THE two great Supports of a Christian in this Vale of Tears, are a lively Faith, and a steady Hope. For, as a Christian's highest Happiness lies within the Vail, 2 Cor. 5.7. so Faith and Hope alone can give him a Comfortable Prospect of what Sense and Sight cannot yet reach unto.

They minister a singular Support, both in Life and Death.

In the greatest Troubles of Life, Psal. 42.10,11. Faith in the Perspective of the Pro­mise, can spy Light thro' the darkest Cloud: And Hope, being encouraged by Faith, can wait with Patience for an happy Issue.

In the Approaches of Death, Faith can cast its Eagle-Eye over this Dead Sea, unto the Fragrant Mountains of Spices beyond: 2 Tim. 1.12. And Hope can ani­mate the Thoughtful Soul with a Gracious Expectation, that a few Moments will waft it safe over the Gulph, and make it Possessor of those Glorious Mansions.

Does God send his grim Messen­ger, Death, to summon our selves to come away? It's an Encourage­ment, beyond Expression, Psal. 17.15. to have Faith and Hope lead us through the [Page 3] dark Passage, till Faith be Convert­ed into Vision, and Hope advanced into Fruition.

Is it our dear Relations or Friends, that God sends the tremendous Sum­mons to? What a blessed Stast of Support is it to the Surviving Mourners, when we have Hope in their Latter End?

The Departing Soul can venture comfortably upon, Psal. 23.4. and walk chear­fully thro' the Gloomy Valley of the Shadow of Death, when attended with two such Refreshing Compani­ons, as Faith and Hope, truely ground­ed upon the Promises of the Word, and the Experience of a Gracious Principle in its own Heart.

And we that survive, can part with our Dying Relations, with a more chearful Resignation, when we are encouraged with some Comfor­table [Page 4] Grounds of Faith and Hope: That their Departure hence is but their happy Passage into a far better State and Place.

Accordingly, This is the very Consideration, which a Gracious God Administers for the Support of the Mourners in the Text.

In opening the Words, we shall consider:

• 1. The Primary and Litteral Im­port of them.
• 2. What Practical Improvement may be made of them.

1. We shall take a short look into the Primary, Original Sense of the words. For the understanding where­of, you need only to have Recourse unto v. 15. of the Chapter, where you have Rachel, (i. e.) The poor di­stressed [Page 5] Tribe of Benjamin (who were Descendents from Rachel) Mourning for her Children, because they were not.

A great many of them were very probably cut off by the Fatal stroke of Death, and the rest were ready to be carried away Captive into Ba­bylon, which was as a civil Death: Upon which doleful Occasion, this Bereaved Tribe breaks out into a most bitter Lamentation; the Ditty of whose Mournful Elegy was, That her Children were not; There were lost and gone, and she was like to en­joy them no more.

Now to stem the Tyde of these Swelling Waters of Mara, God sea­sonably suggests this Relieving Ground of Comfort in the Text, There is Hope in thine End, saith the Lord.

The Sense whereof amounts to this purpose: Why dost thou Mourn, as one utterly undone, or as one, whose Case admits of no Relief, or Comfort? Tho' thou be as a Desolate Mother, bereaved of her Children, yet there is Hope, both respecting thy self, and respecting those, whom thou concludes to be utterly lost and gone. Those that are Dead, and must return to this Life no more; if they be transplanted to a better, what Reason is there to indulge an Immoderate Sorrow for them?

And those that are carried into Captivity, and ready to be put into their dismal Graves in Babylon; they shall have a seasonable Resurrection, and shall return unto their own Bor­der in due time, which may be a sufficient Ground of Consolation as to them.

This being the Literal Import of the Words, we come now,

2. To consider what practical Im­provement may be made of them, with respect to Cases of a like Na­ture. Now, in order hereunto, you may observe from the Account that's already given; that the Words are a Supporting Cordial, reach'd forth by the Compassionate Hand of Hea­ven, to Disconsolate Parents, bleeding over the Loss of their dear Children.

And tho' there may be a conside­rable difference in some Particulars, betwixt the Case in the Text, and other Cases, that may bear some Proportion thereunto; yet from the general Design of the Words, we may (without any great Force) de­duce from them this useful Obser­vation.

Observ. That it is a Soveraign Sup­port to surviving Parents, under the Loss of their Departed Children; That there is Hope in their Latter End.

Children are Parts and Branches of ourSelves; OurSelves are multiplied into so many lesser Sprigs; yea, our own very Bowels spun out into so many smaller Threads: And conse­quently, when these, by an Irresisti­ble Hand, come to be rent and torn from us; it cannot but be very Grievous to Innocent, and much more to Corrupted Nature.

But when there is a well-ground­ed Hope in their latter End; when there is a good Foundation to be­lieve, That they are made Brahches in Christ, before they are pluckt away as Branches from our Selves: That there are some Lineaments of the [Page 9] New Creature formed in them, before they are call'd off the Stage of this Old Creation: This cannot but open a Refreshing Spring of Consolation, to Mournful Parents, to asswage their swelling Sorrows, and to stanch their bleeding Wounds.

In the management of this Point, we shall endeavour to shew.

• 1. What are those Symptoms, which may administer good Ground of Hope, with respect to our dying Children.
• 2. In what Respects this is such a Soveraign Support, to Surviving Pa­rents and Relations.

1. What are those Characters, which may administer good Ground of Hope, with respect to our dying Children.

I shall not here concern my Dis­course with those Children, that die [Page 10] in their Morning-Infancy, and are snatch't from their Mothers, or Nur­ses Breast, by that time they are well come into the World; and conse­quently, are no more capable of ex­erting any Acts of Grace, than they are of Reason. The Occasion re­quires not, and the Time will not al­low me to engage in that Subject.

But I shall confine my self to such Children, as have arrived to some Competent years of Understanding, and so are in a Capacity of leaving some Intimations of the early Impres­sions of Divine Grace upon their Hearts, altho' cut off in their Early Blooming days.

Yet in our Management hereof, it becomes us to exercise all humble Sobriety, it being attended with some difficulty, to state aright the first Sproutings of Divine Grace in Adult [Page 11] Persons, and much more in Young Children.

We shall therefore make an Adven­ture, only so far, as the Line of Scrip­ture, without offering any Violence to it, will conduct us, and leave the more Intricate Secrets of Divine O­peration, to him that best understands them, even to God himself: Who can discern Grace in those Minuter Workings, which lie beyond the Reach of our Observation.

To come to Particulars:

There are these timely Intimations of Goodness in Children, which may minister good Grounds of Hope, with respect to their latter End.

1. A Teachable Disposition in the Things of God. As it is the unque­stionable Duty of Parents to teach their Children betimes, and prudent­ly to instil Divine Truths into their [Page 12] Minds, as soon as they are capable of learning; so it is a very hopeful Indication in Children; when they are Teachable in Divine things, and chearfully receptive of Spiritual In­structions in their tender Years. Whom shall I teach Knowledge, says God, Isa. 28.9. whom shall I make to under­stand Doctrine? Them that are weaned from the Milk, and drawn from the Breasts. I know, the Words are designedly a very cutting Rebuke to the Unteachable Jews; intima­ting, that a weaned Child was as teachable as they: But withal, we may make this Observation from them, That when Children are so early receptive of Gracious Instru­ctions, it is an Argument, That God is at work with them, as their Sove­raign Teacher.

To hear Children studiously In­quisitive into Spiritual things, and asking good Questions about Seri­ous and Heavenly Matters: To see them leaning their Heads, and lend­ing their Ears, earnestly to listen to Discourses about Soul-affairs, and things of everlasting Moment; what a Comfortable Prospect must it af­ford! And as it cannot but be very Affecting to the Hearts of concerned Parents; so it can be esteem'd no less than an hopeful Intimation in those tender Plants: That God is dealing with their Hearts in their Morning-years, tho' in a way and manner undiscernable to us.

Who is it that forms the Heart, which by Nature is Crooked and Perverse, into this Spiritual Docible­ness; Prov. 21.1. but he who has all Hearts in his Hand, and can mould them, [Page 14] when and how his Soveraign Good­ness pleases? Children's Hearts in their Natural State, are lockt up against Divine things, as well as other Men's: And who is it, that opens the Lock so early, Rev. 3.7. but be that has the Key of David, and opens where none can shut, and shuts where none can open.

