Monday, October 14, 2019

Francis Daniel Pastorius, founder of German Town, Pennsylvania, to his father in Germany, 1698


Letter of Francis Daniel Pastorius, founder of German Town, Pennsylvania, to his father in Germany, 1698 (excerpts)

Francis Daniel Pastorius, founder of the first German settlement in Pennsylvania (1683), wrote several accounts of the colony to persuade his countrymen to emigrate. "It is truly a matter for amazement," he exclaims, "how quickly, by the blessing of God, it advances, and from day to day grows perceptibly." In this letter, he answers five questions about German Town and Pennsylvania
submitted to him by his father.

 I received in proper condition, on April 25, 1698, my honored father’s latest, of August 15, and I
was greatly rejoiced by the sight of his dear handwriting. But to answer his questions submitted, I would wish that my pen could reach down to the uttermost depth of my soul, for so should I do the same with more satisfaction than is the case now. Nevertheless I do not doubt that my honored father will supply by his keen apprehension that which is not perfectly expressed on this paper:

1. Now as to the first question, concerning the ordering of the civil government.
 . . . In my German city, Germanton, there is an entirely different condition of things [i.e., different
government than that in Philadelphia]. For, by virtue of the franchise obtained from William Penn, this town has its own court, its own burgomaster and council, together with the necessary officials, and wellregulated town laws, council regulations, and a town seal. The inhabitants of this city are for the most part tradespeople, such as cloth, fustian, and linen weavers, tailors, shoemakers, locksmiths, carpenters, who however at the same time are also occupied with the cultivation of the soil and the raising of cattle.  This region would be sufficient to maintain twice as many inhabitants as are now actually there.  This town lies two hours’ distance from Philadelphia, and includes not only six thousand acres (morgen) by the survey, but twelve thousand morgen of land have also been assigned to us by William Penn for the establishing of some villages. As to the taxation and tribute of the subjects, in this country, it is treated as it is with the English nation, where neither the king himself nor his envoys, bailiffs, nor governors may lay any kind of burden or tax upon the subjects, unless those subjects themselves have first voluntarily resolved and consented to give a specified amount, and, according to their fundamental laws, no tax may remain in force for longer than a single year.

2. To come to my honored father’s second question. What form of government have the
 so-called savages and half-naked people? Whether they become citizens and intermarry
 with the Christians? Again, whether their children also associate with the Christian
 children and they play with one another, etc.?
 It may be stated in reply, that, so far as I have yet gone about among them, I have found them
reasonable people and capable of understanding good teaching and manners, who give evidence of an inward devotion to God, and in fact show themselves much more desirous of a knowledge of God than are many with you who teach Christianity by words from the pulpit, but belie the same through their ungodly lives, and therefore, in yonder great Day of Judgment, will be put to shame by these heathen.  We Christians in Germanton and Philadelphia have no longer the opportunity to associate with them, in view of the fact that their savage kings have accepted a sum of money from William Penn, and, together with their people, have withdrawn very far away from us, into the wild forest, where, after their hereditary custom, they support themselves by the chase, shooting birds and game, and also by catching fish, and dwell only in huts made of bushes and trees drawn together. They carry on no cattle-breeding whatever, and cultivate no field or garden; accordingly they bring very little else to the Christians to market than the pelts, the skins of animals, and the birds which they have shot, and fishes, nor do they associate much with the Christians; and certainly no mutual marriage-contract between us and them has yet taken place. They exchange their elk and deer-skins, beaver, marten, and turkeys, ordinarily, for powder, lead, blankets, and brandy, together with other sweet drinks.  In the business of our German Company, however, we now use in trade Spanish and English coins, as also the Dutch thalers; with this difference only, that that which is worth four shillings on the other side of the sea, passes for five here.

3. Concerning the third question: How our divine worship is regulated and constituted in this place?
 The answer is that, as experience testifies that by the coercion of conscience nothing else than
hypocrites and word Christians are made, of whom almost the entire world is now full, we have therefore found it desirable to grant freedom of conscience, so that each serves God according to his best understanding, and may believe whatever he is able to believe. “we have therefore found it desirable to grant freedom of conscience, so that each serves God to his best understanding”  It is certain, once for all, that there is only one single undoubted Truth. Sects however are very numerous, and each sectarian presumes to know the nearest and most direct way to Heaven, and to be able to point it out to others, though nevertheless there is surely no more than a single One Who on the basis of truth has said: I am the Way, the Truth and the Life. . . .

4. Concerning the fourth question: How our German Company and Brotherhood is at present constituted? 
It should be stated that this same company was started by some pious and God-fearing persons, not so much for the sake of worldly gain, but rather to have a Pella or place of refuge for themselves and other upright people of their country, when the just God should pour out His cup of wrath over sinful Europe  With this intention they arranged to purchase from the proprietor, through me, about thirty thousand acres of land in this country, of which the third part is now cultivated, but two-thirds still lie waste.  The principal members are, by name : Doctor Jacob Schiitz, Jacobus von de Walle, Doctor Weilich, Daniel Behagel, Johann Lebrunn, Doctor Gerhard von Maastrich, the Syndic of Bremen, Doctor Johann Willhelm Peters of near Magdeburg, Balthasar Jabert of Lubeck, and Joannes  kembler, a preacher at the same place. Of these partners some were to have come over here to me and helped to bring the undertaking to the desired result, but up to this time that has not happened, because they fear the solitude and tediousness, to all of which I, thank God! am now well accustomed, and shall so remain accustomed until my happy end.

However, that the merciful God has so graciously preserved my honored father together with his
dear ones in this recent devastation of the French war, gives me occasion to extol His everlasting
goodness and fervently to beseech Him to protect you still further, with gentle fatherly care, from all chances of misfortune, but especially that He will bring us ever more and more into His holy fear and obedience, so that we may feel abhorrence to offend Him, and, on the contrary, may strive to fulfill His holy will with happy hearts. . . .

5. Concerning the fifth question: Whether William Penn, the proprietor of this country, is easy of access, and if one might address some lines of compliment to him.  It may be stated, that this worthy man is a good Christian, and consequently entirely averse to the idle compliments of the world. But he who wishes to exchange sensible and truthful words with him, either by mouth or by letter, will find him not only easy of access, but also prompt in reply, since he is, from his heart, sweet-natured, humble, and eager to serve all men. . . .

 . . . All must have an end, and therefore this letter also, in closing which I greet my honored father a thousand times, and kiss him (through the air) with the heart of a child, perhaps for the last time, and most trustingly commend you with us, and us with you, to the beneficent protecting and guiding hand of God; and I remain  My honored father’s  Truly dutiful son,
Philadelphia F[rancis]. D[aniel]. P[astorius]. 30 May 1698. 

Francis Daniel Pastorius, Circumstantial Geographical Description of the Lately Discovered Province of Pennsylvania, Situated in the Farthest Limits of America, in the Western World, 1700; in Narratives of Early Pennsylvania, West New Jersey, and Delaware, 1630-1707, ed. Albert Cook Myers (New York, Scribner’s, 1912), pp. 360-448; in series Original Narratives of Early American History, gen. ed. J. Franklin Jameson.

Saturday, October 12, 2019

The Rev. Mr. John Cotton on Anne Hutchinson & Local Economics. The Just Price, 1639.

(The Rev. Cotton, born, Derby, England, 1585. BA, Trinity College, Cambridge, 1602. Masters, Emmanuel College, 1606, BD, 1613. Fellow, Head Lecturer, Dean & Catechist, Emmanuel College. First Wife, Elizabeth Horrocks. Vicar, St. Botolph's Parish Church, Boston, Lincolnshire. Arrived New England, 1633. Second Wife, Sarah (Hawkredd-Story) Children: Seaborn, John (Jr), Elizabeth, Maria. FCB, 1633-52. Died in Boston, 1652, age 67.)

The Rev. John Cotton (1584-1652) of Boston was the leading Puritan minister in the early decades of the Massachusetts Bay Colony. He is known for his initial defense of Anne Hutchinson.  During his 1st 10 years in the colonies, he actually had a prominent part in the 2 controversies which rocked New England to its core, the exile of Roger Williams and the heresies of Anne Hutchinson. First, he was at the center of the antinomian controversy that swirled around Anne Hutchinson. Hutchinson, who had followed Cotton to the New World and to Boston, claimed to adhere to Cotton’s emphasis on the primary of grace and divine sovereignty in conversion, and accused all the other New England ministers (except her newly arrived brother-­in-­law, John Wheelwright) of preaching a covenant of works rather than the covenant of grace. Enthusiastically embracing the doctrine of immediate revelation, she asserted that assurance of faith is experienced by inner feelings of the immediate testimony of the Holy Spirit rather than the evidence of good works. She downplayed the need for sanctification and for the law as a rule of life. The gifted woman attracted many believers into her fellowship and managed to cause friction between Cotton and other ministers, even to the point that some of the ministers began to question Cotton’s orthodoxy. Cotton initially seemed to support Hutchinson and a few of her ideas, particularly a clerical overemphasis on sanctification as evidence of election. Cotton embraced both of these doctrines, but he felt uncomfortable with the amount of emphasis they were receiving among the New England clergy.  Hutchinson’s views were gradually brought out into the open, however, and when she openly lapsed into mysticism, Cotton sided with the other ministers against her.  Cotton’s fellow clergymen presented him with a list of questions to clarify his views in relation to Hutchinson, after which the synod detailed a list of Hutchinsonian errors. The controversy ended dramatically with Hutchinson’s trial and conviction both by the colony’s general court and by the Boston church, which led to her banishment from the colony. The Williams controversy dealt with the relation between church and state. Magistrates are God's deputies and their power goes as far as life and death, said Cotton. Roger Williams declared that a man's religious loyalties are untouchable by civil power. 

In the document below, Gov. John Winthrop recorded in his Journal what Cotton's conclusions were in a sermon about fair local economic behavior. 

