
the
Protestant
Religion
.
There
being
then
so
great
a
necessity
and
usefulness
of
this
Way
of
Instruction
,
I
would
earnestly
recommend
the
practise
of
it
to
Parents
and
Masters
of
Families
with
respect
to
their
Children
and
Servants
.
For
I
do
not
think
that
this
Work
should
lie
wholly
upon
Ministers
.
You
must
do
your
part
at
home
,
who
by
your
constant
residence
in
your
Families
have
better
and
more
easy
opportunities
of
inculcating
the
Principles
of
Religion
upon
your
Children
and
Servants
.
There
you
must
prepare
them
for
publick
Catechising
,
that
the
Work
of
the
Minister
may
not
be
too
heavy
upon
him
.
As
to
the
part
which
concerns
Ministers
,
I
intend
by
God's
assistance
,
so
soon
as
the
business
can
be
put
into
a
good
method
,
to
begin
this
Exercise
.
And
I
do
earnestly
intreat
all
that
have
young
Children
and
Servants
,
to
bring
such
of
them
as
are
fit
to
be
publickly
Catechised
and
instructed
in
the
Principles
of
Religion
:
And
I
shall
as
often
as
shall
be
thought
expedient
spend
some
time
in
this
Work
,
between
afternoon
Prayers
and
Sermon
.
The
Catechism
to
be
used
shall
be
that
appointed
in
our
Liturgy
,
which
is
short
,
and
contains
in
it
the
chief
Principles
of
the
Christian
Religion
.
And
I
shall
make
a
short
and
plain
explication
of
the
Heads
of
it
,
suitable
to
the
capacity
of
Children
.
And
because
this
may
not
probably
be
of
so
great
advantage
to
those
who
are
of
riper
Years
and
Understandings
,
yet
because
Children
are
to
be
instructed
as
well
as
men
,
I
must
intreat
those
who
are
like
to
carry
away
the
least
profit
to
bring
with
them
the
more
patience
:
Especially
since
I
shall
for
their
sakes
,
in
the
constant
course
of
my
Afternoon
S●rmons
,
more
largely
and
fully
explain
the
chief
Principles
of
the
Christian
Belief
:
A
Work
which
you
know
I
have
some
time
ago
entred
upon
.
VIII
.
The
last
thing
I
shall
mention
,
and
with
which
the
State
of
Childhood
ends
,
is
the
bringing
of
Children
to
the
Bishop
,
to
be
solemnly
Confirm'd
,
by
their
taking
upon
themselves
the
Vow
which
by
their
Sureties
they
entred
into
at
their
Baptism
.
This
is
acknowledged
by
almost
all
Sects
and
Parties
of
Christians
to
be
of
Primitive
Antiquity
,
and
of
very
great
use
when
it
is
performed
with
that
due
preparation
of
persons
for
it
,
by
the
Ministers
to
whose
charge
they
belong
,
and
with
that
seriousness
and
Solemnity
which
the
nature
of
the
thing
doth
require
.
And
to
that
end
it
were
very
desirable
that
Confirmations
should
be
more
frequent
,
and
in
smaller
Numbers
at
a
time
;
that
so
the
Bishop
may
apply
himself
more
particularly
to
every
Person
that
is
to
be
Confirmed
,
that
by
this
means
the
thing
may
make
the
deeper
impression
and
lay
the
stronger
obligation
upon
them
.
One
thing
more
I
could
wish
,
both
to
prevent
confusion
,
and
for
the
ease
also
of
the
Bishop
that
his
work
may
not
be
endless
,
that
Ministers
would
take
care
that
none
may
present
themselves
to
the
Bishop
or
be
presented
by
the
Ministers
,
to
be
Confirmed
a
second
time
:
Because
a
great
many
are
wont
to
offer
themselves
every
time
there
is
a
Confirmation
;
which
is
both
very
disorderly
and
unreasonable
,
there
being
every
whit
as
little
reason
for
a
second
Confirmation
,
as
there
is
for
a
second
Baptism
:
And
if
any
persons
need
so
often
to
be
Confirmed
,
it
is
a
sign
that
Confirmation
hath
very
little
effect
upon
them
.
II.
I
proceed
to
the
Second
general
Head
,
which
was
to
give
some
more
particular
Directions
for
the
management
of
this
Work
of
the
good
Education
of
Children
in
such
a
way
as
may
be
most
effectual
to
its
End.
First
,
Endeavour
,
as
well
as
you
can
,
to
discover
the
particular
temper
and
disposition
of
Children
,
that
you
may
suit
and
apply
your selves
to
it
,
and
by
striking
in
with
Nature
may
steer
and
govern
them
in
the
sweetest
and
easiest
way
.
This
is
like
knowledge
of
the
nature
of
the
ground
to
be
planted
,
which
Husbandmen
are
wont
very
carefully
to
enquire
into
,
that
they
may
apply
the
Seed
to
the
Soil
,
and
plant
in
it
that
which
is
most
proper
for
it
:
Quid
quaeque
ferat
regio
,
quid
quaeque
recuset
.
Hic
segetes
,
illic
veniunt
fo●liciùs
uvae
.
Every
Soil
is
not
proper
for
all
sorts
of
Grain
or
Fruit
;
one
ground
is
fit
for
Corn
,
another
for
Vin●s
:
And
so
is
it
in
the
tempers
and
dispositions
of
Children
:
Some
are
more
capable
of
one
Excellency
and
Virtue
than
another
,
and
some
more
strongly
inclined
to
one
Vice
than
another
:
Which
is
a
great
Se●ret
of
Nature
and
Providence
,
and
it
is
very
hard
to
give
a
just
and
satisfactory
account
of
it
.
It
is
good
therefore
to
know
the
particular
Tempers
of
Children
,
that
we
may
accordingly
apply
our
care
to
them
and
manage
them
to
the
best
advantage
:
That
where
we
discern
in
them
any
forward
inclinations
to
good
,
we
may
cast
in
such
Seeds
and
Principles
,
as
,
by
their
suitableness
to
their
particular
Tempers
,
we
judge
most
likely
to
take
soonest
and
deepest
root
:
And
when
these
are
grown
up
,
and
have
taken
possession
of
the
Soil
,
they
will
prepare
it
for
the
Seeds
of
other
Virtues
.
And
so
likewise
when
we
discover
in
their
Nature
a
more
particular
disposition
and
leaning
towards
any
thing
which
is
bad
,
we
must
with
great
diligence
and
care
apply
such
Instructions
and
plant
such
Principles
in
them
,
as
may
be
most
effectual
,
to
alter
this
evil
disposition
of
their
Minds
;
that
whilst
Nature
is
tender
and
flexible
we
may
gently
bend
it
the
other
way
:
And
it
is
almost
incredible
what
strange
things
by
Prudence
and
Patience
may
be
done
towards
the
rectifying
of
a
very
perverse
and
crooked
Disposition
.
So
that
it
is
of
very
great
use
to
observe
and
discover
the
particular
Tempers
of
Children
,
that
in
all
our
instruction
and
management
of
them
,
we
may
apply
our selves
to
their
Nature
and
hit
their
peculiar
Disposition
:
By
this
means
we
may
lead
and
draw
them
to
their
Duty
in
human
ways
,
and
such
as
are
much
more
agreeable
to
their
Temper
than
constraint
and
necessity
,
which
are
harsh
and
churlish
,
and
against
the
grain
.
Whatever
is
done
with
delight
goes
on
cheerfully
,
but
when
Nature
is
compell'd
and
forc'd
,
things
proceed
heavily
:
Therefore
,
when
we
are
forming
and
fashioning
Children
to
Religion
and
Virtue
,
we
should
make
all
the
advantage
we
can
of
their
particular
Tempers
.
This
will
be
a
good
direction
and
help
to
us
to
conduct
Nature
in
the
way
it
will
most
easily
go
.
Every
Temper
gives
some
particular
advantage
and
handle
whereby
we
may
take
hold
of
them
and
steer
them
more
easily
:
But
if
we
take
a
contrary
course
we
must
expect
to
meet
with
great
difficulty
and
reluctancy
.
Such
ways
of
Education
as
are
prudently
fitted
to
the
particular
dispositions
of
Children
are
like
Wind
and
Tide
together
,
which
will
make
the
Work
go
on
amain
:
But
those
ways
and
methods
which
are
applied
cross
to
Nature
are
like
Wind
against
Tide
,
which
make
a
great
stir
and
conflict
,
but
a
very
slow
progress
.
Not
that
I
do
,
or
can
expect
that
all
Parents
should
be
Philosophers
,
but
that
they
should
use
the
best
wisdom
they
have
in
a
matter
of
so
great
concernment
.
Secondly
,
In
your
instruction
of
Children
endeavour
to
plant
in
them
those
Principles
of
Religion
and
Virtue
which
are
most
substantial
,
and
are
like
to
have
the
best
influence
upon
the
future
government
of
their
Lives
,
and
to
be
of
continual
and
lasting
use
to
them
.
Look
to
the
Seed
you
sow
,
that
it
be
sound
and
good
,
and
for
the
benefit
and
use
of
mankind
:
This
is
to
be
regarded
,
as
well
as
the
G●ound
into
which
the
Seed
is
cast
.
Labour
to
beget
in
Children
a
right
apprehension
of
those
things
which
are
most
fundamental
and
necessary
to
the
knowledge
of
God
and
our
Duty
;
and
to
make
them
sensible
of
the
great
evil
and
danger
of
Sin
;
and
to
work
in
●hem
a
firm
belief
of
the
next
Life
and
of
the
eternal
Rewards
and
Recompences
of
it
.
And
if
these
Principles
once
take
root
they
will
spread
far
and
wide
,
and
have
a
vast
influence
upon
all
their
actions
;
and
unless
some
●owerful
Lust
,
or
temptation
to
Vice
●urry
them
away
,
they
will
probably
accompany
them
,
and
stick
by
them
as
●ong
as
they
live
.
Many
Parents
,
according
to
their
●est
knowledge
and
apprehensions
of
Religion
in
which
they
themselves
●ave
been
educated
,
and
too
often
according
to
their
Zeal
without
knowledge
,
do
take
great
care
to
plant
little
and
ill-grounded
Opinions
in
the
minds
of
their
Children
,
and
to
fashion
them
to
a
Party
,
by
infusing
into
them
the
particular
Notions
and
Phrases
of
a
Sect
,
which
when
they
come
to
be
examin'd
have
no
substance
,
nor
perhaps
sense
in
them
:
And
by
this
means
,
instead
of
bringing
them
up
in
the
true
and
solid
Principles
of
Christianity
,
they
take
a
great
deal
of
pains
to
instruct
them
in
some
doubtful
Doctrines
of
no
great
moment
in
Religion
,
and
perhaps
false
at
the
bottom
;
whereby
instead
of
teaching
them
to
hate
Sin
they
fix
them
in
Schism
,
and
teach
them
to
hate
and
damn
all
those
who
differ
from
them
and
are
opposite
to
them
;
who
yet
are
perhaps
much
more
in
the
right
,
and
far
better
Christians
than
themselves
.
And
indeed
nothing
is
more
common
and
more
to
be
pitied
,
than
to
see
with
what
a
confident
contempt
and
scornful
pity
some
ill-instructed
and
ignorant
people
will
lament
the
blindness
and
ignorance
of
those
who
have
a
thousand
times
more
true
knowledge
and
skill
than
themselves
,
not
only
in
all
other
things
,
but
even
in
the
practise
as
well
as
knowledge
of
the
Christian
Religion
;
believing
those
who
do
not
relish
their
affected
Phrases
and
uncouth
Forms
of
speech
to
be
ignorant
of
the
Mystery
of
the
Gospel
,
and
utter
strangers
to
the
Life
and
Power
of
Godliness
.
But
now
what
is
the
effect
of
this
mistaken
way
of
Education
?
The
Harvest
is
just
answerable
to
the
Husbandry
,
Infoelix
lolium
&
steriles
dominantur
avenae
;
As
they
have
sown
,
so
they
must
expect
to
reap
;
and
instead
of
good
Grain
to
have
Cockle
and
Tares
:
They
have
sown
the
Wind
,
and
they
shall
reap
the
Whirlwind
;
as
the
expression
is
in
the
Prophet
;
instead
of
true
Religion
,
and
of
a
sober
and
peaceable
Conversation
,
there
will
come
up
new
and
wild
Opinions
,
a
factious
and
uncharitable
spirit
,
a
furious
and
boisterous
zeal
,
which
will
neither
suffer
themselves
to
be
quiet
,
nor
any
body
that
is
about
them
.
But
if
you
desire
to
reap
the
effects
of
true
Piety
and
Religion
,
you
must
take
care
to
plant
in
Children
the
main
and
substantial
Principles
of
Christianity
,
which
may
give
them
a
general
byass
to
holiness
and
goodness
,
and
not
to
little
particular
Opinions
,
which
being
once
fix'd
in
them
by
the
strong
prejudice
of
Education
will
hardly
ever
be
rooted
out
.
Thirdly
,
Do
all
that
in
you
lies
to
check
and
discourage
in
them
the
first
beginnings
of
Sin
and
Vice
:
So
soon
as
ever
they
appear
pluck
them
up
by
the
Roots
.
This
is
like
the
weeding
of
Corn
,
which
is
a
necessary
piece
of
good
Husbandry
.
Vices
like
ill
weeds
grow
apace
,
and
if
they
once
take
to
the
Soil
it
will
be
hard
to
extirpate
and
kill
them
:
But
if
we
watch
them
and
cut
them
up
assoon
as
they
appear
,
this
will
discourage
the
Root
and
make
it
dye
.
Therefore
take
great
heed
that
your
Children
be
not
habituated
and
accustomed
to
any
evil
course
.
A
Vice
that
is
of
any
considerable
growth
and
continuance
will
soon
grow
obstinate
,
and
having
once
spread
its
roots
it
will
be
a
very
difficult
matter
to
clear
the
ground
of
it
.
A
Child
may
be
so
long
neglected
till
he
be
overgrown
with
Vice
to
that
degree
,
that
it
may
be
out
of
the
power
of
Parents
ever
to
bring
him
to
good
fruit
.
If
it
once
gain
upon
the
depraved
disposition
of
Children
it
will
be
one
of
the
hardest
things
in
the
World
to
give
a
stop
to
it
.
It
is
the
Apostle's
caution
to
take
heed
of
being
harden'd
by
the
deceitfulness
of
Sin
,
which
they
who
go
on
in
an
evil
course
will
most
certainly
be
.
We
should
observe
the
first
appearances
of
evil
in
Children
,
and
kill
those
young
Serpents
assoon
as
they
stir
lest
they
bite
them
to
death
.
Fourthly
.
Bring
them
,
assoon
as
they
are
capable
of
it
,
to
the
publick
Worship
of
God
,
where
He
hath
promised
his
more
especial
presence
and
blessing
.
It
is
in
Zion
,
the
place
of
God's
publick
Worship
,
where
the
Lord
hath
commanded
the
blessing
even
Life
for
evermore
:
There
are
the
means
which
God
hath
appointed
for
the
begetting
and
increasing
of
Grace
in
us
:
This
is
the
Pool
where
the
Angel
useth
to
come
and
to
move
the
Waters
:
Bring
your
Children
hither
,
where
if
they
diligently
attend
they
may
meet
with
an
Opportunity
of
being
healed
.
And
when
they
come
from
the
Church
,
call
them
frequently
to
an
account
of
what
they
have
heard
and
learn'd
there
:
This
will
make
them
both
to
attend
more
diligently
to
what
they
hear
,
and
to
lay
it
up
in
their
Memories
with
greater
care
,
and
will
fix
it
there
so
as
to
make
a
deeper
and
more
lasting
impression
upon
their
Minds
.
Fifthly
,
Be
careful
more
especially
to
put
them
upon
the
exercise
and
practice
of
Religion
and
Virtue
,
in
such
Instances
as
their
understanding
and
age
are
capable
of
.
Teach
them
some
short
and
proper
Forms
of
Prayer
to
God
,
to
be
said
by
them
devoutly
upon
their
knees
in
private
,
at
least
every
Morning
and
Even●ng
.
A
great
many
Children
neglect
this
,
not
from
any
ill
disposition
of
mind
,
but
because
no
body
takes
care
to
teach
them
how
to
do
it
.