In a word, A Teachable Mind, in an Age of Life, that's oftentimes the most untoward and Indocible, im­plies an Heart, touch'd with the Fin­ger of Heaven; And where God has his Hand upon the Spring so soon, it cannot but suggest a good Hope (through Grace) unto Thoughtful Parents.

2. An Affectionate Respect to the Holy Scriptures, is another ear­ly Intimation of an hopeful Import. It's recorded as one of the Morning-Bloomings [Page 15] of Divine Grace in a young Timothy, 2 Tim. 3.15. That from a Child he was acquainted with the Scriptures. His early Acquaintance with them implies his early Affection to them. He was such an early Proficient in them, because he had an early De­sire unto them, and delight in them: which can be attributed to no other than a Divine Original.

When Children therefore express an early Respect to the Holy Bible, and love frequently to converse with those Blessed Oracles; when they take pleasure in Reading them themselves, and in hearing others Read them; when they make a par­ticular Remark upon signal Passages, and inquire into the Meaning of them, and lay them up as a choice Treasure in their Hearts; when they love to Read such Passages over [Page 16] and over again, and to be telling of them, as if their Hearts were great­ly affected with them, and suck't some Vertue and Sweetness from them; what Construction can all this admit of, but as an hopeful hint from Heaven, of some Gracious Be­ginnings in those tender Years.

Is it not an Intimation, That the same Spirit of Grace and Truth, that indited the Scriptures, has begun to draw some Lineaments of those Blessed Truths upon such Childrens Hearts? When the Heart is much in the Bible, it's an Argument, there's something of the Bible in the Heart: There's something within answer­ing to the Truths without, which gives them such a pleasant Taste and Relish to the Soul.

There's some Minims of the Law writ in the Heart, though the Cha­racters as yet be but very small, and scarce discernable. Heb. 8.10,11.

This also may afford a very Sup­porting Foundation of Hope, to Pi­ous Parents.

3. A Towardly Inclination to Religious Duties, is another Token of an encouraging Nature. What a doleful Sight is it, and worthy of the most compassionate Resentments, to observe the wretched Auk ward­ness of some Children to Religious Exercises! Do but compare them then, with what they are at other times; and they are never more fro­ward, or more prone to Sleepiness, than at such Seasons. How appa­rently do their Spirits enther sink or fall, or grow cross and sour, upon the Management of any Holy Du­ty? [Page 18] Thereby manifesting their se­cret Disrelish of, and prevailing A­versness, unto things of a Spiritual Heavenly Character.

But on the contrary, when Chil­dren evidence a pleasant Towardli­ness to the Holy ways of God; when they manifest a dear Affection to Prayer, and reading good Books, and Religious Discourse, as per­formed and managed by others; and when they frame themselves to these things, in what Manner and Measure their short Capacity will admit; making up in the Will wherein they come short in the Work: This is also a very Amia­ble, Hopeful Symptom.

It's left as a Mark of Honour up­on young Josiah, That when he was but Eight Years old, he walked in the ways of his Father David, to do that [Page 19] which was Right in the Sight of the Lord. 2 Kin. 22.1,2.

What a lovely Discovery was it of an Immortal Seed, dropt into the Heart, when it thus began to sprout above Ground! How delightful were such early and choice Begin­nings! The Power of Divine Grace must be at work betimes, where the Effects were so Early and Signal.

Well, It ministers no less matter, both of Delight and Hope, to see our Children beginning to savour the things of God, and to disrelish their Childish Vanities, in the timely Spring of their Day. And it can­not but bespeak a new Divine Palat, formed in the Soul, to which the Vanities of Youth are so unsavoury, and the Exercises of Heaven so Grateful and Pleasant.

4. A Thoughtful Concernment about an Eternal State, is another hopeful Indication of early Good­ness. Childhood is a Time of Life, that ordinarily runs so much into Froth and Vanity, that it seldom admits of any serious Consideration. How difficult is it to fasten a serious Thought upon Children, either of their Duty or Danger, either of their Present State, or Future Doom! Their Vain Minds are possess'd with their Childish Trifles, Eccles. 11,10. that there's no Entertainment for Thoughts, or Fears, or Cares of an higher Na­ture: They are so charmed by the present Allurements of Time, that they know not how to apply their Minds to the more solemn Concerns of Eternity: And therefore, where any Thoughtfulness appears of this kind, it is the more remarkable.

For Children to be possess'd with an Awful Sense of an Eternal State; to hear them inquiring, What they shall do to be saved; to see them concerned about Death and Judg­ment, and Heaven and Hell, must be much more than the same things in grown Persons: It's the more ob­servable in them, by how much it's the more rare, and more contrary to the Temper of that Foolish Age. It's rare to have a Child's Mind com­posed to any thing, and much more to things that lie so remote from Sense and Fancy, which are their chief Governing Principles.

Whence then must these Thoughts have their Original? To what Spring must they be ascribed? Certainly to no other, than the secret Operation of Heaven. Children do not use to look into their Graves, or take a [Page 22] Prospect of Eternity, but when the Finger of the Almighty powerfully directs them thither: They do not use to entertain themselves with Anxieties about another World, or what will be their suture State there­in, but when such Thoughts are dropt from above. And how sel­dom do such Thoughts abide, but when they are rivetted by the same Hand that made the first Impression?

When therefore Thoughts of this Nature take up such early Possessi­on in the Minds and Hearts of Chil­dren, it is a Token of very comfor­table Signification.

5. A real Desire after an Interest in Christ, is another Intimation, that affords a good Ground of refresh­ing Hope. What an Encouraging Presage doen it suggest, to hear Chil­dren timely inquisitive after the [Page 23] Blessed Jesus; asking, who and what is he, and of what use to the Souls of Sinners: And upon Intelligence re­ceived, to be mighty sollicitous and concerned about an Interest in his Grace and Mercy! Our blessed Sa­viour himself, who was no Stranger to the early Appearances of Divine Grace, lays it down as a fundamen­tal Maxim: Job. 17.3. This is LIfe Eiernal, to know the only God, and Jesus Christ, whom he hath sent: It's Eternal Life in the Seed, though not in the Flo­wer; in the Beginnings, though not in the Perfection of it. The first Buddings of Spiritual, and conse­quently of Eternal Life, are frequent­ly couched in Pleasing Inclinations, to hear of this Incomparable Person, and in secret Desires to have a Part and Lot in him.

And this argues both some Con­viction of a lost State by Nature, and also some Spiritual Acquaintance with the Nature, Uses, and Ends of Jesus Christ, as the great Contri­vance of Heaven, for saving Perish­ing Souls. Why do such Souls e­steem it their concern to look after a Saviour, but that they are in some measure sensible of their guilty, un­done Condition, by reason of Sin? And why do they desire to be inte­rested, and wrapt up in the Mercies of a Gracious Jesus, but that they have had some Beam of DivineLight breaking into their Minds, whereby to understand him, as the great Pro­pitiation, ordained of the Father for Guilty Sinners?

You must allow for the Incapaci­ty of Children, in not coming to that distinct Acquaintance with Christ, [Page 25] which maturer Years may arrive un­to: But it is a singular Foundation of Hope, when they know so far of themselves, as to be afraid of dy­ing in a Natural State; and so far of Jesus Christ, as to breathe out their Hearts in an Affectionate Con­cernment for a Portion in him, as the only Saviour of dying Souls: And more may be wrapt up in a Sigh, a Groan, a Word, a Tear of theirs to this purpose, than we are aware of.

6. A tender Fearfulness of known Sin, is another hopeful Testimony of early Goodness. We must in­deed make allowance for the un­ballasted Temper of Childish Years, which cannot be expected to be al­together free from the Vanities and Follies of that Age: But when Children are under powerful Impres­sions [Page 26] of Fear of doing any thing, which they are convinced to be downright Sin; and this not so much from a Servile Awe of the Rod, as from an ingenuous Tenderness of Heart; it cannot but suggest a good Hope, notwithstanding some Childish Follies, that they may be incident to.

Children cannot be supposed to have that explicite and extensive Knowledge of Sin, that riper Years may attain unto. But what they understand to be Sin, they are sen­sible, it's offensive to God, and dis­pleasing to their Godly Parents, as well as Damning to their own Souls; and from all these Considerations are possessed with an Awful Fear of doing amiss: Who can esteem this any other than a Divine Spark, struck from Heaven into their Hearts, while yet in their tender Minority?