Mo. 9 [Sept. 1639]
At a general court holden at Boston, great complaint was made of the oppression used in the country in sale of foreign commodities; and Mr. Robert Keaine, who kept a shop in Boston, was notoriously above others observed and complained of, and, being convented, he was charged with many particulars; in some, for taking above six-pence in the shilling profit; in some above eight-pence; and, in some small things, above two for one; and being hereof convict, (as appears by the records,) he was fined £200, which came thus to pass: The deputies considered, apart, of his fine, and set it at £200; the magistrates agreed but to £100. So, the court being divided, at length it was agreed, that his fine should be £200, but he should pay but £100, and the other should be respited to the further consideration of the next general court. By this means the magistrates and deputies were, brought to an accord, which otherwise had not been likely, and so much trouble might have grown, and the offender escaped censure. For the cry of the country was so great against oppression, and some of the elders and magistrates had declared such detestation of the corrupt practice of this man (which was the more observable, because he was wealthy and sold dearer than most other tradesmen, and for that he was of ill report for the like covetous practice in England, that incensed the deputies very much against him). And sure the course was very evil, especial circumstances considered: 1. He being an ancient professor of the gospel: 2. A man of eminent parts: 3. Wealthy, and having but one child: 4. Having come over for conscience' sake, and for the advancement of the gospel here: 5. Having been formerly dealt with and admonished, both by private friends and also by some of the magistrates and elders, and having promised reformation; being a member of a church and commonwealth now in their infancy, and under the curious observation of all churches and civil states in the world. These added much aggravation to his sin in the judgment of all men of understanding. Yet most of the magistrates (though they discerned of the offence clothed with all these circumstances) would have been more moderate in their censure: 1. Because there was no law in force to limit or direct men in point of profit in their trade. 2. Because it is the common practice, in all countries, for men to make use of advantages for raising the prices of their commodities. 3. Because (though he were chiefly aimed at, yet) he was not alone in this fault. 4. Because all men through the country, in sale of cattle, corn, labor, etc., were guilty of the like excess in prices. 5. Because a certain rule could not be found out for an equal rate between buyer and seller, though much labor had been bestowed in it, and divers laws had been made, which, upon experience, were repealed, as being neither safe nor equal. Lastly, and especially, because the law of God appoints no other punishment but double restitution; and, in some cases, as where the offender freely confesseth, and brings his offering, onlv half added to the principal. After the court had censured him, the church of Boston called him also in question, where (as before he had done in the court) he did, with tears, acknowledge and bewail his covetous and corrupt heart, yet making some excuse for many of the particulars, which were charged upon him, as partly by pretence of ignorance of the true price of some wares, and chiefly by being misled by some false principles, as 1. That, if a man lost in one commodity, he might help himself in the price of another. 2. That if, through want of skill or other occasion, his commodity cost him more than the price of the market in England, he might then sell it for more than the price of the market in New England, etc. These things gave occasion to Mr. Cotton, in his public exercise the next lecture day, to lay open the error of such false principles, and to give some rules of direction in the case."

Some false principles were these: 
1. That a man might sell as dear as he can, and buv as cheap as he can.

2. If a man lose by casualty of sea, etc., in some of his commodities, he may raise the price of the rest.

3. That he may sell as he bought, though he paid too dear, etc., and though the commodity be fallen, etc.

4. That, as a man may take the advantage of his own skill or ability, so he may of another's ignorance or necessity.

5. Where one gives time for payment, he is to take like recompense of one as of another.

The rules for trading-, were these:
1. A man may not sell above the current price, i.e., such a price as is usual in the time and place, and as another (who knows the worth of the commodity) would give for it, if he had occasion to use it: as that is called current money, which every man will take, etc.

2. When a man loseth in his commodity for want of skill, etc., he must look at it as his own fault or cross, and therefore must not lay it upon another.

3. Where a man loseth by casualty of sea, or, etc., it is a loss cast upon himself by providence, and he may not ease himself of it by casting it upon another; for so a man should seem to provide against all providences, etc., that he should never lose; but where there is a scarcity of the commodity, there men may raise their price; for now it is a hand of God upon the commodity, and not the person.

4. A man may not ask any more for his commodity than his selling price, as Ephron to Abraham, the land is worth thus much. 

Keayne was censured by his church in Boston (in addition to the fine imposed by the General Court). Fourteen years later (1653), Keayne wrote a 158-page justification for his actions as his last will and testament.

Source: John Winthrop, The History of New England from 1630 to 1649

Thursday, October 10, 2019

Portrait of an 17C Boston British-American Girl

The Freake Limner (American Colonial Era Painter, active 1670-c 1680) Margaret Gibbs of Boston c 1670 Age 7.

Not long after Boston was settled, a wealthy merchant named Robert Gibbs commissioned three paintings of his young children. They are among the finest of the few extant portraits made in New England in the seventeenth century. The artist who painted Margaret Gibbs, the eldest at seven, and her brothers—Robert, aged four and a half, and Henry, aged one and a half (Clay Center for the Arts and Sciences, Charleston, West Virginia)—is unknown. However, it is thought that the same artist created likenesses of John and Elizabeth Freake and their baby Mary (in two portraits now at the Worcester Art Museum, Massachusetts) in 1674. The artist is thus known as the Freake-Gibbs painter and is considered one of the most skilled portraitists of the seventeenth-century colonies, possessing an exceptional sense of design and an admirable feel for color. Probably trained in provincial England, the Freake-Gibbs painter worked in a typically English flat style derived from Elizabethan art, which emphasized color and pattern. As was customary for portraits at the time, the children, such as Margaret, appear like adults in pose and manner.

Tuesday, October 8, 2019

17C & 18C Slaves & Rice Cultivation in Georgetown County, South Carolina

Salves and Rice Cultivation in Georgetown County, South Carolina

The intricate steps involved in planting, cultivating, harvesting, and preparing rice required an immense labor force. Planters stated that African slaves were particularly suited to provide that labor force for two reasons: 1) rice was grown in some areas of Africa and there was evidence that some slaves were familiar with the methods of cultivation practiced there, and 2) it was thought that the slaves, by virtue of their racial characteristics, were better able than white laborers to withstand the extreme heat and humidity of the tidal swamps and therefore would be more productive workers. Rice cultivation resulted in a dramatic increase in the numbers of slaves owned by South Carolinians before the American Revolution.
In 1680, four-fifths of South Carolina's population was white. However, black slaves outnumbered white residents two to one in 1720, and by 1740, slaves constituted nearly 90% of the population. Much of the growing slave population came from the West Coast of Africa, a region that had gained notoriety by exporting its large rice surpluses.

While there is no consensus on how rice first reached the American coast, there is much debate over the contribution of African-born slaves to its successful cultivation. New research demonstrates that the European planters lacked prior knowledge of rice farming, while uncovering the long history of skilled rice cultivation in West Africa. Furthermore, Islamic, Portuguese, and Dutch traders all encountered and documented extensive rice cultivation in Africa before South Carolina was even settled.
At first rice was treated like other crops, it was planted in fields and watered by rains. By the mid-18th century, planters used inland swamps to grow rice by accumulating water in a reservoir, then releasing the stored water as needed during the growing season for weeding and watering. Similarly, prior records detail Africans controlling springs and run off with earthen embankments for the same purposes of weeding and watering.

Soon after this method emerged, a second evolution occurred, this time to tidewater production, a technique that had already been perfected by West African farmers. Instead of depending upon a reservoir of water, this technique required skilled manipulation of tidal flows and saline-freshwater interactions to attain high levels of productivity in the floodplains of rivers and streams. Changing from inland swamp cultivation to tidal production created higher expectations from plantation owners. Slaves became responsible for five acres of rice, three more than had been possible previously. Because of this new evidence coming to light, some historians contend that African-born slaves provided critical expertise in the cultivation of rice in South Carolina. The detailed and extensive rice cultivating systems increased demand for slave imports in South Carolina, doubling the slave population between 1750 and 1770. These slaves faced long days of backbreaking work and difficult tasks.
A slave's daily work on an antebellum rice plantation was divided into tasks. Each field hand was given a task--usually nine or ten hours' hard work--or a fraction of a task to complete each day according to his or her ability. The tasks were assigned by the driver, a slave appointed to supervise the daily work of the field hands. The driver held the most important position in the slave hierarchy on the rice plantation. His job was second only to the overseer in terms of responsibility.
The driver's job was particularly important because each step of the planting, growing, and harvesting process was crucial to the success or failure of the year's crop. In the spring, the land was harrowed and plowed in preparation for planting. Around the first of April rice seed was sown by hand using a small hoe. The first flooding of the field, the sprout flow, barely covered the seed and lasted only until the grain sprouted. The water was then drained to keep the delicate sprout from floating away, and the rice was allowed to grow for approximately three weeks. Around the first of May any grass growing among the sprouts was weeded by hoe and the field was flooded by the point flow to cover just the tops of the plants. After a few days the water was gradually drained until it half covered the plants. It remained at this level--the long flow--until the rice was strong enough to stand. More weeding followed and then the water was slowly drained completely off the field. The ground around the plants was hoed to encourage the growth and extension of the roots. After about three weeks, the field was hoed and weeded again, at which time--around mid-June or the first of July--the lay-by flow was added and gradually increased until the plants were completely submerged. This flow was kept on the field for about two months with fresh water periodically introduced and stagnant water run off by the tidal flow through small floodgates called trunks.
Rice planted in the first week of April was usually ready for harvesting by the first week of September. After the lay-by flow was withdrawn, just before the grain was fully ripe, the rice was cut with large sickles known as rice hooks and laid on the ground on the stubble. After it had dried overnight, the cut rice was tied into sheaves and taken by flatboat to the threshing yard. In the colonial period, threshing was most often done by beating the stalks with flails. This process was simple but time consuming. If the rice was to be sold rough, it was then shipped to the agent; otherwise, it was husked and cleaned--again, usually by hand. By the mid-19th century most of the larger plantations operated pounding and/or threshing mills which were driven by steam engines. After the rice had been prepared, it was packed in barrels, or tierces, and shipped to the market at Georgetown or Charleston. In 1850 a rice plantation in the Georgetown County area produced an average yield of 300,000 pounds of rice. The yield had increased to 500,000 pounds by 1860.

