Of Mans happineſs: and wherein it conſiſts.

THE two great Ends that men are to aim at in this World, are Firſt to live happily here, and Secondly to obtain the utmoſt aſſurance that man can attain to of being in the number of the bleſſed hereafter. Both theſe are no otherwiſe to be had, but by the acquiſition of Wiſdom and Goodneſs. Now the beginning or foundation of true Wiſdom is the fear of God: ſo the Wiſe man has expreſt it in the Counſel to his Son, Proverbs 1. v. 7. The Fear of the Lord is the beginning of Wiſdom, but Fools hate knowledg and inſtruction: Fools indeed? for what greater argument of folly can there be than to contemn the means of Happineſs: or to ſeek it in thoſe wayes where it is not to be found: A rich man may be miſerable, and ſo may they be who are dignified with Titles: A Politick worldly man creates trouble and perplexity to himſelf and others, and in all his grandeur, if he deviates from the paths of Juſtice, Wiſdom and goodneſs, is fur-rounded with difficulties, eaten up with cares, condemned by himſelf; and the nearer he comes to his journeys end, the greater are his horrours, from the review of his vain deſignments, the apprehenſion of Death, and his fears of what muſt enſue after it.

Having therefore a mean eſteem of theſe gaudy nothings, or ſplendid Vanities, my firſt advice to you, my Son, is to have a right apprehenſion of God, ſo far as he has been pleaſed to manifeſt himſelf, which he hath fully done both as to the excellency and perfection of his Being, the glorious explications of his Wiſdom, and ſingular emanations of his Goodneſs. He is the only God, there is none beſides him: all things in this world, yea the World it ſelf, the Heavens and the Earth are the workmanſhip of his hands: their being and duration are at his pleaſure: with a word he made them, and with a word, when he ſees it in his wiſdem fit, he can deſtroy them. Juſt ground there is therefore for our fear of him, and that our chiefeſt love ſhould be fixt upon him, in compariſon to whom there is nothing valuable, how dear ſoever in our eſteem; nor can we place any hopes of ſtedfaſt happineſs, but in our exact obedience to his will and commands. You are therefore, my Son, to plant the fear and love of him in your heart, and in all the actions and undertakings of your life you are well to conſider that they bear a ſtrict conformity to his will. No other deſign, aim or intereſt, is to bear ſway with you, or hold any proportion in your thoughts. This Counſel if you well obſerve, which with the true affection of a Father I lay before you, your life will be full of delight, the World you paſs through, will be as a garden of ſweet-ſmelling flowers, beyond that of Paradiſe, all afflictions will be eaſy, death it ſelf lovely, without ſting, without affrightment, a paſſage from leſſer bliſs to greater: To your Fathers Houſe, the Manſions of the bleſſed. And therefore, my dear Son, let it have preference in your mind, let no allurements make you decline it, 'twill be a guide to your feet, and a lanthorn to the dark paths of your difficult journey through this Earthly Pilgrimage. Remember, he gives you this Counſel who ſpeaks from great experience, and greater affection, 'tis the fruit of all my labors, and the reſult of the beſt obſervations your affectionate Father hath made in the whole courſe and progreſs of his life. Eſteem not this therefore as ſlight and cuſtomary advice, ſpoken in courſe or for formality; it is, my Son, what I am moſt ſerious in, and what I prefer before all other Rules or directions I ſhall hereafter give, or can (with my utmoſt intention of doing thee good) be inſiſted upon. And therefore what ever eſteem you have of the reſt, be ſure to give admittance to this, even into the inmoſt receſs of your heart. Look upon God Almighty as the moſt excellent Being, that has given life and exiſtence to all things that are, and by his Wiſdom diſpoſes, preſerves and continues all things according to his pleaſure, until he ſhall think meet to put a period to this world: Be frequent in contemplation of this, then wilt thou truly love and honour him, then alſo will that love, or the dread of his Majeſty reſtrain thee from every evil action, and put thee in moſt certain capacity of being happy.

No Converſation with Atheiſts.

With thoſe who deride Religion or impiouſly diſpute Gods providence, hold no intimacy, and as near as you can no ſociety: they take off the neceſſary reſtraints of the mind, let Conſcience looſe, remove the diſtinctions of Vertue and Vice, nay they make Vertue the weakneſs, and Vice joyned with wit and ſubtilty the ſtrength of the mind: they weaken the principles of Nature, and the additional graces of Chriſtianity: ſet up intereſt and ſelf reſpect in the place of Juſtice, and univerſal Love; and inſtead of continuing man as God left him, like himſelf in common and diffuſive affection, they ſtraiten him, and ſhut him up in himſelf, excluding all juſt regard to others, in which reſpect chiefly man is ſaid to be created in the likeneſs of his Maker. Let me beſeech thee therefore, my Son, to avoid theſe, as the bane of humane Society; beware leſt thou be tainted by the enticements of their Wit, to jeſt away thy Conſcience and Religion, and with them both the peace of thy mind, and thy reputation among good men.

The beſt means to avoid Atheiſm.

To avoid this, and to impreſs more deeply upon thy Spirit a juſt and becoming adoration of the Goodneſs, Wiſdom, Power and Juſtice of the Eternal Being, in making and preſerving this glorious World, let thy thoughts be often in ſerious contemplation of the particular parts thereof, not nicely, or diſputatively, to ſhew thy Parts to others, but to heighten thine own admiration, and adoration of that God-head, who gave form, exiſtence, and order to them all. Look often upon the never ſufficiently to be admired bodies of the Sun and Moon, conſider the glory of their luſtre, their ſcarce apprehenſible magnitude, and leſs apprehenſible ſwiftneſs: the regularity of their diurnal, monthly and annual motions: their radiations and influences upon the ſeveral parts of the Earth: with many other uſeful cogitations, which upon ſight of theſe Luminaries, will eaſily raiſe thy thoughts to a higher pitch, and then thou canſt not chooſe but with great reverence adore the power that made them. Pleaſe thy ſelf often with viewing the infinity of the Stars, of great extent in themſelves, and yet plac't at ſuch a diſtance, as to appear ſo minute, ſo ſparkling, ſo pleaſing to the eye, ſo uſeful to the World. Conſider the vaſt expanſion of the Firmament, which contains all thoſe immenſe bodies, its various appearances, contents, productions: the different and many times ſtupendious forms of Clouds, the irruptions of Thunder, the dartings of Lightning; the curious body of the Air, and therein the thickning of the Clouds into Rain, with the manenr of its fall upon the Earth, the generation of Froſt, Snow, Ice, and Hail: the variations of Seaſons: theſe and all of theſe faſhioned by the inſcrutable and only to be admired Wiſdom of our great and good God: who in the making of them had principal regard to the benefit and accommodation of this Globe of Earth, and the conſervation of thoſe Creatures he hath repleniſhed it withal. If we can give eſteem to him that dextrouſly makes a Watch, Clock, or any other neat or uſeful engine for humane uſe, how muſt we be tranſported with wonder and even ſwallowed up with admiration of the infinitely glorious Author of the viſible heavens, and of what is contained therein? But look nearer home: and let thy thoughts move over this Globe of Earth; little, compared to the Heavens and many of the bodies therein contained, being but as a point in the circumference: and yet to us and our imagination, a moſt capacious round; containing vaſt Countries, immenſe Seas, affording habitation and giving ſuſtenance, to almoſt an infinite number of Creatures in their various ſpecies, much more in their individuality. See therein the different ſeaſons, face, temper, and conſtitution of both Earth and Seas conſider the various products of them both, in all the kinds both of the animal, vegetable, and mineral claſſes. Conſider the different figures of Animals, not only ſpecifical but even perſonal, the curious feature, frame, and connexion of parts: the actions and uſefulneſs of every particle even in the moſt minute animals, the conſtant conformity of nature, as if all things were framed in a mould, the difference in life and manners of one Animal from another, the inſtinctive knowledg of all animals, and the exerciſe of all the actions of parts without a teacher: the tenderneſs and care of the moſt fierce and boyſterous animals in preſerving their young ones, and rearing them to a ſtate of being helpful to themſelves: the accurate formation of parts, ſo as not only to be in the beſt manner fitted for the performance of what is to each part aſſigned, but alſo with beſt proviſion for ſecurity: the connexion and dependance of all the parts of the univerſe; and laſtly the dignity and prerogative of Man, appointed Gods Vicegerent upon Earth, to rule and govern all, in ſubordination to his Maker, with a power limited and deriv'd, Paternal and Oeconomical, for common conſervation, not tyrannical, for ſpoil and deſtruction. The protection and good government of all other creatures, together with the contemplation and admiration of the works of God, are the great buſineſs of man here: for God having made no other creature capable of theſe two offices, and qualified man in an abundant manner two fitneſs for diſcharge thereof, it is clearly implyed that theſe are two and thoſe no conſiderable ends of his creation.

Galen when in his Tract of the uſe of parts, L. 6. c. 13. he had given a juſt deſcription thereof, and a reaſonable gueſs at the uſe and office of every part, he concludes that the great Artificer choſe in all things what was beſt, and that nothing could be better or indeed otherwiſe have been done. That he writ that Book as a Hymn in praiſe of the Creator, L. 3. c. 10. and that Piety conſiſted more in ſearching out the Wiſdom of God and declaring it to others, than in offering to him whole Hecatombs or other rich and coſtly Sacrifices. That God envied his Creatures nothing that was good or convenient for them, but endowed them all with parts, compoſure and ornature expedient. To be able to do this was a high demonſtration of his wiſdom, and to have done it is as ſignal a proof of his goodneſs. That there is as great a demonſtration of the ſapience of the chief Artificer in framing the moſt minute and inconſiderable Creature, as in making the Sun, Moon and Stars; and that he can no more be imitated by any other in the formation of thoſe than in the fabrication of theſe more glorious bodies.