How fearful have some Children been in Lying (tho' an Iniquity too commonly incident to that Age) of taking the Name of God in vain, of profaning the Sabbath, or bearing apart in the wicked Excesses, that other Children run into? How con­scientious have some been to reprove their Fellows, that have been invol­ved in these and such like Vices, and that to the Admiration of such as have observed them! How careful have some been to avoid the Com­pany of those that could not be re­claimed from their early Prophaness? They have had no mind to Play, or Converse, or keep Company with such, tho' under many Temptations thereunto: What Construction can be made of this early Tenderness, but that it is some line or stroke of the New Creature, drawn in the Heart [Page 28] of such young ones; which may justly encourage Parents to entertain a Comfortable Hope concerning them?

It's observed, as a Character of a Gracious Import in the young King Josiah, 2 Kin. 22.19. That his Heart was tender, When Conscience is so early impres­sed with the Sense of Sin and Duty; it is a good Sign. It's taken notice of, as an early Appearance of Good­ness in this young Prince, and it is the like in others, where-ever it is found, Jer. 32.40. Being a Branch of that Fear, which God hath promised to put into the Hearts of his own People.

7. An Obediential Regard unto Parents, is another Argument for Good. As it is a frequently-repeat­ed Charge upon Children, Eph. 6.1. Col. 3.20. To obey Parents in the Lord; so it is a very Promising Intimation, when they are early affected with the Con­science [Page 29] of their Duty in this par­ticular.

Disobedient Children, as they are the Grief and Heart-break of their Parents for the present, so they ge­nerally give but a very poor Prospect of Hope for the future, especially when their Disobedience is attended with Contempt and Obstinacy. Ac­cordingly it is very observable, that among the Persons, whom the Chil­dren of Israel were to pronounce Ac­cursed, upon Mount-Ebal, Contemp­tuous, Undutiful Children are set, al­most in the very Front of the Black Catalogue. Next to the Idolater, that Maketh and Worshippeth any Graven or Mosten Image, Deut. 27: 16. is He that setteth Light by his Father and Mother. And what blacker Mark of Infamy and Hopelesness can be put upon any Persons, than to be set in the Fore­front [Page 30] of such, as the Curse of Hea­ven is upon? To bear any Place in that miserable Beadroll, is sad enough: But to be the very second Rank of the Accursed Crew, bespeaks the Case to be particularly dreadful and discouraging.

But on the contrary, dutiful, obe­dient Children, as they are the Joy and Crown of their Parents, while they live, so they give very good Ground of Hope, when they come to die; For they are the Children of Promise: And if they have not the Promise made good to them in a long Life upon Earth; it cannot but be com­fortably hoped, that a Gracious and Faithful God will fulfil it in that which is better, even Life everlast­ing in Heaven. I know the Exter­ternal Acts of Obedience may pro­ceed from different Springs or Prin­ciples, [Page 31] whichmay often vary the case. A Child may yield outward Obedi­ence from Fear, as well as from Love. The dread of the Rod may overawe them, when Love, and the Sense of Duty does not incline them; and in that case we cannot make so hopeful a Conclusion: But when a Child's Obedience evidently springs from an Obediential Disposition; when it is influenced not so much by a slavish awful Fear, as by Principles of Con­science, Love and Reverence; Love and Reverence to Parents, and Con­science to the Command of God; it cannot but be reckon'd a very en­couraging Symptom. It's recorded to the Honour of our blessed Saviour, That he was Subject to his Parents. Tho' the Advancement of his Hu­mane Nature into the Person of the Son of God, advanced him above [Page 32] any Obligations of that kind, yet to testifie how natural, how amia­ble, how becoming Obedience to Parents is, himself yielded all the Subjection and Obedience that could be expected from the Relation. He was Subject, that was Lord over all; to leave a blessed Example to Chil­dren to be, and do likewise: And it cannot but be esteemed an Hopeful sign, to be conformable to so good a Pattern. It's a part of the Image of the blessed Son of God, Rom. 8.29. to which all the Children of God are predesti­nated to be conformed: And any Branch of Conformity to that Image cannot but afford a good Hope con­cerning those in whom it is found.

Do you see then, Children giving all becoming Proofs of their inward Acknowledgment of, and Venerati­on for their Parents? Do you see [Page 33] them careful to please, and fearful to offend and grieve them? When other Children are Proud and Sto­machful, and Self-will'd; impatient either of Advice or Reproof; Do you see these listning to their Pa­rent's Exhortations, and melting un­der their Reproofs? When others make no matter of disobeying and offending, and provoking their Pa­rents; Do you see these efflicted and grieved at themselves for grieving theirs? When the Obedience of o­thers lasts no longer, than while their Parents Eye is over them; Do you see these bear a tender respect to their Parents Pleasure and Favour, as well from under, as while they are under their Parents Eye? In a word, Do you see them Fearful of, or Penitent for any thing, that looks like Undutifulness? Such Children [Page 34] but be lookt on, as leaving a good Testimony behind them, tho' snatcht away in their Morning-age.

8. A particular Love to good People, is another hopeful Appear­ance in Children. That Love to the Saints is made an evidence of Grace in Adult Persons, is so plain in Scrip­ture, that nothing can be plainer. Particularly, it's the Mark mainly insisted upon by the Beloved Disci­ple, John; whose own Heart be­ing much affected with Love to God, and the Brethren, he makes this a Principal Tryal, with respect to others. I need not point to all the places that occur in his Epistles to this purpose, That one is enough▪ 1 Joh. 3.14. We know, that we are pasled from Death unto Life, because we love the Brethren. Observe, he lays it down, not meerly as a probable, but [Page 35] as a Damonstrative Argument. We know, that is, with an Holy Confi­dence and Assurance, that we are passed from Death unto Life, from a State of Sin, unto a State of Grace, because we love the Brethren; that is, the Children of God, as such, or under that Consideration and Cha­racter. And, as this is a Character so express in Scripture, so in Expe­rience it has been so singularly use­ful, that it has supported the Spirits, and quieted the Fears of many doubt­ing Souls, when all their other Graces, not being so perceptible in their Operations, have been able to afford them little or no Relief. Now, if it be an Argument of such Evi­dence in grown Persons, why may we not allow it the like evidential­ness, with respect to Children?

It's true, Love may be caused by such Motives, as may prove too weak a Foundation to build upon in this case; as when it proceeds from nearness of Natural Affinity, or from a sweetness of Temper and Conver­sation, or such like common Endear­ments. We may love good Peo­ple, but not as such, but either as related to us in the Bonds of Nature, or as endeared to us, by their sweet and innocent, and obliging Compa­ny any Converse. Now this is but a Natural Humane Love; not that Divine and Siritual Affection, which can yield any Conclusion, as to the good Estate, either of Elder or Younger Persons. But is it Love to a Disciple of Christ, as a Disciple; Love to a good Man, as Good; a Love founded, not in Carnal Con­siderations, but Spiritual Attractives; [Page 37] Love to them, because of their Good­ness, and as bearing the Characters of Heaven? I should not doubt, un­der these qualifications, to pronounce it a clear Argument of a Divine, and Heaven-born Principle, where-ever it is found. Love to the Image be­speaks Love to the Original; Love to Saints, as such, argues Love to the God of Saints, whose Signature and Superscirption they bear: It's Love to Goodness, as Goodness, which argues that they have some­thing of it in themselves; it's Love to the Divine Nature, as Divine, and from Heaven; and consequent­ly cannot but import some Lines of the same Nature, in the Person who loves.

Now, what remarkable Appear­ances have there been of this Graci­ous Affection in some Children! [Page 38] What pleasing Motions of Respect have been stirr'd up in their Breasts, upon the Sight of good People! Luk. 1.41. as the Babe sprung for joy in Elizabeth's Womb, at the Salutation of the Mo­ther of our Lord. How glad have they been to enjoy their Company, and to hear them discourse of God, and Christ, and Heaven! What a sensible Pleasure have they taken, both in their Persons and Conversa­tion! That we may say of them, as the Holy Psalmist once said of Him­self, Psal. 16.3. They hath been the Persons, in whom have been their principal and chief Delight. Now what Judg­ment can be made of all this, 1 Joh. 5.1. but that surely they love him that begat, who love those so dearly that are Be­gotten of Him?

There's a certain Instinct that at­tends Grace, as well as Nature: And as Nature will begin early to express it self in a tender Affection towards all the Children of the same Father; so when there is the like early Affe­ction towards the Children of our Heavenly Father, it is an Argument, there's something of that divine In­stinct, which attends the new Na­ture.