See National Park Service

Saturday, October 5, 2019

17C New England

The northeastern New England colonies had generally thin, stony soil, relatively little level land, and long winters, making it difficult to make a living from farming. Turning to other pursuits, the New Englanders harnessed water power and established grain mills and sawmills. Good stands of timber encouraged shipbuilding. Excellent harbors promoted trade, and the sea became a source of great wealth. In Massachusetts, the cod industry alone quickly furnished a basis for prosperity.

With the bulk of the early settlers living in villages and towns around the harbors, many New Englanders carried on some kind of trade or business. Common pastureland and woodlots served the needs of townspeople, who worked small farms nearby. Compactness made possible the village school, the village church and the village or town hall, where citizens met to discuss matters of common interest.

The Massachusetts Bay Colony continued to expand its commerce. From the middle of the 17th century onward it grew prosperous, and Boston became one of America's greatest ports.

Oak timber for ships' hulls, tall pines for spars and masts, and pitch for the seams of ships came from the Northeastern forests. Building their own vessels and sailing them to ports all over the world, the shipmasters of Massachusetts Bay laid the foundation for a trade that was to grow steadily in importance. By the end of the colonial period, one-third of all vessels under the British flag were built in New England. Fish, ship's stores and wooden ware swelled the exports.

New England shippers soon discovered, too, that rum and slaves were profitable commodities. One of the most enterprising -- if unsavory -- trading practices of the time was the so-called "triangular trade." Merchants and shippers would purchase slaves off the coast of Africa for New England rum, then sell the slaves in the West Indies where they would buy molasses to bring home for sale to the local rum producers.

For more, see Outline of U.S. History, a publication of the U.S. Department of State from the website of the United States Information Agency, where it was published in November 2005.

Thursday, October 3, 2019

The Unhealthy 17C Chesapeake - Desperate for Women

Life in the American wilderness was nasty, brutish, and short for the earliest Chesapeake settlers; malaria, dysentery, and typhoid took a cruel toll, cutting ten years off the life expectancy of newcomers (half of people born in early Virginia/Maryland did not survive to twenty).

The disease-ravaged settlements of the Chesapeake grew only slowly in the seventeenth century, mostly through fresh immigration from England; the majority of immigrants were single men in their late teens and early twenties, and most perished soon after arrival. And most had left their women behind, when they set sail for the new world.
Surviving males competed for the affections of the extremely scarce women, whom they outnumbered nearly six to one in 1650. Although they were still outnumbered by three to two at the end of the century, eligible women did not remain single for long. Families were both few and fragile in this ferocious environment; most men could not find mates and most marriages were destroyed by the death of a partner within seven years. Weak family ties showed in many pregnancies among unmarried young girls (in one area, a third of those married were pregnant).
Yet despite these hardships, the Chesapeake colonies struggled on; the native-born inhabitants eventually acquired immunity to the killer diseases that had ravaged the original immigrants. The presence of more women allowed more families to form and by the end of the seventeenth century, the white population of the Chesapeake was growing on the basis of its own birthrate.  At the beginning of the eighteenth century, Virginia, with some 59,000 people was the most populous colony and Maryland, with about 30,000 people was the third largest colony (after the Massachusetts colony).

Sunday, September 29, 2019

1698 Pregnant Women & Destructive Lawyers & Physicians - New Jersey, & Pennsylvania

Gabriel Thomas, An Account of 1698 Jersey & Pennsylvania

Gabriel Thomas was a colonist in West Jersey in the late 17th century. The following is his description of the colonies of West Jersey and Pennsylvania. Of particular interest is his description of women in Pennsylania, and running a close 2nd is his opinion of lawyers and doctors.

West Jersey:

West Jersey lies between the Latitude of Forty, and Forty two Degrees; having the Main Sea on the South, East Jersey on the North, Hudson's Bay on the East, and Pensilvania on the West.

The first Inhabitants of this Countrey were the Indians, being supposed to be part of the Ten dispersed Tribes of Israel; for indeed they are very like the Jews in their Persons, and something in their Practices and Worship...

The Dutch and Sweeds inform us that they are greatly decreased in number to what they were when they came first into this Country: And the Indians themselves say, that two of them die to every one Christian that comes in here...

The next who came there were the Dutch - which was between Forty and Fifty Years ago, though they made but very little Improvement, only built Two or Three Houses, upon an Island (called since by the English) Stacies-Island; and it remained so, till about the Year 1675. in which King Charles the Second (or the Duke of York, his Brother) gave the Countrey to Edward Billing, in whose time, one Major Fenwick went thither, with some others, and built a pretty Town, and call'd it Salam ; and in a few Years after a Ship from London, and another from Hull, sail'd thither with more People, who went higher up into the Countrey, and built there a Town, and called it Burlington, which is now the chiefest Town in that Countrey, though Salam is the ancientest; and a fine Market-Town it is, having several Fairs kept yearly in it; likewise well furnished with good store of most Necessaries for humane Support, as Bread, Beer, Beef, and Pork; as also Butter and Cheese, of which they freight several Vessels, and send them to Barbadoes, and other Islands.

There are very many fine stately Brick-Houses built, and a commodious Dock for Vessels to come in...

A Ship of Four Hundred Tuns may Sail up to this Town in the River Delaware ; for I my self have been on Board a Ship of that Burthen there : And several fine Ships and Vessels (besides Governour Cox's own great Ship) have been built there.

There are also two handsom Bridges to come in and out of the Town, called London and York-Bridges. The Town stands in an Island, the Tide flowing quite round about it. There are Water-Men who constantly Ply their Wherry [Ferry] Boats from that Town to the City of Philadelphia in Pensilvania, and to other places. . . .

There are several Meetings of Worship in this Country, viz. the Presbyterians, Quakers, and Anabaplists: Their Privilege as to Matter of Law, is the same both for Plaintiff and Defendant, as in England.

The Air is very Clear, Sweet and Wholesome; in the depth of Winter it is something colder, but as much hotter in the heighth of Summer than in England...

The Countrey inhabited by the Christians is divided into four Parts or Counties, tho' the Tenth part of it is not yet peopled; 'Tis far cheaper living there for Eatables than here in England; and either Men or Women that have a Trade, or are Labourers, can, if industrious, get near three times the Wages they commonly earn in EngIand.

Pennsylvania:

... I must needs say, even the present Encouragements are very great and inviting, for Poor People (both Men and Women) of all kinds, can here get three times the Wages for their Labour they can in England or Wales.

I shall instance a few, which may serve... The first was a Black-Smith (my next Neighbour), who himself and one Negro Man he had, got Fifty Shillings in one Day, by working up a Hundred Pound Weight of Iron, which at Six Pence per Pound (and that is the common Price in that Countrey) amounts to that Summ.

And for Carpenters, both House and Ship, Brick-layers, Masons, either of these Trades-Men, will get between Five and Six Shillings every Day constantly.

As to Journey-Men Shoe-Makers, they have Two Shillings per Pair both for Men and Womens Shoes: And Journey-Men Taylors have Twelve Shillings per Week and their Diet. . .

The Rule for the Coopers I have almost forgot; but this I can affirm of some who went from Bristol (as their Neighbours report), that could hardly get their Livelihoods there, are now reckon'd in Pensilvania by a modest Comptation to be worth some Hundreds (if not thousands) of Pounds...

Of Lawyers and Physicians I shall say nothing, because this Countrey is very Peaceable and Healthy; long may it so continue and never have occasion for the Tongue of the one, nor the Pen of the other, both equally destructive to Mens Estates and Lives; besides forsooth, they, Hang-Man like, have a License to Murder and make Mischief.

Labouring-Men have commonly here, between 14 and 15 Pounds a Year, and their Meat, Drink, Washing and Lodging; and by the Day their Wages is generally between Eighteen Pence and a Half a Crown, and Diet also; But in Harvest they have usually between Three and Four Shillings each Day, and Diet.

The Maid Servants Wages is commonly betwixt Six and Ten Pounds per Annum, with very good Accommodation. And for the Women who get their Livelihood by their own Industry, their Labour is very dear...

Corn and Flesh, and what else serves Man for Drink, Food and Rayment, is much cheaper here than in England, or elsewhere; but the chief reason why Wages of Servants of all sorts is much higher here than there, arises from the great Fertility and Produce of the Place; besides, if these large Stipends were refused them, they would quickly set up for themselves, for they can have Provision very cheap, and Land for a very small matter, or next to nothing in comparison of the Purchase of Lands in England; and the Farmers there, can better afford to give that great Wages than the Farmers in England can, for several Reasons very obvious.

As First, their Land costs them (as I said but just now) little or nothing in comparison, of which the Farmers commonly will get twice the encrease of Corn for every Bushel they sow, that the Farmers in England can from the richest Land they have.

In the Second place, they have constantly good price for their Corn, by reason of the great and quick vent [trade] into Barbadoes and other Islands; through which means Silver is become more plentiful than here in England, considering the Number of People, and that causes a quick Trade for both Corn and Cattle; and that is the reason that Corn differs now from the Price formerly, else it would be at half the Price it was at then; for a Brother of mine (to my own particular knowledge) sold within the compass of one Week, about One Hundred and Twenty fat Beasts, most of them good handsom large Oxen.

Thirdly, They pay no Tithes, and their Taxes are inconsiderable; the Place is free for all Persuasions, in a Sober and Civil way; for the Church of England and the Quakers bear equal Share in the Government. They live Friendly and Well together; there is no Persecution for Religion, nor ever like to be; 'tis this that knocks all Commerce on the Head, together with high Imposts, strict Laws, and cramping Orders. Before I end this Paragraph, I shall add another Reason why Womens Wages are so exorbitant; they are not yet very numerous, which makes them stand upon high Terms for their several Services...