Let it be no wonder that Galen, bred up in the Idolatry of the Gentiles, ſhould have ſuch worthy thoughts of this Worlds Architect; for there cannot be a more convincing argument of a Deity, than the contemplation of Nature, his workmanſhip, unleſs he himſelf ſhould appear in his own p • rſon, which would be too glorious for the eyes of humane frailty to behold. The world has been much miſtaken in thinking thoſe the greateſt Atheiſts, who moſt contemplate the works of God in Nature: this ſlight opinion has been further'd by the artifice of Divines, who conclude becauſe many Phyſicians, and other diſcerning men ſee beyond their narrow conceptions, and though they are ſincerely Religious, yet not making ſhew of it, according to that particular form and modification thereof, which they out of Intereſt have faſhion'd and ſet up, they therefore take a rude freedome to condemn them as Irreligious: or ſubtilly diſtinguiſh them from themſelves and followers, as Naturaliſts, or Moraliſts, two names that God Almighty in their genuine ſenſe never eſteem'd a diſhonour to mankind, the one referring to the adoration of God in his works of Nature, the other in ſquaring the actions of his life, which are properly call'd his manners, agreeable to the Rules which God has writ in the heart of man, and exemplified in his Holy Word. It is unreaſonable to imagine that the daily ſeeing God (for in every the leaſt Inſect or Flower he is ſeen) ſhould beget a denial of him: It is not this kind of knowledge has done it, but that which doth Inflare animam, puff up the mind: The explorators of Nature, finding the many difficulties they cannot but meet withal, and the ſhortneſs of their own abilities to ſee through, and make any reaſonable diſcovery of the uſes and offices of parts; cannot but take down their Topſails, and make them confeſs that their Science muſt end in Admiration: whereas they who have acquir'd a knowledge not grounded upon Nature, only ſpeculative, talkative, artificial, and ſo diſtinguiſht from what is real and Natural; pride themſelves in their own conceptions, think highly of themſelves, deſpiſe nature, and by degrees, firſt in their actions, which are no way natural, affront and oppoſe God, and afterwards are forc't, though covertly and ſubtilly, to avow it in their diſcourſes. An Antidote againſt this is the contemplation of Nature, and therefore I would have thee often ſee God in that Book; and when thou art, as thou canſt not chooſe but be, confirm'd in the reality of his exiſtence and of his providence, furniſh thy mind in the next place with the knowledge of his Will and Commands, by the aſſiſtance of the two great lights, the one of thy Conſcience, the other of the Scriptures.

Of Conſcience.

That God might not leave us ignorant either of good or evil, and that we might be without excuſe, In the firſt formation of man, the Almighty hath planted this light in his Breaſt, which is to us, as the Sun to the Aerial and Earthly Globe; and though the Sun may ſeem ſometimes to be eclipſt, yet properly to ſpeak, it never was ſince it was firſt in the Firmament, neither is ever like to be until God ſhall put a period to its duration: Nor can man be truly ſaid to be without this Intrinſick light, it ever ſhines within, and ſhews him in all caſes, what he is to do, though we not only frequently, but almoſt continually, ſhut our eyes againſt it, and walk as if we were in perpetual darkneſs.

In this particular God hath been equally good to all the ſons of men; and though in reference to ſome priviledges and diſpenſations, he made choice of the Jews for his peculiar people, yet of this light they had but their ſhare with all other People: elſe all the reſt of the World might juſtly plead Ignorance of Gods commands, and evade the puniſhments due for their miſcarriages, but that they had always a Remembrancer within, to prompt them and direct them in every action of their lives.

This in ſeveral ages and in ſeveral Countreys hath been ſometimes for Intereſt, and ſometimes through Ignorance, clouded by the impoſition of various and improper names: but it is moſt truly and familiarly known by the name of Nature, the light of Nature, and Conſcience; which laſt implys that there is ſomething within us that knows together with us, what is good and bad: I mean not any thing diſtinct from us, but ſomething which God was pleas'd when he made us to breath into us, and which can never be effaced or annihilated in us, being of too curious and ſublime an eſſence, above the poſſibility of mans moſt malicious endeavours: and therefore though frequently by the aſſaults of corrupt intereſt, of vice and the higheſt debauchery, by the efforts of witty Atheiſm, by the damps of drowſie inconſideration and incogitancy, men have attempted to raſe and extirpate this radical light of Conſcience, yet have they never been able to accompliſh in any meaſure their purpoſe, but have even in the very attempt been countermin'd, by the forcible and invincible ſuggeſtions and workings of that within them which they would deſtroy: our great God having beſides the manifeſt & irreſiſtible argument of the Creation, the undeniable demonſtration of Miracles, the almoſt univerſal conſent of Mankind, beſides all theſe I ſay he hath plac't in every man a beam of himſelf, a Radiation from the Throne of his own glory, enlightning his dark body, without which, man would be but as other irrational creatures: Such care did Almighty God take not to have man without a witneſs of God in himſelf, that whileſt other creatures were looking downwards, taking no notice of his excellent wiſdome to be ſeen in every part of this worlds artifice, his nobleſt creature man might be taken up, with a continual contemplation thereof, not only in order to the advance of Gods glory (for that is an end below the Almightineſs of God) but loving Mankind above all the other parts of his Creation, he made him capable of this raviſhing pleaſure, in ſome proportion agreeable to what we are to have in the Eternal Manſions of his Heavenly Kingdom.

Another and very conſiderable end of that ſacred light of Conſcience is to inſtruct us in our behaviour (whileſt we live here) towards all others of the ſame kind with our ſelves, toward our ſelves alſo, and toward all the other parts of the Creation.

Give ear, my dear child, and take inſtruction from the light of thy own Conſcience, in thy demeanour towards all the reſt of thy fellow creatures; and in doing ſo, eſpecially obſerve that univerſally allow'd, but rarely practis'd, rule of Doing unto others as thou wouldſt be done unto thy ſelf. And for the better fulfilling thereof, let me adviſe thee in every action of Juſtice, where any matter depends between thee and thy Brother, put thy ſelf into the capacity of both perſons, and what thou wouldſt not have done to thee, wert thou in his condition, that be ſure thou do not to him in the ſame condition: Let not a little profit, or the paſſionate obtaining of thy will, ſway thee from this Heavenly rule: Remember, it is the mind and will of God, and that God plac't it within thee for thy obſervance: Whileſt it was obſerv'd, the world was in its ſtate of Integrity, and nothing under a ſeries of Miracles, can reform the World, or reduce it to its deſirable ſtate again, but the general obſervation of this Rule. However, my Son, let it be the practice of thee and thine: conſider with thy ſelf that a little gain, the fulfilling thy appetite or ſatisfying thy paſſion, can hold no proportion being put into the oppoſite ſcale with the favour of God, the love and reſpect of good men, the peace and quiet of thy own ſpirit, which are indeed the greateſt bleſſings upon Earth. Almoſt all the miſchiefs that are in the world ariſe from not obſerving this rule: and yet 'tis allow'd by all; it was given by God, it was exemplified by Chriſt, it is the fulfilling of the Laws of the Second Table, it is the rule of the Municipal Laws of all well govern'd Countreys, it is of that univerſal eſteem that never any one had the confidence to make an objection againſt it; and therefore as an abbreviation of all good Laws, let it be the Touchſtone, my Son, of all thy actions towards others, by which thou mayſt eaſily examine, and reſtrain thy ſelf, when thou art about to do any injuſtice to thy neighbour.

This ſacred light within us is ſo radically fixt, that it cannot by the utmoſt endeavours that man has us'd, be utterly effaced: for the moſt wicked men, who would fain have believed that there is no God, and conſequently no Conſcience; that ſo the fear of a Deity being removed, they might more freely indulge themſelves in the ſatisfaction of their Luſts and Wills; have never been able to accompliſh that end: but have that Conſcience, which they would ſtifle, vigorouſly working within them, and it ſelf a revenger of their Crimes. And therefore Caligula and Nero, men infamous for their wickedneſs, having committed foul actions, ſecretly, and which they knew no earthly power could puniſh, have yet had day and night before their eyes the horrours of an awakened and revenging Conſcience, which embitter'd all the Pleaſures which they fancied to themſelves by the ſuppreſſion of this unextinguiſhable light or rather • ire within them, maugre all the art and endeavours they could uſe to prevent it.

This is atteſted by that of the Apoſtle to the Romans, c. 2. v. 15. where he vindicates the juſtice of God, for that the Gentiles had the Law written in their hearts, their Conſcience alſo bearing witneſs, and their thoughts the mean while accuſing or excuſing one another. Man knows that Divine Laws are to be obſerv'd: if he fails, let him be himſelf the Judge, his Conſcience is the Witneſs, and then comes in that indubitable ſaying, Se judice, nemo nocens abſolvitur: So that let him hide from the world what he can, he carries himſelf about him, and though he bears it proudly off, he knows himſelf a guilty perſon, deſerving thoſe puniſhments, which it may be he ſits as Judge to inflict on others. From the ſenſe of this verity, Menander a Greek Poet has this expreſſion, 〈 in non-Latin alphabet 〉 . No Faults can ſcape, for in his Breaſt Man carries God, his Conſcience teſt. So Cicero in his Oration for Milo: Great is the force of Conſcience to both purpoſes, by means of which they who do no evil, fear not: and they who are wicked, have the dread of puniſhment ever before them. It may be laid aſleep ſometimes, as it is whileſt wicked actions are committing; the guſt of pleaſure, profit, or revenge, that while taking up, and wholly poſſeſſing the thoughts; but it will certainly awake again, and bring with it thoſe perplexing thoughts, which the Poets expreſs by Infernal furies. Take therefore, my Son, the advice of wiſe Socrates, ſtudy Conſcience more than Fame, juſtifie thy ſelf to thy ſelf, by a life of Integrity, rather than to the World, by ſpecious ſhews of pretended Honeſty, external acts of Religion, plauſible appearances of Vertue: for though thou maiſt abuſe the credulous world, which for the moſt part judge from the outſide, and diſſembled actions of men, yet God and thy Conſcience are within thee, from whoſe irreſiſtible light no man can conceal himſelf.

Next conſider the regards thou oweſt to thy ſelf: It may be thou thinkeſt thou haſt full and abſolute power over thy own body and mind: But it is a miſtake, my Son, for thy authority over thoſe is bounded by certain rules of Equity; there is alſo a greater right even to theſe than thou canſt lay claim to, the right of him that made them; who can gainſay it? and then the right of him that redeem'd them, ye are bought with a price, therefore glorifie God in your bodies and your Spirits, which are Gods: We were once loſt, my Son, to all intents and purpoſes, forfeited to the diſpleaſure of God, for breach of his commandments; what is included in that forfeiture is dreadful to imagine: think then, how juſtly we owe our ſelves to him, who by ſhedding his own blood, reſcued us from the Curſe, the pain and penalty of Gods disfavour: We are therefore Chriſt's; and ſhall we take the members of Chriſt, and abuſe them with falſhood, uncleanneſs, beſtiality, or any vitious habit that may leave a blemiſh or reproach upon them? No, my dear Son, have it in thy ſerious regard rather to preſerve them pure and unſpotted, fit habitations for the holy Spirit to dwell in: This is truly loving thy ſelf; which conſiſteth not in the pleaſing thy humours, indulging thy paſſions; theſe are ſickly and fading pleaſures; nor yet in the accumulation of Wealth, the acquiſition of Honour, the gaining power over thy enemies, all theſe have many bitterneſſes joyned with them; but in the ſubduing thy Inclinations to Vice, reducing thy Spirit to the Laws of Reaſon and Nature, recovering thy body and mind to ſuch a frame, as that they may take pleaſure in nothing but what is conducing to health, and agreeable to the rules of Vertue, and the pattern of our great Maſter, the Univerſal Saviour. This is truly ſelf-love, and allowable, in no oppoſition to thoſe duties we owe God, and that affection we owe to our Neighbour, which is to be extended and conformed to this ſelf-love we are thus to ſhew unto our ſelves.