It's a Character of Renown left upon Abijah, the Son of Jeroboam, 1 Kin. 14.13. That there was found in him some good thing towards the Lord God of Israel: And this good thing is thought by some, to be the secret Countenance and Respect, that he shewed to those good People, that could not comply with his Fa­ther's Idolatry, which he had set up at Dan and Bethel.

Love to the People of God is Love to God himself at the second Hand: And so God himself, tells you, that he will esteem it at the great Day. Macth. 25.40. Inasmuch as you have done it to One of these, you have done it unto me. And if it will be so honourably owned in grown Persons, it will surely be accepted and owned with no less Honour in Children.

9. A delightful Appetite to the Food of Life, is another encourag­ing Symptom in Children. What an Early Desire has appeared in some little Ones to the Word and Ordinances of Christ! Nothing has pleased them better, Prov. 8.34. than to watch daily at Wisdom's Gates, and towait at the Posts of her Doors, where the Bread of Life uses to be distributed a­mongst hungry Souls: And what a Character the Scripture puts upon such, is plain, Blessed are they.

What an high Value have some Children set upon Sermons! How desirous have they been of all Op­portuhities of that Nature! How ready to embrace them, when at any time offered, and unwilling to let one such Season slip, as if they esteem'd it the loss of a Spiritual Meal-time! With what listening Ears, and earness Looks have they been observed to sit under the Drop­pings of the Sanctuary, as if they were as greedy of the Breast of the Word, as the hungry Child is of the Mother's Breast! How sweer and grateful have the glad Tydings of Salvation been to their tender Hearts; and with what Delight have they sate under the Shakings of the Tree of Life, as might easily be di­scerned by their Trickling Eyes, or stedfast Looks, and pleasing Coun­tenance.

Now, what does all this import, where it is found, but a Principle, fuitable to the Food, which it is carried out unto? You may know every Creature by its proper Food, which it most inclines unto, and de­lights in; and the new Creature is equally discernible by its Food. The New-born Infant no sooner al­most makes its Appearance in the World, than it discovers a natural Instinct, leading it to the Mother's Breast: And may not the Spiritu­ally-new-born Soul be discovered by the like Inclination to the sincere Milk of the Word? So the Apostle plainly suggests. Pet. 2.2.

What is it that hungers and de­sires, and carries the Soul out after the Heavenly Manna? What is it that the Milk and Honey of the Pro­mised Land, is so accomodate and [Page 43] agreeable to? Is it any Principle of the old Nature? That cannot be, because the old Nature must have Food suitable to its self, something Carnal and Sensual; Rom. 8. For they that are in the Flesh, savour only the things of the Flesh. Therefore it must be some higher and Divine Principle; and consequently no other than that Heaven-born Principle, which is styled the new Nature.

As the Food is, that is most ac­ceptable to the Soul, so is the Incli­nation; and as the Inclination is, so is the Principle, from whence it flows.

10. Sensible Breathings after more Clearness for Heaven, do also administer a blessed Ground of Hope. That Children should have such a Faith and Sense of that invisible State, as earnestly to desire an Inte­rest, [Page 44] a Part, a Place in those Heavenly Mansions, is an Intimation of Hope, not to be despised. But when you observe them breathing them out of their Hearts in warm and affection­atesDesires, that their Evidences were but clearer, and their Title to Hea­ven more distinct and legible! This cannot but minister a still more re­freshing Argument of Hope.

How sensibly must it move the tender Affections of concerned Pa­rents, to hear their Children express a Thoughtful Heart about going to Heaven! But to hear them sweetly and concernedly sigh out, Oh that my Interest in Christ, and Right to the Heavenly Inheritance, was but more clear and evident, less obscure and cloudy! This must make a very fensible Addition to Parents Com­fort and Joy.

Not to be content with a dark and doubtful Interest, but to send up fervent Groans to Heaven for more Evidence and Clearness; not to be satisfied with some languid Hopes, but to aspire after a more lively and confirmed Hope, and yet in the mean time to dread Presump­tion; not to be content with some imperfect Dawnings of that Glori­ous Day, but to breathe after clear­er Discoveries of the Love and Fa­vour of God, in and through a Sa­viour: This must certainly be a Frame of Soul, that carries not a little Encouragement in it. It's a ve­ry encouraging Symptom in grown Persons, and much more in Children.

What was it but the sweet Breath of a Gracious Heart, when the Ho­ly Psalmist address'd himself in such a Pathetick Prayer to Heaven; [Page 46] Psa. 106.4,5. Remember me, O Lord, with the Fa­vour of thy People: Oh visit me with thy Salvation, that I may see the Good of thy Chosen! Two Evidences of a Sincere Gracious Soul, are observa­ble in the Prayer: First, That no less would satisfie his Panting Heart, than the Favour that was peculiar to God's own People, the good of his Chosen: And secondly, that could not content him neither, but he must have the sensible Refreshing Evidence of that Favour.

Such Heavenly Breathing have sometimes appear'd in young ones; that nothing could satisfie them but some chearing Glimps of the Salva­tion of God; and what can be the Spring of such Divine Bubblings but an Heart season'd with an Heavenly Tincture from above? It's an Argu­ment, that Christ lies near the Heart, [Page 47] when the Desires are so strong after Clearness of Interest. Heaven must both be understood and valued, where the Soul is so sollicitous for a sure and clear Title; and would not only have some Hope, but rejoyce in Hope in the Glory of God.

11. Willingness to be gone, to be with Christ, is the last Gracious Symptom I shall mention. It's not to be doubted, but Death in its self must be as terrible to Children, as to others. The Separation of two such dear Intimates, as Soul and Bo­dy, cannot but look with a frightful Aspect upon them, as well as more grown Persons; the utter Extincti­on of all Worldly Relations, and Earthly comforts, cannot but be ve­ry unwelcome and uneasie to Flesh and Blood: Isa. 38.11. To be taken from the Land of the Living, and lodged in [Page 48] the Dark and hideous Mansions of the Grave, where they shall see Man no more, with the Inhabitants of the Earth, cannot but make recoil in them, as well as others. And yet it's very remarkable, how welcome this Grim and Melancholy Messen­ger has been to some young Ones; and how willing have they been to leave the World, and to go to the House, prepared for all Living: tho' they have but just begun to taste the Sweet and Pleasure of the World, and have felt little of the Bitter to wean their Hearts from it; yet how contented have they been to bid it Farewel, with all its Delights and Pleasures, and have entertained Death with a very sweet and resigning Composure of Mind! Now, what could thus reconcile the King of Terrors to them, but the Thoughts [Page 49] and hopes of something beyond the Grave, to recompence the loss of what they leave here? It's an argu­ment of their Faith, that they be­lieve a future State; and that the Happiness thereof, infinitely exceeds all the Felicities of this present state of Time. It's an Evidence they have got, some Peep within the Vail, where they have seen great and wonderful Things, far surpas­sing all the Enjoyments of this lower Region. It's a demonstra­tion of their Love to, and Valua­tion of Christ, that they esteem the Fruition of him, more worth than all the World; and are willing to be absent from the Body, that they may be present with the Lord. 2 Cor. 8. 5. It's an argument they have some In­in God, as their God, they are so [Page 50] willing to go to Him, though it be through such a Gloomy Passage. And that they love their Fathers House, since the Messenger is so welcome, tho' but a frightful One, that's sent to fetch them thither. It's an intimation they know and have felt something of Heaven, when they can be so content, to exchange Things seen for unseen; the visible, sensible Comforts of this World, for the invisible Delights of Heaven.

In a Word, I'ts an evident Proof, that Christ is their Life, their Joy, their Hope, their Happiness, their Portion, their All, when they can so freely throw off all the Court­ships of Flesh and the World, Phil. 1.23. that they may be with their Exalted Redeemer, as the best of all. The [Page 51] pale Horse of Death, could not meet with such a welcome and submis­sive Reception, but that he carries them thither, whither their Hearts are already gone, And siher their Hearts are Above, it is an Argu­ment their Treasure is there also.

It is, not to be expected, that Children should hove such clear and explicite Apprehensions, as more mature Christians: But how­ever, when they know so much, as to esteem it a Being with Christ, and upon that account, not only Heaven is truly desirable, but Death is welcome, as the Way thither: it cannot but be reckon'd as a very hopeful Presage. And what can suggest more affecting and refreshing Hopes to Mourning Parents, than to see their depart­ing [Page 52] Children thus preter being with Christ before their Continu­ance in this Vain and Changeable World?