Reader, what I have here written, is not a Fiction, Flam, Whim, or any sinister Design, either to impose upon the Ignorant, or Credulous, or to curry Favour with the Rich and Mighty, but in meer Pity and pure Compassion to the Numbers of Poor Labouring Men, Women, and Children in England, half starv'd, visible in their meagre looks, that are continually wandering up and down looking for Employment without finding any, who here need not lie idle a moment, nor want due Encouragement or Reward for their Work, much less Vagabond or Drone it about.

Here are no Beggars to be seen (it is a Shame and Disgrace to the State that there are so many in England) nor indeed have any here the least Occasion or Temptation to take up that Scandalous Lazy Life.

Jealousie among Men is here very rare, and Barrenness among Women hardly to be heard of, nor are old Maids to be met with; for all commonly Marry before they are Twenty Years of Age, and seldom any young Married Women but hath a Child in her Belly, or one upon her Lap.

See: Gabriel Thomas, An Historical Description of the Province and Country of West-New-Jersey in America. London, 1698

Saturday, September 28, 2019

1698 Puritan leader Cotton Mather (1663-1728) on Native Americans in The Story of Squanto

Cotton Mather 1663-1728

"The Story of Squanto" from 1698 Magnalia Christi Americana by Cotton Mather

A most wicked shipmaster being on this coast a few years before, had wickedly spirited away more than twenty Indians; whom having enticed them aboard, he presently stowed them under hatches, and carried them away to the Streights, where he sold as many of them as he could for Slaves. This avaritious and pernicious felony laid the foundation for grievous annoyances to all the English endeavors of settlements, especially in the Northern parts of the land for several years ensuing. The Indians would never forget or forgive this injury. . .
But our good God so ordered it, that one of the stolen Indians, called Squanto, had escaped out of Spain into England; where he lived with one Mr. Slany, from whom he had found a way to return unto his own country, being brought back by one Mr. Dermer, about half a year before our honest Plymotheans were cast upon this continent. This Indian having received much kindness from the English, who generally condemned the man that first betrayed him, now made unto the English a return of that kindness: and being by his acquaintance with the English language, fitted with a conversation with them, he very kindly informed them what was the present condition of the Indians; instructed them in the way of ordering their Corn; and acquainted them with many other things, which it was necessary for them to understand.

But Squanto did for them a yet greater benefit than all this: for he brought Massasoit, the chief Sachim or Prince of the Indians within many miles, with some scores of his attenders, to make our people a kind visit; the issue of which visit was, that Massasoit not only entred  into a firm agreement of peace with the English, but also they declared and submitted themselves to be subjects of the King of England; into which peace and subjection many other Sachims quickly after came, in the most voluntary manner that could be expressed. It seems that this unlucky Squanto having told his countrymen how easie it was for so great a monarch as K. James to destroy them all, if they should hurt any of his people, he went on to terrifie them with a ridiculous rhodomantado, which they believed, that this people kept the plague in a cellar (where they kept their gunpowder), and could at their pleasure let it loose to make such havock among them, as the distemper had already made among them a few years before. . .

Moreover, our English guns, especially the great ones, made a formidable report among these ignorant Indians; and their hopes of enjoying some defence by the English, against the potent nation nation of Narraganset Indians, now at war with them, made them yet more to court our friendship. This very strange disposition of things, was extreamly advantageous to our distressed planters: and who sees not herein the special providence of the God who disposeth all?

Wednesday, September 25, 2019

1697 William Penn’s Plan of Union "for the good and benefitt of the whole"

In 1697, William Penn 1644-1718, founder of Pennsylvania, wrote one of the earliest plans for union of the colonies in North America.
William Penn 1644-1718

Plan of Union - A briefe and plaine scheam

How the English Colonies in the North parts of America Viz: Boston, Connecticut, Road Island, New York, New Jerseys, Pensilvania, Maryland, Virginia and Carolina may be made more usefull to the Crowne, and one anothers peace and safty with an universall concurrence.

1.st. That the severall Collonies before mentioned, do meet once a year, and oftener if need be, dureing the Warr, and at least once in two yeares in times of Peace, by their Stated and Appointed Deputies, to Debate and Resolve if such Measures, as are most adviseable for their better understanding, and their Public Tranquility and Safety.

2.dly That in Order to [effect] it two persons, well Qualified, for Sence Sobriety and Substance, be appointed by each Province, as their Representatives or Deputies; which in the whole make the Congresse to Consist of Twenty persons.

3.dly That the Kings Commander, for that purpose specially appointed, shall have the Chaire, and Preside in the said Congresse.

4.thly That they shall meet as neer as Conveniently may be, to the most Centrall Colony for ease of the Deputies.

5.thly Since that may, in all Probability, be New Yorke, both because it is neer the Center of the Collonys, and for that it is a Fronteir, and in the Kings Nomination, the Governour of that Colony may therefore also be the Kings high Commander during the Session, after the manner of Scotland.

6.thly That their businesse shall be [to] hear and Adjust all matters of Complaint or difference Between Province and Province; as 1st where Persons quit their own province and go to another, that they may avoid their Just debts. Tho' able to Pay them. 2dly where Offenders fly Justice, or Justice cannot well be had upon such offenders in the Provinces that entertaine them. 3dly to prevent or cure Injuries in point of Commerce. 4thly To consider of wayes and meanes to support the Union and safety of these Provinces against the Publick Enemies; In which Congress the Quota's of Men and Charges will be much easier, and more equally sett, then it is Possible for any Establishment made here to do: for the Provinces knowing their own Condition and one anothers, can debate that matter with more freedome and satisfaction, and better adjust and ballance their affaires in all respects for their Common safety.

7.thly That in times of War the Kings high Commander shall be Genll or Cheife Commander of the severall Quota's upon service against the Common Enemy, as he shall be advised, for the good and benefitt of the whole.

Tuesday, September 24, 2019

A 17C Mother's Possessions - Margrieta van Varick of New York (1695)

Reading a type of Mother's Day Card From 300 Years Ago
Text by Louise Mirrer from the Huffington Post May 6, 2011

From the British Museum Attributed to Jacob Hoefnagel from 1598

Mother's Day is a time when many of us bring out our keepsakes -- cherished family photos, carefully preserved letters, perhaps a ring or a necklace that's been handed down over the years. These are the tokens we use to construct our personal histories.

But Mother's Day is also a good time to look at other sorts of items -- the kind that allow us to construct the history of a whole society. We can piece together the lives led by many thousands of people, who were much like us and yet very different. And so I've been looking over a keepsake left behind by a Dutch wife and mother in 17th-century New York.

What do we know about Margrieta van Varick? That she kept a textile shop in Flatbush (now Brooklyn); that she died a widow in 1695, before reaching the age of 50; and that she left behind two daughters and two sons. They were Johanna (13), Marinus (9), Rudolphus (5) and Cornelia (3). She must have cared about them deeply, because we also know exactly what she bequeathed to them.

In addition to setting aside gifts for her children, which she wrapped in a napkin, Margrieta left behind 31 items of clothing or bedding suitable for babies or children, along with clothing and household linens meant for her daughters when they grew older. She directed that her holdings of unusual silk and cotton goods and exceptional silver and porcelain be passed on as heirlooms for future generations. And she ordered that half of her remaining goods be sold to provide funds for her orphaned children. We even know about the toys she carefully distributed among Johanna, Marinus, Rudolphus and Cornelia -- silver toys, which she had guarded for years.

How can we reconstruct so much of the texture of the life of a woman who died more than 300 years ago? How can we understand so precisely what motherhood meant to her? We can do it because the Library of the New-York Historical Society contains a remarkable inventory of her worldly possessions -- more than 2,000 items in all -- drawn up in 1696 so that her will could be fulfilled.

Before she settled in Flatbush with her husband, a Dutch Reformed minister, Margrieta had traveled the world, going as far as Malacca (now Malaysia). The global breadth of the possessions listed in her inventory is amazing. She had a China basin, an East India silver wrought box, Japanese lacquer boxes, thirteen ebony chairs, Indian textiles, cloth made in Holland. The world revealed to us by Margrieta's inventory has already been the subject of a doctoral dissertation by Marybeth De Filippis and an exhibition co-organized by the New-York Historical Society and the Bard Graduate Center.

And now, keeping with the Mother's Day theme, the Historical Society is preparing to use the Inventory to bring history to life for children, by re-creating the world of her youngest child, Cornelia.

In November 2011, the Historical Society will open its new DiMenna Children's History Museum, where young people will see the past through the eyes of seven historical figures -- including little Cornelia van Varick. A chest displayed in Cornelia's section of the main exhibition will show that the homes of New Yorkers in that era often did not have closets, so goods were stored in trunks. The Islamic markings on the chest will suggest that this item may have come from Southeast Asia, where Cornelia's parents had lived. A silver beaker on view will evoke the ministry of Cornelia's father in Brooklyn's Dutch Reformed Church. There will also be games to play in the exhibition. One such activity will involve needlework, to show that if you needed clothes, sheets or napkins in colonial times, you stitched them yourself, by hand. Another activity will be a game that reveals the presence in little Cornelia's life of global trade, in the form of the Spanish pesos, Arabian sultani, Dutch ducats, Massachusetts shillings and even Indian wampum that the child would have seen being used as money in her mother's shop.

As we celebrate Mother's Day, let's be grateful for the mementos we have from our own mothers, and for the love they keep alive. But let's be grateful as well that the life of a 17th-century mother can open up before our imaginations. We can read the inventory of Margrieta van Varick as a matter-of-fact list of old possessions -- or as a kind of Mother's Day card from three hundred years ago.