And
if
they
were
taught
and
put
upon
doing
it
,
the
habit
and
custom
of
any
thing
will
after
a
little
while
make
that
easy
and
delightful
enough
,
which
they
cannot
afterwards
be
brought
to
without
great
difficulty
and
reluctancy
.
Knowledge
and
Practice
do
mutually●
promote
and
help
forward
one
another●
Knowledge
prepares
and
disposeth
for
Practice
,
and
Practice
is
the
best
way
to
perfect
Knowledge
in
any
kind
.
Mere
Speculation
is
a
very
raw
and
rude
thing
in
comparison
of
that
true
and
distinct
knowledge
which
is
gotten
by
Practice
and
Experience
.
The
most
exact
skill
in
Geography
is
nothing
compared
with
the
knowledge
of
that
Man
who
besides
the
Speculative
part
hath
travell'd
over
and
carefully
view'd
the
Countries
he
hath
read
of
.
The
most
knowing
man
in
the
Art
and
Rules
of
Navigation
is
no
body
in
comparison
of
an
experienced
Pilot
and
Seaman
.
Because
knowledge
perfected
by
practice
is
as
much
dif●erent
from
mere
Speculation
as
the
skill
of
doing
a
thing
is
from
being
told
how
a
thing
is
to
be
done
.
For
men
may
easily
mistake
Rules
,
but
frequent
Practise
and
Experience
are
seldom
deceived
.
Give
me
a
man
that
constantly
does
a
thing
well
,
and
that
shall
satisfy
me
that
he
knows
how
to
do
it
.
That
Saying
of
our
B.
Saviour
,
If
any
man
will
do
my
will
,
he
shall
know
of
the
Doctrine
whether
it
be
of
God
,
or
whether
I
speak
of
my self
,
is
a
clear
determination
of
this
matter
,
namely
,
That
they
understand
the
Will
of
God
best
who
are
most
careful
to
do
it
.
And
so
likewise
the
best
way
to
know
what
God
is
,
is
to
transcribe
his
Perfections
in
our
Lives
and
Actions
;
to
be
holy
,
and
just
,
and
good
,
and
merciful
as
He
is
.
Therefore
when
the
minds
of
Children
are
once
thoroughly
possest
with
the
true
Principles
of
Religion
,
we
should
bend
all
our
endeavours
to
put
them
upon
the
practice
of
what
they
know
:
Let
them
rather
be
taught
to
do
well
than
to
talk
well
;
rather
to
avoid
what
is
evil
,
in
all
its
shapes
and
appearances
,
and
to
practise
their
Duty
in
the
several
Instances
of
it
,
than
to
speak
with
the
Tongues
of
Men
and
Angels
:
Unto
Man
He
said
,
Behold
!
the
fear
of
the
Lord
,
that
is
wisdom
,
and
to
depart
from
evil
is
understanding
,
Job
28.
28.
Hereby
,
●aith
St.
John
,
we
know
that
we
know
him
,
if
we
keep
his
Commandments
:
He
that
saith
I
know
him
and
keepeth
not
his
Commandments
is
a
liar
,
and
the
truth
is
not
in
him
,
1
Joh.
2.
3
,
4.
Xenophon
tells
us
,
that
the
Persians
instead
of
making
their
Children
learned
,
taught
them
to
be
virtuous
;
and
instead
of
filling
their
heads
with
fine
Speculations
,
taught
them
honesty
,
and
sincerity
,
and
resolution
;
and
endeavoured
to
make
them
wise
and
valiant
,
just
and
temperate
.
Lycurgus
also
in
the
institution
of
the
Lacedemonian
Commonwealth
took
no
care
about
Learning
,
but
only
about
the
Lives
and
Manners
of
their
Children
:
Though
I
should
think
that
the
care
of
both
is
best
,
and
that
Learning
would
very
much
help
to
form
the
Manners
of
Children
,
and
to
make
them
both
wiser
and
better
Men
:
And
therefore
,
with
the
leave
of
so
great
and
wise
a
Lawgiver
,
I
cannot
but
think
that
this
was
a
defect
in
his
Institution●
Because
Learning
,
if
it
be
under
the
conduct
of
true
wisdom
and
goodness
is
not
only
an
ornament
but
a
great
advantage
to
the
better
Government
of
any
Kingdom
or
Commonwealth
.
Sixthly
,
There
must
be
great
care
and
diligence
used
in
this
whole
business
of
Education
,
and
more
particularly
in
the
Instruction
of
Children
.
There
must
be
line
upon
line
,
and
precept
upon
precept
,
here
a
little
and
there
a
little
,
as
the
Prophet
expresseth
it
,
Isa
.
28.
10.
The
Principles
of
Religion
and
Virtue
must
be
instill'd
and
dropt
into
them
by
such
degrees
and
in
such
a
measure
as
they
are
capable
of
receiving
them
:
For
Children
are
narrow-mouth'd
Vessels
,
and
a
great
deal
cannot
be
poured
into
them
at
once
.
And
they
must
also
be
accustomed
to
the
practice
and
exercise
of
Religion
and
goodness
by
degrees
,
till
Holiness
and
Virtue
have
taken
root
,
and
they
be
well
settled
and
confirm'd
in
a
good
course
.
Now
this
requires
constant
attendance
and
even
the
patience
of
the
Husbandman
to
wait
for
the
fruit
of
our
labours
.
In
some
Children
the
Seeds
that
are
sown
fall
into
a
greater
depth
of
earth
and
therefore
are
of
a
●low
disclosure
,
and
it
may
be
a
considerable
time
before
they
appear
above
ground
;
it
is
long
before
they
shoot
and
grow
up
to
any
heighth
,
and
yet
they
may
afterwards
be
very
considerable
:
Which
,
as
an
ingenious
Author
observes
,
should
excite
the
care
and
prevent
the
despair
of
Parents
:
For
if
their
Children
be
not
such
speedy
Spreaders
and
Branchers
as
the
vine
,
they
may
perhaps
prove
—
proles
tardè
crescentis
Olivae
.
It
is
a
work
of
great
pains
and
difficulty
to
rectify
a
perverse
Disposition
.
It
is
more
easy
to
palliate
the
corruption
of
Nature
,
but
the
cure
of
it
requires
time
and
careful
looking
to
.
An
evil
temper
and
inclination
may
be
covered
and
conceal'd
,
but
it
is
a
great
work
to
conquer
and
subdue
it
.
It
must
first
be
check'd
and
stopp'd
in
its
course
,
and
then
weaken'd
and
the
force
of
it
be
broken
by
degrees
,
and
at
last
,
if
it
be
possible
,
de●troyed
and
rooted
out
.
Seventhly
and
Lastly
,
To
all
these
means
we
must
add
our
constant
and
earnest
Prayers
to
God
for
our
Children
,
that
his
Grace
may
take
an
early
possession
of
them
;
that
he
would
give
them
virtuous
inclinations
and
towardly
dispositions
for
goodness
:
And
that
he
would
be
pleased
to
accompany
all
our
endeavours
to
that
end
with
his
powerful
Assistance
and
Blessing
;
without
which
all
that
we
can
do
will
prove
ineffectual
.
Parents
may
plant
,
and
Ministers
may
water
,
but
it
is
God
that
must
give
the
increase
.
Be
often
then
upon
your
knees
for
your
Children
.
Do
not
only
teach
them
to
pray
for
themselves
,
but
do
you
likewise
with
great
fervour
and
earnestness
commend
them
to
God
and
to
the
power
of
his
Grace
which
alone
is
able
to
sanctify
them
.
Apply
your selves
to
the
Father
of
lights
;
from
whom
comes
every
good
and
perfect
gift
:
Beg
his
H.
Spirit
,
and
ask
Divine
knowledge
and
wisdom
for
them
of
Him
,
who
giveth
to
all
liberally
and
upbraideth
no
man
:
Beseech
Him
to
season
their
tender
years
with
his
Fear
,
which
is
the
beginning
of
Wisdom
:
Pray
for
them
as
Abraham
did
for
Ishmael
,
Oh
that
Ishmael
may
live
in
thy
sight
.
Many
Parents
,
having
●ound
all
their
endeavours
for
a
long
time
together
ineffectual
,
have
at
length
betook
themselves
to
Prayer
,
earnest
and
importunate
Prayer
to
God
,
as
their
last
Refuge
.
Monica
,
the
Mother
of
St.
Austin
,
by
the
constancy
and
importunity
of
her
Prayers
,
obtained
of
God
the
conversion
of
her
Son
,
who
proved
afterwards
so
great
and
glorious
an
Instrument
of
good
to
the
Church
of
God
:
According
to
what
St.
Ambrose
Bishop
of
Milain
,
to
encourage
her
to
persevere
in
her
fervent
Prayers
for
her
Son
,
had
said
to
her
,
Fieri
non
potest
ut
filius
tot
lachrymarum
pereat
,
It
cannot
be
,
says
he
,
that
a
Son
of
so
many
Prayers
and
Tears
should
miscarry
.
God's
Grace
is
free
,
but
it
is
not
likely
but
that
God
will
at
last
give
in
this
Blessing
to
our
earnest
Prayers
and
faithful
Endeavours
.
Therefore
pray
for
them
without
ceasing
,
pray
and
faint
not
.
Great
importunity
in
Prayer
seldom
fails
of
a
gracious
answer
:
Our
B.
Saviour
spake
two
Parables
on
purpose
to
encourage
us
herein
:
Not
because
God
is
moved
,
much
less
because
he
is
tired
out
with
our
Importunity
;
but
because
it
is
an
Argument
of
our
firm
belief
and
confidence
in
his
great
Goodness
:
And
to
them
that
believe
all
things
are
possible
,
says
our
B.
Lord
,
To
whom
&c.
SERMON
III.
OF
THE
Education
of
Children
.
PROV
.
XXII
.
6.
Train
up
a
child
in
the
way
he
should
go
,
and
when
he
is
old
he
will
not
depart
from
it
.
I
Proceed
to
the
next
general
Head
which
I
proposed
,
namely
,
III.
To
discover
some
of
the
more
remarkable
and
common
Miscar●i●ges
in
the
management
of
this
W●●k
.
I
do
not
hereby
mean
gross
neglects
for
want
of
care
,
but
mistakes
and
miscarriages
for
want
of
prudence
and
skill
,
even
when
there
is
no
want
of
care
and
diligence
in
Parents
and
Instructers
.
And
I
shall
for
Method's
sake
reduce
the
more
considerable
and
common
Miscarriages
to
these
three
Heads
.
First
,
In
matter
of
Instruction
.
Secondly
,
In
matter
of
Example
.
Thirdly
,
In
matter
of
Reproof
and
Correction
.
I.
In
matter
of
Instruction
.
Parents
do
very
often
mainly
miscarry
in
not
teaching
their
Children
the
true
difference
between
Good
and
Evil
,
and
the
degrees
of
them
:
As
when
we
teach
them
any
thing
is
a
Sin
that
really
is
not
,
or
that
any
thing
is
not
a
Sin
which
in
truth
is
so
:
Or
when
we
teach
them
to
lay
more
stress
and
weight
upon
things
than
they
will
bear
;
making
that
which
perhaps
is
only
covenient
to
be
in
the
highest
degree
necessary
,
or
that
which
it
may
be
is
only
inconvenient
,
or
may
be
an
occasion
of
Scandal
to
some
weak
Christians
,
to
be
a
Sin
in
its
own
nature
damnable
.
Parents
do
likewise
lay
too
great
a
weight
upon
things
,
when
they
are
as
diligent
to
instruct
them
in
lesser
things
,
and
as
strict
in
enjoining
them
,
and
as
severe
in
punishing
the
commission
or
neglect
of
them
,
according
as
they
esteem
them
good
or
evil
,
as
if
they
were
the
weightier
things
of
the
Law
and
matters
of
the
greatest
moment
in
Religion
.
Thus
I
have
known
very
careful
and
well-meaning
Parents
that
have
with
great
severity
restrained
their
Children
in
the
wearing
of
their
hair
:
Nay
I
can
remember
since
the
wearing
of
it
below
their
Ears
was
looked
upon
as
a
Sin
of
the
first
magnitude
;
and
when
Ministers
generally
,
whatever
their
Text
was
,
did
in
every
Sermon
either
find
or
make
an
occasion
with
great
severity
to
reprove
the
great
Sin
of
long
hair
;
and
if
they
saw
any
one
in
the
Congregation
guilty
in
that
kind
,
they
would
point
him
out
particularly
,
and
let
fly
at
him
with
great
zeal
.
I
have
likewise
known
some
Parents
that
have
strictly
forbidden
their
Children
the
use
of
some
sorts
of
Recreations
and
Games
under
the
notion
of
heinous
Sins
,
upon
a
mistake
that
because
there
was
in
them
a
mixture
of
Fortune
and
Skill
they
were
therefore
unlawful
;
a
Reason
which
I
think
hath
no
weight
and
force
in
it
,
tho
I
do
not
deny
but
human
Laws
may
for
very
prudent
reasons
either
restrain
or
forbid
the
use
of
these
Games
,
because
of
the
boundless
expence
both
of
Money
and
Time
which
is
many
times
occasioned
by
them
.
I
have
known
others
,
nay
perhaps
the
same
Persons
,
that
would
not
only
allow
but
even
encourage
their
Children
to
despise
the
very
Service
of
God
under
some
Forms
,
which
according
to
their
several
apprehensions
they
esteemed
to
be
Superstitious
or
Factious
.
But
this
I
have
ever
thought
to
be
a
thing
of
most
dangerous
consequence
,
and
have
often
observed
it
to
end
either
in
the
neglect
or
contempt
of
all
Religion
.
And
how
many
Parents
teach
their
Children
dou●tful
Opinions
,
and
lay
great
stress
upon
them
as
if
they
were
saving
or
damning
Points
;
and
hereby
set
such
an
edge
and
keenness
upon
them
for
or
against
some
indifferent
modes
and
circumstances
of
God's
Worship
as
if
the
very
Being
of
a
Church
and
the
Essence
of
Religion
were
concerned
in
them
?
These
certainly
are
great
Mistakes
,
and
many
times
have
very
pernicious
effects
,
thus
to
confound
things
which
are
of
so
wide
and
vast
a
difference
as
good
and
evil
,
lawful
and
unlawful
,
indifferent
and
necessary
.
For
when
Children
come
to
be
Men
,
and
to
have
a
freer
and
larger
view
of
the
World
,
and
shall
find
by
the
contrary
practice
of
very
wise
and
serious
Persons
that
they
have
quite
different
apprehensions
of
these
matters
,
and
do
not
think
that
to
be
a
Sin
which
their
Parents
have
so
strictly
forbidden
them
under
that
notion
,
and
many
times
punished
them
more
severely
for
the
doing
of
it
than
if
they
had
told
a
Lye
,
this
may
make
them
apt
to
question
whether
any
thing
be
a
Sin
:
And
the
violence
which
they
offer
to
their
Consciences
,
and
the
strein
that
they
give
them
upon
such
an
occasion
,
by
complying
wi●h
the
general
practice
of
others
contrary
to
the
Principles
of
their
Education
,
doth
many
times
open
a
gap
for
great
and
real
Sins
.
Besides
,
that
Children
which
are
bred
up
in
high
Prejudices
for
or
against
indifferent
Opinions
or
Practices
in
Religion
,
do
usually
when
they
are
grown
up
prove
to
be
Men
of
narrow
and
contracted
Spirits
,
peevish
and
froward
and
uncharitable
,
and
many
times
great
Bigots
and
Zealots
either
in
the
way
of
Superstition
or
Faction
,
according
to
the
Principles
which
have
been
instill'd
into
them
to
byass
them
either
way
:
And
very
hardly
do
they
ever
quit
themselves
so
clearly
of
their
Prejudices
,
as
to
become
wise
and
peaceable
and
substantial
Christians
.
In
short
,
if
we
carefully
observe
it
,
we
shall
find
that
when
Children
have
been
thus
indiscreetly
educated
,
their
Religion
differs
as
much
from
that
of
sober
and
judicious
Christians
,
as
the
Civil
behaviour
and
conversation
of
those
who
have
been
unskilfully
and
conceitedly
taught
how
to
carry
themselves
,
does
from
the
behaviour
of
those
who
have
had
a
more
free
and
generous
Education
.