Thus I have endeavoured to take afflicted Parents by the Hand, and to lead them to some of those Cordial-Springs of Hope, which may minister good Encouragement as to the good Estate of their Dy­ing Children. And tho' it's a rare Happiness to find all these Blessed Symptoms in a sweet Conjuncti­on; yet where there is any of them, it may give some Support and Hope: And the more that appears, the higher may our Hopes advance towards an holy Confi­dence.

2. I come now to shew,

In what respects these Grounds of Hope in Dying Children, mini­ster Matter of Support and Com­fort to their Surviving Parents and Relations.

1. Having such Grounds of Hope, Parents may be satisfied, that their Children are not lost, but laid up. It's a Thought, that oftentimes perplexeth the Minds of tender Parents not a lit­tle, what becomes of their dear Children, when they go hence; into what Hands they fall, and whither they are transported and carried: And that which renders the Parting many times more Bitter and Afflictive, is the Perplexity of this. But having the fore­mentioned [Page 54] Grounds of Hope, the Perplexity is presently removed. Your Children, though gone out of your Sight and Care, yet they are not lost, but safely lodg'd up: Not lost among the Infernal A­postate Fiends of Hell, those Rob­bers and Murderers of precious Souls; Malach. 3.17. but safely laid up amongst God's Jewels, who will have them all forth-coming another Day. Psal. 57.4: Not lost in Satan's Territories a­mong those raging Lyons of Prey, but happily conducted to their Heavenly Father's Bosom, where they are laid up in Peace and Safety.

As God has stamped the Linea­ments of his own Image upon them, in True, though not in such Large Characters; so will he not [Page 55] take care of those, whom he has set his own Child's-mark upon? Will he lose his Children, whom he hath adopted into the Line of Heaven, and set his own Super­scription upon, or suffer the Mor­tal Enemy to rob him of what's so Dear and Precious to him? Joh. 10.28,29. No, no, they have all the Safety that Infinite Love, in Conjunction with Infinite Power can give them: Tho' Death have removed them from this Region of Sensible Sup­ports and Comforts, yet Death has not put an utter end to them. They are not perish'd by the Re­moval, nor relaps'd into their First nothing, but still live in the Divine World, and another kind of Life, than they liv'd here in this Vale of Sin and Sorrow.

2. Having such Intimations of Hope, Parents may be comfort­ed, That their own Loss is their dear Childrens Gain. We can part with our Children here, to Places and Countries at a remote distance, and comfort our selves with this, That it is for their Be­nefit and Gain, though but a poor Worldly Gain. And may we not more comfortably part with them to Heaven, where their Gain infinitely exceeds any thing we can propose here below? Phil. 1.21.

You Tender and Sorrowful Pa­rents; you lose their Sweet and Delightful Company; you lose their Charming and Refreshing Converse. And as a Person that has been conducted by the Light of a Candle in the Night, is the [Page 57] more sensible of the Darkness, when it is taken away; so it may be, you are the more over­clouded with Sorrow, by the Loss of your Hopeful Children, after the sweet of your Enjoyment, than if you had never enjoyed them. But do you duely consider what you do? You think you express your dear Love to them, in your Sorrow for parting with them: But should not true Love oblige you, rather to rejoyce in their Gain, than to grieve for your own Loss? Though you are Losers, yet they are infinite Gain­ers: And should not the Thought of that diffuse a sensible Pleasure into your troubled Minds, and reduce them to a Serene Calm?

They exchange Earthly Pa­rents, who it may be have want­ed no Tenderness towards them; but it is for an Heavenly Father, who is not only Loving, but pure and perfect Love it self. They bid adieu to their Dear, but Im­perfect Friends here below; but it is to go to better, and more desirable Friends above, where there is all Perfection and Plea­sure, and Harmony. They put off their filthy Garments of sin­ful Mortality; but it is to be ar­rayed with shining Robes of Im­mortality and Glory. They are called from a State of Sin and Sor­row, and Temptation here, but it is to pass into an endless State of perfect Purity and Joy in the Blessed Mansions above. They [Page 59] are snatch'd out of your tender and Compassionate Arms; but they are received into the dearer Embraces of a Glorified Redeemer. They are taken from your Charge and Care, but they are taken un­der the immediate Wing and Care of a Faithful Covenant-keeping God. Oh Blessed Exchanged Who would not take Comfort at the Thoughts of their Children or Friends, making such a Glorious and Happy Change!

3. Having this Hope, Parents may be supported, that they and their Children shall meet again with Rejoycing. Though you and they are separated for the pre­sent, yet it's not an Everlasting Separation: You shall meet again, not indeed by their Return unto [Page 60] you, but by your going unto them, 2 Sam. 12.23. as afflicted David comforts himself as to his Child: And your Meeting shall be in another man­ner than now you part Your parting indeed is sorrowful, and attended with a great deal of Bitterness and Exercise, what by dying Agonies on the one side, and what by cutting Resentments on the other: But the Comfort of your Meeting will infinitely countervail the Sorrow of your parting.

You part in the vile Rags of perishing Mortality; but your Meeting will be in the Royal Robes of Immortal Holiness and Glory: You part in Tears and Fears, and Complaints and Sor­rows; but you meet again with [Page 61] Everlasting Joy upon your Heads, with all Tears wiped from your Eyes, and with all Fears banish'd from your Hearts; never to sin, never to Sorrow any more. You part, so as to expect to see one another no more in this Lower Region; but you shall meet again in the Coelestial Regions above, ne­ver to be separated any more, but to enjoy God, and one ano­ther in God for ever: You part from one another, Mourning, though bearing your precious Seed; but you shall meet again, Rejoycing, bringing your full Sheaves with you. Oh Trium­phant Meeting! How reviving must the Thought of it be! What Mournful Breast is there, whose Soul springs not within him at [Page 62] the Prospect of such a Meeting? Set the Joys of Meeting against all the Afflictive Circumstances of Parting, and refuse to be com­forted, it you can.

Having thus dispatcht the Do­ctrinal Part, it remains now that we make some short Application.

1. Let me address a few words to you Mournful Parents; both you, who are immediately con­cerned in the present occasion, and all others in the like case. Your Faces are covered with Sadness, and your Hearts ready to bleed within you, over the Loss of your Dear and Hopeful Children: But let Consideration govern your Passion; and while you are shew­ing [Page 63] your Parental Affection in your Mourning, labour to express your Christian Moderation, in carrying your selves like Mourners of Hope. And therefore,

1. Indulge not an unbounded Sorrow: For the same Hand that hath made you to bleed, hath not left you without an Healing Bal­sam, seasonably to close up again the gaping Orifice. You need not take on, as those that have no Hope, or as those that have bruied their Children and their Hopes both in the same Grave. 1 Thess. 4.13. You may not sit down in your Despondency with Hagar, Gen. 21.16,19. as if you had no Well of Consolation by you, when the Well is so near you; though your Children be gone, and gone, never to return more, yet God [Page 64] call'd them not away, till they had left with you some Blessed Pledges of Hope, to let you know whither they were a going. Tho' you are never like to see them, nor to hear from them, nor of them any more, till you go where they are, yet they were not sufi­fered to leave you, till they had dropt some sweet Tokens into your Bosom, which may be a sensible Support, till you meet again. And having such Encouragement, does it become you to Mourn, as if the Swelling-Waves knew no Bounds?

There be many that Die, who neither carry any good ground of Hope with them, nor leave any good ground of Hope behind them, to their surviving Relati­ons, [Page 65] And, indeed, I scarce know a more humbling afflictive Case, that can befal Godly Persons, then when they have the bitter Occa­sion to mourn over Hopeless Re­lations, who neither had any Com­fort in their own Death, nor left any matter of Comfort behind them. This was probably the wounding Ingredient, 2 Sam. 2.23. that made David so passionate in his Resent­ments when he had lost his Absa­lom. But this is not your Case; though the Cloud that God has drawn over you be Dark, yet its not all Darkness, it has its Bright, as well as its Dark Side. And while the One ministers matter of Sorrow to you, the reviving Beams of the Other, may give you Light and Comfort, in the midst of your Sorrows.