I know very well, my Son, that the light of thy mind is very agreeable to this, and that thou wilt eaſily confeſs that all other ſelf-love, which is vitious and hurtful either to thy body or thy mind, or detrimental and injurious to thy Brother, as it is expreſly forbidden in holy writ, ſo is it in direct oppoſition to the light of unperverted Nature, which having imprinted in all of us a love to our ſelves, and intending thereby the doing good to our ſelves, cannot be underſtood of any thing that is damageable to our bodies or our mind, as all vitious acts or habits moſt certainly are.

The laſt particular wherein the light of Nature and thy Conſcience is to guide thee, relates, my Son, to thy carriage and comportment towards the other parts of the Creation. Here indeed through long perſwaſion of injurious cuſtom man is apt to extend his power and prerogative much beyond what I believe God Almighty intended: for it is not in the leaſt credible, that our good God who is all compaſſion, who was as well the maker of thoſe Creatures as of man himſelf, and who when he had made them, upon a pleaſing view of them, was delighted therewith, and ſaw all to be very good, ſhould ever intend that man ſhould make ſuch miſchievous and unrelenting havock amongſt them, as he has uſed for many ages. 'Tis true, he gave man dominion over them, as being the moſt excellent Creature in his firſt formation, fitly qualified with a ſupereminent proportion of Reaſon's light, to be a ſuperintendent over the Beaſts, and the ſubſtitute of his Maker: But 'tis a very great queſtion whether this power extended further than to overſee and govern them, to keep them to the regularity of their natures, to ſecure the weak againſt the ſtrong: at leaſtwiſe it ſeems much to be ſo, until after the flood; for which almoſt 2000 years his food was not of their fleſh, but the Herbage of the Earth, and the Fruits of Trees.

And when his liberty was afterwards farther extended, and that there was an allowance to feed upon other Creatures, there was a caution ſet, that it might be done with as little cruelty as might be, But the fleſh with the blood, which is the life thereof, thou ſhalt not eat: as if God would have the form firſt altered, that ſo there might be leſs appearance of bloodthirſtineſs and cruelty. And it is very reaſonable to think, that this alſo was done in compliance with the weakneſs of Man, againſt which God was not willing to ſtrive any longer: but as Moſes complyed with the Iſraelites in ſome particulars for the hardneſs of their hearts, ſo did the Almighty out of kindneſs and tenderneſs to man diſpenſe with his firſt intention, to lay the greater obligation upon him for ſubmiſſion and obedience to his other commands. However this is but my opinion, and may be received or rejected according as thy mind upon further inquiſition into the matter can inform it ſelf.

This though is to be allowed, that at firſt mans diet was of things without the animal life, during which time his life was long, and conſequently healthful. It ſeems therefore very natural, agreeable to Gods firſt purpoſe, of great accord with Reaſon, that what man cannot make, and what has ſenſe and feeling of pain, and love to its own life, he ſhould not wantonly or cruelly deſtroy: But in this be thou left my Son to thy own liberty. I had ſome thoughts in thy education to have brought thee up with an abhorrency of fleſh, and the killing of any Creature, but being at that time my only child, and I at an uncertainty what the iſſue might be, being born of thoſe who have been bred up with fleſh, I was eaſily perſwaded to alter that reſolution: That therefore that I ſhall enjoyn thee in this particular is to do it with as little eagerneſs and cruelty as may be, to avoid what poſſibly thou canſt the killing any thing with thine own hands: To take no pleaſure, in that which is vexatious, painful, or deſtructive to other Creatures. I would have thee hate the barbarous cuſtome of throwing at Cocks, of making it a ſport to kill a Cat or other Animal: and conſequently of Hunting, Hawking, Fowling, Fiſhing, Cock-fighting; but direct thy paſtimes rather to things harmleſs, wherein neither thy ſelf nor any Creature ſuffers; and to this thou wilt be very inclinable, when thou conſidereſt the excellent Wiſdom and curious Artifice which God Almighty has ſhewn, in forming and faſhioning the parts of every Animal, Bird, Beaſt, Fiſh, Inſect, far exceeding, in every little Creature, and in all its moſt minute members, the utmoſt that the Wit or Contrivance of man can attain unto.

And to encline thee the more to this I would have thee ſometimes conſider that ſeveral ſorts and Sects of men, of greateſt repute in the World for an honeſt and good life, and many excellent particular Perſons have wholy refuſed fleſh, and lived well and in good ſtate of health without it, their minds have alſo been far more Philoſophical and far more eaſily ſubdued by reaſon:

The Turks, Indians, and many other people we are pleaſed to account Barbarous, are in this particular, from inſtinct of Nature, much more tender than we Chriſtians (to our ſhame be it ſpoken) And though in their Sacrifices they have been laviſhly profuſe, as the Jews alſo were, yet was it done chiefly in the ſervice of God, for attonement and appeaſement of the offended Deity, or what they eſteemed ſo; But the meekneſs and compaſſionate temper of Chriſtianity, has to the Honour of our Religion exploded all bloody ſacrifices, no ſmall argument that God is pleaſed with a repentant mind, ſorrow for, and deſertion of Sin, rather than in taking away the lives of the innocent, to ſatisfie for the offences of the guilty.

Beſides, my Son, nothing takes away that ſweet remorſe of mind, and bowels of compaſſion, which the Apoſtle calls Natural Affection, more than actions of blood; and therefore no people whatſoever are more barbarouſly ſavage and relentleſs than Souldiers: upon this account alſo it is, that Butchers and Surgeons are excluded from being Jury-men upon Life and Death, becauſe one of them being frequently engag'd about Wounds, Ulcers, making inciſions in the fleſh and amputating of Members, the other in daily ſlaughters, ranſacking the Bowels, dividing and diſmembering meek and innocent Creatures: from this frequency in blood, they were not thought fit to be truſted with the lives of men, the meekneſs and compaſſion of Nature being ſuppoſed by the Barbarity of thoſe actions to be worn out in them.

A good man is full of mercy to his Beaſt, and great reaſon, my Son, it ſhould be ſo: we receive many conſiderable advantages from them, why ſhould we then ſhew any ſeverity towards them? It is much to be feared that the ſowrneſs and cruelty of ſome of them to others, is, if not occaſion'd, yet much heightned by us; and it is promiſed in the bleſſed eſtate of Reſtauration, that all antipathies ſhall be taken away, that the Lion and the Lamb ſhall lie down together: Let me perſwade thee therefore, my dear one, to fit thy mind for ſuch a ſtate, and ſo to live at preſent as if it were already eſtabliſhed: So ſhalt thou fulfil the deſire of thy Father, and which is much more, be merciful, as our Univerſal Father, the God of Heaven, is merciful.

Agreeable to this Light of Nature, is that Light which God out of his great good will to man, has given us for revival and recovery of the other: I mean that of the Scriptures, concerning which I would have thee, my Son, obſerve theſe following particulars.

Of the Scriptures.

1. Be very converſant in them, for beſides that they contain the beſt directions for the guidance of thy actions, thou ſhalt find in them alſo the Treaſures of Life, all that God has been pleaſed to communicate to man concerning his future Eſtate: In both theſe particulars thou oughteſt highly to eſteem them. As to the firſt, If all that had been written by the Sages and Philoſophers of any Nation, in any or all the Ages of humane life, if all Gloſſes, Comments, Lectures, Sermons, polemical Diſcourſes, or other Treatiſes upon the Scriptures, were wholly and irrecoverably loſt, thou ſhouldſt not need to afflict thy ſelf, but rather to be comforted in the conſideration, that thy mind ſhall not now be diſtracted by the various opinions, impoſed Authorities, and numerous contradictions of others, but come to this Fountain of Knowledge, with a pure and unpoſſeſs'd heart, not biaſs'd or prejudicated, by the intereſt, wit, abilities, or fallacies of others; and receive in, wholeſome and ſound precepts, agreeable to Original and unperverted Nature, to the good pleaſure of the God of Nature, comfortable to thy own Soul, and beneficial to all the parts of the Creation.

2. Though the whole and every part of the Bible is to be of great eſteem and Authority with thee, yet doth the Hiſtory of our Saviours life, the Regiſters of his ſayings, and actions; and alſo of his Diſciples, and Apoſtles, with their particular Rules and Directions, given to the ſeveral Churches then eſtabliſhed, theſe I ſay do contain more expreſs preſcripts of Chriſtian Religion, and ſo more nearly oblige thoſe who have enrol'd themſelves under the profeſſion of Chriſtianity, and therefore (not neglecting the other) here thou oughteſt to be moſt converſant.

3. Read the Scriptures alwayes with regard to the main end; viz. to better thy Knowledge, for emprovement of thy life. Be not ambitious of the name of an able Diſputant, for the ardour of their zeal, is commonly ſpent upon their Antagoniſt. It is dangerous to be too able that way, and the occaſion of dividing Chriſts Seamleſs Coat, into many pieces; If thy Brother will not be convinc'd by plain truth, the expreſs words of Scripture, thou ſhalt never gain him: Intereſt and ſome near concernment holds him faſt: Pity him and leave him: for why ſhouldeſt thou perplex thy ſelf with a man that lives by his opinions, and who (if nothing elſe will ſerve) muſt render thee by any falſe ſuggeſtions odious to his Auditors; thereby to weaken the credit of what thou urgeſt, be it never ſo apparent and expreſly grounded upon Scripture? His reputation muſt be ſalv'd, for thereupon depends his livelihood, and thou ſhalt be but in the predicament with thoſe who ſpoke againſt Diana and her ſhrines; gaining to thy ſelf the name of a turbulent fellow, ſeditious and not fit to live. Be neither of them, nor engage imprudently againſt them: acquire knowledg for thy ſelf, thy family, friends, and all ſuch as ſeek it for the bettering of their lives, and leave the diſputative part to thoſe different intereſts, collateral and extrinſick to Chriſtianity, contenting thy ſelf with what is plain, univerſally allowed; which will be amply ſufficient to build thy hopes upon, and direct thee in the Tracts and Courſes of thy life.