II.
In
matter
of
Example
.
There
are
many
Parents
whose
Lives
are
Exemplary
in
the
main
,
who
yet
seem
to
use
too
great
a
freedom
before
their
Children
.
It
is
an
old
Rule
,
and
I
think
●
very
good
one
,
Maxima
debetur
pueris
reverentia
,
There
is
a
very
great
reverence
due
to
Children
.
There
are
many
things
which
are
not
Sins
,
and
therefore
may
lawfully
be
●one
,
which
yet
it
may
not
be
prudent
and
expedient
to
do
before
all
persons
.
There
are
some
words
and
actions
so
trivial
and
light
,
that
they
are
not
fit
to
be
said
or
done
before
those
for
whom
we
have
a
reverence
.
There
is
a
certain
freedom
of
Conversation
which
is
only
proper
among
Equals
in
Age
and
Quality
,
which
if
we
use
before
our
Superiors
and
Betters
,
we
seem
to
contemn
them
;
if
before
our
Inferiors
,
they
will
go
nigh
to
contemn
us
.
It
ought
to
be
consider'd
,
that
Children
do
not
understand
the
exact
limits
of
good
and
evil
,
so
that
if
in
our
words
or
actions
we
go
to
the
utmost
bounds
of
that
which
is
lawful
,
we
shall
be
in
danger
of
shewing
them
the
way
to
that
which
is
unlawful
.
Children
are
not
wont
to
be
careful
of
their
steps
,
and
therefore
we
will
not
venture
them
to
play
about
a
Precipice
,
or
near
a
dangerous
Place
,
where
yet
Men
that
will
take
care
may
go
safely
enough
.
And
therefore
Parents
should
be
very
careful
to
keep
their
Children
from
the
Confines
of
Evil
,
and
at
as
great
a
distance
from
it
as
they
can
.
And
to
this
end
their
words
and
actions
should
ever
be
temper'd
with
gravity
and
circumspection
,
that
Children
may
not
see
or
hear
any
thing
which
may
acquaint
them
with
the
approaches
to
Sin
,
or
carry
them
to
the
Borders
of
Vice
;
lest
they
should
not
stop
just
there
,
but
take
a
step
further
than
you
intended
they
should
go
.
III.
In
matter
of
Reproof
and
C●rrection
;
many
Religious
and
careful
Parents
are
guilty
of
two
great
Miscarriages
in
this
Part
of
Education
.
First
,
Of
too
much
rigor
and
severity
;
which
,
especially
with
some
sort
of
Tem●ers
,
hath
very
ill
success
.
The
first
experiment
that
should
be
made
upon
Children
should
be
to
allure
them
to
their
Duty
,
and
by
reasonable
inducements
to
gain
them
to
the
love
of
Goodness
;
by
Praise
and
Rew●rd
,
and
sometimes
by
Shame
and
Disgnace
:
And
if
this
will
do
,
there
will
be
no
occasion
to
proceed
to
Severity
;
especially
not
to
great
Severities
,
which
are
very
unsuitable
to
Human
Nature
.
A
mix●ure
of
prudent
and
seasonable
Reproof
o●
Correction
when
there
is
occasion
for
it
,
may
do
very
well
;
but
Whips
are
not
h●
Cords
of
a
Man
:
Human
Nature
may
be
driven
by
them
,
but
it
must
be
led
by
sweeter
and
gentler
ways
.
Speusippus
caused
the
Pictures
of
Joy
and
Gladness
to
be
set
round
about
his
School
,
to
signify
that
the
business
of
Education
ought
to
be
rendred
as
pleasant
as
may
be
:
And
indeed
Children
stand
in
need
of
all
the
enticements
and
encouragements
to
Learning
and
Goodness
.
Metus
haud
diuturni
Magister
officij
,
says
Tully
;
Fear
alone
will
not
teach
a
man
his
Duty
and
hold
him
to
it
for
any
long
time
:
For
when
that
is
removed
,
Nature
will
break
loose
and
do
like
it self
:
Besides
,
that
frequent
Corrections
make
Punishments
to
lose
their
Awe
and
force
,
and
are
apt
to
spoil
the
Disposition
of
Children
and
to
harden
them
against
Shame
;
and
after
a
while
they
will
despise
Correction
,
when
they
find
they
can
endure
it
.
Great
Severities
do
often
work
an
effect
quite
contrary
to
that
which
was
intended
:
And
many
times
those
who
were
bred
up
in
a
very
severe
School
,
hate
Learning
ever
after
for
the
sake
of
the
cruelty
that
was
used
to
force
it
upon
them
:
And
so
likewise
an
endeavour
to
bring
Children
to
Piety
and
Goodness
by
unreasonable
strictness
and
rigor
does
often
beget
in
them
a
lasting
disgust
and
Prejudice
against
Religion
,
and
teacheth
them
,
as
Erasmus
says
,
virtutem
simul
odisse
&
nôsse
,
to
bate
Virtue
at
the
same
time
that
they
teach
them
to
know
it
:
For
by
this
means
Virtue
is
represented
to
the
minds
of
Children
under
a
great
disadvantage
,
and
good
and
●vil
are
brought
too
near
together
:
So
that
whenever
they
think
of
Religion
and
Virtue
,
they
remember
the
Severity
which
was
wont
to
accompany
the
Instructions
about
it
;
and
the
natural
hatred
which
men
have
for
Punishment
is
by
this
means
derived
upon
Religion
it self
.
And
indeed
how
can
it
be
expected
that
Children
should
love
their
Duty
,
when
they
never
hear
of
it
but
with
a
handful
of
Rods
shak'd
over
them
?
I
insist
upon
this
the
more
,
because
I
do
not
remember
to
have
observed
more
notorious
Instances
of
great
miscarriage
,
than
in
the
Children
of
very
strict
and
severe
Parents
.
Of
which
I
can
give
no
other
account
but
this
,
that
Nature
when
it
is
thus
overcharged
recoils
the
more
terribly
:
It
hath
something
in
it
like
the
Spring
of
an
Engine
,
which
being
forcibly
press'd
does
upon
the
first
liberty
return
back
with
so
much
the
greater
violence
:
In
like
manner
the
vicious
dispositions
of
Children
,
when
restrain'd
merely
by
the
severity
of
Parents
,
do
break
forth
strangely
assoon
as
ever
they
get
loose
and
from
under
their
Discipline
.
Secondly
,
Another
Miscarriage
in
this
matter
is
,
when
Reproof
and
Correction
are
accompanied
and
managed
with
Passion
.
This
is
to
betray
one
Fault
,
and
perhaps
a
greater
,
in
the
punishment
of
another
.
Besides
,
that
this
makes
Reproof
and
Correction
to
look
like
Revenge
and
Hatred
,
which
usually
does
not
persuade
and
reform
but
provoke
and
exasperate
.
And
this
probably
may
be
one
reason
of
the
Apostle's
admonition
,
Parents
provoke
not
your
Children
unto
wrath
,
because
that
is
never
likely
to
have
any
good
effect
.
Correction
is
a
kind
of
Physick
,
which
ought
never
to
be
administred
in
Passion
,
but
upon
counsel
and
good
advice
.
And
that
Passion
is
incident
to
Parents
upon
this
occasion
,
the
Apostle
tells
us
when
he
says
,
that
the
Parents
of
our
flesh
chasten
us
for
their
pleasure
,
Heb.
10.
12.
that
is
,
they
do
it
many
times
to
gratify
their
Passion
;
but
God
chastens
us
for
our
profit
,
not
in
Anger
but
with
a
design
to
do
us
good
:
And
can
we
have
a
better
Patern
than
our
heavenly
Father
to
imitate
?
A
Father
is
as
it
were
a
Prince
and
a
Judge
in
his
Family
:
There
he
gives
Laws
,
and
inflicts
Censures
and
Punishments
upon
Offenders
.
But
how
misbecoming
a
thing
would
it
be
to
see
a
Judge
pass
Sentence
upon
a
man
in
Choler
?
It
is
the
same
thing
to
see
a
Father
in
the
heat
and
fury
of
his
Passion
correct
his
Child
.
If
a
Father
could
but
see
hims●lf
in
this
Mood
,
and
how
ill
his
Passion
becomes
him
,
instead
of
being
Angry
with
his
Child
he
would
be
out
of
Patience
with
himself
.
I
proceed
to
the
next
thing
I
proposed
,
namely
,
IV.
To
make
out
the
truth
of
the
Proposition
contained
in
the
Text
,
by
shewing
how
the
good
Education
of
Children
comes
to
be
of
so
great
advantage
and
to
have
so
good
and
lasting
an
influence
upon
their
whole
Lives
.
I
confess
there
are
some
wild
and
savage
Natures
,
monstrous
and
prodigious
Tempers
,
hard
as
the
Rocks
,
and
barren
as
the
Sand
upon
the
Sea-shore
;
which
discover
strong
and
early
propensions
to
vice
,
and
a
violent
antipathy
to
Goodness
.
Such
Tempers
are
next
to
desperate
,
but
yet
they
are
not
utterly
intractable
to
the
Grace
of
God
and
the
Religious
Care
of
Parents
.
I
hope
such
Tempers
as
these
are
very
rare
,
though
God
is
pleased
they
should
sometimes
appear
in
the
World
,
as
instances
of
the
great
corruption
and
degeneracy
of
Human
Nature
,
and
of
the
great
need
of
D●vine
Grace
.
But
surely
there
is
no
Temper
that
is
absolutely
and
irrecoverably
prejudiced
against
that
which
is
good
.
This
would
be
so
terrible
an
Objection
against
the
Providence
of
God
as
would
be
very
hard
to
be
answered
.
God
be
thanked
,
most
Tempers
are
tractable
to
good
Education
,
and
there
is
very
great
p●obability
of
the
good
succe●s
of
it
,
if
it
be
carefully
and
wisely
managed
.
And
for
the
Confirmation
of
this
Truth
I
shall
instance
in
two
very
great
Advantages
of
a
Religious
and
vir●uous
Education
of
Children
.
1
st
.
It
gives
Religion
and
Virtue
the
advantage
of
the
first
Possession
.
2
dly
.
The
Advantage
of
Habit
and
Custom
.
First
,
Good
Education
gives
Religion
and
Virtue
the
Advantage
of
the
first
Possession
.
The
Mind
of
Man
is
an
active
Principle
,
and
will
be
employed
about
something
or
other
.
It
cannot
stand
idle
,
and
will
therefore
take
up
with
that
which
first
offers
it self
.
So
soon
as
Reason
puts
forth
it self
,
and
the
Understanding
begins
to
be
exercised
,
the
Mind
of
man
discovers
a
natural
thirst
after
knowledge
,
and
greedily
drinks
in
that
which
comes
first
.
If
it
have
not
the
Waters
of
Life
and
the
pure
streams
of
Goodness
to
allay
that
thirst
,
it
will
seek
to
quench
it
in
the
filthy
Puddles
and
impure
Pleasures
of
this
World.
Now
since
Children
will
be
busying
their
Minds
about
something
,
it
is
good
that
they
should
be
entertained
with
the
best
things
,
and
with
the
best
Notions
and
Principles
of
which
their
Understanding
and
Age
are
capable
.
It
is
a
happy
thing
to
be
Principled
,
and
,
as
I
may
say
,
Prejudiced
the
better
way
,
and
that
Religion
should
get
the
first
possession
of
their
Hearts
.
For
it
is
certainly
a
great
Advantage
to
Religion
to
be
planted
in
a
tender
and
fresh
Soil
.
And
if
Parents
be
careless
and
neglect
this
advantage
,
the
Enemy
will
be
sure
to
sow
his
Tares
whilst
the
Husbandman
is
asleep
.
Therefore
we
should
prevent
the
Devil
by
giving
God
and
Goodness
an
early
possession
of
our
Children
,
and
by
letting
Him
into
their
Hearts
betimes
.
Possession
is
a
great
Point
,
and
it
is
of
mighty
consequence
to
have
Nature
planted
with
good
Seeds
before
vicious
inclinations
spring
up
and
grow
into
strength
and
Habit.
I
know
that
there
is
a
spiteful
Proverb
currant
in
the
World
,
and
the
Devil
hath
taken
care
to
spread
it
to
the
discouragement
of
an
early
Piety
,
A
young
Saint
and
an
old
Devil
;
but
notwithstanding
this
,
a
young
Saint
is
most
likely
to
prove
an
old
one
.
Sol●mon
to
be
sure
was
of
this
mind
,
and
I
make
no
doubt
but
he
made
as
wise
and
true
Proverbs
as
any
body
hath
done
since
:
Him
only
excepted
who
was
a
much
greater
and
wiser
Man
than
Solomon
.
Secondly
,
Good
Education
gives
likewise
the
Advantage
of
Habit
and
Custom
;
and
Custom
is
of
mighty
force
.
It
is
,
as
Pliny
in
one
of
his
Epistles
says
of
it
,
efficacissimus
omnium
rerum
Magister
,
the
most
powerful
and
effectual
Master
in
every
kind
.
It
is
an
acquired
and
a
sort
of
Second
Nature
,
and
next
to
Nature
it
self
a
principle
of
greatest
power
.
Custom
bears
a
huge
sway
in
all
Human
actions
.
Men
love
those
things
and
do
them
with
ease
to
which
they
have
been
long
inured
and
accustomed
.
And
on
the
contrary
men
go
against
Custom
with
great
regret
and
uneasiness
.
And
among
all
others
,
that
Custom
is
most
strong
which
is
begun
in
Childhood
:
And
we
see
in
Experience
the
strange
power
of
Education
in
forming
persons
to
Religion
and
Virtue
.
Now
Education
is
nothing
but
certain
Customs
planted
in
Childhood
,
and
which
have
taken
deep
Root
whilst
Nature
was
tender
.
We
see
likewise
in
common
experience
how
dangerous
an
evil
Habit
and
Custom
is
,
and
how
hard
to
be
alter'd
.
Therefore
the
Cretians
,
when
they
would
curse
a
man
to
purpose
,
wish●d
that
the
Gods
would
engage
him
in
some
bad
Custom
,
looking
upon
a
man
after
that
to
be
irrecoverably
lost
.
So
on
the
other
Side
,
to
be
engaged
in
a
good
Custom
is
an
unspeakable
advantage
;
especially
for
Children
to
be
habituated
to
a
holy
and
virtuous
course
,
before
the
Habits
of
Sin
and
Vice
have
taken
root
and
are
confirm'd
in
them
.
We
are
too
natu●ally
inclined
to
that
which
is
evil
:
But
yet
this
ought
not
to
discourage
us
,
because
it
is
certain
in
Experience
that
a
contrary
Cu●●om
hath
done
much
in
many
Cases
,
even
where
Nature
hath
been
strongly
inclined
the
other
way
.
Demosthenes
did
by
great
Resolution
and
almost
infinite
Pains
,
and
after
a
long
Habit
,
alter
the
natural
imperfection
of
his
Speech
,
and
even
in
despite
of
Nature
became
the
most
eloquent
Man
perhaps
that
ever
lived
.
And
this
amounts
even
to
a
Demonstration
,
for
what
hath
been
done
may
be
done
.
So
that
it
is
not
universally
true
which
Aristotle
says
,
That
Nature
cannot
be
altered
.
It
is
true
indeed
in
the
Instance
in
which
he
gives
of
throwing
a
Stone
upward
;
you
cannot
,
says
he
,
by
any
Custom
,
nay
though
you
fling
it
up
never
so
often
,
teach
a
Stone
to
ascend
of
it self
:
And
so
it
is
in
many
other
Instances
in
which
Nature
is
peremptory
:
But
Nature
is
not
always
so
;
but
sometimes
hath
a
great
latitude
:
As
we
see
in
young
Trees
,
which
though
they
naturally
grow
straight
up
,
yet
being
gently
bent
may
be
made
to
grow
any
way
.
But
above
all
,
Moral
inclinations
and
habits
do
admit
of
great
alteration
,
and
are
subject
to
the
power
of
a
contrary
Custom
.