Saturday, September 21, 2019

First Licensed Female Colonial Printer - Dinah Nuthead of 1695 Maryland


In 1695, Dinah Nuthead inherited her husband's printing press in St. Mary's City, Maryland. St. Mary's was the capital of the state at that time, & her husband William acted as the government's printer. Less than a year later, Dinah moved the printing press to Annapolis; when the government relocated there, & she continued to run the printing business. She would become the first licensed female printer in the colonies.

Colonial governments showed little enthusiasm for printing presses & their owners in the 17th century. Printing in England was strictly controlled from the late 16th century; until the Licensing Act lapsed in 1695. The number of printers & the size of their shops was regulated. Authorities feared that printing might incite the populace.

Sir William Berkeley, royal governor of Virginia in 1671, wrote, 'I thank God there are no free schools nor printing and I hope we shall not have these hundred years; for learning has brought disobedience, and heresy and sects into the world, and printing has divulged them...God keep us from both.'

The instructions of King James II to Governor Edmund Andros of New England, gave him sweeping powers: "And forasmuch as great inconvenience may arise by the liberty of printing within our said territory under your government you are to provide by all necessary orders that no person keep any printing-press for printing, nor that any book, pamphlet or other matters whatsoever be printed without your especial leave and license first obtained."

John Buckner was the first man to use a printing press in Virginia. He employed William Nuthead to print the laws of the General Assembly under Governor Berkeley, beginning in June 8, 1680. On February 21, 1682-3, he was called before Berkeley's successor Lord Culpepper and the Council for not getting His Excellency's license. Thereupon he and his printer were ordered to give bond in £100 not to print anything thereafter until His Majesty's pleasure should be known. 
William Nuthead (1654-1695) moved to nearby Maryland & had a printing press up & running in St. Mary's City by 1686, when immigration records show him entering the province. After Massachusetts, Maryland was the 2nd colony to establish & sustain a printing press. Archaeologists have found pieces of the Nuthead's printing type on several sites in St. Mary's City. Nuthead's main business was in printing forms for the government.
After the Protestants gained power in Maryland in 1689, they hired Nuthead to print a political tract petitioning the English monarchs for legitimacy. A surviving copy in London, titled “The Declaration of the Reasons and Motives,” notes that it was “printed by William Nuthead at the City of St. Maries.”
At his death in 1695, his wife Dinah Nuthead continued operating the press; and when the capital moved to Annapolis later that same year, she moved with the government.

On May 5, 1696, more than a year after her husband's death, "Dinah Nuthead's Petition for License to Print was read & referred to the House that if they have nothing to Object her Paper might be Granted provided she give Security for the same."

Eight days later her petition was read to the delegates, & the House expressed its willingness that she should have leave to print if his Excellency pleased. Evidently the Governor offered no objection, for the next day 3 persons described as "Dinah Nuthead of Ann Arundell County Widow, Robert Carvile, and William Taylard of St. Maries County Gentn" gave bond to the Governor to the amount of 100 pounds for the good behavior of Dinah Nuthead in the operation of her press.

"Now the Condition of this Obligation is such that if the said Dinah Nuthead shall exercise and Imploy her printing press and letters to noe other use than for the printing of blank bills bonds writts warrants of Attorney Letters of Admrcon and other like blanks as above - sd nor Suffer any other person to make use thereof any otherwise than aforesd Unless by a particular Lycense from his Exncy the Governor first had and obtained And further shall save harmless and indempnifye his sd Exncy the Governor from any Damage that may hereafter Ensue by the said Dinah Nuthead misapplying or Suffering to be misapplyed the aforesd Printing press or letters otherwise than to the true intent & meaning before expressed, Then this Obligation to be Voyd or else to Remain in full force and Virtue."

This agreement for the protection of the Province against the evils of indiscriminate printing was signed by witnesses, by the 2 bondsmen, & by the Dinah Nuthead, who made her mark instead of signing her name to the document.

She had agreed "to print blanks, bills, bonds, writs, warrants of attorney, letters of administration and other necessary blanks useful for the public offices of this Province." And she had agreed to forfeit her license & her bond & go out of business; if she should print anything other than what the government specified. Since Dinah could not write, she probably would not act as compositor & set type with her own hands. She would supply the money & business acumen, leaving the mechanical aspects of operating a printing press to literate employes.

Sometime before December of 1700, Dinah Nuthead remarried widower Manus Deveron (1655-1700) of Anne Arundel County, who dying in that month left his estate to his own daughter Catherine, & to his children-in-law, that is his step-children, William & Susan Nuthead. His wife & executrix submitted her account to the county under the name of Dinah Devoran. In later years, Dinah married again to "Sebastian Oley of Annarund'l County a German born," as he was described in his act of naturalization of 1702.

Friday, September 20, 2019

1693 Puritan Cotton Mather's "Rules" for Allowing Blacks to Worship in the Puritan Church

Cotton Mather, (1663-1728) was a socially & politically influential New England Puritan minister

Cotton Mather's (1663-1728) RULES For the Society of NEGROES. 1693. (Mather's rules for allowing African Americans to worship in the church.)

WE the Miserable Children of Adam, and of Noah, thankfully Admiring and Accepting the Free-Grace of GOD, that Offers to Save us from our Miseries, by the Lord Jesus Christ, freely Resolve, with His Help, to become the Servants of that Glorious LORD.


And that we may be Assisted in the Service of our Heavenly Master, we now Join together in a SOCIETY, wherein the following RULES are to be observed.


I. It shall be our Endeavour, to Meet in the Evening after the Sabbath; and Pray together by Turns, one to Begin, and another to Conclude the Meeting; And between the two Prayers, a Psalm shall be Sung, and a Sermon Repeated.


II. Our coming to the Meeting, shall never be without the Leave of such as have Power over us: And we will be Careful, that our Meeting may Begin and Conclude between the Hours of Seven and Nine; and that we may not be unseasonably Absent from the Families whereto we pertain.

III. As we will, with the Help of God, at all Times avoid all Wicked Company, so we will Receive none into our Meeting, but such as have sensibly Reformed their Lives from all manner of Wickedness. And therefore, None shall be Admitted, without the Knowledge and Consent of the Minister of God in this Place; unto whom we will also carry every Person, that seeks for Admission among us; to be by Him Examined, Instructed and Exhorted.


IV. We will, as often as may be Obtain some Wise and of the English in the Neighbourhood, and especially the Offcers of the Church, to look in upon us, and by their Presence and Counsil, do what they think fitting for us.


V. If any of our Number, fall into the Sin of Drunkenness, or Swearing, or Cursing, or Lying, or Stealing, or notorious Disobedience or Unfaithfulness unto their Masters, we will Admonish him of his Miscarriage, and Forbid his coming to the Meeting, for at least one Fortnight; And except he then come with great Signs and Hopes of his Repentance, we will utterly Exclude him, with Blotting his Name out of our List.


VI. If any of our Society Dele himself with Fornication, we will give him our Admonition; and so, debar him from the Meeting, at least half a Year: Nor shall he Return to it, ever any more, without Exemplary Testimonies of his becoming a New Creature.


VII. We will, as we have Opportunity, set our selves to do all the Good we can, to the other Negro-Servants in the Town; And if any of them should, at unfit Hours, be Abroad, much more, if any of them should Run away from their Masters, we will afford them no Shelter: But we will do what in us lies, that they may be discovered, and punished. And if any of us, are found Faulty, in this Matter, they shall be no longer of us.


VIII. None of our Society shall be Absent from our Meeting, without giving a Reason of the Absence; And if it be found, that any have pretended unto their Owners, that they came unto the Meeting, when they were otherwise and elsewhere Employ'd, we will faithfully Inform their Owners, and also do what we can to Reclaim such Person from all such Evil Courses for the Future.


IX. It shall be expected from every one in the Society, that he learn the Catechism; And therefore, it shall be one of our usual Exercises, for one of us, to ask the Questions, and for all the rest in their Order, to say the Answers in the Catechism; Either, The New-English Catechism, or the Assemblies Catechism, or the Catechism in the Negro Christianized.

Tuesday, September 17, 2019

1692 Massachusetts Cotton Mather (1663-1728) on Parental Duties & Children's Behavior

The Duties of Parents To Their Children 
by Cotton Mather

Gen. 18:19 I know him, That he will command his Children And his Household after him, And they shall keep the way of the Lord.
As the Great God, who at the Beginning said, Let Us make man after our Image, hath made man a Sociable creature, so it is evident, That Families are the Nurseries of all Societies; and the First combinations of mankind. Well-ordered Families naturally produce a Good Order in other Societies. When Families are under an ill Discipline, all other Societies being therefore ill Disciplined, will feel that Error in the First Concoction.

To Serve the Families of our Neighborhood, will be a Service to all our Interests. Every serious Christian is concerned, That he may be Serviceable in the World; And many a serious Christian is concerned, because he sees himself to be furnished with no more Opportunities to be Serviceable.

But art thou not a Member of some Family? If that Family may by thy means, O Christian, become a Well-regulated Family, in that point thou wilt become Serviceable; I had almost said, Incomprehensibly Serviceable.

They that have the Government of some Family, do make up no Little part of this Great Assembly. And, Sirs, are there any of you, that would forfeit that Honorable Title, of all the Faithful, The Children of Abraham? Give your Attention, ye Children of Abraham, while I set before you, the Example of your Father for your imitation.

Our Glorious Lord-Messiah, is here going to Communicate unto Abraham some of His Heavenly Counsels. And we have a Text before us, that assigns a Reason for that gracious Communication. The Reason is, the care which this Good man, would thereupon take to bring up his Family in the Fear of God.