2. Bless God, that hath given you such Hope, instead of Griev­ing and Repining, for what you have lost. Adore Divine Good­ness for what you have left you. You have lost a Child, but you have a Legacy of Hope left you, to help you to bear your Loss: Be more in Blessing God for the one, than in mourning for the other. It might have been o­therwise with you, that you nei­ther might have had Child nor Hope. But since God has been more gracious to you, take heed of carrying it, as if either you had no sense of Divine Goodness, or your Relation Dyed without Hope. As there is a Debt of Tears owing to your Hopeful departed Chil­dren, so there is a Debt of Thank­fulness [Page 67] owing to the God that made them such. Be not over-liberal in paying the One, while in the mean time you forget the O­ther. Tho' God have taken a­way the tender Olive-Plants, that should have adorned your Ta­bles; yet (as good old Jacob said in another case) it's enough that you have a Comfortable Hope, that they are transplanted to a richer Table in their Father's Kingdom. They have taken their flight, ne­ver to make their Return to Earth any more: But it's enough that you have Hope in their Latter End. Bless God for, and com­fort one another with that Hope.

2. Give me leave now to im­prove this Point more generally, to all to whom it may be useful; and that 1. To Parents, 2. To Children.

1. Here's Matter of Exhorta­tion to you Parents, That you would use the utmost care in the Holy Education of your Children; that whether they live or die, you may have Comfort; if they live, you may have Comfort in their Lives; if they die, you may have Hope in their Death: Or how­ever, you may have this Sup­port in your own Spirits, that you have discharged your Duty.

As soon therefore as they ar­rive to a Competent measure of Capacity, take all Opportunities prudently to instil Divine Truths into their Minds, such as their ten­der Years are most capable of receiving; that their Minds, be­ing so early tinctured with things of Eternal Moment, may derive [Page 69] a suitable Impression to their Hearts. Take all convenient Seasons to acquaint them, that there is a Great and Glori­ous, though invisible God, who made all things, and curiously formed them in Secret, and form­ed an Immortal Spirit within them, to know and love, to live unto, and live with Him in an Everlasting State. Be telling them, as they are able to bear, how their Natures are depraved and fallen off from their God and Hap­piness; and that thereby they are become Children of Wrath by Nature, and obnoxious to the Judgment and Curse of an offended Majesty. Acquaint them, with what Condescension to their Capacities you can, what guilty, [Page 70] perishing Creatures they came in­to the World, by reason of Sin; and if it were not for Infinite Goodness, that they might have been tumbled into Hell, as soon as ever they drew their First Breath. Tell them, that in this miserable State they might have lived and died without Remedy, had not Infinite Compassion pro­vided a Saviour, to deliver poor Guilty Souls from going down to the horrible Pit. Inform them (with what plainness and distinct­ness you can possibly use,) who this Saviour is, and what he has done and suffered, and what he is still a doing, in order to the Recovery of lost, undone Souls. Tell them, that they, even they must have an Interest in this Savi­our [Page 71] or they are undone for ever; and that the way of coming to an Interest in Him, is by an Humble casting themselves upon his Blood and Grace, for the Pardon of their Sins, and the Healing of their Corrupted Natures.

Such Truths as these, labour to possess, and season their early Thoughts withal: Only, in the doing thereof, use all the Prudence and Gentleness, and Condescensi­on you can; that you neither overcharge them with too much at once, nor confound them with Things that their Capacities can­not reach unto. And who knows how this Divine Leaven may (under the Influence of the Hea­venly Blessing) diffuse its powerful Vertue thro' their Tender Souls?

As soon as they begin to talk, learn them to talk in the Lan­guage of Canaan, and not of Ashdod; in the Dialect of Heaven, and not of a Prophane World; that their early Breath be not corrupted with the rotten Com­munication of the Children of Belial. 2 Kin. 2.23.

Let it be your Pious and Ear­ly Care to teach them their Ca­techism, as being the most famili­ar and methodical way of Instru­ction; and content not your selves that they learn it by rote, but labour to conveigh the Truths therein to their Understandings and Affections. As soon as pos­sible also, learn them to Pray; and in order thereunto Pray with them your Selves, and acquaint [Page 73] them, both what need they have to Pray, and how they must ad­dress themselves to God in this Solemn Duty.

Carry them, as soon as you can judge it convenient, to the Pub­lick Worship and Ordinances of the Gospel; and esteem it a Mer­cy, that you may carry your Young and your Old with you. Observe them, with what Reverence and Attention they carry them­selves, while they are there, and call them to an Account, what they have brought with them, when they come home; and take Advantage of what they remem­ber, though it be the less, to im­prove it to further Instruction.

Above all, inure them to their Bibles betimes, and direct them to such Places, as may be most fitted to their weak Capacities; and if in their Reading, any thing offer it self, which may afford special Instruction to them, im­prove it to that end. And thro' Divine Goodness, some Grains of the Immortal Seed may take Root, e're you are aware. In a word: Train them up to all Religious and Divine Exercises, that their tender Years are capa­ble of: And cease not to wa­ter all with your Prayers and Tears for an happy Success.

Would you have your Chil­dren Comfortable in Life, and Hopeful in Death; let these be the Particulars of your Serious and [Page 75] Early Care. And the more effe­ctually to excite you thereun­to, let me offer to you the fol­lowing Cosiderations.

1. Without this Religious Care of Education, you cannot expect the Comfort you desire, neither in their Life, nor Death. I know, there is nothing more Natural, than for Parents to place a great deal of Hope, and to pro­smise to Themselves large share of Comfort from their Rising Off­spring. When you are pressed down with the Pains, and almost wearied with the Care that's laid out upon them, this sweetens and alleviates all. But seriously consider with your selves, what just Ground have you for such Expectations, without a Conscientious Endea­vour. [Page 76] to render them such as you would have them, by an Holy Education? Can you expect to attain the End, without a care­ful use of the means, in order thereunto? Has not the Holy God, the Father of all our Com­fort, connected the Means with the End, in this, as well as other Cases? And who dare separate what God has conjoyn'd?

What God may do in a way of Prerogative is one thing; and what you may expect in a way of Ordinary Dispensation is ano­ther. God may be Better and Kinder to your Children, than your Selves are, and may do that for them which you take no Care about. But what Warrant have you to expect this, while you [Page 77] are negligent in your Duty? Though God promised to do great Things for Abraham, his Friend, and for his Posterity, yet he tells you, That in order there­unto he knew, Gen. 18.19. that Abraham would command his Children and his Houshold to keep the way of the Lord. Intimating thereby, that he was not to expect the Comfort, without the Discharge of the Du­ty; no more can you. It's in a way of diligent Performance of your Part, and in an humble De­pendance upon God for doing his Part, that you have any Founda­tion for Hope; that they shall be Comforts, not Crosses to you.

It's true, it's the Royal Prero­gative of a Gracious God, to give them that Grace, whereby they [Page 78] must be rendred comfortable, whe­ther in Life or Death: But tho' the Grace is his, the Duty is yours, and it's by the Instrumentality of a Gracious Education, that he of­tentimes conveys that Immortal Seed to the Soul; which though it may lie hid under the Clods for a time, yet in due Season ap­pears above Ground: Though God sows the Seed, you may Act in a Holy Subserviency, in Culti­vating the Ground, in order to a Blessed Crop.

2. Without this holy Care of Education, you do not answer the Charge of Heaven, that's incum­bent on you. If you are Reli­ous Parents, your Consciences can­not but be affected with the Com­mand of God, as well as your [Page 79] Hearts influenced with the Con­sideration of Comfort. Add this therefore to the former, and la­bour to impress your Spirits with the Ponderous Thoughts thereof; your Children are not so much yours as God's; they are not so much born unto You, as to the Bles­sed God. Ezek. 16.20. And as they are born un­to him, so they are given in charge to you, to train and bring up for him. Prov. 22.2. Train up a Child in the way that he should go, &c. Eph. 6.4. Ye Fathers, bring up your Children in the Nur­ture and Admonition of the Lord.

What can be more express? Your Children are not meer Gifts, but a signal Trust: You may not do with them, nor carry towards them as you please; but the Charge of Heaven is upon You to Educate [Page 80] and breed them up for the God that gave them. And how will you answer your Neglect to the Great and Sovereign Law-giver, if you live either in the Wilful or Care­less Violation of so Solemn a Charge? Or, with what Rea­son can You expect Comfort, ei­ther in their Enjoyment, or in their Removal, if You be guilty of a provoking Disobedience to so plain a Command? Can God be pleased with such Parents, or can You expect that He should make Your Children pleasing un­to you?