Indeed
Children
when
they
come
to
be
Men
should
take
great
care
,
that
they
do
not
owe
their
Religion
only
to
Custom
;
but
they
should
upon
consideration
and
due
examination
of
the
grounds
of
it
,
so
far
as
they
are
capable
of
doing
it
,
make
it
their
Choice
.
And
yet
for
all
that
we
must
not
deny
the
best
Religion
in
the
World
this
greatest
advantage
of
all
other
.
It
is
certainly
a
great
happiness
for
Children
to
be
inclined
to
that
which
when
they
come
to
understand
themselves
they
would
make
their
Choice
,
if
they
were
indif●erent
:
But
an
indifferency
cannot
be
preserved
in
Children
:
And
therefore
,
since
they
will
certainly
be
biassed
one
way
or
other
,
there
is
all
the
reason
in
the
World
why
we
should
endeavour
to
byass
them
the
better
way
.
Parents
may
often
mistake
about
what
is
best
,
but
if
they
love
their
Children
they
cannot
but
wish
and
endeavour
that
they
may
be
good
and
do
what
is
best
.
I
come
now
to
the
last
Head.
I
proposed
which
was
.
V.
To
endeavour
by
the
most
powerful
Arguments
I
can
offer
,
to
stir
up
and
persuade
those
whose
Duty
this
is
,
to
discharge
it
with
great
Care
and
Conscience
.
If
the
foregoing
Discourse
be
true
,
what
can
be
said
to
those
who
are
guilty
in
the
highest
degree
of
the
gross
neglect
of
this
great
Duty
?
Who
,
neither
by
Instruction
,
nor
Example
,
nor
Restraint
from
evil
,
do
endeavour
to
make
their
Children
good
.
Some
Parents
are
such
Monsters
,
I
had
almost
said
Devils
,
as
not
to
know
how
to
give
good
things
to
their
Children
;
but
instead
of
bread
give
them
a
stone
,
instead
of
fish
give
them
a
serpent
,
instead
of
an
egg
give
them
a
scorpion
,
as
our
Saviour
expresseth
it
.
These
are
evil
indeed
,
who
train
up
their
Children
for
ruin
and
destruction
;
in
the
service
of
the
Devil
,
and
in
the
Trade
and
Mystery
of
iniquity
:
Who
,
instead
of
teaching
them
the
Fear
of
the
Lord
,
infuse
into
them
the
Principles
of
Atheism
,
and
Irreligion
,
and
Prophaneness
:
Instead
of
teaching
them
to
love
and
reverence
Religion
,
they
teach
them
to
hate
and
despise
it
,
and
to
make
a
mock
both
of
Sin
and
Holiness
:
Instead
of
training
them
up
in
the
knowledge
of
the
H.
Scriptures
which
are
able
to
make
men
wise
unto
Salvation
,
they
do
aedificare
ad
Gehennam
,
they
edify
them
for
Hell
,
by
teaching
them
to
prophane
that
Holy
Book
,
and
to
abuse
the
Wor●
of
God
which
they
ought
to
tremble
at
,
by
turning
it
into
Jest
and
Raillery
:
Instead
of
teaching
them
to
Pray
and
to
bless
the
Name
of
God
,
they
teach
them
to
Blaspheme
that
Great
and
terrible
Name
,
and
to
prophane
it
by
their
continual
Oaths
and
Imprecations
:
And
instead
of
bringing
them
to
God's
Church
,
they
carry
them
to
the
Devil's
Chappels
,
to
Playhouses
and
Places
of
debauchery
,
those
Schools
and
Nurseries
of
Lewdness
and
Vice.
Thus
they
,
who
ought
to
be
the
great
Teachers
and
Examples
of
Holiness
and
Virtue
,
are
the
chief
encouragers
and
Patterns
of
Vice
and
wickedness
in
their
Children
;
and
instead
of
restraining
them
from
evil
,
they
countenance
them
in
it
,
and
check
all
forward
inclinations
to
Goodness
;
till
at
last
they
make
them
ten
times
more
the
Children
of
Wrath
,
than
they
were
by
that
corrupt
Nature
which
they
derived
from
them
;
and
hereby
treasure
up
,
both
for
their
Children
and
themselves
,
wrath
against
the
Day
of
wrath
and
the
Revelation
of
the
righteous
Judgment
of
God.
But
I
hope
there
are
few
or
none
such
here
.
They
do
not
use
to
frequent
God's
House
and
Worship
.
And
therefore
I
shall
apply
my self
to
those
who
are
not
so
notoriously
guilty
in
this
kind
,
though
they
are
greatly
faulty
in
neglecting
the
good
Education
of
their
Children
.
And
for
the
greater
conviction
of
such
Parents
,
I
shall
offer
to
them
the
following
Considerations
.
First
,
Consider
what
a
sad
Inheritance
you
have
conveyed
to
your
Children
.
You
have
transmitted
to
them
corrupt
and
depraved
Natures
,
evil
and
vicious
Inclinations●
You
have
begotten
them
in
your
own
Image
and
likeness
,
so
that
by
Nature
they
are
Children
of
wrath
.
Now
methinks
Parents
that
have
a
due
sense
of
this
should
be
very
solicitous
,
by
the
best
means
they
can
use
,
to
free
●hem
from
that
Curse
;
by
endeavouring
to
correct
those
perverse
dispositions
and
cursed
inclinations
which
they
have
transmitted
to
them
.
Surely
you
ought
to
do
all
you
can
to
repair
that
broken
Estate
which
from
you
is
descended
upon
them
.
When
a
Man
hath
by
Treason
tainted
his
Blood
and
forfeited
his
Estate
,
with
what
grief
and
regret
doth
he
look
upon
his
Children
,
and
think
of
the
Injury
which
hath
been
done
to
them
by
his
Fault
?
And
how
solicitous
is
he
,
before
he
dye
,
to
petition
the
King
for
favour
to
his
Children
?
How
earnestly
doth
he
charge
his
Friends
to
be
careful
of
them
and
kind
to
them
?
That
by
these
means
he
may
make
the
best
reparation
he
can
of
their
Fortune
which
hath
been
ruin'd
by
his
Fault
.
And
have
Parents
such
a
tenderness
for
their
Children
,
in
reference
to
their
Estate
and
condition
in
this
World
;
and
have
they
none
for
the
good
estate
of
their
Souls
and
their
eternal
condition
in
another
World
?
If
you
are
sensible
that
their
Blood
is
tainted
,
and
that
their
best
Fortunes
are
ruin'd
by
your
sad
Misfortune
;
Why
do
you
not
bestir
your selves
for
the
repairing
of
God's
Image
in
them
?
Why
do
you
not
travel
in
birth
till
Christ
be
formed
in
them
?
Why
do
you
not
pray
earnestly
to
God
and
give
Him
no
rest
,
who
hath
reprieved
and
it
may
be
pardoned
you
,
that
He
would
extend
his
Grace
to
them
also
,
and
grant
them
the
Blessings
of
his
New
Covenant
?
All
your
Children
are
begotten
of
the
Bond-woman
;
therefore
we
should
pray
as
Abraham
did
,
O
that
Ishmael
may
live
in
thy
sight
:
O
that
these
Sons
of
Hagar
may
be
Heirs
of
a
Blessing
.
Secondly
,
Consider
in
the
next
place
,
that
good
Education
is
the
very
best
Inheritance
that
you
can
leave
to
your
Children
.
It
is
a
wise
Saying
of
Solom●n
,
Eccl.
7.
11.
that
Wisdom
is
good
with
an
Inh●ritance
;
but
surely
an
Inheritance
,
without
Wisdom
and
Virtue
to
manage
it
,
is
a
very
pernicious
thing
.
And
yet
how
many
Parents
are
there
who
omit
no
Care
and
Industry
to
get
an
Estate
that
they
may
leave
it
to
their
Children
,
but
use
no
means
to
form
their
Minds
and
Manners
for
the
right
use
and
enjoyment
of
it
;
without
which
it
had
been
much
happier
for
them
to
have
been
left
in
great
Poverty
and
straits
?
Dost
thou
love
thy
Child
?
This
is
true
love
to
any
one
,
to
do
the
best
for
him
we
can
.
Of
all
your
toil
and
labour
for
your
Children
,
this
may
be
all
the
fruit
they
may
reap
,
and
all
that
they
may
live
to
enjoy
,
the
advantage
of
a
good
Education
.
All
other
things
are
uncertain
.
You
may
raise
your
Children
to
Honour
,
and
settle
a
Noble
Estate
upon
them
to
support
it
:
You
may
leave
them
,
as
you
think
,
to
faithful
Guardians
,
and
by
kindness
and
obligation
procure
them
many
Friends
:
And
when
you
have
done
all
this
,
their
Guardians
may
prove
unfaithful
and
treacherous
,
and
in
the
Changes
and
Revolutions
of
the
World
their
Honours
may
slip
from
under
them
,
and
their
Riches
may
take
to
themselves
wings
and
fly
away
:
And
when
these
are
gone
,
and
they
come
to
be
nipp'd
with
the
Frosts
of
Adversity
,
their
Friends
will
fall
off
like
leaves
in
Autumn
.
This
is
a
sore
evil
,
which
yet
I
have
seen
under
the
Sun.
But
if
the
good
Education
of
your
Children
hath
made
them
wise
and
virtuous
,
you
have
provided
an
Inheritance
for
them
which
is
out
of
the
reach
of
Fortune
,
and
cannot
be
taken
from
them
.
Crates
the
Philosopher
used
to
stand
in
the
highest
Places
of
the
City
,
and
to
cry
out
to
the
Inhabitants
,
O
ye
People
!
why
do
you
toil
to
get
Estates
for
your
Children
,
when
you
take
no
care
of
their
Education
?
This
is
,
as
Diogenes
said
,
to
take
care
of
the
Shooe
,
but
none
of
the
foot
that
is
to
wear
it
;
to
●ake
great
pains
for
an
Estate
for
your
Children
,
but
none
at
all
to
teach
them
how
to
use
it
;
that
is
,
to
take
great
care
to
undo
them
,
but
none
to
make
them
happy
.
Thirdly
,
Consider
that
by
a
careful
and
Religious
Education
of
your
Children
you
provide
for
your
own
Comfort
and
Happiness
.
However
they
happen
to
prove
,
you
will
have
the
comfort
of
a
good
Conscience
and
of
having
done
your
Duty
.
If
they
be
good
,
they
are
matter
of
great
Comfort
and
Joy
to
their
Parents
.
A
wise
Son
,
saith
Solomon
,
maketh
a
glad
Father
.
It
is
a
great
satisfaction
to
see
that
which
we
have
planted
to
thrive
and
grow
up
;
to
find
the
good
effect
of
our
care
and
industry
,
and
that
the
work
of
our
hands
doth
prosper
.
The
Son
of
Sirach
,
among
several
things
for
which
he
reckons
a
Man
happy
,
mentions
this
in
the
first
place
,
He
that
hath
joy
of
his
Children
,
Ecclus.
25.
7.
On
the
contrary
,
in
wicked
Children
the
honour
of
a
Family
fails
,
our
Name
withers
,
and
in
the
next
Generation
will
quite
be
blotted
out
:
Whereas
a
hopeful
Posterity
is
a
prospect
of
a
kind
of
Eternity
.
We
cannot
leave
a
better
and
more
lasting
Monument
of
our selves
,
than
in
wise
and
vir●uous
Children
.
Buildings
and
Books
are
but
dead
things
in
comparison
of
these
living
Memorials
of
our Selves
.
By
the
good
Education
of
your
Children
you
provide
for
your Selves
some
of
the
best
Comforts
both
for
this
World
and
the
other
.
For
this
World
;
and
that
at
such
a
Time
when
you
most
stand
in
need
of
Comfort
,
I
mean
the
Time
of
Sickn●ss
and
old
Age.
Wise
men
have
been
wont
to
lay
up
some
praesidia
S●n●ctutis
,
something
to
support
them
in
that
gloomy
and
melancholy
Time
,
as
Books
,
and
Friends
,
or
the
like
.
But
there
is
no
such
external
Comfort
at
such
a
Time
as
good
and
dutiful
Children
.
They
will
then
be
the
light
of
our
Eyes
,
and
the
Cordial
of
our
fainting
Spirits
;
and
will
recompence
all
our
former
care
of
th●m
by
their
present
care
of
us
:
And
when
we
are
decaying
and
withering
away
,
we
shall
have
the
pleasure
to
see
our
Youth
as
it
were
renewed
,
and
our selves
flourishing
again
in
our
Children
.
The
Son
of
Sirach
speaking
of
the
comfort
which
a
good
Father
hath
in
a
well
educated
Son
,
Though
he
dye
,
says
he
,
yet
he
●s
as
if
he
were
not
dead
,
for
he
hath
left
one
behind
him
that
is
like
himself
.
While
he
lived
he
saw
and
rejoiced
in
him
,
and
when
he
died
he
was
not
sorrowful
,
Ecclus
.
30.
4
,
5.
Whereas
on
the
contrary
,
a
foolish
Son
is
,
as
Solomon
tells
us
,
a
heaviness
to
his
Mother
,
the
miscarriage
of
a
Child
being
apt
most
tenderly
to
affect
the
Mother
.
Such
Parents
as
neglect
their
Children
,
do
as
it
were
provide
so
many
pains
and
Aches
for
themselves
against
they
come
to
be
Old.
And
rebellious
Children
are
to
their
infirm
and
aged
Parents
so
many
aggravations
of
an
evil
Day
,
so
many
burthens
of
their
Age
:
They
help
to
bow
them
down
and
to
bring
their
gray
hairs
so
much
the
sooner
with
sorrow
to
the
grave
.
They
do
usually
repay
their
Parents
all
the
neglects
of
their
Education
by
their
undutiful
carriage
towards
them
.
And
good
Children
will
likewise
be
an
unspeakable
Comfort
to
us
in
the
Other
World.
When
we
come
to
appear
before
God
at
the
Day
of
Judgment
,
to
be
able
to
say
to
Him
,
〈◊〉
here
am
I
and
the
Children
which
thou
hast
given
me
:
How
will
this
comfort
our
Hearts
,
and
make
us
lift
up
our
Heads
with
joy
in
that
Day
?
Fourthly
,
Consider
that
the
surest
Foundation
of
the
publick
welfare
and
happiness
is
laid
in
the
good
Education
of
Children
.
Families
are
increased
by
Children
,
and
Cities
and
Nations
are
made
up
of
Families
.
And
this
is
a
matter
of
so
great
concernment
both
to
Religion
and
the
Civil
happiness
of
a
Nation
,
that
anciently
the
best
constituted
Commonwealths
did
commit
this
care
to
the
Magistrate
more
than
to
Parents
.
When
Antipater
demanded
of
the
Spartans
fifty
of
their
Children
for
Hostages
,
they
offer'd
rather
to
deliver
to
Him
twice
as
many
Men
;
so
much
did
they
value
the
loss
of
their
Country's
Education
.
But
now
amongst
us
this
Work
lies
chiefly
upon
Parents
.
There
are
several
ways
of
reforming
Men
;
by
the
Laws
of
the
Civil
Magistrate
,
and
by
the
publick
Preaching
of
Ministers
.
But
the
most
likely
and
hopeful
Reformation
of
the
World
must
begin
with
Children
.
Wholsome
Laws
and
good
Sermons
are
but
slow
and
late
ways
:
The
timely
and
the
most
compendious
way
is
good
Education
.
This
may
be
an
effectual
Prevention
of
evil
,
whereas
all
after-ways
are
but
Remedies
,
which
do
always
suppose
some
neglect
and
omission
of
timely
care
.
And
because
our
Laws
leave
so
much
to
Parents
,
our
Care
should
be
so
much
the
greater
;
and
we
should
remember
that
we
bring
up
our
Children
for
the
Publick
,
and
that
if
they
live
to
be
M●n
,
as
they
come
out
of
our
hands
they
will
prove
a
publick
Happiness
or
Mischief
to
the
Age.
So
that
we
can
no
way
better
deserve
of
Mankind
and
be
greater
Benefactors
to
the
World
,
than
by
Peopling
it
with
a
Righteous
Offspring
.
Good
Children
are
the
hopes
of
Posterity
,
and
we
cannot
leave
the
World
a
better
Legacy
than
well-disciplin'd
Children
.