In this Text there are some Remarkable Things; and things that some Wise men have often remarked. There was an Excellent man, sometimes a Preacher of the Lord Jesus Christ, in this very place; whose custom it was, not only to Read a portion of the Scripture before his Prayers with his Family, but also to Infer and Apply brief Notes out of what he Read. He professed, That he found none of all his weary Studies in Divinity, so profitable to him, as this one Exercise, for the Rare and Rich Thoughts, which he therein found himself supplied withal, And he Declared, "that he looked on it as an accomplishment of this very word; Shall I hide from Abraham, the thing which I do? I know him, that he will command his Children, and his Household.

Moreover, You may here Observe a most comfortable Connection, between, He will, and They Shall. Say's the Lord, He will Command his Children, and They shall keep the way of the Lord. It seems, If every one that is Owner of a Family, would faithfully Command, and manage those that belong unto him, through the Blessing of God, they would generally Keep His Way, and His Law.

I find a famous Writer in the Church, therefore thus expressing himself; "If Parents did their Duties as they ought, the Word Publically Preached would not be the ordinary means of Regeneration in the Church, but only without the Church, among Infidels: God would so pour out His Grace upon the Children of His people, and Hear Prayers for them, and bless Endeavours for their Holy Education, that we should see the Promises made Good unto our Seed."

We will now Dismiss these Reflections; and Repair to that Grand Case, which hence offers itself unto us.

The Case What May Be Done by Pious Parents, to Promote the Piety and Salvation of Their Children?

The Case Inquires, What may be done? You will take it for granted, that the Answer to it will tell you, What Should be done? For you will readily grant, that in such an Important Case as this, All that May be done, Should be done!

In the Case We Inquire after what is to be done, by Pious Parents. Other Parents will take no due Notice, of the Injunctions that God has Laid upon them concerning their Children.

Parents, If you don't first become yourselves Pious, you will do nothing to purpose to make your Children so.

Except you do yourselves walk in the Way of the Lord, you will be very careless about bringing your Children to such a Walk.

It is not a Cain, or a Cham, or any Enemy of God; that will do anything to make his Children become the Children of God. The Psalmist in Psal. 34:1,4,11, could first say I will bless the Lord and I sought the Lord, and then he says, Come ye Children, and I will teach you the Fear of the Lord.

O Parents, In the Name of God, Look after your own miserable Souls; How should those wretched people do anything for the Souls of their Children, that never did anything for their own?

In the Case, we Inquire, after what is to be done by Parents for their Children. But let it be Remembered, That our Servants [others in our home] are in some sort likewise our Children. Our whole Household, as well as the Children that are our Offspring, are to be taught the Way of the Lord. An Abraham will have his Trained Servants. We read concerning a certain Person of Quality, in 2 Ki. 5:13. His servants came near and spake unto him, and said, My Father.

Let not those of my Hearers, that are without such Invaluable Blessings of God, as Children, count themselves unconcerned in our Discourse, if they have any Servants under them. A considerable part of what is to be done for our Children, I pray, Masters, think, as we go along; Think, without our particular inculcation, whether nothing. This may be done for your Servants: and, God make Eliezers of them for you!
Attend Now To The Counsils of God

I. Parents, Consider the Condition of your Children; and the loud cry of their Condition unto you, to Endeavour their Salvation! What an Army of powerful Thoughts, do at once now show themselves, to beseige your Hearts, and subdue them unto a just care for the Salvation of your Children!

Know you not, that your Children have precious and Immortal Souls within them? They are not all Flesh. You that are the Parents of their Flesh, must know, That your Children have Spirits also, whereof you are told, in Heb. 12:9. God is the Father of them; and in Eccles. 12:7. God is the Giver of them.

The Souls of your Children, must survive their Bodies, and are transcendently Better and Higher & Nobler Things than their Bodies. Are you sollicitous that their Bodies may be Fed? You should be more sollicitous that their Souls may not be Starved, or go without the Bread of Life.

Are you sollicitious that their Bodies may be Cloath'd: you should be more sollicitious that their Souls may not be Naked, or go without the Garments of Righteousness.

Are you Loath to have their Bodies Labouring under Infimities, or Deformaties? You should be much more Loath to have their Souls pining away in their Iniquities.

Man, Are thy Children, but the Children of Swine? If thou art Regardless of their Souls, truly thou dost call them so!

One of the Ancients, namely Cyprian, has a pungent comparison for this matter; Pray, Consider; (said that Great man) He that minds his Childs Body more than his Soul, is like, one, that if his Child and his Dog were like to be drowned, should be sollicitous to save his Dog, but let the Child perish in the water.

How deaf art thou, that thou dost not hear a loud cry from the Souls of thy Children in thine Ears, Oh, my Father, my Mother, look after me!

But more than so; Don't you know, That your Children, are the Children of Death, and the Children of Hell, and the Children of Wrath, by Nature: And that from you, this Nature is derived and conveyed unto them!

You must know, Parents, that your Children are by your means Born under the dreadful Wrath of God: And if they are not New-Born before they die, it had been Good for them, that they never had been Born at all.

The law of equity was in Exodus 21:19 If one man wound another, he shalt cause him to be throughly healed. Your Children are born with deadly wounds of Sin upon their Souls; and they may Thank you for those wounds: Unjust men, will you now do nothing for their Healing?

Man, thy Children are dying of an horrid poison, in their Bowels; and it was thou that poison'd them. What! Wilt thou do nothing for the succour [help]! Thy Children are thrown into a Devouring Fire; and it is from thee that the Fiery Vengeance of God has taken Hold of them. What! Wilt thou do nothing to Help them out!

There is a Corrupt Nature in thy children, which is a Fountain of all Wickedness and Confusion. The very Pagans were not insensible of this Corrupt Nature; they styled it our Congenite [congenital] Sin, and our Domestick Evil, and cried out, with Tully, "Simul ac Editi sumus in Lucem, ac suscepti, in omni continue pravitate versamur.

The Jews have been yet more Sensible of this Corrupt Nature; they have Stil'd it, our Evil Frame and the poison of the old Serpent; and This they understand by The Enemy, so often mentioned in the Scripture; And, The Heart of Stone and, the Wicked that watches the Righteous.

Will not you that are Christians, then show your Christianity, by Sensibly doing what you can, that your Children may have a Better Nature infused into them?

What shall I Say? I may say, The Time would fail me to mention a thousanth part of what might be said. But, in short: Is it not a sad Thing to be the Father of a fool?

Alas, man, till thy Children become Regenerate, thou art the Father of a Fool; Thy Children are but the Wild Asses Colt! I add; would it not Break thy Heart, if thy Children, were in Slavery to Turks, or Moors, or Indians?

Devils are worse than Indians, and Infidels: till thy Children are brought home to God, they are the slaves of Devils.

In a word; Can thy Heart Endure, that thy Children, should be Banished from the Lord Jesus Christ, and Languishing under the Torments of Sin among Devils, in outer Darkness throughout Eternal Ages?

Don't call thyself a Parent; Thou art an Ostrich [they care not for their offspring]. Call not these, the Children of thy Bowels; thou hast no Bowels! I will not say, that Zipporah call'd her Husband, A Bloody Husband. But all the Angels in Heaven call thee, A Bloody Father, and A Bloody Mother; and are astonished at the Adamantine Hardness of that Bloody Heart of thine; and those Heartstrings that are Sinewes of Iron!
II. Improve the Baptism of your children, as an obligation, and an encouragement unto you, parents, to endeavour the salvation of your Baptised little ones.

Of your children, you may say, with Jacob, in Gen. 33:5 These are the children that God hath graciously given to me. Now, will not you heartily give back those children to God again: their Baptism is to be the sign and seal of your doing so.

You generally bring your infant children unto the Baptism of the Lord: I suppose, it is because you are satisfied, that the children of believers were in the Covenant with God, in the days of the Old Testament; and, that the children of believers then had a right unto the initial seal of the Covenant, and, that in the days of the New Testament they have not lost this priviledge.

Well, but when you bring your children to the Sacred Baptism, what is it for? Oh, let it not be done, as an empty formality; as if the Baptism of your children were for nothing, but only a formal and a pompous putting of a name upon them.

No, but let the serious language of your souls, in this action, be that of Hannah, in I Sam 1:28: I have given this child unto the Lord, as long as he lives, he shall be given unto the Lord.

I find in the private writings of an holy man, who died in this place, not much above a year ago; That the day before one of his children was to be Baptised, he spent the time in giving up himself and his child unto the Lord, and in taking hold of the Covenant for both of them, and in praying that he might on the morrow, be able in much faith and love and Covenant obedience, to do it, at the Baptism of the Lord. Oh, which he writes it is not easy, though common, to offer a child unto God in Baptism.

Sirs, when you have done this for your Children, you have a singular advantage to plead for the fulfillment of that word upon them in Is. 44:3 I will pour my Spirit upon thy Soul, and my blessing upon thy offspring. You may go before the Lord, and plead, Lord, Was not the Baptismal water poured by thy command upon my children! Oh, do thou now pour upon them the heavenly grace, which that Baptismal water signified.

And now, no sooner let those Children become able to understand it, than you shall make them understand what the design of their Baptism was. Parents, I am to tell you, that if you let your Children grow up, without ever telling them, that, and, why, they were Baptised into the Name of the Lord, you are fearfully guilty of taking the name of the Lord in vain.

It was the manner of an excellent minister, upon the Baptising of a child, solemnly to deliver the child into the hands of the Parents, with such words as those, here, take this child now, and bring it up for the Lord Jesus Christ, I charge you.

God from Heaven speaks the like words to you, O Parents, upon all your Baptised Children. And that you may bring up your Children for the Lord Jesus Christ, you must as soon as you can, let them know, that in Baptism, they were dedicated unto Him.

Show them that when they were Baptised, they were listed among the servants and soldiers of the Lord Jesus Christ, and that if they live in rebellion against Him, Woe unto them!

Show them, from Matthew 28:19 &20. That since they are Baptised into the Name of the Father, and the Son, and the Holy Spirit, they must observe all things, whatsoever the Lord Jesus Christ, has commanded them.