4. Side not with this or that Sect or Faction in Religion, but follow what the Scriptures clearly and plainly hold forth: Be neither Papiſt, Epiſcopiſt, nor Presbyterian, nor Independent, nor Anabaptiſt, nor Quaker, nor of any other particular appellation, who for ſome notion peculiar to themſelves, are thereby diſtinguiſhed from others: Be a Chriſtian, and take thy denomination from our great Maſter, the Author and founder of our Religion, Chriſt, the Anointed of God: If Apollos diſſent from Cephas, and opine ſomething of peculiarity to himſelf, muſt the Members of Chriſt divide, and flock into diſtinct parties? It is not reaſonable to be ſo: This is not the intereſt of Chriſtianity, but of private perſons (for ſo they may juſtly be nam'd in reſpect to the whole) Leaders of theſe Sects, who are ſupported by theſe diviſions, who now know ſo well how to improve them, as to live gloriouſly and ſplendidly upon them: and raiſe a heat and zeal in the people, as high and impetuous, as if the ſtrife were about the very fundamentals and realities of Religion. Peradventure thou maiſt find ſomething in the Scriptures that may ſeem to import as much as this or that particular ſort of men hold forth, and yet I ſee no reaſon thou ſhouldeſt be of them, and thereupon divide from all the reſt: If it be true, and expreſly in Scripture, thou believeſt it as thou art a Chriſtian; let that be ſufficient: Probably that Sect that maintains it, has many other opinions, which the Scriptures are dark in; and hold not forth but in a wreſted ſenſe: By being of that party thou intitleſt thy ſelf to them all, and art oblig'd to maintain them. By my conſent, if the Generals will needs have a War, let them fight it out themſelves: do not thou partake nor intereſt thy ſelf in their Quarrels. Let thee and thy Houſe ſerve the Lord in peace; or at leaſt fight only under Chriſts Banner, againſt Hypocriſie, Atheiſm, oppreſſion, and whatſoever elſe our Lord and Maſter declar'd againſt.

5. Believe what is in the general current of the Scriptures, and if any particular Text do ſeem to oppoſe it, give not eaſy credit thereunto: thou mayeſt fail in the underſtanding thereof, or ſome miſtake may have been in the Tranſlation or derivation from the firſt delivery thereof: but certainly there can be none in thoſe particulars, which are the main ſcope and drift of that book, and which alſo agree with the current of other parts of Scriptures. Many Opinions thou wilt find which have their foundation only upon one or two dark places of Scriptures hard to be underſtood, and capable of another ſenſe than what is impoſed: this I conceive the moſt reaſonable and ſafe way; and therefore commend it unto thee.

6. In reading the Scriptures, uſe thine own underſtanding, and take the whole ſenſe together, with what goes before, and comes after: for a Verſe taken alone may be hard to be underſtood, or bear a ſenſe different from what it doth together with the context: for want of this many errors have been broach'd: as alſo by the gloſſes of Commentators, who firſt aſſume their opinions, and then incline the Scriptures all they can to the maintenance thereof. When thou meeteſt with any thing difficult to be underſtood, ponder upon it well firſt with thy own brain, and if thou canſt not ſo attain to the ſatisfactory underſtanding thereof, becauſe it may be it depends upon ſome uſage or cuſtome of the Jews, Romans, or other Nation, or for that it is not well rendred by the Tranſlators, ſearch the Antiquities of theſe times or places, examine the Original if thou canſt, or conſult the opinions and explication of thoſe Authors who are moſt learned, and eſpecially of ſuch as are moſt eſteemed for integrity, and leaſt obnoxious to ſelf-intereſt, or the ſervice of any party; yet ſo conſider what is ſaid by them, as that thou mayeſt not be ſwayed by their Authority or popular eſtimation, but ever uſe thy own underſtanding, and be judge for thy ſelf of what thou readeſt, making always Truth and nothing elſe, the end of thy ſearch, that as near as thou canſt nothing may be entertain'd by thee, but what is conſonant thereunto, and that by thus uſing thy parts, thou mayeſt be at all times able to give an account to others of what thou believeſt, as therewith to ſatisfie thy ſelf.

Laſtly, Let me enjoyn thee never to ſpeak ſlightly or irreverently of the Scriptures: for 'tis the way that leads to the doubting of God and his Providence: The moſt undeniable inſtances and demonſtrations of both we have from thence: For though natural Religion afford us great demonſtrations of the reality and neceſſity of a Divine Being; and the continuance of the World in its juſt order implies that the ſame Tranſcendent Being takes cares in the regulation and preſervation of what he has made: yet would theſe natural impreſſions daily fade, and impair in us, were they not frequently reviv'd by the inſtructions of good men and the frequent hearing and peruſal of the Holy Scriptures: And let it be ever ſpoken to the Honour of that Divine Book, that all the good documents therein contained, are but lively expreſſions of what God firſt wrote with his own finger in the Table of our hearts. All theſe reluctancies and ſhudderings of Conſcience, theſe drawings back and internal whiſpers againſt proceeding in any evil action (which the better we are, the more urgent we find) are but Conſervators of the firſt Copy and original of the Laws, by which God Almighty intended to bound Mankind, and which he after exemplified in the Life of Chriſt, and in the Rules which occaſionally flow'd from him and his followers. The beſt Municipal Laws that any Countrey, or any Order of men have contriv'd for the happineſs of mans Life, and preſervation of the publick Peace, are abundantly ſhort of what is in this Book contained; and wherein any Laws of men are oppoſite to the Rules of Scripture, there mayeſt thou ſafely conclude, that they are not good, or for a good end eſtabliſhed; but in order to ſome unworthy and indirect Intereſt, which intimately examine, and tho • ſhalt find it in equal oppoſition to the Life and Doctrines of our bleſſed Jeſus. Keep therefore, my Son, cloſe to the inſtructions of this Heavenly Book, have it always in juſt reſpect and reverence, prefer it before all the Writings in the World, examine all laws, practices, and deſigns of men by it. Give no ear to thoſe looſe Spirits who ſpeak irreverently and contemptuouſly of it, and though thy whole Library burn, think not thy ſelf unfurniſh'd, as long as thou retaineſt, or canſt purchaſe the Bible.

Thus, my dear Son, have I taken ſome pains to perſwade thee, to give all reverence, willing ſubmiſſion, acknowledgement, and adoration to Almighty God, and prompted thee thereunto from the contemplation of his works in the Creation and Conſervation of the World, and the direction of the two great and agreeable Lights, that of Conſcience, and this of the Scriptures: I ſhall now proceed to the more particular actions of thy Life. For though the Light of Nature and Scripture be a rule adaequate to whatſoever may fall out in thy Life, and which if thou beeſt true to thy ſelf, will furniſh thee with the knowledge of what is beſt in every occurrence; yet a Fathers Love cannot reſt here, but muſt proceed to inſtructions more particular, referring eſpecially to what I conceive may moſt probably fall out, either too hard for thy oppoſition, as wherein I obſerve men commonly to fail, or of ſuch a nature as that men paſs it over too regardleſly and ſupinely, and yet in ſuch things as are of great moment and high concernment to the felicity or infelicity of Humane Life: In doing whereof, I would have thee favour me ſo far as not to look for any exact method; I ſhall not be ſollicitous about it, but ſet down things as they come in my mind, or occaſion brings them in. In defect of a Method, I may perhaps make thee a Table referring to the particulars; or if I do not, it will be no time loſt to make one for thy ſelf.

Of the Fear of God.

1. Thou art often advis'd in Scripture to fear God, and it is ſaid to be the Beginning of Wiſdome: This is moſt excellent Counſel, for he that fears God, avoids whatſoever is Evil, and conſequently ever makes the beſt choice, which is the manifeſtation of Wiſdome. Yet I would have thee underſtand that this Fear ought to be inſeparable from Love: 'Tis not ſuch a fear as we have of a Tyrant, whoſe yoak we would ever ſhake off, if we knew how; but ſuch a fear as a good Child has of a very loving Father, and is indeed no other but Love varied in the expreſſion: He that loves God, and follows the Dictates of that Love, will do nothing diſpleaſing to him: And what can Fear do more? Were Love in perfection, there would be no Fear; Fear is therefore from the imperfection of Love: Hence St. John ſaith, 1 Ep. c. 4. v. 18. There is no Fear in Love, but perfect Love caſteth out Fear: becauſe Fear hath torment (or pain). He that Feareth is not made perfect in Love.

Conſider likewiſe, that Fear is the fruit of Self-Love, which prompts us to avoid the ſin only to eſcape the puniſhment: not becauſe we deteſt ſin, or becauſe 'tis contrary to Gods command, but that we may not endure the penalties which are the wages of it: Such a Fear as this the Devils themſelves have, it is therefore not to be the motive againſt Sinning to the Children of God. He that refrains from ſin upon this account only, loſes not the love and deſire to ſin, and does therefore ſtill ſin in his Heart: He would not continue to be innocent, if he could contract guilt without puniſhment. God will never be diſpleas'd with obedience as it is an effect of Love, and queſtionleſs loves them beſt who ſo obey him: Fear was put in becauſe of the perverſion of our Natures, and becauſe we ceaſt to be good, from the admiration of Gods Excellency, and Love to Goodneſs, it was therefore expedient that we ſhould know that there were puniſhments which would certainly follow thoſe who broke his commands, and would not be reſtrain'd by Love. In the mean time take notice, my Son, that God has moſt delight in uncompell'd Goodneſs, the ſweet bloomings and productions of Love, and therefore would have all fear reſolve into this: where vertue is delight, and goodneſs the pleaſure of the Soul: where Obedience has no eye to Puniſhment, but flows from the heart, as the Suns rayes do from its own fountain of Light. Do not the beſt Parents eſteem thoſe children moſt who love them trueſt, and whoſe obedience is an effect of that Love? and we reckon it ſomewhat a ſign of a bad diſpoſition to be good only from fear of the Rod: Strive therefore, my Son, as the moſt acceptable ſacrifice to God ever and truly to love him, to love his Commands, as pleaſant in themſelves; and therefore choſen by God to be his Commands: For be aſſured, that God has commanded nothing but what is good for them to whom he gives it, and delightful too, were it not for reluctancies begotten in us, either by the perverſion of nature, or the impediments which the depraved world put upon it.

Of Reading, Meditating, and going to Church.