This
gives
the
World
the
best
Security
that
Religion
will
be
propagated
to
Posterity
,
and
that
the
Generations
to
come
shall
know
God
,
and
the
Children
that
are
to
be
born
shall
fear
the
Lord.
This
was
the
great
Glory
of
Abraham
,
next
to
his
being
the
Friend
of
God
,
that
he
was
the
Father
of
the
Faithful
.
And
the
careful
Education
of
Children
,
in
the
nurture
and
admonition
of
the
Lord
,
is
so
honourable
to
Parents
,
that
God
himself
would
not
pass
it
by
in
Abraham
without
special
mention
of
it
to
his
●verlasting
commendation
:
I
know
Abraham
,
says
God
,
that
he
will
command
his
children
and
his
Houshold
after
him
to
keep
the
way
of
the
Lord
,
and
to
do
Justice
and
Judgment
,
Gen
18.
19.
Fifthly
,
Consider
yet
further
,
the
great
Evils
consequent
upon
this
neglect
.
And
they
are
manifold
.
But
not
to
enlarge
particularly
upon
them
,
they
all
end
in
this
,
the
final
miscarriage
and
ruin
of
Children
.
Do
but
leave
depraved
corrupt
Nature
to
its
self
,
and
it
will
take
its
own
course
,
and
the
end
of
it
in
all
probability
will
be
miserable
.
If
the
generous
Seeds
of
Religion
and
Virtue
be
not
carefully
sown
in
the
tender
Minds
of
Children
,
and
those
Seeds
be
not
cultivated
by
good
Education
,
there
will
certainly
spring
up
Briars
and
Thorns
,
of
which
Parents
will
not
only
feel
the
inconvenience
,
but
every
body
else
that
comes
near
them
.
Neglectis
urenda
filix
innascitur
Agris
.
If
the
Ground
be
not
planted
with
something
that
is
good
,
it
will
bring
forth
that
which
is
either
useless
or
hurtful
,
or
both
:
For
Nature
is
seldom
barren
,
it
will
either
bring
forth
useful
●lants
,
or
Weeds
.
We
are
naturally
inclined
to
Evil
,
and
the
neglect
of
Education
puts
Children
upon
a
kind
of
necessity
of
becoming
what
they
are
naturally
inclin'd
to
be
.
Do
but
let
them
alone
,
and
they
will
soon
be
habituated
to
Sin
and
Vice.
And
when
they
are
once
accustomed
to
do
evil
,
they
have
lost
their
Liberty
and
Choice
:
They
are
then
hardly
capable
of
good
counsel
and
instruction
:
Or
if
they
be
patient
to
hear
it
,
they
have
no
power
to
follow
it
,
being
bound
in
the
chains
of
their
Sins
,
and
led
captive
by
Satan
at
his
pleasure
.
And
when
they
have
brought
themselves
into
this
condition
,
their
Ruin
seems
to
be
sealed
,
and
without
a
Miracle
of
God's
Grace
they
are
never
to
be
reclaimed
.
Nor
doth
the
mischief
of
this
neglect
end
here
,
but
it
extends
it self
to
the
Publick
,
and
to
Posterity
.
If
we
neglect
the
good
Education
of
our
Children
,
they
will
in
all
probability
prove
bad
Men
;
and
these
will
neglect
their
Children
;
and
so
the
Foundation
of
an
endless
Mischief
is
laid
;
and
our
Posterity
will
be
bad
Members
both
of
Church
and
Commonwealth
.
If
they
be
neglected
in
matter
of
In●●●ction
,
they
will
either
be
ignorant
or
●rroneous
:
Either
they
will
not
mind
Religion
,
or
they
will
disturb
the
Church
with
new
and
wild
Opinions
:
And
I
fear
that
the
neglect
of
instructing
and
Catechising
Youth
,
of
which
this
Age
hath
been
so
grossly
guilty
,
hath
made
it
so
fruitful
of
Errors
and
strange
Opinions
.
But
if
besides
this
,
no
care
be
taken
of
their
Lives
and
Manners
,
they
will
become
burthens
of
the
Earth
,
and
Pests
of
Human
Society
,
and
so
much
Poison
and
infection
let
abroad
into
the
World.
Sixthly
and
Lastly
,
Parents
should
often
consider
that
the
neglect
of
this
Duty
will
not
only
involve
them
in
the
inconvenience
,
and
shame
,
and
sorrow
,
of
their
Childrens
miscarriage
,
but
in
a
great
measure
in
the
guilt
of
it
:
They
will
have
a
great
share
in
all
the
Evil
they
do
,
and
be
in
some
sort
chargeable
with
all
the
Sins
they
commit
.
If
the
Children
bring
forth
wild
and
sowre
Grapes
,
the
Parents
teeth
will
be
set
on
edge
.
The
temporal
Mischiefs
and
inconveniences
which
come
from
the
careless
Education
of
Children
as
to
Credit
,
Health
and
Estate
,
all
which
do
usually
suffer
by
the
vicious
and
lewd
courses
of
your
Children
;
these
methinks
should
awaken
your
care
and
diligence
:
But
what
is
this
to
the
guilt
which
will
redound
to
you
upon
their
account
?
Part
of
all
their
wickedness
will
be
put
upon
your
score
;
and
possibly
the
Sins
,
which
they
commit
many
years
afte●
you
are
dead
and
gone
,
will
follow
you
into
the
other
World
,
and
bring
new
fewel
to
Hell
,
to
heat
that
〈◊〉
hotter
upon
you
.
However
,
this
is
certain
,
that
〈◊〉
must
one
Day
be
accountable
for
all
their
neglects
of
their
Children
:
And
so
likewise
shall
Ministers
and
Masters
of
Families
for
their
People
and
Servants
,
so
far
as
they
had
the
Charge
of
them
.
And
what
will
Parents
be
able
to
say
to
God
at
the
Day
of
Judgment
for
all
their
neglects
of
their
Children
,
in
matter
of
Instruction
,
and
Example
,
and
Restraint
from
evil
?
How
will
it
make
your
ears
to
tingle
,
when
God
shall
arise
terribly
to
Judgment
,
and
say
to
you
,
Behold
!
the
Children
which
I
have
given
you
;
They
were
ignorant
,
and
you
instructed
them
not
;
They
made
themselves
vile
,
and
you
restrained
them
not
:
Why
did
not
you
teach
them
at
Home
,
and
bring
them
to
Church
to
the
publick
Ordinances
and
Worship
of
God
,
and
train
them
up
to
the
exercise
of
Piety
and
Devotion
?
But
you
did
not
only
neglect
to
give
them
good
Instruction
,
but
you
gave
them
bad
Example
:
And
lo
!
they
have
followed
you
to
Hell
,
to
be
an
addition
to
your
Torment
there
.
Unnatural
Wretches
!
that
have
thus
neglected
,
and
by
your
neglect
destroyed
those
,
whose
Happiness
by
so
many
bonds
of
Duty
and
Affection
you
were
obliged
to
procure
:
Behold
!
the
Books
are
now
open
,
and
there
is
not
one
Prayer
upon
Record
that
ever
you
put
up
for
your
Children
:
There
is
no
Memorial
,
no
not
so
much
as
of
one
Hour
that
ever
was
seriously
spent
to
train
them
up
to
a
sense
of
God
,
and
to
the
knowledge
of
their
Duty
:
But
on
the
contrary
it
appears
,
that
you
have
many
ways
contrived
their
Misery
,
and
contributed
to
their
Ruin
,
and
help'd
forward
their
Damnation
.
How
could
you
●e
thus
unnatural
?
How
could
you
thus
hate
your
own
Fl●sh
,
and
hate
your
own
Souls
?
How
much
better
had
it
been
for
them
,
and
how
much
better
for
you
,
that
they
had
never
been
born
?
Would
not
such
a
heavy
Charge
as
this
make
every
joint
of
you
to
tremble
?
Will
it
not
cut
you
to
the
heart
,
and
pierce
your
very
Souls
,
to
have
your
Children
challenge
you
in
that
Day
,
and
say
to
you
one
by
one
,
Had
you
been
as
careful
to
teach
me
the
good
knowledge
of
the
Lord
,
as
I
was
capable
of
learning
it
:
Had
you
been
but
as
forward
to
instruct
me
in
my
Duty
,
as
I
was
ready
to
have
hearken'd
to
it
,
it
had
not
been
with
me
as
it
is
at
this
Day
:
I
had
not
now
stood
trembling
here
in
a
fearful
expectation
of
the
eternal
Doom
which
is
just
ready
to
be
pass'd
upon
me
.
Cursed
be
the
Man
that
begate
me
,
and
the
Paps
that
gave
me
suck
.
'T
is
to
You
that
I
must
in
a
great
measure
owe
my
everlasting
undoing
.
Would
it
not
strike
any
of
us
with
horror
to
be
thus
challenged
and
reproached
by
our
Children
in
that
great
and
terrible
Day
of
the
Lord
?
I
am
not
able
to
make
so
dreadful
a
representation
of
this
matter
as
it
deserves
.
But
I
would
by
all
this
,
if
it
be
possible
,
awaken
Parents
to
a
sense
of
their
Duty
,
and
terrify
them
out
of
this
gross
and
shameful
neglect
which
so
many
are
guilty
of
.
For
when
I
seriously
consider
how
supinely
remiss
and
unconcerned
many
Parents
are
as
to
the
Religious
Education
of
their
Children
,
I
cannot
but
think
of
that
Saying
of
Augustus
concerning
Herod
,
Better
be
his
Dog
than
his
Child
:
I
think
it
was
spoken
to
another
purpose
,
but
is
true
likewise
to
the
purpose
I
am
speaking
of
:
Better
to
be
some
Mens
Dogs
,
or
Hawks
,
or
Horses
,
than
their
Children
:
For
they
take
a
greater
care
to
breed
and
train
up
these
to
their
several
ends
and
uses
,
than
to
breed
up
their
Children
for
eternal
Happiness
.
Upon
all
these
accounts
,
Train
up
a
Child
in
the
way
he
should
go
,
that
when
●e
is
old
he
may
not
depart
from
it
:
That
neither
your
Children
may
be
miserable
by
your
Fault
,
nor
you
by
the
neglect
of
so
natural
and
necessary
a
Du●y
towards
them
.
God
grant
that
all
●hat
are
concerned
may
lay
these
things
seriously
to
heart
:
For
his
mercies
sake
in
Jesus
Christ
;
To
Whom
,
with
Th●e
O
Father
,
and
the
Holy
Ghost
,
be
all
Honour
and
Glory
both
now
and
ever
.
Amen
.
OF
THE
Advantages
of
an
early
Piety
.
A
SERMON
Preached
in
the
Church
of
St.
Lawrence
J●ry
,
In
the
Year
1662.
ECCLES
.
XII
.
1.
Remember
now
thy
Creator
in
the
d●ys
of
thy
Youth
;
while
the
evil
days
come
not
,
nor
the
years
draw
●igh
when
thou
shalt
say
I
have
no
pleasure
in
them
.
IN
the
former
Discourses
,
concerning
the
Education
of
Children
,
I
have
carried
the
Argument
through
the
state
of
Childhood
to
the
beginning
of
the
next
step
of
their
Age
which
we
call
Youth
;
when
they
come
to
exercise
their
Reason
,
and
to
be
●it
to
take
upon
themselves
the
performance
of
that
Solemn
Vow
which
was
made
for
them
by
their
Sureties
in
Baptism
.
To
encourage
them
to
set
seriously
and
in
good
earnest
about
this
Work
,
I
shall
now
add
another
Discourse
concerning
the
Advantages
of
an
Early
Pi●ty
.
And
to
this
purpose
I
have
chosen
for
the
foundation
of
it
these
Words
of
S●lomon
,
in
his
Book
called
Ecclesiastes
or
the
Preacher
:
Remember
now
thy
Creator
in
the
days
of
thy
youth
,
while
the
●vil
days
come
not
,
nor
the
years
draw
nigh
when
thou
shalt
say
I
have
no
pleasure
in
them
.
It
will
not
be
necessary
to
give
an
account
of
the
Context
any
further
than
to
tell
you
,
that
this
Book
of
the
Roy●l
Preacher
is
a
lively
description
of
the
Vanity
of
the
World
in
general
,
and
particularly
of
the
Life
of
Man.
This
is
the
main
Body
of
his
Sermon
,
in
which
there
are
here
and
there
scattered
many
serious
Reflections
upon
our selves
,
and
very
weighty
Considerations
to
quicken
our
preparations
for
our
latter
End
,
and
to
put
us
in
mind
of
the
days
of
darkness
which
will
be
many
,
as
the
Preacher
tells
us
in
the
Chapter
before
the
Text.
Among
these
is
the
Admonition
and
advice
in
the
words
of
the
Text
:
Which
do
indeed
concern
those
that
are
young
,
but
yet
will
afford
useful
matter
of
Meditation
to
persons
of
all
Ages
and
Conditions
whatsoever
:
Of
great
thankfulness
to
Almighty
God
from
those
who
by
the
Grace
of
God
,
and
his
Blessing
upon
a
pious
Education
,
have
entred
upon
a
Religious
course
betimes
:
And
of
a
deep
sorrow
and
Repentance
to
those
who
have
neglected
and
let
slip
this
best
Opportunity
of
their
Lives
;
and
of
taking
up
a
firm
Resolution
of
redeeming
that
loss
,
as
much
as
is
possible
,
by
their
future
care
and
diligence
:
And
to
them
more
especially
,
who
are
grown
old
and
have
not
yet
begun
this
great
and
necessary
Work
,
it
will
minister
occasion
to
resolve
upon
a
speedy
retreat
,
and
without
any
further
delay
to
return
to
God
and
their
Duty
;
le●t
the
Opportunity
of
doing
it
,
which
is
now
almost
quite
spent
,
be
lost
for
ever
.
The
Text
contains
a
Duty
,
which
is
to
remember
our
Creator
;
and
a
Limit●tion
of
it
,
more
especially
to
one
particular
Age
and
Time
of
our
Life
;
in
the
days
of
our
Youth
:
Not
to
exclude
any
other
Age
,
but
to
lay
a
particular
Emphasis
and
weight
upon
this
:
Remember
thy
Creator
in
the
days
of
thy
Youth
,
that
is
,
more
especially
in
this
Age
of
thy
Life
:
To
intimate
to
us
,
both
that
this
is
the
fittest
Season
,
and
that
we
cannot
begin
this
Work
too
soon
.
And
this
is
further
illustrated
by
the
opposition
of
it
to
Old
Age
:
When
the
evil
days
come
not
,
nor
the
years
draw
nigh
of
which
thou
shalt
say
I
have
no
pleasure
in
them
:
This
is
a
Description
of
Old
Age
,
the
evils
whereof
are
continually
growing
;
and
which
in
respect
of
the
cares
and
griefs
,
the
distempers
and
infirmities
which
usually
attend
it
,
is
rather
a
burthen
than
a
pleasure
.
In
the
handling
of
these
Words
,
I
shall
do
these
three
things
,
First
,
I
shall
consider
the
nature
of
the
Act
or
Duty
here
enjoin'd
,
and
that
is
to
remember
God.
Secondly
,
I
shall
consider
what
there
is
in
the
Notion
of
God
as
Creator
which
is
more
particularly
apt
to
awaken
and
oblige
us
to
the
remembrance
of
Him.
Thirdly
,
I
shall
consider
the
Limitation
of
this
Duty
more
especially
to
this
particular
Age
of
our
Lives
,
the
days
of
our
youth
:
Why
we
should
begin
this
Work
then
,
and
not
put
it
off
to
the
Time
of
Old
Age.
I.
I
shall
consider
the
nature
of
the
Act
or
Duty
here
enjoin'd
,
which
is
to
remember
our
Creator
.
For
the
understanding
of
which
Expression
and
others
of
the
like
nature
in
Scripture
,
it
is
to
be
consider'd
that
it
is
very
usual
in
Scripture
to
express
Religion
and
the
whole
Duty
of
Man
by
some
eminent
Act
,
or
Principle
,
or
Part
of
Religion
:
Sometimes
by
the
Knowledge
of
God
,
and
by
Faith
in
Him
;
and
very
frequently
by
the
Fear
and
by
the
Love
of
God
;
because
these
are
the
great
Principles
and
Parts
of
Religion
:
And
so
likewise
,
though
not
so
frequently
,
Religion
is
express'd
by
the
Remembrance
of
God
:
Now
Remembrance
is
the
actual
thought
of
what
we
do
habitually
know
.