Show them from Romans 6:4, that since they are Baptised, they are Buried with Christ in baptism, and must live no longer in sin, but be Dead unto all the Vanities of the World.

Show them from Galatians 3:27, that since they are Baptised, they have put on Christ, and must follow His Example, and be as He was in the World.

Show them from I Peter 3:21, that being Baptised, they must now make the Answer of a good conscience, to all the proposals of the New-Covenant: and God propounding to them, shall my Christ be thine, and wilt thou be His? They must conscientiously answer, Lord, with all my heart!

Put this very solemnly unto your children; My child, shall God the Father, be thy Father? Shall God the Son, be thy Saviour! Shall God the Spirit, be thy Sanctifier; and are thou willing to be the servant of that one God, who is, Father, Son, and Spirit?

Leave them not, until their little hearts are conquered unto that for which they have been Baptised. It has been the judgment of some Judicious men; that If infant baptism were more improved, it would be less disputed. Oh, that it were thus Improved.
III. Instruct your children in the great matters of Salvation; Oh, Parents, do not let them die without instruction.

There is indeed, an Instruction in Civil Matters which we owe unto our Children. It is very pleasing to our Lord Jesus Christ, that our Children be well formed with, and well informed in the rules of Civility, and not be left a Clownish, and Sottish, and Ill Bred sort of Creatures. An Unmannerly Brood is a Dishonour to Religion.

And, there are many points of a Good Education that we should bestow upon our Children; they should Read, and Write, and Cyphar [arithmetic], and be put unto some Agreeable Callings; and not only our Sons, but our Daughters also should be taught such things, as will afterwards make them useful in their places. There is a little Foundation of Religion laid in such an Education. But besides, and beyond all this, there is an Instruction in Divine Matters, which our Children are to be made partakers of.

Parents, Instruct your Children, in the Articles of Religion; and acquaint them with God, and Christ, and the Mysteries of the Gospel, and the Doctrines and Methods of the Great Salvation.

It was Required, in Psalm 78:5 He commanded our Fathers, to make known to their Children, that the Generation to come might know, who should arise and declare them to their children, that they might set their Hope in God, and keep His commandments.

It was required in Eph. 6:4 Fathers, bring up your children in the Nurture and Admonitions of the Lord. Would you have your Children to be Wise and Good? I know not why you should expect it, unless you take abundance of pains, by your Instruction to make them so.

There was a Wise and Good son, who gave that account how he became what he was; in Prov 4:3,4. I was my Fathers son, and he taught me. O Begin betimes, to Tell your Children who is their Maker, and who is their Saviour, and what they are Themselves, and what is like to become of them; and by no means let them want [lack] that Advantage in 2 Tim 3:15 From a child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation.

Cause them to look often into their Bibles, and here and there Single out some special Sentences from those Oracles of Heaven for them to get into their Memories. And for the better management of their Instruction there are especially two Handles, to be laid hold upon; the one is, a Proper Catechism, the other is the Public Ministry.

Be sure that they learn their Catachism very perfectly; but then content not yourselves with hearing them say by Rote the Answers in their Catachism; Question them very distincly over again about every clause in the Answer and bring all to it so plain before them, that by their saying only, Yes, or No, you may perceive that the sense of the Truth is entered into their souls.

And then, what they hear in the Evangelical Ministry, do you Apply it unto them after their coming Home; Confer with them familiarly about the Things that have been handled in the [proper and true] Ministry of the Word: go over one Thing after another, with them, till you see they have got clear Ideas of it; Then put it unto them, Are not you now to Avoid such a thing; or perform such a thing! And must not you now make such and such a prayer unto God? Bid them then, go do accordingly.

Hence also, 'twere very desireable, that you should watch all opportunities, to be instilling your Instructions into the souls of your little Folks. They are narrow-mouthed Vessles, and things must be drop after drop instilled into them. It was required in Deut. 6:6,7 The words which I command thee, Thou shalt teach them Diligently unto thy Children, and shalt Talk of them, when thou sittest in thine House, and when thou walkest by the way, and when thou sittest down and when thou riseth up.

How often in a week, are we Diverting ourselves, with our Children in our Houses? There thy stand before us; There is nothing to hinder our saying some very profitable thing for them to think upon; well, can you let fall Nothing upon them, that it will be worth their while, for them to think upon?

What, Nothing of God, and Christ, and of another World, and of their own Souls, and of the Sins that may Endanger them, and of the Ways which they may take to be Happy? Doubtless, you may say something.

And who can tell? It may be after you are gone to behold the Face of the Lord Jesus Christ in Glory, these your Children will Remember Hundreds of profitable Instructions, that you have given them; and Live upon them when you that gave them, are Dead.

With Two Strokes I will clench this advice. The one is that in Proverbs 22:6 Train up a Child in the way he should go, and when he is old, he will not Depart from it. The other is that in Prov 17:25. A Foolish Son is a grief to his Father, and a bitterness to her that bare him.
IV. Parents, with a Sweet Authority over your Children, Rebuke them for, and Refrain them from, everything that may prove prejudicial unto their Salvation.

Sirs, You can do little for the Welfare of your Children, if once you have lost your Authority over them. Would you bring your Children to the Fear of God? Your character then must be that in I Tim 3:4 One that ruleth well his own House, having his Children in subjection, with all gravity.

Don't by your Lightness and Weakness and Folly, suffer them to Trample upon you; but keep up so much Authority, that your Word may be a Law unto them. Nevertheless,

Let not your Authority be strained with such Harshness and Fierceness, as may discourage your Children. To treat our Children like Slaves, and with such Rigour, that they shall always Tremble and Abhor to come into our presence, This will be very unlike to our Heavenly Father.

Our Authority should be so Tempered with Kindness, and Meekness, and Loving Tenderness, that our Children may Fear us with Delight, and see that we Love them, with as much Delight.

Now, Let our Authority, effectually keep in our Children, from all their unruly Exorbitancies and Extravagancies. If we let our Young Folks grow Head-Strong, and if we grow Afraid of compelling them to the Wholesome Orders of our Families, we have even given them up to Ruin. God brought that Son to an Untimely and a Terrible End, of whom its reported in I Kings 1:6 His Father had not Displeased him at any time, in saying, Why hast thou done so?

I beseech you, Parents, Interpose your Authority to stop and check the Carrier of your Children, when they will be running into the paths of the Destroyer.

Gratify them with Rewards of Well doing, when they Do well; but let them not be gratified with every Ungodly Vanity, that their Vain Minds may be set upon.

Wherefore keep a strict Inspection upon their Conversations; Examine, How they spend their Time; Examine, What Company they keep? Examine, Whether they take no Bad Courses.

Be not such Foolish Enemies to yourselves, and your Children as to count them your Enemies, that shall friendily advise you of their Miscarriages. That wretched Folly, is a very Frequent One!

When you Find out their Miscarriages, effectually Rebuke them, and Restrain them. Incurr not the Indignation of Heaven, once Incurred by a Fond Father, in I Sam 3:13; I will Judge his House forever, for the Iniquity which he knoweth; because his Sons made themselves vile, and he Restrained them not.

Ah, Thou Indulgent Parent; if you canst not Cross thy Children, when they are disposed unto that which is for the Dishonour of God, God will make thy Children to become Crosses unto thee.

Sirs, When your Children do amiss, call them Aside; set before them the Precepts of God which they have broken, and the Threatenings of God, which they provoked. Demand of them, to profess their sorrow for their fault, and Resolve that they will be no more so Faulty.

Yes, there may be occasion for you, to consider that Word of God in Proverbs 13:24 He that spareth his Rod, hateth his son, but he that loveth him, chasteneth him betimes; and that Word in Proverbs 19:18 Chasten thy son while there is Hope, and let not thy soul spare for his Crying; and that word, in Proverbs 23:13,14. Withold not Correction from the Child; for if thou beatest him with the Rod, he shall not Die; Thou shalt beat him with the Rod, and shalt deliver his Soul from Hell.

But if it must be so, Remember this Counsel; Never give a Blow in a passion. Stay till your passion is over; and let the Offenders plainly see, that you deal thus with them, out of a pure Obedience unto God, and for their true Repentance.

One of the ancients, has this Ingenious gloss In the tabernacle, Aarons Rod, and the Pot of Manna, were together; so (says he) when the Rod is used, the sweetness and goodness of the Manna must accompany it: and Mercy be joined with Severity. Let me leave that premonition with you, in Proverbs 29:15 A child left unto himself, bringeth his Mother to shame.
V. Lay your Charges upon your Children; Parents, Charge them to Work about their own Salvation.

The Charges of Parents have a great Efficacy upon many Children; To Charge them vehemently, is to Charm them wonderfully. Command your Children, and it may be they will Obey. Let Gods commands be your commands, and it may be your Children will obey them.

Lay upon your Children, the Charges of God, as David once upon his, in I Chron 28:9 My Son, know thou the God of thy Father, and serve Him with a perfect heart, and with a willing mind; if thou seek Him, He will be found of thee, but if thou forsake Him, He will cast thee off forever.

Now, Sirs, You will do well, to single out some singular Charges of God, and calling your Children one by one before you, Lay those Charges upon them, in the Name of the God that made them, and obtain from them, if you can, a promise that they will observe those Charges, with the Help of that God. I will set before you, three or four of those Charges.

Let one of your Charges upon your Children, be that in I John 3:23 This is His commandment, that we should believe on the Name of His Son Jesus Christ.

Charge them to carry their poor, guilty, ignorant and polluted and Enslaved souls unto the Lord Jesus Christ, that He may Save them from their Sins, and Save them from the Wrath to come.

Charge them, to mind how the Lord Jesus Christ Executes the Office of a Prophet, and a Priest, and a King, and Cry to Him, that He would Save them in the Execution of all those Blessed Offices.