Though Reading of good Books, and going to Church, frequent diſcourſes with wiſe and good men, Meditation with thy ſelf, be very good means of acquiring and improving thy knowledge, yet theſe things thou muſt not make thy end, but the means rather for the better accompliſhment of the end. The main end for which thou takeſt pains in all theſe particulars, is to lead an honeſt and good life, well pleaſing to God, juſt and regardful to thy Neighbour and thy ſelf. Never therefore go to Church meerly for ſhew, nor take upon thee the ſemblance of that which men call Religion, for thy profit: It will denote thee a Hypocrite, the worſt and moſt contemptible ſort of men, odious to God, to thoſe who are good, and in time to thy ſelf: It debaſes Religion, and makes it ſerve the vileſt purpoſes: Whatever the profeſſions of men are, and how great ſoever their ſhews of Sanctity, from the conſtancy of going to Church, and the frequency of private exerciſe, yet muſt not theſe things denote them true Chriſtians, unleſs the goodneſs of their lives, not only in their avoiding of the moſt noted vices, as Whoredome, Drunkenneſs, Profaneſs, &c. but alſo in forbearing and deteſting the leſs noted, and more injurious crimes of oppreſſion, extortion, covetouſneſs, hard and unjuſt dealing; high mindedneſs and overweening of themſelves, ſevere cenſuring of others, hardheartedneſs, want of Charity and natural affection, which are crimes I ſay more deſtructive to mankind, and in my opinion (not in the leaſt to excuſe the other) much more hateful to God: Whatſoever therefore thou takeſt up of publick or private duty (as it is call'd) exerciſe it with a ſincere mind; but let thy acquiſition of Knowledge be always in order to the bettering thy life, not for vain-glory or to be eſteemed better than thy Neighbour. If thy buſineſs be the Practice of Phyſick, the exerciſe of Trade, or whatever employment elſe, let me forewarn thee that thou take not up any mode of Religion in order to the improvement of thy employment, but let that depend wholly on thy painful endeavours to acquire a valuable ability in thy profeſſion, and in a juſt and conſcientious diſcharge of the ſame.

Of Praying to God.

Beſides hearing (concerning which the former paragraph is chiefly meant) there are two other particulars, in which our applications to God Almighty chiefly conſiſt: And they are Praiſing of God, and Praying to God: concerning each of which I ſhall adviſe thee: And firſt of Praying to God. Conceive, that Prayer ought to be a ſerious and premeditated application to his Divine Majeſty, for the obtaining of ſomething that we want, or the continuance of what we enjoy, or the averting ſome evil we have deſerved. Here we are well to conſider who it is to whom we apply our ſelves, that the greateſt King, nay were there an Univerſal Monarch of this Earthly Globe, to whom all Kings bow'd, he were as nothing, not ſo much in dignity as a Mote in the Sun compared to the Majeſty of Heaven, to whom notwithſtanding men every day make haſty, irreverent, and trivial applications. O my Son this is a matter of mighty weight! And therefore whenſoever thou makeſt thy addreſſes to God, do it with the due conſideration of the following Particulars: 1. Let thy Prayer be for what thou wanteſt, or for the continuance of what thou haſt juſt cauſe to fear he will take from thee: or averting of ſome deſerved puniſhment. 2. Let it not be haſtily or unadviſedly expreſt, nor mixt with numerous and impertinent particulars: but proportioned to the quality and extent of thy want, in which the need it ſelf muſt guide thee. 3. Avoid Tautologies and vain Repetitions, which imply affectation in Prayer, and diſreſpect to him thou addreſſeſt to: The Primitive Chriſtians were longer in fixing their hearts in a fit poſture for Prayer, than in Prayer it ſelf; and it is very conſiderable that we find among them no Prayers of length, but only private ejaculations, and the ſhort form, that our Saviour himſelf hath ſet us. 4. Take heed, that thou never makeſt Prayer an Opus operatum; a work done ending in it ſelf: a form of words ſpoken like a Parrot, without premeditation, and the concurrence of the mind, but from the impulſe and urgency of thy wants. 5. Pray not with doubting, but have thoſe juſt and becoming thoughts of God, that ſince he has permitted thee to pray, he will certainly grant thy requeſts, if thou prayeſt as thou oughteſt, that is, not in formality, not out of courſe and cuſtome, not to be ſeen of men; but becauſe thou art the ſubmiſſive Son of a gracious Father, alwayes ready to hear, and infinitely able to accompliſh whatſoever his obedient Children ſhall requeſt of him: if therefore we miſs of what we deſire, we muſt impute it not to Gods unwillingneſs to hear, but to ſome great defect in our ſelves, for want whereof our Prayers juſtly become ineffectual. 6. Conſider likewiſe that Prayer ſeems to be rather a priviledge than a duty, a gracious conceſſion to us, that when we are in ſtraits and difficulties, in terrors and diſquiets of mind, or bodily wants, or afflictions, we have the freedom allowed us, yea and a fatherly invitation, to make our applications to God for relief. 'Tis well pleaſing indeed to God that thoſe who are good and lead their lives in a careful obedience to his Laws, do make their applications to his Majeſty in their diſtreſſes, but the profit redounds to our ſelves: and 'tis then God's ſpecial time to aſſiſt his Children when they can find no other way of relief. 7. Laſtly, let the ground of thy hopes in obtaining thy deſires be chiefly the goodneſs and mercy of God, and his promiſe to hear thoſe who pray in Faith and as they ought: But withal think not that thy honeſt and good life is not neceſſary for obtaining thy Suit. A debauched and lewd Son has little encouragement to expect that his Father ſhould give him what he deſires, whilſt he continues in the courſe of his lewdneſs. And though God be full of mercy, taking delight in the exerciſe thereof, yet is it to the good and penitent, not to the obſtinate and contemptuous: otherwiſe we ſhould make him an encourager of what he declares againſt, it would alſo confirm men in their evil practices, if notwithſtanding the continuance in them, they have hopes to expect a ſupply of new favours, when their ſins afford them leaſure to deſire them: No my Son, This is not to make God like, but worſe than our ſelves, to proſtitute Heavenly bleſſing to vile uſes: Be aſſured that though God gives common bleſſings indiſcriminately, making his Sun ſhine, and his Rain fall as well upon the unjuſt as the juſt, yet are not theſe alwayes the fruits of Prayer or inſtances of a Fathers love, but Gods ordinary diſpenſations in order to the preſervation of the World; and to thoſe who are contemptuouſly wicked, marks and enſigns of their ingratitude and irreligion: All ſins are impediments to the obtaining our deſires by Prayer, but eſpecially thoſe which are in contrariety to mercy, meekneſs and ſincerity, the proper vertues of Prayer; ſuch as pride, hypocriſie, eſpecially in the act of Prayer, and above all, luſt, hard heartedneſs, and wrath; for why ſhould we expect that God ſhould grant us forgiveneſs, or other ſignal favours, when at the ſame time, we foſter ſevere and cruel purpoſes towards our brother perhaps much better than our ſelves? Conſider theſe things my Son, that thy applications to Almighty God may be fitly qualified, that ſo thou mayeſt with ſerenity of mind, and Chriſtian confidence approach the Throne of Grace, and keep thy ſelf in his favour, who is able and willing to do for us abundantly more than is in our hearts to deſire, being more ready to hear, than we are forward upon allowable grounds to make our applications to him.

Of Praiſing God.

As to the Second Duty of Praiſing God, we ought to be exceeding inſtant in it: 'Tis the great buſineſs and end of our lives: for God has been ſo bountiful in the ſupplying of our wants, that we ſhould be much more frequent in Praiſing him, than in praying to him. Now the beſt kind of Praiſing God conſiſts chiefly in acknowledging his abſolute power and Soveraignty over the World, as being the maker, and during his pleaſure, the preſerver thereof: in admiring his Wiſdom, and the excellency of his Goodneſs, Mercy, and Compaſſion towards men: and in the conformation of our lives agreeable to his will. Thus we and all Creatures ſhould be alwayes praiſing God, letting our light ſo ſhine forth unto men, that they may glorifie our Father which is in Heaven. And doubtleſs this Praiſe in the life, being ſeated in the heart, is much to be preferr'd, before what is formal and in courſe, though ſeemingly done with more devotion, whether we conſider it for its conſtancy or reality: Thus did our Saviour and his followers praiſe God, in letting man ſee, that they denyed and rejected all the ſpecious vanities of the World, Wealth, Honour, Power and Preeminence, preferring God's favour before that of Princes, and enduring all that the World counts calamitous, in hopes of enjoying his preſence, and a cohabitation with Angels in the Eternal Heavens. The mercies we receive are daily and hourly, ſuch and ſo frequent ought to be the lifting up of our hearts. To praiſe God in ſhew, and at ſet times, and to deny him in the actions of our lives, cannot but be an abomination to God, a Sacrifice his Soul can take no delight in: And therefore my Son whenſoever you make any applications to God, to give him thanks for bleſſings received, let it be done with a ſerious and ſincere intention of mind, and with words pertinent to the occaſion for which you are to give thanks: And let your praiſes be chiefly manifeſted by the conſtant obedience you ſhew to his Precepts, preferring them before all other intereſts and concernments whatſoever.

Of the Word Sacrament.

I purpoſe now to ſpeak of the two Sacraments of the Reformed Church, Baptiſm, and the Supper of our Lord: But firſt of the word Sacrament. A term you will frequently meet with, but hardly intelligible even by the Learned, eſpecially when applyed to the two inſtitutions above mentioned. In its proper ſignification, it is an Oath or aſſeveration made à ſacra mente, from a holy mind: ſo it was uſed by the Romans, eſpecially in Military employments: It is alſo taken for the ſame with Myſterium among the Greeks, denoting ſomething Secret belonging to holy things, not to be communicated to the vulgar, as the people are often but cunningly and injuriouſly called. In the latter ſenſe 'tis a Prieſtly term, artificially deviſed for their Reputation, and that they may the better impoſe upon the people.

In neither of theſe ſenſes is it properly applicable to Baptiſm, and the Lords Supper: there is no Oath given or taken in either of them, nor are they properly Myſteries to be concealed, but inſtitutions to be uſed, for the benefit and behoof of Mankind. Look therefore upon thoſe inſtitutions as they are in themſelves, and not as they are clouded by an unintelligible word: Curſelleus. concerning which a good and very learned Man wonders how it came to be induc'd, and applyed to ſuch a purpoſe, and wiſhes that as by an unhappy Star, (ſo he expreſſes it, but I think he might better have ſaid as it was craftily and for bad purpoſes) introduced, ſo it might for the future be abdicated, and never applyed to theſe holy and neceſſary inſtitutions.

He mentions alſo one great miſchief more which it has been the occaſion of, and that is the introduceing of numerous controverſies and contentions in the Church; by means whereof the minds of men have been taken up about nice and unneceſſary matters, and the bond of Brotherly love thereby diſſolved.

Let us come therefore to the things themſelves, and leave out this improper appellation: which indeed makes them arcana, ſecret myſteries, which our Saviour when he inſtituted them, deſigned as the moſt eaſy and intelligible matters, which in the whole affairs of Humane Life could be pitch'd upon.