To
remember
God
is
to
have
him
actually
in
our
minds
,
and
upon
all
proper
occasions
to
revive
the
thoughts
of
Him
,
and
as
David
expresseth
it
,
to
set
him
always
before
us
:
I
set
the
Lord
,
says
he
,
always
before
me
,
that
is
,
God
was
continually
present
to
his
mind
and
thoughts
.
And
in
opposition
to
this
we
find
wicked
men
in
Scripture
described
by
the
contrary
quality
,
forgetfulness
of
God●
So
they
are
described
in
Job
;
Job
8.
13.
Such
are
the
paths
of
them
that
forget
God
,
that
is
,
of
the
wicked
:
And
the
same
description
David
gives
of
them
,
Psal
.
9.
17.
The
wicked
,
says
he
,
shall
be
turned
into
Hell
,
and
all
the
Nations
that
forget
God
:
And
elsewhere
he
gives
the
same
character
of
a
wicked
man
,
Psal
.
10.
4.
that
God
is
not
in
all
his
thoughts
.
And
the
course
of
a
Religious
Life
is
not
unfitly
express'd
by
our
Remembrance
of
God.
For
to
remember
a
Person
or
Thing
is
to
call
them
to
mind
upon
all
proper
and
●itting
Occasions
;
to
think
actually
of
them
,
so
as
to
do
that
which
the
remembrance
of
them
does
require
,
or
prompt
us
to
.
To
remember
a
Friend
,
is
to
be
ready
upon
occasion
to
do
him
all
good
offices
:
To
remember
a
kindness
and
benefit
,
is
to
be
ready
to
acknowledge
and
r●quite
it
when
there
is
an
opportunity
:
To
remember
an
injury
,
is
to
be
ready
to
revenge
it
:
And
in
a
word
to
remember
any
thing
is
to
be
mindful
to
do
that
which
the
memory
of
such
a
thing
doth
naturally
suggest
to
us
.
So
that
to
remember
God
,
is
frequently
and
in
our
most
serious
and
retired
thoughts
to
consider
that
there
is
such
a
Being
as
God
is
;
of
all
Power
and
Perfection
,
who
made
us
and
all
other
things
,
and
hath
given
us
Laws
to
liv●
by
,
suitable
to
our
Natures
;
and
will
call
us
to
a
strict
account
for
our
observance
or
violation
of
them
,
and
accordingly
reward
and
punish
us
;
very
often
in
this
World
,
and
to
be
sure
in
the
other
.
It
is
to
revive
often
in
our
minds
the
thoughts
of
God
and
of
his
infinite
Perfections
,
and
to
live
continually
under
the
power
and
awe
of
these
apprehensions
,
that
He
is
infinitely
wise
and
good
,
holy
and
just
;
that
He
is
always
present
with
us
,
and
observes
what
we
do
,
and
is
intimate
to
our
most
secret
thoughts
,
and
will
bring
every
work
into
Judgment
,
and
every
secret
thing
whether
it
be
good
,
or
whether
it
be
evil
;
as
the
Preacher
tells
us
in
the
conclusion
of
this
Sermon
.
The
Duty
then
here
required
of
us
,
is
so
soon
as
we
arrive
at
the
use
of
Reason
and
the
exercise
of
our
Understandings
,
to
take
God
into
consideration
,
and
to
begin
a
Religious
Course
of
Life
betimes
;
to
consecrate
the
beginning
of
our
Days
and
the
flower
and
strength
of
them
to
his
Service
:
Whilst
our
Mind
is
yet
soft
and
●ender
,
and
in
a
great
measure
free
from
all
other
impressions
,
to
be
mindful
of
the
Being
that
is
above
us
;
and
in
all
our
designs
and
actions
to
take
God
into
consideration
,
and
to
do
every
thing
in
his
Fear
,
and
with
an
eye
to
his
Glory
.
Remember
thy
Creator
,
that
is
,
honour
fear
,
love
,
obey
and
serve
Him
;
and
in
a
word
,
do
every
thing
as
becomes
one
that
is
mindful
of
God
,
and
hath
Him
continually
in
his
thoughts
.
II.
I
shall
in
the
next
place
consider
,
what
there
is
in
the
Notion
of
God
as
our
Creat●r
that
is
more
particularly
apt
to
awaken
and
oblige
men
to
the
remembrance
of
God.
The
Text
does
not
barely
require
us
to
remember
God
,
but
to
remember
Him
as
the
Author
and
Founder
of
our
Beings
:
Remember
thy
Creator
.
And
there
is
certainly
some
particular
Emphasis
in
it
,
so
that
God
considered
under
the
Notion
of
our
Creator
is
apt
to
strike
us
with
a
particular
regard
and
awe
of
Him.
And
that
upon
a
threefold
account
;
as
Creation
is
a
sensible
demonstration
to
us
1
st
.
Of
the
Being
.
2
dly
.
Of
the
Power
,
and
3
dly
.
Of
the
Goodness
of
God.
First
,
Of
His
Being
.
The
Creation
is
of
all
other
the
most
sensible
and
obvious
Argument
of
a
Deity
.
Other
Considerations
may
work
upon
our
Reason
and
Understanding
,
but
this
doth
as
it
were
bring
God
down
to
our
senses
.
So
often
as
we
look
up
to
Heaven
,
or
down
upon
the
Earth
;
upon
our Selves
,
or
into
our selves
;
upon
the
things
without
us
,
and
round
about
us
:
Which
way
soever
we
turn
our
eyes
,
we
are
encounter'd
with
plain
evidences
of
a
Superior
Being
,
which
made
us
and
all
other
things
:
Every
thing
which
we
behold
with
our
eyes
doth
in
some
way
or
other
represent
God
to
us
and
bring
him
to
our
minds
,
so
as
we
cannot
avoid
the
sight
of
Him
if
we
would
.
So
the
Psalmist
tells
us
,
Psal
.
19.
1.
The
Heavens
declare
the
glory
of
God
,
and
the
Firmament
shews
the
work
of
his
hands
.
And
so
likewise
St.
Paul
,
Rom.
1.
20.
The
invisible
things
of
Him
,
from
the
Creation
of
the
World
,
are
clearly
seen
being
understood
by
the
things
which
are
made
;
even
his
ete●●al
Power
and
Godhead
.
Secondly
,
As
the
Creation
is
a
demonstration
of
God's
infinite
Power
.
And
this
Consideration
is
apt
to
work
upon
our
F●ar
,
the
most
wakeful
Passion
of
all
other
in
the
Soul
of
Man
:
Insomuch
that
the
Atheist
would
fain
ascribe
the
Original
apprehension
and
belief
of
a
Deity
to
the
natural
Fears
of
Men
;
Primus
in
orbe
Deos
f●●it
timor
,
Fear
first
made
Gods
;
and
by
this
means
would
fain
persuade
us
that
it
is
so
far
from
being
true
that
God
is
our
Creator
,
that
He
is
merely
the
Creature
of
our
own
vain
Fear
and
Imagination
.
But
surely
this
is
very
unreasonable
.
For
if
there
be
a
God
that
made
us
,
there
is
infinite
reason
why
we
should
stand
in
awe
of
Him
,
and
have
him
always
in
our
mind
and
thoughts
;
because
He
who
made
us
and
all
other
things
,
if
we
neglect
Him
and
forget
so
great
a
Benefactor
,
can
as
easily
make
us
miserable
,
or
turn
us
out
of
Being
.
Therefore
Remember
thy
Creator
,
and
despise
or
forget
Him
at
thy
utmost
peril
.
Thirdly
,
As
the
Creation
is
a
demonstration
of
the
Goodness
of
God
to
his
Creatures
.
This
Consideration
of
God
as
our
Creator
doth
naturally
suggest
to
our
minds
,
that
his
Goodness
brought
us
into
●eing
;
and
that
if
Being
be
a
Benefit
,
God
is
the
Fountain
and
Author
of
it
,
that
his
Goodness
called
us
out
of
nothing
,
and
made
us
to
be
what
we
are
;
for
of
his
good
pleasure
we
are
and
were
created
.
He
was
under
no
necessity
of
doing
it
;
for
He
was
from
eternal
Ages
happy
in
himself
before
we
were
,
and
would
have
been
so
to
all
eternity
though
we
had
never
been
;
nor
was
it
possible
He
could
be
under
any
obligation
to
us
before
we
were
.
And
He
is
not
only
our
Creator
as
He
gave
us
our
Beings
at
first
,
but
likewise
as
we
are
preserved
and
continued
in
Life
by
the
same
Goodness
which
first
gave
us
Life
and
Breath
;
for
of
his
Goodness
we
ARE
as
well
as
were
created
.
And
can
we
forget
so
great
a
Benefactor
,
and
be
unmindful
of
the
God
that
formed
us
?
Can
we
chuse
but
remember
the
Founder
of
our
Beings
,
the
great
Patron
and
Preserver
of
our
Lives
?
And
so
soon
as
we
arrive
at
the
use
of
Reason
,
and
discover
this
great
Benefactor
to
whom
we
owe
our
Lives
and
all
the
Blessings
of
them
,
can
we
forbear
to
do
homage
to
him
,
and
to
say
with
David
,
O
come
,
let
us
worship
and
fall
down
and
kneel
before
the
Lord
our
Maker
:
For
He
is
the
Lord
our
God
,
it
is
He
that
hath
made
us
and
not
we
our selves
;
we
are
his
People
,
and
the
Sheep
of
his
pasture
.
I
proceed
to
consider
in
the
III.
and
Last
place
,
The
Reason
of
the
Limitation
of
this
Duty
more
especially
to
this
particular
Age
of
our
Lives
,
Remember
now
thy
Creator
in
the
days
of
thy
Youth
,
when
the
evil
days
come
not
,
nor
the
years
draw
nigh
when
thou
shalt
say
I
have
no
pleasure
in
them
:
NOW
;
in
the
days
of
thy
Youth
;
by
which
Solomon
plainly
designs
two
things
,
First
,
To
engage
young
persons
to
begin
this
great
and
necessary
Work
of
Religion
betimes
,
and
assoon
as
ever
they
are
capable
of
taking
it
into
consideration
,
Remember
thy
Creator
in
the
days
of
thy
Youth
.
And
the
Son
of
Sirach
much
to
the
same
purpose
,
speaking
of
one
that
in
good
earnest
applies
his
heart
to
Wisdom
,
describes
him
in
this
manner
,
Ecclus
.
He
will
give
his
heart
to
resort
early
to
the
Lord
that
made
him
;
which
is
the
same
with
the
expression
in
the
Text
,
of
remembring
our
Creator
in
the
days
of
our
Youth
.
Secondly
,
To
engage
young
persons
to
set
about
this
Work
presently
,
and
not
to
defer
it
and
put
it
off
to
the
future
,
as
most
are
apt
to
do
;
Remember
NOW
thy
Creator
,
in
the
days
of
thy
youth
:
Especially
,
not
to
adjourn
it
to
the
most
unfit
and
improper
time
of
all
other
,
to
the
time
of
infirmity
and
old
Age
,
NOW
,
in
the
days
of
thy
Youth
;
when
the
●vil
days
c●me
not
,
n●r
the
years
draw
nigh
when
thou
shalt
say
I
h●ve
no
pleasure
in
them
:
While
the
Sun
,
or
the
Light
,
or
the
Moon
,
or
the
Stars
be
not
darken'd
,
&c.
And
how
much
reason
there
is
to
press
both
these
Considerations
upon
young
persons
I
shall
endeavour
to
shew
in
the
following
Particulars
.
First
,
Because
in
this
Age
of
our
Lives
we
have
the
greatest
and
most
sensible
obligation
to
remember
God
our
Creat●r
:
In
the
days
of
our
youth
,
when
the
Blessing
and
benefit
of
Life
is
new
,
and
the
memory
of
it
fresh
upon
our
minds
.
It
ought
not
indeed
to
be
so
,
but
we
find
it
true
which
Seneca
says
,
Nihil
citiùs
senescit
quàm
gratia
,
Nothing
sooner
grows
old
and
out
of
date
than
obligation
;
and
we
are
but
too
apt
to
forget
what
we
have
the
greatest
reason
to
remember
.
In
this
Age
of
our
Life
,
when
we
begin
to
come
to
the
free
use
and
exercise
of
our
Reason
,
the
first
thing
we
are
instructed
in
,
and
if
we
were
not
taught
it
we
should
,
though
perhaps
more
slowly
,
discover
and
find
it
out
of
our selves
:
I
say
,
the
first
thing
we
are
instructed
in
and
inquisitive
about
is
the
Author
of
our
Beings
,
and
how
we
came
into
the
World
:
And
when
God
first
appears
to
our
Minds
,
and
we
come
by
degrees
clearly
to
understand
by
whose
●ounty
and
Blessing
it
is
that
we
are
and
have
been
preserved
thus
long
,
without
our
own
care
;
principally
by
the
Providence
of
God
,
and
under
Him
by
those
instruments
which
He
hath
raised
and
p●eserved
for
that
purpose
:
When
we
consider
this
,
we
cannot
but
be
strangely
surprized
both
with
the
Novelty
of
the
●enefit
and
the
Greatness
of
it
.
And
when
we
have
well
viewed
our Selves
,
and
look'd
about
us
,
upon
the
Creatures
below
us
,
all
of
them
subject
to
our
Dominion
and
use
:
And
when
we
consider
seriously
in
what
a
noble
Rank
and
order
of
Creatures
we
are
placed
;
and
how
fearfully
and
wonderfully
we
are
made
,
not
groveling
upon
the
earth
or
bowed
down
to
it
,
but
of
a
beautiful
and
upright
shape
of
Body
,
and
such
a
Majesty
of
Countenance
as
if
we
were
all
Kings
of
the
Creation
:
And
which
is
much
more
excellent
than
this
,
that
we
are
endued
with
Minds
and
Understandings
,
with
Reason
and
Speech
,
whereby
we
are
capable
not
only
of
conversing
with
and
benefiting
one
another
,
but
also
of
the
knowledge
and
friendship
and
enjoyment
of
the
Best
and
most
Perfect
of
Beings
,
God
himself
:
I
say
when
we
first
consider
this
and
meditate
seriously
upon
it
,
can
we
possibly
ever
after
forget
God
?
Shall
we
not
naturally
break
out
into
that
enquiry
which
Elihu
thinks
so
proper
for
Man
that
he
wonders
it
is
not
in
every
Man's
mouth
,
Where
is
God
my
Maker
,
who
teacheth
me
more
than
the
Beasts
of
the
Earth
,
and
maketh
me
wiser
than
the
Fowls
of
Heaven
?
Job
35.
10
,
11.
So
that
there
is
a
very
special
obligation
upon
us
to
be
mindful
of
God
in
this
Age
of
our
Lives
,
when
we
first
come
to
the
knowledge
of
Him
,
and
when
the
sense
of
his
Favours
is
fresh
and
new
to
us
;
and
not
only
so
,
but
when
the
Blessing
of
Life
is
at
the
very
best
and
in
its
verdure
and
flower
;
when
our
Health
is
in
its
strength
and
vigor
,
and
the
pleasures
and
enjoyments
of
Life
have
their
full
taste
and
perfect
relish
.
So
Job
describes
the
days
of
his
youth
,
Job
29.
2
,
3
,
4.
O
that
I
were
as
in
months
past
,
as
in
the
days
when
God
preserved
me
;
when
his
Candle
shined
upon
my
head
,
and
when
by
his
light
I
walked
through
darkness
,
as
I
was
in
the
days
of
my
youth
,
&c.
Indeed
when
the
evil
days
are
once
come
,
and
thou
art
enter'd
upon
the
years
in
which
thou
thy self
hast
no
pleasure
,
there
might
be
some
sort
of
pretence
then
to
forget
God
;
because
then
Life
begins
to
wither
and
decay
,
and
not
only
the
gloss
and
beauty
but
even
the
comfort
and
sweetness
of
it
is
gone
,
and
it
becomes
an
insipid
and
tastless
thing
:
But
thou
art
inexcusable
,
O
Man
,
whoever
thou
art
,
if
thou
art
unmindful
of
God
in
the
best
Age
of
thy
Life
,
and
when
the
sense
of
his
Benefits
ought
upon
all
accounts
to
make
the
strongest
and
deepest
impressions
upon
thy
Mind
.
