or disturb him and his family by rage, if her pride be not gratified by some sinful fashions, curiosities, or excesses, if he give her money or materials to do it with, to prevent her distraction, it is but like the foresaid case of the physician, or parents of a sick child.

In these cases I will give you a rule to walk by for yourselves, and a caution how to judge of others.

1. Be sure that you leave nothing undone that you can lawfully do, for the cure and prevention of others' sins; and that it be not for want of zeal against sin, through indifference or slothfulness, that you forbear to hinder it, but merely through disability. 2. See that in comparing the evil that is like to follow the impedition, you do not mistake, but be sure that it be indeed a greater evil which you avoid by not hindering that particular sin. 3. See therefore that your own carnal interest weigh not with you more than there is cause; and that you account not mere fleshly suffering a greater evil than sin. 4. But yet that dishonour which may be cast upon religion, and the good of souls which may be hindered by a bodily suffering, may come into the comparison. 5. And your own duties to men's bodies (as to save men's lives, or health, or peace) are to be numbered with spiritual things, and the materials of a sin may in some cases be administered for the discharge of such a duty. If you knew a man would die if you give him not hot water, and he will be drunk if you do give it him; in this case you do but your duty, and he commits the sin you do that which is good, and are not bound to forbear it, because he will turn it to sin, unless you see that the hurt by that sin is like to be so great (besides the sin itself) as to discharge you from the duty of doing good.

2. As to others, (1.) Put them on to their duty and spare not. (2.) But censure them not for the sins of their families, till you are acquainted with all the case. It is usual with rash and carnal censurers, to cry out of some godly ministers or gentlemen, that their wives are as proud, and their children and servants as bad as others. But are you sure that it is in their power to remedy it? Malice and rashness judge at a distance of things which stand not, and sin in speaking against sin..

men under

Quest. 11. If a gentleman, e. g. of £500, or £1000, or

£2000, or £3000, per annum, could spare honestly half his yearly rents, for his children and for charitable uses, and his wife be so proud and prodigal, that she will waste it all in housekeeping and excesses, and will rage, be unquiet, or go mad, if she be hindered, what is a man's duty in such a case?'

Answ. It is but an instance of the fore-mentioned case, and must thence be answered. 1. It is supposed that she is incurable by all wise and rational means of persuasion. 2. He is wisely to compare the greatness of the evil that will come by crossing her, with the good that may come by the improvement of his estate, and the forbearance of those excesses. If her rage, or distraction, or unquietness were like by any accident to do more hurt than his estate may do good, he might take himself disabled from hindering the sin; and though he give her the money which she misspendeth, it is not sinning, but only not hindering sin when he is unable. 3. Ordinarily some small or tolerable degree of sinful waste and excess may be tolerated to avoid such mischiefs as else would follow; but not too much. And though no just measure can be assigned, at what rate a man may lawfully purchase his own peace, and consequently his liberty to serve God, or at what rate he may save his wife from madness, or some mortal mischiefs of her discontent, yet the case must be resolved by such considerations; and a prudent man, that knoweth what is like to be the consequent on both sides, may and must accordingly determine it. 4. But ordinarily the life, health, or preservation of so proud, luxurious, and passionate a woman, is not worth the saving at so dear a rate, as the wastling of a considerable estate, which might be used to relieve a multitude of the poor, and perhaps to save the lives of many that are worthier to live. And, (1.) A man's duty to relieve the poor and provide for his family is so great. (2.) And the account that all men must give of the use of their talents is so strict, that it must be a great reason indeed, that must allow him to give way to very great wastefulness. And unless there be somewhat extraordinary in the case, it were better deal with such a woman as a bedlam, and if she will be mad, to use her as the mad are used, than for a steward of God to suffer the devil to be served with his master's goods.

Lastly, I must charge the reader to remember, that both these cases are very rare; and it is but few women that are so liable to so great mischiefs, which may not be prevented at cheaper rates; and therefore that the indulgence given in these decisions, is nothing to the greater part of men, nor is to be extended to ordinary cases. But commonly men every where sin by omission of a stricter government of their families, and by Eli's sinful indulgence and remisness and though a wife must be governed as a wife, and a child as a child, yet all must be governed as well as servants. And though it may be truly said, that a man cannot hinder that sin, which he cannot hinder but by sin, or by contributing to a greater hurt, yet it is to be concluded, that every man is bound to hinder sin whenever he is able lawfully to hinder it.