Of Ceremonious Inſtitutions.

The heart of man as it hath been long corrupted, is very apt to neglect the ſerious and ſolid acts of Religion, which conſiſts in a juſt and holy life, and to ſatisfie it ſelf in the practice of external Rites and Ceremonies: Which the Prieſts in all ages and Countries obſerving, and concluding that more of reverence to themſelves, and of profit likewiſe was to be gotten, by inventing and encouraging them in the exerciſe of theſe external acts of ſeeming devotion, than in the real acts of Sacred vertue, have not been wanting to find out and faſhion numerous Ceremonies, and commend them to the practice of people, by which they have every where acquir'd great honour and riches to themſelves, eclipſing thereby the natural lights of Conſcience, and the improved methods and divine precepts of true Religion. This was manifeſt in the Jewiſh Prieſts, and was the ground of thoſe accuſations which the men of God, ſo called becauſe they were prophetically and divinely inſpired, did declare in their Books of prophecy both againſt Prieſts and people, in the firſt for being miſleaders, and in the ſecond for being miſled, from acts of Juſtice and Righteouſneſs, to reſt themſelves and rely upon external Rites, of Sacrificing, obſervation of times, new Moons, Sabbaths, formal Faſts, and other obſervances, without deſigning the purification of the heart from all ſorts of vice and uncleanneſs: Which Complaints and Accuſations of the ſaid Prophets were ſmartly ſeconded by the Worlds great Reformer, our ever bleſſed Saviour, ſtiling thoſe who were, by reaſon of ſuch outward performances, eſteemed the moſt Religious, but painted walls and Sepulchers, outwardly ſpecious, but inwardly full of rottenneſs and corruption; yea by reaſon of their cruelty and ſeverity in exacting thoſe performances, and exerciſing acts of pride and injuſtice towards thoſe who were really good, a generation of Vipers.

In this kind the Gentile Prieſts were highly guilty, as hath appeared in all Countreys, and moſt remarkably amongſt the Greeks and Romans: whoſe Temples dedicated to various Deities, as they falſly call'd them, were almoſt infinite: whoſe Ceremonies were numerous, and exceedingly burthenſome, invented for the honour of their Prieſts, and the intereſt of their States, taking up a very conſiderable part of the peoples time, and drawing from them no inconſiderable proportion of their ſubſtance.

But that which is moſt remarkable, and much more to be abhorr'd, is, that upon the plain and innocent baſis of the Chriſtian Religion, inſtituted by him who thought fit to appear in the World as the Son of a Carpenter, and propagated by men of mean profeſſions, and common, yea for the moſt part unlearned education, and this done on purpoſe that the Religion commended to the World might have no gloſs or eſteem from its external grandeur, which God could eaſily have furniſht it withal; that I ſay which is moſt to be taken notice of, is, that upon this plain and innocent baſis, hath been erected a ſuperſtructure of quite different quality and condition, namely, a ſtately Scene of external pomp and ſplendor: the repreſentation whereof, and its diſcordancy from the Original both Inſtitutions and Founders, is viſible to all eyes, but thoſe who will not ſee though matters appear never ſo conſpicuous.

The ſeeming excuſe to this is, that it was not to be expected, that a Church in its infancy ſhould be of equal accompliſhment with what in proceſs of time, and by the endeavours of learned men it might be raiſed to: All things have their ſeaſon, their periods of growth and augmentation; and as long as nothing is altered in the ſubſtance and eſſentials of Religion, no fault is to be found in circumſtantial additions, which by the wiſdom of the Apoſtles ſucceſſors have been invented, as ornaments and decencies in the exerciſe of Religious duties, and helps to the peoples devotion.

To this ſo ſpecious a juſtification of what there is no foundation for in the Original Charter, which is the good word of God, it may not unfitly be replyed,

1. That the Children of this world are in their Generation wiſer than the Children of Light: How wiſer? not with true wiſdom which is ever attended with truth and goodneſs; but with that which is worldly: Craftier they are, and cunning to do things for their own advantage, though with ſhews of Honour to God, and good to man. Can we think that God was deficient in wiſdom, and ſo ſhort and weak in his eſtabliſhments, as to need the additional aſſiſtance of Man? we muſt not ſuppoſe it: His Inſtitution was at firſt abſolute and perfect: and whatſoever is ſuperadded is of a different piece, and though glorious in ſhew, 'tis falſe Coin, diſhonourable to the firſt Inſtitutor, though ſpecious and profitable to the worldly inventors.

2. That which is ſpoken of the Churches Infancy needing growth and augmentation from mans wiſdom, is a groſs and obvious miſtake. 'Tis not with the Chriſtian Religon, as with Arts and Sciences: Theſe indeed being humane inventions are capable of large additions, becauſe the firſt beginnings being the products of weak men could not be brought to light in their perfection; but the Inſtitution of Chriſtian Religion flowing from the divine nature of Chriſt, and the radiations of the bleſſed Spirit, were in their firſt eſtabliſhment pure and perfect: If Almighty God had judged thoſe circumſtantials, as we call them, neceſſary, what hindred but that at firſt he had eſtabliſhed them? but in that he did not, but declining them, as we may well ſuppoſe, upon great and weighty conſiderations, it may well be concluded that he judg'd them altogether againſt the good of Mankind, and oppoſite to his main end, which was, that man ſhould be moſt ſeen in ſincere actions of Piety, Truth, Mercy, Juſtice, and all other real acts of Righteouſneſs, without the formal impediments of Ceremonious Devotion.

3. And Laſtly, The invented Ceremonies are ſo far from being helps to Devotions, that they are indeed diverſions from it; ſo certainly God Almighty in all former ages found, and his Prophets ſo complained of them: And therefore our good Saviour left them wholly out in his two inſtitutions of Baptiſm, and his appointed Supper: Injoyning us only theſe two plain and familiar actions of waſhing and eating together, the one as a token of our engaging in the Chriſtian Religion, with a renunciation of all others, and the other to preſerve in our memories the greateſt benefit that mankind could receive from the Son of God; namely, his offering himſelf a Sacrifice for their Tranſgreſſions: and of theſe I am now particularly to ſpeak.

Of Baptiſm.

It was judged expedient that they who imbrac'd the Chriſtian Religion, ſhould by ſome publick way manifeſt their deſire of being a Diſciple of Chriſt, the eſtabliſher thereof, which was in ſubmiſſion to the eaſieſt, but moſt ſignificant action of being waſh'd with water, before which there ought to precede a belief and acknowledgement that Chriſt was the Son of God, the true Meſſias, and Saviour of the world: as alſo a Renunciation of all other Religions, both Jewiſh and Gentile: a ſteddy Repentance and Sorrow for evil life paſt, and a reſolution for the future to become a new man, and to obſerve carefully all the Rules and Precepts left by Chriſt and his Apoſtles, in hope and aſſurance of being received after this Life, into the Society and Communion of the bleſſed in Heaven.

What more eaſie way of Induction could be contrived, than that of waſhing, which amongſt the Jews was a cuſtome very familiar upon far leſſer occaſions, and not unfrequent alſo among the Gentiles: It was what John before had introduc'd, who was therefore called the Baptiſt: and which our Saviour himſelf had ſubmitted to; not in way of Penitence, or for Remiſſion of ſins, for he was without ſin, as St. Peter teſtifies of him, 1 Pet. 2.22. not that by the contact of the waters, with his pure and immaculate body, he might ſanctifie them, and endow them with a regenerative power and vertue, as Jacobus de Vitriaco with others, have but gueſſingly, and without ground imagined: Nor yet that by being Baptiz'd himſelf he might ſanctifie Baptiſm to others, for in theſe particulars the Scripture is wholly ſilent: But for the reaſon which he gave to St. John, when he modeſtly refus'd to do it, mention'd in Matth. 3.15. with which St. John was ſatisfied, namely; Becauſe, he ſaith, it becometh us to fulfil all Righteouſneſs: that is, all that God commands, whoſe precepts being ever moſt juſt, are therefore called Righteouſneſs. He was therefore baptized by John who introduced the cuſtome, and that he might by his example encourage others to a ſubmiſſion to ſo eaſie and ſignificant an Inſtitution, which was his expreſs command afterwards to his Diſciples, Matthew 28.19.

Submiſſion to this Inſtitution is the duty of all Chriſtians; for how ſhould we be accounted members of that Society, if we do not make our entrance according to the Injunction? This I conceive to be the true end of its Inſtitution: that there is in it beſides an efficacious power to waſh away ones ſins, is to attribute more to it than I think was ever intended; no external ceremony has power to cleanſe the heart, and render us upon that account more acceptable to God: for that is the work only of the inward Baptiſm, for ſo the Apoſtle Peter expreſſes it, 1 Ep. c. 3. v. 21. The like figure whereunto even Baptiſm, doth alſo now ſave us (not the putting away the filth of the fleſh, but the anſwer of a good Conſcience towards God) by the reſurrection of Jeſus Chriſt: The meaning as I conceive is, that as Noah and the other ſeven Righteous were ſaved from the devouring flood, ſo all thoſe who have the inward Baptiſm, viz. a good Conſcience towards God, ſhall be ſaved by the Reſurrection of Jeſus Chriſt. To attribute that to the external, which is due only to the inward Baptiſm, is the work only of thoſe whoſe intereſt it is to create a reverential regard to external actions, that ſo honour and profit may thereby redound to them. Whereas indeed regeneration, that is cordial reſolution to become a new man, ought to preceed Baptiſm, or elſe there is wanting the chief means that ſhould fit us to be Baptized. Let us therefore give the inſtitution a juſt eſteem, but not extend it beyond its due, and the intention of the Inſtitutor, or attribute to it what belongs only to that which is mental and internal.

From the ſame Spring ariſes that deteſtable concluſion, that all are in a damnable eſtate who are not Baptized, which comprehends all Children dying unbaptiz'd, and all Heathens or Gentiles who never receiv'd that convincement from good inſtruction to capacitate them for Baptiſm. As to Children, 'tis moſt uncharitable, and repugnant to the mind of our good Saviour. 'Tis moſt uncharitable, for Charity interprets all things in the beſt and moſt favourable ſenſe, to thoſe of whom it makes a Judgement. There being then no expreſs Scripture commanding children to be baptized, but only a ſuppoſition becauſe the Jaylor and all his Houſhold were baptized, (which may well be interpreted of thoſe of his Houſhold, who upon hearing Peter were convinc'd, and did deſire it) ſuch a concluſion ought not to be made, ſo much againſt the Laws of Charity, and upon Subjects of all the world the moſt innocent. 'Tis alſo repugnant to the mind of Chriſt, who made much of children, took them in his arms and bleſt them, and declared them to be the examples to men and women grown, of an innocent fitneſs for the Kingdom of Heaven. But, good God! what will not intereſt labour to perſuade, when it endeavours to render them in a damnable eſtate, when none of us can be ſaved, unleſs we become as Children, unto whom Salvation belongeth?