Secondly
,
The
Reason
will
be
yet
stronger
to
put
us
upon
this
,
if
we
consider
that
notwithstanding
the
great
obligation
which
lies
upon
us
to
remember
our
Creator
in
the
days
of
our
youth
,
we
are
most
apt
at
that
time
of
all
other
to
forget
Him.
For
that
which
is
the
great
Blessing
of
Youth
is
also
the
great
Danger
of
it
,
I
mean
the
Health
and
Prosperity
of
it
;
and
though
men
have
then
least
reason
,
yet
are
they
most
apt
to
forget
God
in
the
height
of
pleasure
and
in
the
abundance
of
all
things
.
Youth
is
extremely
addicted
to
pleasure
,
because
it
is
most
capable
and
most
sensible
of
it
;
and
where
we
are
most
apt
to
be
transported
,
there
we
are
most
apt
to
transgress
.
Nothing
does
so
besot
the
Mind
and
extinguish
in
it
all
sense
of
Divine
things
as
sensual
Pleasures
.
If
we
fall
in
love
with
them
,
they
will
take
off
our
thoughts
from
Religion
and
steal
away
our
hearts
from
God.
For
no
man
can
serve
two
Masters●
and
the
carnal
mind
is
enmity
against
God.
Besides
that
Youth
is
rash
and
inconsiderate
,
because
unexperienced
;
and
consequently
not
apt
to
be
cautious
and
prudent
,
no
not
as
to
the
future
concernments
of
this
temporal
Life
;
much
less
of
that
which
seems
to
be
at
so
much
a
greater
distance
,
and
for
that
reason
is
so
very
seldom
in
our
thoughts
.
Thirdly
,
Because
this
Age
is
of
all
other
the
fittest
and
best
to
begin
a
Religious
course
of
Life
.
And
this
does
not
contradict
the
former
Argument
,
tho
it
seems
to
do
so
.
For
as
it
is
true
of
Children
,
that
they
are
most
prone
to
be
idle
and
yet
fittest
to
learn
;
so
in
the
case
we
are
speaking
of
both
are
true
,
that
youth
is
an
Age
wherein
we
are
too
apt
,
if
left
to
our selves
,
to
forget
God
and
Religion
,
and
yet
at
the
same
time
fittest
to
receive
the
impressions
of
it
.
Youth
is
aetas
Disciplinae
,
the
proper
Age
of
Discipline
;
very
obsequious
and
tractable
,
fit
to
receive
any
kind
of
impression
and
to
imbibe
any
tincture
:
Now
we
should
lay
hold
of
this
golden
Opportunity
.
This
Age
of
suppleness
,
and
obedience
,
and
patience
for
labour
,
should
be
plyed
by
Parents
,
before
that
rigor
and
stiffness
which
grows
with
years
come
on
too
fast
.
Childhood
and
Youth
are
choice
Seasons
for
the
planting
of
Religion
and
Virtue
,
and
if
Parents
and
Teachers
sleep
in
this
Seed
time
they
are
ill
Husbandmen
;
for
this
is
the
time
of
plowing
and
sowing
.
This
Age
is
certainly
the
most
proper
for
Instruction
,
according
to
that
of
the
Prophet
,
Isa
.
28.
9.
Whom
shall
he
teach
knowledge
?
Whom
shall
he
make
to
understand
Doctrine
?
Them
that
are
weaned
from
the
milk
and
drawn
from
the
breast
.
For
precept
must
be
upon
precept
and
lin●
upon
line
,
here
a
little
and
there
a
little
.
And
the
sooner
this
is
done
,
the
better
;
only
things
must
be
instilled
into
them
gently
and
by
degrees
.
It
is
a
noted
Saying
of
Aristotle
,
That
young
Persons
are
not
fit
to
hear
Lectures
of
Moral
Philosophy
;
because
at
that
Age
Passion
is
so
predominant
and
unruly
:
By
which
,
I
think
,
he
only
means
that
the
Minds
of
young
Persons
are
least
prepared
to
receive
the
Precepts
of
Morality
and
to
submit
to
them
;
but
that
he
does
not
hereby
intend
,
that
ther●fore
no
care
ought
to
be
used
to
form
the
Minds
and
Manners
of
Youth
to
Virtue
and
Goodness
.
He
certainly
understood
the
nature
and
power
of
evil
Habits
too
well
to
be
of
that
mind
;
and
consequently
must
think
that
the
Principles
of
Morality
ought
with
great
care
and
diligence
to
be
instill'd
into
young
persons
betimes
:
Because
they
of
all
other
have
the
most
need
of
this
kind
of
Instruction
,
and
this
Age
is
the
most
proper
Season
for
it
:
And
the
less
their
Minds
are
prepared
for
it
,
so
much
the
more
pains
ought
to
be
taken
with
them
,
that
they
may
be
taught
to
govern
and
subdue
their
Passions
before
●hey
grow
too
s●iff
and
headstrong
.
So
that
if
the
Seeds
of
Religion
and
Virtue
be
not
planted
in
our
younger
years
,
what
is
to
be
expected
in
old
Age
?
according
to
that
of
the
Son
of
Sirach
,
Ecclus
.
25.
13.
If
thou
hast
g●thered
nothing
in
thy
Youth
,
how
canst
thou
expect
to
find
any
thing
in
thine
Age
?
Young
years
are
tender
and
easily
wrought
upon
,
apt
to
be
moulded
into
any
fashion
,
they
are
udum
&
molle
lutum
,
like
moist
and
soft
clay
which
is
pliable
to
any
form
;
but
soon
grows
hard
,
and
then
nothing
is
to
be
made
of
it
.
It
is
a
very
difficult
thing
to
make
impressions
upon
Age
,
and
to
deface
the
Evil
which
hath
been
deeply
imprinted
upon
young
and
tender
minds
.
When
good
instruction
hath
been
neglected
at
first
,
a
conceited
Ignorance
doth
commonly
take
posses●●on
,
and
obstruct
all
the
passages
through
which
Knowledge
and
Wisdom
should
enter
into
us
.
Upon
this
Consideration
the
Work
of
Religion
should
be
begun
betimes
,
because
it
is
a
mighty
advantage
to
any
thing
to
be
planted
in
a
ground
that
is
newly
broken
up
.
It
is
just
the
same
●hing
for
young
persons
to
be
enter'd
into
a
Religious
course
and
to
have
their
Minds
habituated
to
Virtue
before
vicious
Customs
have
got
place
and
strength
in
us
:
For
whoever
shall
attempt
this
afterwards
will
meet
with
infinite
difficulty
and
opposition
,
and
must
dispute
his
ground
by
inches
.
It
is
good
therefore
to
do
that
which
must
be
done
one
time
or
other
,
when
it
is
easiest
to
be
done
;
when
we
may
do
it
with
the
greatest
advantage
,
and
are
likely
to
meet
with
the
least
and
weakest
opposition
.
We
should
anticipate
Vice
,
and
prevent
the
Devil
and
the
World
by
letting
God
into
our
hearts
betimes
and
giving
Religion
the
first
seisine
and
possession
of
our
Souls●
This
is
the
time
of
sowing
our
Seed
,
which
must
by
no
means
be
neglected
.
For
the
Soul
will
not
lye
fallow
;
good
or
evil
will
come
up
.
If
our
minds
be
not
cultivated
by
Religion
,
Sin
and
Vice
will
get
the
possession
of
them
:
But
if
our
tender
years
be
seasoned
with
the
knowledge
and
fear
of
God
,
this
in
all
probability
will
have
a
good
influence
upon
the
following
course
of
our
Lives
.
In
a
word
,
this
Age
of
our
Lives
is
proper
for
Labour
and
Conflict
;
because
Youth
is
full
of
heat
and
vigor
,
of
courage
and
resolution
to
enterprize
and
effect
difficult
things
.
This
heat
indeed
renders
young
persons
very
unfit
to
advise
and
direct
themselves
,
and
therefore
they
have
need
to
be
advised
and
directed
by
those
who
are
wiser
and
more
experienced
:
But
yet
this
heat
makes
them
very
fit
for
practice
and
action
;
for
though
they
are
bad
at
counsel
,
they
are
admirable
at
execution
,
when
their
heat
is
well
directed
;
they
have
a
great
deal
of
vivacity
and
quickness
,
of
courage
and
constancy
in
the
way
wherein
they
are
set
.
Besides
,
that
Youth
hath
a
great
sense
of
Honour
and
Virtue
,
of
Praise
and
Commendation
,
which
are
of
great
force
to
engage
young
persons
to
attempt
worthy
and
excellent
things
:
For
hope
and
confidence
,
strength
and
courage
,
with
which
sense
of
Honour
and
desire
of
Praise
are
apt
to
inspire
them
,
are
admirable
instruments
of
Victory
and
Mastery
in
any
kind
;
and
these
are
proper
and
most
peculiar
to
Youth
,
I
write
unto
you
young
men
,
●aith
St.
John
,
because
ye
are
strong
,
and
have
overcome
the
evil
One.
And
,
besides
the
spirit
and
vigor
of
Youth
,
young
persons
have
several
other
qualities
which
make
them
very
capable
of
learning
any
thing
that
is
good
.
They
are
apt
to
believe
,
because
they
have
not
been
often
deceived
;
and
this
is
a
very
good
quality
in
a
Learner
.
And
they
are
full
of
hopes
,
which
will
encourage
them
to
attempt
things
even
beyond
their
strength
;
because
Hope
is
always
of
the
future
,
and
the
Life
of
young
persons
is
in
a
great
measure
before
them
and
yet
to
come
.
And
,
which
is
a
good
Bridle
to
restrain
them
from
that
which
is
evil
,
they
are
commonly
very
modest
and
bashful
:
And
,
which
is
also
a
singular
advantage
,
they
are
more
apt
to
do
that
which
is
honest
and
commendable
than
that
which
is
gainful
and
profitable
,
being
in
a
great
measure
free
from
the
love
of
Money
,
which
Experience
,
as
well
as
the
Apostle
,
tells
us
is
the
root
of
all
Evil.
Children
are
very
seldom
covetous
,
because
they
have
seldom
been
bitten
by
want
.
Fourthly
,
This
is
the
most
acceptable
Time
of
all
other
,
because
it
is
the
first
of
our
Age.
Under
the
Law
the
first
fruits
and
the
first-born
were
God's
.
In
like
manner
we
should
devote
the
first
of
our
Age
and
Time
to
Him.
God
is
the
first
and
most
excellent
of
Beings
,
and
therefore
it
is
fit
that
the
prime
of
our
Age
and
the
excellency
of
our
strength
should
be
dedicated
to
Him
and
his
Service
.
An
early
Piety
must
needs
be
very
acceptable
and
pleasing
to
God.
Our
Blessed
Lord
took
great
pleasure
to
see
little
Children
come
unto
Him
;
an
Emblem
of
the
pleasure
he
takes
that
men
should
list
themselves
betimes
in
his
service
.
St.
John
was
the
youngest
of
all
the
Disciples
,
and
our
Saviour
had
a
very
particular
kindness
and
affection
for
him
;
for
he
is
said
to
be
the
Disciple
whom
Jesus
loved
.
It
is
a
good
sign
that
we
value
God
as
we
ought
,
and
have
a
true
esteem
for
his
service
,
when
we
can
find
in
our
hearts
to
give
him
our
good
Days
,
and
the
years
which
we
our selves
have
pleasure
in
:
And
that
we
have
a
grateful
sense
of
his
benefits
and
of
our
mighty
obligation
to
him
,
when
we
make
the
quickest
and
best
returns
we
can
,
and
think
nothing
too
good
to
render
to
Him
from
whom
we
have
received
all
.
It
is
likewise
an
argument
of
great
Sincerity
,
which
is
the
Soul
of
all
R●ligion
and
Virtue
,
when
a
man
devotes
himself
to
God
betimes
:
because
it
is
a
good
evidence
that
he
is
not
drawn
by
those
forcible
constraints
,
nor
driven
to
God
by
that
pressing
necessity
which
lies
upon
men
in
time
of
Sickness
and
old
Age.
And
on
the
contrary
,
it
cannot
but
be
very
displeasing
to
God
to
be
neglected
by
us
when
we
are
in
the
flower
and
vigor
of
our
Age
:
When
our
Blood
is
warm
,
and
our
Spirits
quick
,
and
our
Parts
are
at
the
best
,
then
to
think
our selves
too
good
to
serve
God
;
what
an
affront
is
this
to
Him
who
hath
deserved
so
infinitely
well
of
us
,
and
beyond
the
best
and
u●most
that
we
can
possibly
do
?
Besides
,
that
there
is
a
peculiar
kind
of
grace
and
loveliness
in
the
worthy
and
excellent
actions
of
Young
Persons
,
great
thing●
being
hardly
expected
from
them
at
that
Age.
Early
Habits
of
Virtue
,
like
new
Cloathes
upon
a
young
and
comely
Body
,
sit
very
gracefully
upon
a
straight
and
well-shap'd
Mind
,
and
do
might●ly
become
it
.
As
there
is
Joy
in
Heaven
at
the
conversion
of
a
great
and
old
Sinner
,
so
it
cannot
but
be
a
very
delightful
Spectacle
to
God
and
Angels
,
and
to
the
Spirits
of
just
Men
made
perfect
,
to
see
a
Young
Person
besieged
by
powerful
Temptations
on
every
side
,
to
acquit
himself
gloriously
,
and
resolutely
to
hold
out
against
the
most
violent
Assaults
:
To
behold
one
,
in
the
pride
and
flower
of
his
Age
,
that
is
courted
by
Pleasures
and
Honours
,
by
the
Devil
and
all
the
bewitching
Vanities
of
this
World
,
to
reject
all
these
and
to
cleave
stedfastly
to
God
:
Nay
,
to
frown
upon
all
these
Temptations
and
to
look
down
upon
them
with
indignation
and
●corn
,
and
to
say
,
Let
those
dote
upon
●hese
things
,
who
know
no
better
:
Let
them
adore
sensual
Pleasures
and
lying
Vanities
,
who
are
ignorant
of
the
sincere
and
solid
Pleasures
of
Religion
and
Virtue
:
Let
them
run
into
the
arms
of
Temptation
who
can
forget
God
their
Creator
,
their
Preserver
,
and
the
Guide
of
their
Youth
:
As
for
me
,
I
will
serve
the
Lord
,
and
will
employ
my
whole
time
either
innocently
or
usefully
,
in
serving
God
,
and
in
doing
good
to
Men
who
are
made
after
the
Image
of
God.
This
work
shall
take
up
my
whole
Life
,
there
shall
be
no
void
or
empty
Space
in
it
;
I
will
endeavour
,
as
much
as
possibly
I
can
,
that
there
may
be
no
gap
or
breach
in
it
for
the
Devil
and
his
Temptations
to
enter
in
:
Lord
,
I
will
be
thine
,
I
have
chosen
thee
for
my
happiness
and
my
portion
for
ever
:
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
Earth
that
I
desire
besides
thee
.
Lo
!
they
that
are
far
from
thee
shall
perish
:
But
it
is
good
for
me
to
draw
near
to
God
,
to
begin
and
end
my
Days
in
his
fear
and
to
his
glory
.
Fifthly
and
Lastly
,
This
Age
of
our
Life
may
,
for
any
thing
we
know
,
be
the
only
Time
we
may
have
for
this
purpose
;
and
if
we
cast
off
the
thoughts
of
God
and
defer
the
business
of
Religion
to
old
Age
,
intending
,
as
we
pretend
,
to
set
about
it
at
that
Time
,
we
may
be
cut
off
before
that
Time
comes
,
and
turned
into
Hell
with
the
People
that
forget
God.
The
Work
of
Religion
is
the
most
necessary
of
all
other
,
and
must
be
done
one
time
or
other
,
or
we
are
certainly
undone
for
ever
.
We
cannot
begin
it
too
soon
,
but
we
easily
delay
it
too
long
;
and
then
we
are
miserable
past
all
recovery
.