Let another of your Charges be that in Hag 1:5,7 Thus saith the Lord of Hosts, Consider Your Ways. Charge them to set apart a few minutes now and then, for Consideration; and in those minutes,

Charge them to Consider, what they have been doing, and what they should have been doing, ever since they came into the World, and if they should immediately go out of the World, what will become of them throughout Eternal Ages.

I have read of a Dying Parent, who laid this Charge upon his wild Son, That he would allow one quarter of an Hour every Day to Consider on something or other, any Thing, as his Fancy led him. The Young men having for some while done so, at last began to consider, why his Dying Parent should lay such a Charge upon him. This brought on so many Devout Thoughts, that before long, in the Conversion of the Young man, the Desire of the Dying Parent was accomplished.

Oh! If you could Engage your Children to Think Upon Their Ways, there would be Hopes of their Turning to God.

But, Let a Third of your Charges, be that in Matthew 6:6 Enter into thy closet, and when thou hast shut thy door, pray to thy Father that sees in secret.

Charge them to retire for Secret Prayer, every Day that comes over their Heads, Talk with them, till you see, that they can tell, what they should Pray for: and then, often Charge them to Pray every day; yea, sometimes Ask them, Do you Remember the charge I Laid upon you?

Ah, Parent, thy children will do well, while it can be said, Behold, They Pray. And thy House filled with thy Childrens Prayers, would be better accommodated , than if it were filled, with all the Riches of the Indies.

Let a Fourth of your Charges be That, in Proberbs 9:6, Forsake the Foolish and Live.

Charge them to avoid the snares of Evil Company; Terrify them with Warnings of those Deadly Snares.

Often Repeat this Charge unto them, That if there be any Vicious Company, they shun them, as they would the Plague or the Devil.

Often say, My son, if Sinners entice thee, consent thou not.

Often say, My child, walk with the Wise, and thou shalt be wise, but a Companion of Fools shall be destroyed.

Oh, Do Not let the Beasts of prey, carry away thy Children alive.

Shall I add; it is here intimated, That an Abraham, is to Command his Children, very particularly, about, The Way of the Lord. The Way of the Lord, is the Way of his Right, Pure, Instituted Worship. Well, then, Command your Children, that they do not Forsake the Holy Institutions of the Lord Jesus Christ, and Embrace a Vain Worship, consisting of things that He never Instituted.

There are some clauses in the Second Commandment, which intimate, That if Parents would see the Mercies of God upon their Children, they must Charge them, to Worship God, only in those Ways of Worship that God hath appointed.

Thus keep Charging of your Children, while you Live. And if you are capable so to Do, Do it once more with all possible Solemnity, when you come to Die. The words of a Dying Parent, will probably be Living Words, and Lively Ones.

When our Excellent Mitchel was a Dying, he let fall such a Speech as This, unto a Young Gentleman, that Lodged in his House, My Friend, as a Dying man, I now charge you, that you don't meet me out of Christ in the Day of Christ. This one Speech, brought into Christ, the soul of that Young Gentleman! Truly, if your Dying Lips, may utter such Dying Words unto your Children, who can tell, but they may then be brought into Christ, if they were never so before!

But, lest you should have no opportunity to Speak in a Dying Hour, why should you not Write such things, as you would have them to Think upon, when you shall be Dead and Gone? An unknown deal of Good, may your Children reap, from the Admonitions, that a Dying Parent may Leave unto them.
VI. Parents, be Exemplary:

Your Example may do much towards the Salvation of your Children, your Works will more Work upon your Children, than your Words; your Patterns will do more than your Precepts; your Copies than your Counsels.

What was then said unto Pastors, may very fitly be said unto Parents, in Titus 2:2, In all Things show thyself a pattern of good works; and in Timothy 4:12 Be thou an Example in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity.

It will be impossible for you to infuse any Good into your Children, if you appear void of that Good yourselves. If the Old Crab go backward, it is to no purpose, for the Young One to be directed to go forward: Sirs, Young Ones, will Crawl after the Old Ones.

Would you have your Children, well principled with the Fear and Faith of God? Mind that passage, in Acts 10:2, Cornelius was a devout man, and one that Feared God, with all his House.

Mind that passage in Acts 18:8 Crispus Believed on the Lord, with all his House. It seems, the whole House, is like to do, as the Parents do. It is as Austin [Augustine] expresses it, the ususal cry, Nolumus esse meliores quam patres, We will be no Better than our Parents, If the Parents will make their Cakes to the Queen of Heaven, the Children will kindle their Fires for them.

Justin Martyr somewhere Inquires why the Prophet Elisha imprecated the Revenges of Heaven upon the Children that mocked him, when they hardly understood what they did? and he answers, The Children Learned their wicked Language from their Parents, and now God punished both of them together.

Parents, let your Children see nothing by you, but what shall be commendable and imitable. Be able to say unto your Children, My child, follow me, as you have seen me follow Christ.

Let them from your Seriousness, and your Prayerfulness, and your Watchfulness, and your Sanctification of the Lord's Day, be taught, how they should walk and please God. You "Bid" them well; "Show" them How!
VII. Prayer, Prayer, must be the Crown of all:

Parents, is it your Hearts Desire? Let it be also your Prayer, for your Children, that they may be Saved.

Prayer for the Salvation of any Sinners, availith much. How much may it avail for the Salvation of our Sinful Children? Much availed that Prayer of David in I Chron. 29:19, Lord, Give unto my Son a perfect Heart, to keep thy Commandments.

Parents, Make such a prayer for your Children, Lord, Give unto my Child, a New Heart, and a Clean Heart, and a Soft Heart; and an Heart after thy own Heart.

We have been told, that Children once were brought unto our Lord Jesus Christ, for Him to Put His hands upon them; and He Put His hands upon them, and blessed them. Oh! Thrice, and Four Times Blessed Children! Well, Parent, Bring your Children unto the Lord Jesus Christ; it may be, He will put His Blessing, and Healing, and Saving Hands upon them: Then, they are Blessed, and shall be Blessed for evermore! If Abraham cry to God, O that my son Ishmael may live in thy sight! God will say to Abraham, concerning Ishmael, I have heard thee!

Pray for the Salvation of thy Children, and carry the Names of every one of them, every day before the Lord, with Prayers, the Cries whereof shall pierce the very Heavens. Holy Job did so! Job 1:5 He offered according to the number of all his Children; Thus did Job continually.

Address Heaven with daily Prayers, That God would make thy Children the Temples of His Spirit, the Vessels of His Glory; and the Care of His Holy Angels.

Address the Lord Jesus Christ, with Prayers, like them of old, That all the Maladies upon the Souls of thy Children may be cured and that the Evil One may have no possession of them.

Yea, when thou do cast thine Eyes upon the Little Folks, often in a day dart up an Ejaculatory Prayer to Heaven for them; Lord, let this child be thy servant for ever.

If your Prayers are not presently answered, be not Disheartened: Remember the Word of the Lord, in Luke 18:1, That men ought always to pray, and not to faint.

Redouble your Importunity, until thou speed for thy child, as the poor Woman of Canaan did.

Join Fasting to thy Prayer; it may be, the evil in the soul of your child, will not go out, without such a Remedy. David sets himself to Fasting, as well as Prayer, for the Life of his Child. Oh, Do as much for the Soul of thy Child!

Wrestle with the Lord. Receive no Denial. Earnestly protest, Lord, I will not let thee go, except thou Bless this poor Child of mine, and make it thy own! Do this, until, if it may be, thy Heart is Raised by a Touch of Heaven, to a particular Faith; that God has blessed this child, and it shall be Blessed and Saved Forever.

But is this all that is to be done? There is more. Parents, Pray with your Children, as well as for them.

Family prayer must be maintained by all those Parents, that would not have their Children miss of Salvation, and that would not have the Damnation of their Children horribly fall upon themselves. Man, thy Family is a Pagan Family, if it be a Prayerless Family: And the Children going down to the place of Dragons from this thy Family, will pour out their Execrations upon thee, in the Bottom of Hell, until the very Heavens be no more.

But, besides your Family Prayers, Oh, parents, why should you not now and then, take one capable Child after another, alone before the Lord? Carry the Child with you, into your Secret Chambers; make the Child kneel down by you, while you present it unto the Lord, and Implore His Blessing upon it.

Let the Child, hear the Groans, and See the Tears, and be a witness of the Agonies, wherewith you are Travailing for the Salvation of it. The Children will never Forget what you do; it will have a marvelous Force upon them.

Thus, Oh, Parents, You have been told, what you have to do, for the Salvation of your Children; and certainly, their Salvation is worth all of this!

Your Zeal about the Salvation of your Children, will be a symptom of your own Sincerity. A total want of Zeal, will be a Spot upon you, that is not a Spot of the Children of God.

God will Reward the Zeal. It is very probable, That the Children thus cared for, will be the Saved of the Lord. Your Glad Hearts will one day see it, if they are so: it will augment your Heaven, through all eternity, to have These in Heaven with you.

And let it be Remembered, That the Fathers, are not the only Parents obliged thus to pursue the Salvation of their Children: You that are Mothers, have not a little to do for the Souls of your Children, and you have Opportunity to do more than a Little.

Bathsheba the Mother of Solomon, and Eunice the Mother of Timothy, did greately Contribute unto the Salvation of their famous and worthy Sons.

God has Commanded Children, Forsake not the Law of thy Mother. Then, a Mother must give the Law of God unto them.

It is said of the Virtuous Woman, She looks well to the ways of her Household; Then a Virtuous Mother looks well to the Ways of her Children.

Your Children may say, In sin did my Mother Conceive me. Oh, Then let Mothers do what they can, to Save their Children out of Sin!

And especially, Mothers, do you Travail for your Children over again, with your Earnest Prayers for their Salvation, until it may be said unto you, as it was unto Monica the Mother of Austin, concerning him; Tis impossible, that thy Child should perish, after thou hast Employed so many Prayers and Tears for the Salvation of it.

Now God give a Good Success to these Poor Endeavours!