Moreover it ſeems much more reaſonable and agreeable to the inſtitution, that ſubmiſſion to this ordinance ſhould be a ſpontaneous act, not done at the pleaſure of others, but upon our own deſire and choice.

This is proper as it is an act of Religion, which ſhould be voluntary, being the diſtinguiſhing character of a Chriſtian. For in deed and truth, he that is Baptized againſt his will, is no more diſtinguiſhed from the other part of the World, than if he were never Baptized: Neither is the Injunction of the Biſhop, for appearance before him at years of diſcretion, for Confirmation, a reaſonable matter, or conſonant to Chriſts inſtitution, being introduc'd from the unwarrantable injunction of Baptizing Infants.

Furthermore, If Infants had been to have been Baptized, ſome proviſion would certainly have been made about God-fathers and God-mothers: Which being ſome hundreds of years introduc'd after the Inſtitution, invalidates Paedo-Baptiſm, as needing forits maintenance ſuch a help as was not at all in the inſtitution. Neither is it a reaſonable thing that one ſhould in matters of Faith and Chriſtian obedience, anſwer or promiſe for another, what indeed is not in their power to perform. Yea they promiſe in their own perſons, and yet this muſt ſtand for the Childs promiſing: As if God Almighty who is the fountain of what is true and reaſonable, could be pleaſed with a ſervice ſo abſurd and unreaſonable.

That which has begot the eſtabliſhment of Infants Baptiſm, and ſureties, is what was mentioned before, the ſuppoſed neceſſity of Baptiſm to Salvation, even in all perſons, though under age and years of diſcerning the Grounds and Reaſon of things. But let us calmly conſider, that though Baptiſm was enjoyned to ſuch as upon hearing the Goſpel Preacht, or upon reading the Scriptures, and acquiring thereby the knowledge and ſubmiſſion to the Laws of Chriſtianity, and aſſent to the truth of Chriſts taking fleſh, and ſuffering for the Sins of the World, were fully convinced of the verity and excellency of Chriſtian Religion, in whom being ſo convinced, it is Sin not to engage in the Society of Chriſtians, and ſubmit to Baptiſm, as an introduction thereunto: Yet this implies not, that they alſo ſhould be proſelytes who cannot underſtand, nor give aſſent to the verity of what is to be believed: or that they ſhould be ſufferers, and to ſuch a height, even to the loſs of their precious Souls, for not engaging in that they underſtand not, nor are in any capacity to underſtand: This ſeems a matter moſt unreaſonable, and quite beſide the purpoſe of the Inſtitutor, who commanded his Diſciples, to teach all Nations, baptizing them, &c. He that believeth and is Baptized ſhall be ſaved, they are fitly joyned together, and our Saviours care it was that by the one a willingneſs ſhould be begot, yea an earneſt deſire of ſubmiſſion to the other.

For let us conſider the ſtate of things as they were in the firſt eſtabliſhment of Chriſtianity, and it will be found a matter then very praiſe-worthy to enter by Baptiſm into the Chriſtian Society: when that way was evil ſpoken of, under perſecution, and the followers thereof deſpiſed as the vileſt of Mankind, he then, as things ſo ſtood, that heard what was ſpoken by Chriſt and his Diſciples, and was convinc'd of the verity thereof, and thereupon forſook Relations, Honour, Profit, ſecurity from perſecution, &c. and rankt himſelf by Baptiſm amongſt that deſpicable ſort of men, as they were then in the Worlds eſteem, This man ſhall be ſaved, becauſe he depended upon the power of God againſt all perſecutions, truſts God for all, and expects his recompence of reward in the World which is to come. Whereas now the caſe is not the ſame; for though the command for Baptiſm is yet of equal force, taken in its genuine ſenſe, yet is not ſubmiſſion to it now ſo praiſe-worthy, as then: becauſe there are now no diſcouragements in the way, yea where it is even infamous, at leaſt after years of diſcretion, and conviction not to be Baptiz'd.

It it urged often, and by many, that the Baptizing of Infants, if there were nothing elſe to enforce it, is a prudential act, of great uſe, and moment, becauſe it obliges both Parents and Sureties to take care that Baptiz'd Children be ſo educated, and their minds ſo furniſht with true Chriſtian knowledg, that in the conduct thereof they may make good the promiſes made in their behalf by their ſureties.

To this a Reply may with much eaſe be made. 1. That the Queſtion is not, what may prudentially be done, but what Chriſt in that Ordinance has Inſtituted: If it be not within the compaſs of the Inſtitution, 'tis arrogancy in man to interpoſe his prudence, to make up the decrees of God: And ſee the effects of it. When the Baptizing of Infants, after ſome hundreds of years was brought into uſe in the Church, for ends no doubt profitable enough to the inducers, and their ſucceſſors: How many controverſies did it occaſion? how ſharply was it oppoſed as an innovation, and humane invention? And indeed how could it be otherwife, it being then a novelty, and there being nothing expreſly to countenance it in the Sacred Book, from whence the inſtitution it ſelf was to have its foundation?

2. Notwithſtanding its prudent Induction, it is the occaſion of much guilt in the Sureties, who uſually performing that office, as a faſhionable and cuſtomary matter, after the work is done, think no more of it, nor have any regard to the education of their Godſons, as they are called, or to the performances of thoſe promiſes which were made to God and before him, in the face of a Congregation. And if ſome few of them, regarding their promiſes, take care that the Children be taught the Lords Prayer, the Creed, and ten Commandments, they think their performance is then made, when uſually they are taught and learn thoſe things memoritèr, with little underſtanding, or true knowledge of them, or reſolution in the courſe of their lives to obſerve them. Thus is the moſt excellent, and moſt ſignificant Inſtitution made, an Opus operatum, a meer Pageantry, and uncordial imitation of what was really and truly deſign'd by it, which was, that the underſtanding ſhould be firſt inform'd of the Principles of Chriſtian Religion, heartily believe Chriſt to be the Son of God ſent by his Father into the World, to ſuffer for the tranſgreſſions of man, and reconcile God to him: He muſt be deſirous of aſſociating and liſting himſelf in that Society, and as an induction thereunto, to enter by the Gate of Baptiſm.

3. As to the prudential part, it ſeems to be much more prudent, that Baptiſm be forborn, until the underſtanding be inform'd: for that obliges young men timely to learn and underſtand the Chriſtian Doctrines, that being fully inform'd therein, by the care of Parents and other Teachers, a deſire may be begotten in them, of being admitted by Baptiſm into the Society of Chriſtians: This ſeems much more Rational, and agreeable to the methods of Divine Inſtitution, which aims much more at poſſeſſion of the mind, than an implicite and ignorant ſubmiſſion to an external Ceremony. My Son give me thy Heart, that only is a Sacrifice pleaſing to God. If I had not done the works that no man ever did, ye had had no Sin; which implies that our Saviour did expect conviction of the underſtanding, and did therefore afford means for it, before an outward and irrational Subjection.

4. It is to be conſidered likewiſe, that there is no expreſs Text of Scripture, nor no evident inſtance of the practice of Chriſt and his Diſciples, to prove Infant Baptiſm, yea, it is not ſo much as pretended to by the Aſſertors and practicers thereof: which yet in all reaſon and probability would have been, had our Saviour or his followers ever intended that Infants ſhould have been Baptiz'd. And it is but a very weak foundation, to have forc't inferences, and fallible conjectures, to be a ſufficient Ground, to ſo conſiderable and publick an Inſtitution.

From the premiſſes a prudent man may very ſafely and juſtifiably make this concluſion, That he is not with any bitterneſs or violence to oppoſe, much leſs to perſecute or oppreſs thoſe who aſſert, that believers only, and ſuch who in their own perſons can give an account of their Faith, are to be Baptized, but rather to look upon the Baptiſts in this particular tenet, as the aſſertors of the more probable opinion.

But then in the laſt place, it is to be conſidered, that ſeeing Peace is one of the greateſt bleſſings to mankind; and that (except for the greateſt and moſt weighty cauſes) it is not to be violated, eſpecially tumultuouſly and by private perſons, we are not to make this a ground of oppoſing Authority, and the Laws in being, but fairly and with ſtrength of Reaſon and Argument, to inſinuate the ſame into the minds of Men, and to wait until the Law-makers be ſo convinc'd of the verity thereof, as to alter the preſent conſtitution; Since no opinion though of apparent verity is a ſufficient ground of diſturbing the publick Peace.

Of the Lords Supper.

This is the true and Proper name of this Divine Inſtitution: firſt uſed by Chriſt himſelf at the end of the Paſſover Supper, and afterwards, upon his command brought into a cuſtome by his Apoſtles, to keep in remembrance amongſt Chriſtians, the Death of our Saviour, and the benefits thereby received. An eaſy and familiar inſtitution, it being our bleſſed Maſters pleaſure not to burthen Chriſtians with many and intricate Services, (having exploded all the numerous Ceremonies of the Jews) but to leave them two only, and thoſe uſed in the moſt common actions of life, the one of waſhing, then familiar amongſt them, to denote our entrance into, and imbracing the Chriſtian Religion: and that by the external action of cleanſing the body with water, we ſhould be put in mind to cleanſe our Souls from the filth and contagion of Sin: and the other that at certain times we ſhould eat together and keep freſh in our memories the Crucifying of his body, and the ſhedding of his blood, for a common propitiation and attonement of the World to God, juſtly incenſed againſt us by our tranſgreſſions and diſobedience.

The word Sacrament, is not found in Scripture, and being hardly intelligible, eſpecially by ordinary capacities, who are notwithſtanding, nothing leſs concern'd in this duty than the learned, it hath rendred intricate, what was eaſy and obvious to the moſt unlearned. It is therefore not to be us'd, but relinquiſhed, as introduced by artificial men who have troubled the waters, and rendred obſcure, what our good Saviour made eaſily intelligible. Of the ſame Nature are the Learned names of Euchariſt, Hoſt, Tranſubſtantiation, and many more, together with the introduction of other Services, and Sacraments, not of our Saviours, or his Apoſtles making, but brought in by crafty and deſigning men, for the advance of their own Honour and profit, by which the people are captivated, deluded, and impoveriſhed.