3. Without this Pious Care of Education, you do not answer your Care for them in other Par­ticulars: You are careful to Feed and Cloath them, without need­ing [Page 81] any Arguments to press you thereunto. You can take Ad­vantage of their First capacity, to learn them some External Ci­vilities, and to form their flexible Years into some Decenoy of Car­riage, which you call good Man­ners. You are careful to provide, not only for their present, but for their future Livelihood, and to breed them up to some way of Comfortable Subsistence in the World, as your Abilities, and their Capacity will admit. And while all this Care is bestowed upon the Outward Man, should there not be a proportionable Concern for the better part? Should the One in­gross all, and the Other be ne­glected as a Matter of no great Moment? Our Saviours Rule [Page 82] is; Matth. 6.36. Seek first the Kingdom of God, and the Righteousness thereof, and all other things shall be added unto you. Seek first for the Kingdom of God; and if for your selves, then for you Children.

Which should challenge the highest Care, but the best Part, whether of our selves, or Children? And, whether is the better; the External, Mortal part, or the In­ternal Immortal Spirit? Whether is the more Valuable; their Pre­sent, Temporary Being? If Eter­nity be of more Importance than Time, then surely their Eternal State should be the largest Sharer in your Thoughts and Cares; or how will you answer the Ine­quality? You would have them do well in this World, that [Page 83] is the Motive of all the Thought and Pains, and Expence, which you bestow upon their Outward Being. And would you not have them to do well in the Eternal World? Why then does not your Care for that bear some Proportion to your Concern for the other? You esteem it a Na­tural, and a most Becoming Of­fice of Parental Affection, to stu­dy and endeavour their Tempo­ral Welfare. And so it is. But should not Your Love travel in more earnest Endeavours and Agonies for that which is infinite­ly better; the Everlasting hap­piness of their Immortal Souls? Whether should be Dearer to you, the Cabinet or the Jowel? The Perishing Earthly [Page 84] Tabernacle, or the Inestimably precious Soul? How then will you answer it, either to your own Consciences, or to the Su­preme Judge; if you are more Liberal in your Care about the Worse, than the Better part?

4. Without a Conscientious Care of Education, your Afflicti­on will be doubled in their Mis­carriage: As they are so Near and Dear unto you, you cannot but be deeply afflicted, if either they should prove Crosses in Life, or should be snatch'd away in their Sins by a Premature Death: But what a cutting Addition will it be to your Affliction, if you have Reason to accuse your selves, as being Accessory to their Ruin by your Sinful negligence! It will be [Page 85] Grief enough, to think that you have nourished and brought up Children for the Destroyer: But it will be a far more sensible Grief, when you are forced to take the Guilt of their undoing very much upon your selves, for want or a due Performance of your Doby to them. It cannot but go very near your Hear as, that those, who are as it were Limbs, and Pieces of your selves, should become a Prey to the oruel Murtherer; but it must break your hearts to the very Dust, when by your own Neglect you have as it were murdered them with your own Hands; or at least have not done what in you lay to save them from the Murtherer's Hands. That you have neither Comfort in their [Page 86] Life, nor Hope in their Death, will be Sorrow and Bitterness enough: But when your own Consciences fall upon you with the outting Reflection, that all this is but the sad Fruit of your own Remisness and Negligence, how will you he able to bear a Charge of so wound­ing a Nature?

If they should prove uncomfor­table or unhopeful, after the Con­scientious Discharge of your Du­ty, though your Affliction will be great, yet you will have one Support at least under your Bur­den: You may comfort your selves, that you have discharged your Duty; and it is not thro' your Default, that they Perish; and though they miss of the Be­nefit of your Cares, and Prayers, [Page 87] and Endeavours, Psal. 35.13. yet the Blessing may return in your own Bosom; but if you contribute to their Mis­carriage, by your neglecting the appointed Means of Heaven, for the Prevention thereof, your Bur­den may weigh heavier, than you will be able to bear. Why might not this be one imbittering Ingredi­ent in Davids Sorrow, 2 Sam. 18.33. that might cause him to take on so heavily at the Death of his Son Absalom? Possibly he might be under some bitter Reflections of his own Fai­lure in his Duty; which might make the Stroke pierce so deep: And it will be no less an Aggravation of your Bitterness, if it should prove your case.

But thus much may serve to Partents, who would have Hope in their Children.

2. I come now to direct my self in a few Words to You Children.

You have heard how much your Parents Comfort is bound up in the Proof of your Blooming Years; labour therefore after that which may afford the most so­lid Consolation, both to Your selves and them, whether in Life or Death. Next, to their own Souls, you are the great Object of your Parent's Cares and Fears, of their Prayers and Thoughts of Heart: And if God should see [Page 98] meet to pluck you away in the Bud, you had need to make your Death as comfortable, both to your selves, and your concerned Parents, as you can. It will be Sorrow e­nough to them, to part with you, when they should come to enjoy the sweetest and most comforta­ble part of your Life: You had need to make it as easie as you can, by leaving them some Graci­ous Pledge of Hope behind you.

And that you may do so, I cannot give you more pro­per Advice than now in your Mor­ning-years to look after the best things, Heb. 6.9. even the things that accom­pany Salvation. I suppose you to be capable of apprehending and enquiring into things of this Na­ture: Know therefore, that you, [Page 90] as little and young as you are, have a Real and Everlasting Con­cern in such things, as well as others: And it's not too soon for you to take your selves to be concerned about them. Now, to enquire after God, and to mind the things of your Peace, is God's Call to you, as well as more grown Persons. Eccles. 12.1. Remember now thy Creator in the days of thy Youth. Observe the little Word, now; it takes date from the Mor­ning-Twilight of your Day, as soon as your Rational Powers peep forth into Competent Exer­cise: And from the time it takes date, it admits of no delay. Now remember: Now delay not; for you cannot assure your selves of another Moment. Say not, [Page 91] It will be time enough to Morrow; for to Morrow, as short a time as it seems to be, you know not, but you may be under the Arrest of Death, and ready to be shut up in your silent Grave, where there is no Wisdom nor Knowledge. Eccles. 9.10. Say not, Such work will be more proper for Riper Years: For who can give you assurance, that you shall live to more Maturity? Death comes not by Order of Nature, but according to the Divine Commission. As Young and Sprightly as you are, and as many Daysas you seem to have before you, yet for ought you know, your Glass may be running out its last Sand: And this may be the last Month, or Week, or Day, that you have to live. As [Page 92] young as you are gone to the cold Mansions in the Grave; and what Security have you from the fatal Stroke, more than they? Go into the Shops, and see if there be no Coffins of your size: Go into the Church yard, and see if there be no Graves of your Length. If there be, as your own Eyes will soon convince you, consider with yourselves, that a few Moments may bring it to your Turn. And then, how comforta­ble will it be, both to your selves and Friends, that you have so Early secured your Everlasting In­terest! Your Parents will be bet­ter able to part with you, when your Early Goodness gives them Hopes, that you are going to a better, an Infinitely better Father. [Page 93] And you your, selves will more Comfortably shoot the Dismal Gulph, when you have Reason to believe, that you have commit­ted your Souls into those Blessed Hands, that will land them sare on the other side.

In order hereunto, let me re­commendun to you a few seasonable Instructions, and beg of you to put them into serious and speedy Practise.

1. Begin to entertain your Ear­ly Thoughts with Soul-Matters: God having Mercifully preserved you beyond the Incapacity of your Infant-Age; and having brought you to some Competency of Un­derstanding; it's time for you to [Page 94] apply your scrious Thoughts to things of the most concernful Moment. And what can be of more Indispensable Moment, than the Everlasting Concerns of your precious Souls? It's not too soon for you to know, that you have Immortal Souls in your Bosoms, which though Invisible to an Eye of Sense, yet are not only Real, but the most Precious and Valua­ble Part of your selves: It's not too early for you to understand and consider, that these Spiritual Beings are formed on purpose for an Everlasting State; and that when the Dreggy Carcasses are thrown to the Dust, yet these Immortal Spi­rits survive to pass into the In­visible World, there to be the Sub­jects of unexpressible happiness, [Page 95] or Misery for ever. It's not improper nor impertinent for you to lay to Heart, that Eternity must be of greater Im­portance than Time; and that the State, which must last for ever, is of more absolute necessity, than that which is but like to last for a few Days.