He
that
would
not
venture
his
immortal
Soul
,
and
put
his
everlasting
Happiness
upon
the
greatest
hazard
and
uncertainty
,
must
make
Religion
his
first
business
and
care
,
must
think
of
God
betimes
and
remember
his
Creator
in
the
days
of
his
Youth
.
I
have
now
done
with
the
three
things
which
I
proposed
to
consider
f●om
these
Words
.
The
Inferences
from
this
whole
Discourse
shall
be
these
two
,
Fi●st
,
To
persuade
those
that
are
young
to
remember
God
their
Creator
,
and
to
engage
in
the
ways
of
Religion
and
Virtue
betimes
.
Secondly
,
To
urge
those
who
have
neglected
this
first
and
best
Opportunity
of
their
Lives
,
to
repent
quickly
and
return
to
a
b●tter
mind
;
lest
the
Opportunity
be
lost
for
ever
,
and
their
case
become
desperate
and
past
remedy
.
First
,
To
persuade
those
that
are
young
to
remember
God
their
Creator
be●times
,
and
to
engage
early
in
the
ways
of
Religion
and
Virtue
.
Do
not
suffer
your selves
to
be
cheated
and
bewitched
by
sensual
satisfactions
,
and
to
be
destroyed
by
ease
and
prosperity
.
Let
not
a
perpetual
tenor
of
Health
and
Pleasure
soften
and
dissolve
your
Spirits
,
and
banish
all
wise
and
serious
thoughts
out
of
your
Minds
.
Be
not
so
foolish
and
unworthy
,
as
to
think
that
you
have
a
privilege
to
forget
God
when
he
is
most
mindful
of
you
;
when
the
Candle
of
the
Lord
shines
about
your
Tabernacle
,
and
you
are
enjoying
the
health
,
and
strength
,
and
sweetness
of
Life
.
No
man
knows
what
he
does
,
and
what
an
invaluable
Treasure
he
prodigally
wastes
,
when
he
lets
slip
this
golden
Season
and
Opportunity
of
his
Life
;
whilst
he
is
yet
innocent
and
untainted
with
Sin
and
Vice
,
and
his
Mi●d
is
clear
of
all
bad
impressions
,
and
capable
of
the
best
;
not
enslaved
to
evil
,
and
at
liberty
to
do
well
.
Consider
,
that
the
ways
of
Religion
and
Virtue
are
nothing
so
difficult
and
unpleasant
now
,
as
they
will
be
hereafter
:
And
that
the
longer
you
forget
God
,
and
the
more
you
are
estranged
from
Him
,
the
more
unwilling
you
will
be
to
think
of
him
and
to
return
to
him
:
That
your
Lusts
will
every
day
gain
more
strength
,
and
your
hearts
by
degrees
will
contract
such
a
stiffness
and
hardness
that
it
will
be
no
easy
matter
to
work
upon
them
.
Therefore
remember
your
Creator
in
the
days
of
your
youth
:
To
day
,
whilst
it
is
called
to
day
,
lest
any
of
you
be
hardned
through
the
deceitfulness
of
Sin.
When
will
you
think
of
beginning
a
good
course
,
if
not
now
?
You
have
a
great
Work
before
you
which
cannot
be
done
in
a
little
time
,
which
cannot
be
begun
and
finish'd
at
once
.
Your
whole
Life
is
no
more
than
sufficient
for
it
;
to
do
it
to
the
best
advantage
,
and
as
it
ought
to
be
done
.
Do
not
then
think
of
crowding
it
into
a
corner
of
your
Life
,
much
less
of
putting
it
off
to
the
very
end
of
it
:
When
that
night
comes
,
no
man
can
work
.
Consider
further
;
If
we
will
deny
God
the
hearty
and
vigorous
service
of
our
best
days
,
how
can
we
expect
that
he
will
accept
the
faint
and
flattering
Devotions
of
old
Age
?
Wise
men
are
wont
to
forecast
and
provide
some
stay
and
comfort
for
themselves
against
the
evils
and
infirmities
of
that
Time
;
that
they
may
have
something
to
lean
upon
in
their
weakness
,
something
to
mitigate
and
allay
the
troubles
and
afflictions
of
that
dark
and
gloomy
Evening
:
That
what
they
cannot
enjoy
of
present
pleasure
and
satisfaction
may
in
some
measure
be
made
up
to
them
in
comfortable
reflections
upon
the
past
actions
of
a
holy
and
innocent
,
an
useful
and
well
spent
Life
.
But
on
the
other
hand
,
if
we
have
neglected
Religion
,
and
forgotten
God
days
without
number
;
if
we
have
lived
an
ungodly
and
vicious
Life
,
we
have
treasured
up
so
much
guilt
and
remorse
,
so
many
aggravations
of
our
sorrow
and
anguish
against
an
evil
Day
;
and
have
foolishly
contrived
to
make
our
burthen
then
heaviest
,
when
we
are
least
able
to
stand
under
it
;
and
have
provided
and
laid
in
infinite
matter
for
Repentance
,
when
there
is
hardly
any
space
and
opportunity
left
for
the
exercise
of
it
;
and
when
we
shall
be
utterly
dishearten'd
from
setting
about
so
vast
a
Work
,
of
which
we
can
see
no
end
;
and
yet
have
so
very
little
time
for
it
,
that
if
we
do
any
thing
at
all
in
it
we
shall
be
forc'd
to
huddle
it
up
in
so
much
haste
and
confusion
,
as
will
,
I
doubt
,
signify
but
very
little
either
to
our
present
comfort
,
or
our
future
happiness
.
Consider
this
in
time
,
all
ye
that
forget
God
in
the
Day
of
your
prosperity
and
in
the
best
Age
of
your
Life
,
and
yet
when
the
Day
of
affliction
and
the
infirmities
of
Age
come
upon
you
would
be
glad
then
to
have
God
mindful
of
you
,
and
merci●ul
to
you
.
But
if
thou
wouldst
not
have
Him
cast
thee
off
in
thine
old
Age
and
forsake
thee
when
thy
strength
fails
,
do
thou
remember
Him
in
the
days
of
thy
youth
,
in
the
prime
and
vigor
of
thine
Age
:
For
this
is
the
acceptable
Time
,
this
is
the
Day
of
Salvation
.
Therefore
acquaint
thy self
with
Him
,
and
remember
him
NOW
;
in
the
days
of
thy
Youth
;
defer
not
so
necessary
a
work
,
no
not
for
one
moment
:
Begin
it
just
now
,
that
so
thou
mayest
have
made
some
good
progress
in
it
before
the
evil
days
come
;
before
the
Sun
,
and
the
Moon
,
and
the
Stars
be
darkened
,
and
all
the
comforts
and
joys
of
Life
be
fled
and
gone
.
Be
not
deceived
,
O
man
,
whosoever
thou
art
;
for
God
is
not
mock'd
.
He
will
not
be
put
off
by
us
with
the
Days
in
which
we
our selves
have
no
pleasure
.
Offer
up
thy self
a
living
Sacrifice
and
not
a
Carkass
,
if
thou
wouldst
be
accepted
.
Do
not
provoke
and
affront
the
Living
God
by
offering
up
to
him
faint
spirits
,
and
feeble
hands
,
and
dim
eyes
,
and
a
dead
heart
.
He
hath
been
bountiful
to
us
in
giving
us
the
best
Blessings
of
Life
,
and
all
things
richly
to
enjoy
;
and
do
we
grudge
Him
the
most
valuable
part
of
our
Lives
,
and
the
years
which
we
our selves
have
pleasure
in
?
Do
we
thus
requite
the
Lord
?
foolish
people
and
unwise
!
Is
the
Giver
of
all
good
things
unworthy
to
receive
from
us
any
thing
that
is
good
?
If
we
offer
up
the
lame
in
Sacrifice
,
is
it
not
evil
?
and
if
we
offer
up
the
blind
,
is
it
not
evil
?
Offer
it
now
to
thy
Governor
,
and
try
if
he
will
be
pleased
with
thee
and
accept
thy
person
.
Hath
God
deserved
so
ill
at
our
hands
,
that
we
should
forget
and
neglect
Him
?
And
hath
the
Devil
deserved
so
well
of
us
,
that
we
should
be
contented
to
spend
the
best
part
of
our
Lives
in
his
Service
,
which
is
perfect
Slavery
?
Was
he
our
Creator
,
or
can
he
make
us
happy
?
Nay
,
does
he
not
carry
on
a
most
malicious
design
to
make
us
for
ever
miserable
?
Secondly
,
Let
me
urge
those
who
have
neglected
this
first
and
best
Opportunity
of
their
Lives
to
repent
quickly
and
return
to
a
better
mind
,
lest
all
Opportunity
of
doing
it
be
lost
for
ever
,
and
their
case
become
desperate
and
past
remedy
.
Resolve
to
redeem
,
if
it
be
possible
,
the
Time
which
you
should
have
improved
:
you
have
squander'd
away
too
much
already
,
waste
no
more
of
this
precious
Opportunity
of
Life
:
you
have
deferr'd
a
necessary
Work
too
long
,
delay
it
no
longer
.
Do
not
delude
your selves
with
vain
hopes
that
this
Work
may
be
done
at
any
time
,
and
in
an
instant
;
and
that
if
you
can
but
fashion
your
last
breath
into
Lord
have
mercy
upon
me
,
this
will
prevail
with
God
and
make
atonement
for
the
long
course
of
a
wicked
and
sinful
Life
.
What
strange
thoughts
have
men
of
God
and
Heaven
,
what
extravagant
conceits
of
the
little
evil
of
Sin
and
the
great
easiness
of
Repentance
,
that
can
impose
upon
themselves
at
this
rate
?
Bethink
your selves
better
in
time
,
consider
and
shew
your selves
men
.
What
will
you
do
in
the
day
of
your
distress
,
who
have
neglected
God
in
your
most
flourishing
and
prosperous
condition
?
What
will
you
say
to
Him
in
a
dying
hour
,
who
scarce
ever
had
one
serious
thought
of
him
all
your
Life
?
Can
you
have
the
face
at
that
time
to
bespeak
him
in
this
manner
?
Lord
,
now
the
World
and
my
Lusts
have
left
me
,
and
I
feel
my self
ready
to
sink
into
eternal
perdition
,
I
lay
hold
upon
thy
Mercy
to
deliver
my
Soul
from
going
down
into
the
Pit.
I
have
heard
strange
things
of
thy
Goodness
and
that
thou
art
merciful
even
to
a
miracle
.
This
is
that
which
I
always
trusted
to
,
that
after
a
long
Life
of
Sin
and
Vanity
thou
wouldst
at
last
be
pacified
with
a
few
penitent
words
and
sighs
at
the
hour
of
Death
.
Let
me
not
,
I
pray
thee
,
be
disappointed
of
this
hope
and
put
to
confusion
.
Is
this
an
address
●it
to
be
made
to
a
wise
man
,
much
less
to
the
all-wise
and
just
Judge
of
the
World
?
and
yet
this
seems
to
be
the
plain
interpretation
of
the
late
and
forc'd
application
of
a
great
and
habitual
Sinner
to
Almighty
God
in
his
last
extremity
,
and
when
he
is
just
giving
up
the
ghost
and
going
to
appear
before
his
dreadful
Tribunal
.
I
say
again
,
let
no
man
deceive
you
with
vain
words
,
or
with
vain
hopes
,
or
with
false
notions
of
a
slight
and
sudden
repentance
:
As
if
Heaven
were
an
Hospital
founded
on
purpose
to
receive
all
sick
and
maimed
persons
,
that
when
they
can
live
no
longer
to
the
Lusts
of
the
sinfulPleasures
of
this
World
can
but
put
up
a
cold
and
formal
Petition
to
be
admitted
there
.
No
,
No
,
as
sure
as
God
is
true
,
they
shall
never
see
the
Kingdom
of
God
,
who
instead
of
seeking
it
in
the
first
place
make
it
their
last
Refuge
and
Retreat
:
And
when
they
find
themselves
under
the
Sentence
of
Death
and
Damnation
,
only
to
avoid
present
Execution
,
and
since
there
is
no
other
remedy
,
do
at
last
bethink
themselves
of
getting
to
Heaven
,
and
fall
upon
their
knees
to
petition
the
Great
Judge
of
the
World
that
they
may
be
transported
thither
.
Can
any
man
in
reason
expect
that
such
a
Petition
will
be
granted
?
I
tell
you
Nay
;
but
except
you
repent
sooner
,
and
at
a
fitter
time
,
and
after
a
better
fashion
,
you
shall
certainly
perish
.
As
much
as
God
desires
the
Salvation
of
Men
,
he
will
not
prostitute
Heaven
,
and
set
the
Gates
of
it
wide
open
to
those
who
only
fly
to
it
in
extremity
,
but
never
sought
it
in
good
earnest
,
nor
indeed
do
now
care
for
it
or
desire
it
for
any
other
reason
,
but
to
excuse
them
from
going
to
Hell.
They
have
no
value
for
Heaven
,
because
they
are
in
no
wise
fit
for
it
,
but
yet
they
think
Hell
to
be
the
worse
Place
of
the
two
.
The
ever
Blessed
God
is
Himself
abundantly
sufficient
for
his
own
Happiness
,
and
does
not
need
our
company
to
make
any
addition
to
it
:
Nor
yet
is
Heaven
so
desolate
a
Place
,
or
so
utterly
void
of
Inhabitants
,
that
like
some
newly
discovered
Plantation
it
should
be
glad
to
receive
the
most
vile
and
profligate
persons
,
the
Scum
and
refuse
of
Mankind
.
There
are
an
innumerable
Company
of
glorious
Angels
,
much
nobler
Creatures
than
the
best
of
Men
,
to
people
those
blessed
Regions
.
Thousands
of
thousands
continually
stand
before
God
,
and
ten
thousand
times
ten
thousands
minister
unto
Him.
We
do
absolutely
stand
in
need
of
God
to
make
us
happy
,
but
He
hath
no
need
of
us
to
help
Him
to
be
so
.
God
indeed
is
so
good
,
as
to
desire
our
Happiness
as
earnestly
as
if
it
were
necessary
to
his
own
:
But
he
is
happy
in
and
from
Himself
,
and
without
Him
it
is
impossible
we
should
be
happy
,
nay
we
must
of
necessity
be
for
ever
miserable
.
To
conclude
;
if
we
would
have
God
to
accept
us
in
a
dying
hour
,
and
our
B.
Saviour
to
rem●mber
us
now
he
is
in
his
Kingdom
,
let
us
think
of
him
betime●
,
and
acquaint
our selves
with
him
that
we
may
be
at
peace
:
NOW
;
before
the
evil
days
come
,
and
the
years
draw
nigh
when
we
shall
say
we
have
no
pleasure
in
them
.
O
that
men
were
wise
,
that
they
understood
this
,
and
that
they
would
consider
their
latter
end
.
Which
God
of
his
in●inite
Goodness
grant
that
we
may
all
seriously
lay
to
heart
,
in
this
our
Day
;
and
may
learn
betimes
so
to
number
our
days
,
that
we
may
apply
our
hearts
to
wisdom
:
For
his
mercies
sake
in
Jesus
Christ
,
to
whom
with
the
Father
and
the
H.
Ghost
,
be
all
Honour
and
Glory
,
now
and
for
ever
.
Amen
.
FINIS
.
Books
writ
by
his
Grace
JOHN
,
late
Lord
Archbishop
of
Canterbury
.
FOrty
Two
Sermons
and
Discourses
upon
Several
Occasions
,
most
at
Court
;
in
Four
Volumes
,
in
Octavo
.
Six
Sermons
concerning
the
Divinity
and
Incarnation
of
our
Blessed
Saviour
,
&c.
against
the
Socinians
.
In
Octavo
.
These
Six
Practical
Sermons
.
In
Twelves
.
The
Rule
of
Faith●
In
Octavo
.
A
Persuasive
to
Frequent
Communion●
Sticht
.
Price
Three
pence
.
Printed
for
B.
Aylmer
and
W.
Rogers●
A
Family
Guide
to
the
Holy
Sacrament
.
By
T●●oph
.
Dorrington
.
Notes, typically marginal, from the original text
Notes for div A62640-e16320
Sir
H.
W.