And by the same measures, tolerations, or not-hindering errors and sins about religion in church and commonwealth, is to be judged of: None must commit them or approve them; nor forbear any duty of their own to cure them: but that is not a duty which is destructive, which would be a duty when it were a means of edifying.

CHAPTER X.

The Duties of Parents for their Children.

Or how great importance the wise and holy education of children is, to the saving of their souls, and the comfort of the parents, and the good of church and state, and the happiness of the world, I have partly told you before; but no man is able fully to express. And how great that calamity is, which the world is fallen into through the neglect of that duty, no heart can conceive; but they that think what a case the heathen, infidel, and ungodly nations are in, and how rare true piety is grown, and how many millions must lie in hell for ever, will know so much of this inhuman negligence, as to abhor it.

Direct 1. Understand and lament the corrupted and

miserable state of your children, which they have derived from you, and thankfully accept the offers of a Saviour for yourselves and them, and absolutely resign, and dedicate them to God in Christ in the sacred covenant, and solemnize this dedication and covenant by their baptism". And to this end understand the command of God for entering your children solemnly into covenant with him, and the covenant-mercies belonging to them thereupon.'

You cannot sincerely dedicate yourselves to God, but you must dedicate to him all that is yours, and in your power; and therefore your children as far as they are in your power. And as nature hath taught you your power and your duty to enter them in their infancy into any covenant with man, which is certainly for their good; (and if they refuse the conditions when they come to age, they forfeit the benefit;) so nature teacheth you much more to oblige them to God for their far greater good, in case he will admit them into covenant with him. And that he will admit them into his covenant, (and that you ought to enter them into it,) is past doubt, in the evidence which the Scripture giveth us, that from Abraham's time till Christ it was so with all the children of his people: nay, no man can prove that before Abraham's time, or since, God had ever a church on earth, of which the infants of his servants (if they had any) were not members dedicated in covenant to God, till of late times that a few began to scruple the lawfulness of this. As it is a comfort to you, if the king would bestow upon your infant children, (who were tainted by their father's treason,) not only a full discharge from the blot of that offence, but also the titles and estates of lords, though they understand none of this till they come to age; so is it much more matter of comfort to you, on their behalf, that God in Christ will pardon their original sin, and take them as his children, and give them title to everlasting life; which are the mercies of his covenant.

Direct. 11. As soon as they are capable, teach them what a covenant they are in, and what are the benefits, and what the conditions, that their souls may gladly consent to

it when they understand it; and you may bring them seriously to renew their covenant with God in their own persons.' But the whole order of teaching both children and servants, I shall give you after by itself; and therefore shall here pass by all that, except that which is to be done more by your familiar converse, than by more solemn teaching. Direct. 111. Train them up in exact obedience to yourselves, and break them of their own wills.' To that end, suffer them not to carry themselves unreverently or contemptuously towards you; but to keep their distance. For too much familiarity breedeth contempt, and emboldeneth to disobedience. The common course of parents is to please their children so long, by letting them have what they crave, and what they will, till their wills are so used to be fulfilled, that they cannot endure to have them denied ; and so can endure no government, because they endure no crossing of their wills. To be obedient, is to renounce their own wills, and be ruled by their parents' or governor's wills; to use them therefore to have their own wills, is to teach them disobedience, and harden and use them to a kind of impossibility of obeying. Tell them oft familiarly and lovingly of the excellency of obedience, and how it pleaseth God, and what need they have of government, and how unfit they are to govern themselves, and how dangerous it is to children to have their own wills; speak often with great disgrace of self-willedness and stubbornness, and tell others in their hearing what hath befallen self-willed children. Direct. IV. Make them neither too bold with you, nor too strange or fearful; and govern them not as servants, but as children, making them perceive that you dearly love them, and that all your commands, restraints and corrections are for their good, and not merely because you will have it so.' They must be ruled as rational creatures, that love themselves, and those that love them. If they perceive that you dearly love them, they will obey you the more willingly, and the easier be brought to repent of their disobedience, and they will as well obey you in heart as in outward actions, and behind your back as before your face. And the love of you (which must be caused by your love to them,) must be one of the chiefest means to bring them to the love of all that good which you commend to them; and