Let it be your endeavour there­fore, to apply your Early Thoughts to such things as these; instead of suffering them to be carried away with those Vanities, which too ordinarily get the start of more serious Matters. It's impossible for you to be truly Religious, till you begin to be serious Think­ers, as you may see in the Instance of the Prodigal Son. And what more meet, more proper, more [Page 96] concerning, to entertain Your first Thoughts with, than what we are, and what will become of us for ever? What are we? Bruits, that have only a Life of Sense; or Reasonable, Understanding Creatures? What will become of us? Shall we perish with the Beasts, and there be end of us, or shall we live beyond the Grave? And, if we must survive the Grave, what will be Our Condition in that Future State?

Such Thoughts as these will neither be unbecoming, nor un­necessary, as Young as you are. And your Thoughts, by thus looking Inwards, will by a necessary Connexion, be led to look Upwards. By thinking of your selves, you will be led [Page 97] to think and consider of God, as the Author of your Beings, as the great Object of your Duty, as the Awful Judge, be­fore whom you must stand with­in a few Days; and as the Blessed Center, where alone you can expect Rest and Happiness.

How profitably, how sweetly may your Thoughts run up­on these Subjects! And how re­freshing will it be to your Ex­pecting Parents, to observe, that you are Thoughtful about such Matters?

2. Labour to possess your Hearts with the Early Convicti­on of your Miserable State by Nature. As innocent as you may suppose your selves to be, yet be [Page 98] willing to know, Eph. 2.3. That by nature you are Children of Wrath, as well as the worst of Sinners, and that you came into the World with that Corruption and De­filement of Nature, which renders you Guilty before God. Rom. 3.19. Be willing to be convinced, that you are so many undone, perishing Souls, whom God is angry with every day, and who are obnoxious to his Righteous Judgment, every moment, Joh. 3.36. till a Change of State have past upon you.

Look within you, and see what wretched depraved Creatures Sin hath made you: Full of little, but Rebellion and Enmity against God, and Serious Goodness. Look above you, and see the Flaming Sword of Offended Justice, wait­ing [Page 99] only for a Divine Commissi­on, to dislodge your Trembling Souls out of your Bodies, and to send you down to the Chambers of Death. Look before you, and behold the Burning Lake of In­finite Wrath, opening her Mouth to receive you into Ʋnquencha­ble Flames. And having got a sight of your Danger and Mise­ry, argue the Case with your own Souls; Is this a Condition to be rested or lingred in? Is this a State to be careless, or un­concerned about? Who can dwell with Consuming Fire? Who can in hub it with Everlasting Burnings? Why art thou at ease, O my Soul? Why art thou secure with­in me? Thy case is thus Dreadful and Dangerous.

Sequester some of the Time, which is too often spent in Va­nity, to entertain your Minds with such Considerations and Ex­postulations, as these; and put not off the matter with a few slight Thoughts, that almost pe­rish in the Thinking; but labour to press and follow the Convi­ction, till your Awakned Souls begin to cry out, Act. 16.30. Oh! what shall we do to be saved? What blessed News will it be to your Concerned Parents, to hear from you such an Enquiry!

3. Endeavour to impress your Hearts with your absolute need of a Saviour. You must know, You cannot be saved now, but in an humble Compliance with [Page 101] the Terms of the Gospel no more than others; and that must be by looking after Pardoning and Healing Grace in a Redeemer; pardoning Grace, to deliver you from the Condemnation; Heal­ing Grace, to deliver you from the Dominion of Sin. Be assu­red, that nothing short of this Grace can savingly recover you; Col. 1.19. And that this Grace is not to be had, but in a Mediator. Make it therefore the matter of your Early Inquiry, who this Redeem­er is, what he hath done and suf­fered, and purchased for you, and how you must come to an Interest in Him and His Glorious Purchases. Act. 4.12.

When you hear the Tydings of this Beloved Saviour, attend thereunto, as those that are sen­sible, that you have as Needful a Concern in Him as any. When he is proposed and tender'd to you upon Gospel-terms, know that your Consent is expected, as well as from others; and that now you are past your Infant-state, you must be saved in the very same way, and by the very Rules, as Older Persons. Is a Cordial Acceptation of Christ, as their onely Lord and Saviour required of others? The same is expected from you. Is a Sincere Resignation of themselves to be entirely the Lord's, required of others? The very same is call'd for from you, without any Excep­tion [Page 103] or Dispensation. Prov. 8. from the 22 th ver. to the end. Labour to settle these things upon your Hearts betimes, for they are your Life.

4. Apply your selves to a serious Reading the Scriptures and At­tendance upon Publick Ordinan­ces. As soon as you have learnt to read, put your selves to Christ's School, and let the Bible be the chief Book you desire to learn in. The Scriptures are for your Instruction as well as for Others: Read them, not meerly as a Task, but as the matter of your De­light; not to gratisie your Curi­osity, 2 Tim. 3.13. but as the Blessed Means to make you wife unto Salvation. Here, as in a Glass, you must [Page 104] behold your own Wretchedness and Misery: Jam. 1.23. 2 Cor. 3.18. And here also you must behold the Matchless Glo­ry and Excellency of a Redeemer. Rom. 7.13. 1 Pet. 2.7. 2 Tim. 3.16,17. In this Chrystal Mirrour you must see Sin to be exceeding sinful; and here also you must see Christ to be exceeding Precious. What­ever is necessary, either to your present Duty, or future Felicity, must be all learnt from hence. Make this blessed Book then your Early Companion; it's a Book to make you Wise, as well as more grown Persons; and you cannot be too soon ac­quainted with it.

And the better to promote your Acquaintance therewith, and Improvement thereby, put your selves betimes under the Dispen­sation [Page 105] of publick Ordinance. Pub­lick Ordinances must help on Pri­vate Duties: The Divine Truths, that you read in private, may be more opened and applied with that Heavenly Light and Warmth, as may not only enlighten your Understandings, but inflame your Affections with an Holy Life and Love: I Let it be your Delight then, as soon as you are capable Prov. 8.34. to wait daily at Wisdom's Oates, and to wait at the Posts of hat Doors. And wait with all Seri­ousness and Reverence, with an earnest Desire and Expectation of the Coming down of the Angel, to heal your Souls, and to make you Sound and Sincere Converts.

5. Send up your early Cries to Heaven, that you may not fail of the Grace of God. During your uncapable Infancy, your Parents have prayed for you; now you must pray for your selves. And you have both as much need, and as many Encourage­ments to Pray as others. You have as much Need to Pray as Others: For being Guilty be­fore God, you stand in need of Pardoning Mercy; and your Natures being depraved, you stand in need of Regeneration by the Spirit of Grace, as well as others. And who are more o­bliged to Pray for these Divine blessings for you, than you are for your selves? Or who have a nearer Concern in you, than [Page 107] you have in your dearest selves? You have also as many Encou­ragements to Pray as Others: For besides the blessed Encou­ragements, common to the Ge­neration of Seekers in general, you have Special and Appropriate Promises to encourage you. Prov. 8.17. I love them that love me; and they that seek me early shall find me. Early Seekers are the surest Find­ers. And who would not see a­bout so Blessed a Duty, that have such Encouragements of Success?

Learn then to make your humble Addresses to the throne of Grace betimes; and though you can­not Pray as you would, yet strive to Pray as well as you can. Press your Hearts with the Sense of [Page 108] your Wants; and that will direct you to such Expressions, as will be acceptable to God, though they may but be Poor and Confused in themselves. If you can say little, yet send up your Sighs and Groans; Rom. 8.26. and that Broken, Inar­ticulate language may have Po­wer with God, and prevail. When you can do no more, tell him in all Humility, Gen. 23.26. that you are resolv­ed to hang at his Door, and lie at his Foot until he bless you. Oh! howgrateful must it be, both to Heaven and Earth, to see you so Early in your Bibles, and upon your Knees, breathing af­ter Christ, and enquiring the Way to the Heavenly Zion!

This is now Early Religion: This is the Holy Course I would recommend to your Blooming Years, both for your own and your Parent's sake. The Obser­vance whereof will be your Crown and Joy, whether you live or die. If you live to arrive to more Ma­turity, it will be your Glory and Honour, that you have began so Early with God, as well as you parents Delight and Joy: And if you die in your tender Minority, it will both be your own Peace, and your Parent's Comfort in your Latter End.