The unworthy receiving this Supper, conſiſts chiefly in two Particulars; The one is receiving it out of cuſtome, without conſideration, and obſervance of the end of its Inſtitution, not conſidering the Lords body, as the Scripture expreſſes it, but eating it as a common meal, as many of the Primitive Chriſtians, greedily, and diſorderly did, not communicating to others what they brought themſelves, which the Apoſtle blames them for, in 11. c. of the 1 ep. to the Corinthians: asking them, whether they had not houſes where they might eat their fills at home, and not upbraid them who were not ſo furniſhed: In ſo doing they eat their own condemnation, not conſidering the end of the Inſtitution. The other unworthy receiving it, is, not having found reſolutions to amend our lives; when they did not beforehand examine themſelves, and conſider wherein they were faulty, with purpoſe of amendment. For what a groſs abſurdity is it that men ſhould come to ſuch a Service, wherein they were to remember that Chriſt is their Saviour, that he came into the World, and offered himſelf a Sacrifice for their Sins: and that yet they ſhould without any gratitude of mind, perſiſt in thoſe crimes for which he ſuffered? Which is what the Apoſtle elſewhere condemns, namely, To Sin or to continue ſinning, becauſe Grace hath abounded.

The firſt uſage of this was at the Paſſover, or rather at the end, or after the ſame, although for its excellency it may bear the name of Supper: Hereupon a command of our Saviour followed, that they ſhould ſo do in remembrance of his death: where by the way the word conſecration is unduly brought in here; making it ſtill more myſterious than our Saviour intended it. In the Goſpel of St. Luke it is ſaid, that both in taking the bread, and taking the Cup, he gave thanks: and ſo it is ſaid of the Cup, both in St. Matthew, and St. Mark: And though as to the bread in thoſe two Evangeliſts it is ſaid, he bleſt it, which is ſuppoſed to imply conſecration, and upon which, the cuſtome of Conſecrating is introduced, yet is it much more probable that no more is meant thereby than what is expreſt by St. Luke, that he gave thanks for the bread, as he did for the wine. And therefore the tranſlators of the Bible in King James's time, ſay upon the words in St. Matthew, c. 26. v. 26. Jeſus took bread and bleſſed it, That many Greek copies have it, and gave thanks, and therefore ſay they, bleſſing is not a Conſecrating, with a conjuring kind of murmuring, and force of words. The bread and wine are as they were before, no more but ſigns of Chriſts body crucified, and his blood ſhed for our Sins.

That many learned men do make it a Sacrifice, is but an effect of their learning, giving improper names to plain things: in which they do the World great injury, and as well in other particulars as in this, the unhappy effect of their skill is to be lamented. A Sacrifice is properly an offering of thankſgiving for benefits received, or of ſatisfaction and attonement for evils committed, or elſe performed upon hopes of ſome bleſſing expected. But in none of theſe ſenſes, can the eating of bread and drinking of wine, be properly called a Sacrifice: In a figurative ſenſe it may be implyed in the firſt of thoſe acceptations, becauſe we not only receive the Bread and Wine in remembrance of Chriſts death, but expreſs our thanks to God both for the Inſtitution, and for what we are thereby to remember: But then this is no otherwiſe a Sacrifice, than all the acts of praiſe and thankſgiving are. The offering of Chriſts Body and his being ſlain for the ſins of the World is indeed a Sacrifice, he being Sacrificed to attone the wrath of God, but our eating and drinking the Bread and Wine, in remembrance thereof, has no reſemblance thereunto; it is an action of a quite different nature: It may be called, the remembrance of a Sacrifice, but it is very improper to call the remembrance of a Sacrifice, a Sacrifice, there being no analogy between the one and the other.

This I ſay may be reckoned amongſt the bewailed effects of the great abilities of learned men, who in confidence of out-ſpeaking others, with gloſs of words, and ſubtlety of argumentation, do nodum in ſcirpo facere, make knots in a Bulruſh, make difficult matter of what is moſt obvious and eaſy to be underſtood: A deſign certainly of exceeding contrariety to the deportment and precepts of our ever bleſſed Saviour.

The laſt remark upon this ſhall be to take notice, to what degree of cruelty the pride and inſolence of bad men ſupported by power, will extend it; an inſtance whereof we have in the dealing, of bloody Stateſmen, and helliſh Prieſts, in Queen Maryes daies, againſt good and pious men, who would not againſt Conſcience, and even to the contradiction of their ſenſes, acknowledge and adore the Bread and Wine, as the very body of Chriſt, really, and carnally preſent: even the body that was crucified at Jeruſalem, and had aſcended into Heaven, and was ſitting at the right hand of God. It is to admiration that men ſhould have the eaſineſs to believe ſo notorious a falſity, or have the impudence to force it upon others, with ſeverities hardly leſs than what the Devils themſelves would inflict, were they amongſt us. But as the propagation of truth which is of God, and by God, is commended fairly to the World, upon the convincing beauty of its own excellency, mildly, ſweetly, with reliance only upon the power of its own intrinſick worth: So error and falſhood, Satans offspring, wanting in it ſelf, what ſhould give it eſteem, muſt be ſupported by gloſing art, political ſtratagems, 〈…〉 compulſion, and cruelty, arguments ſufficient (a man would think) to good men, who will not purpoſely ſhut their eyes, or give up their underſtandings to an implicite belief. I thought fit to uſe this excurſion, as judging it meet that upon all occaſions notice ſhould be taken, and a brand of infamy ſtuck upon thoſe horrid practices, and the groſs abuſe of ſo plainly intelligible, and ſignificant an inſtitution.

See Mr. Hales's Tract of the Lords Supper, Printed 1677. Who hath written excellently well thereupon, as alſo toward the latter end, he has beyond all other men, that I know, explained the true meaning of the phraſe, [the Spirit of God] to which all Parties and Sects of men have arrogantly and in their Senſe faſly pretended.

Of Juſtice.

Whatſoever thy profeſſion be, let me injoyn thee my Son, to preſerve not only the reputation, but the reality alſo of being a juſt and upright Man. Many I have known ſo reputed, who cry guilty to their own Conſciences: who a long time carry it fair to the World until ſhame overtake them. Be juſt, not for intereſt ſake, for they who are ſo, would be otherwiſe if intereſt required it; but out of love to Juſtice, a moſt noble quality, and properly denoting a man: The Divine Being, is Juſtice it ſelf: His will is the rule of Juſtice: Beaſts are not ſo capable of it, theirs is rather gratitude, which is indeed a kind of Juſtice: But in its latitude 'tis a quality peculiarly proper to Man: He therefore unmans himſelf, who is not juſt. What puniſhment is it if rightly conſidered, to walk about and look men in the face, with a guilty Conſcience? if mens hearts were not fear'd, through cuſtome in this evil, they would be aſhamed to walk out of their own door, who now judge their reputation ſafe, becauſe their guilt is not known; and if it be ſuſpected, they ſatisfie themſelves with conceiving that they are but in the predicament with other men: O pitiful Salve to ſo foul an Ulcer! If the reſpect thou oughteſt to bear thy Father has any power upon thee, let it be prevalent in perſwading thee, to ſtudy and dread more thy Conſcience, than thy reputation. Make all quiet at home, and then thou mayeſt with comfort and the countenance of a man look abroad. If it comes to that pinch between thee and thy neighbour, that 'tis hard to judge which way the Ballance will deſcend, make bold rather with thy ſelf than him: for thou art under thy own power, it will accuſtome thee to be ſtrict to the rules of Juſtice, where they are plain: If thou dealeſt with one who is ignorant of the affair you are negotiating upon, be then a juſt Moderator between thy ſelf and him, and becauſe he cannot plead his own cauſe, and man is commonly partial to himſelf, be wary that thou be'ſt not ſo inclined, but argue for him within thy ſelf the utmoſt thou canſt, and do accordingly. Let not ſecrecy encourage thee to be unjuſt, for how canſt thou promiſe thy ſelf it ſhall be alwayes ſo? and when diſcovery is made, thy ſhame will be the greater. In the mean time thy fear will be ever vigilant, the peace of thy mind broken, and it will be no ſmall diſcomfort to thee to be alwayes chidden by thy ſelf.

Let not Power, Riches, and the potency of Friends incite thee to do injuſtice to another, for 1. It will be baſe and unworthy in thee, and ſhews thou haſt no ſincere love to Juſtice, that thou canſt upon ſuch grounds decline it. 2. It puts thee into the condition of a man armed, and invading another diſarmed: thou art to be eſteemed a violator of the Laws, a man void of Generoſity, and indeed of Humanity. 3. Upon the foregoing conſiderations, thou ſhalt ever be puniſhed, with horrour of Conſcience, which do what thou canſt, will perplex thee, and at ſuch times when reſt is moſt needful: Nor canſt thou quiet thy fears; for nothing is ſo contemptible, but may in time find means and opportunity to right it ſelf, of which thou muſt live ever in danger. Laſtly, thou doſt pervert that excellent end for which God gave thee riches and power: the firſt to ſupply thy own needs, and to be helpful to thoſe who want, and the other to protect the weak and afflicted, which is an end quite different from what thou makeſt it, and will therefore add no ſmall matter to the diſquiet of thy Conſcience.

Let me add one conſideration more, that by being unjuſt thou loſeſt one of the greateſt comforts of this life, the love of mankind, for that is one recompence of being upright, eſpecially if it be accompanied with kindneſs, and readineſs to aſſiſt others. And what an excellent thing is it to have no enemy in the whole ſtock of mankind! to be in effect aſſured of the loving reſpect of all, what is more delightful? On the other hand by being diſhoneſt, thou wilt be ſuſpected, hated, and avoided of all: For by one diſhoneſt action, a ſuſpicion is begotten, and no man can promiſe himſelf ſecurity but that he alſo may ſuffer in the ſame kind. An unjuſt man may by craft carry this or that deſign thorough, but when found out, he is declined, and uſed no more than where there is neceſſity, and that with all warineſs and circumſpection. Theſe things conſider and digeſt in thy mind. I purpoſe not to write a Scholaſtical tract of Juſtice, but to bring before thee ſuch matters as are obvious in the courſe of thy life. Time was when I ſtudied Moral Philoſophy; turned over Ariſtotle, and many of our modern Ethicks; and could diſpute upon the definitions, diviſions, properties, extents of prudence, juſtice, and every vertue; and all this while, was as uncultivated in my actions, and as little regardful of reforming any irregularity, vice, or enormity in my life, then, as if I had all that while handled predicaments, ſyllogiſmes, quodlibets, or other metaphyſical Trumpery. Waving therefore theſe impertinent, and not only uſeleſs notions, but ſuch as diſturb and pervert our underſtanding, I write to thee of juſtice, that I may make thee a juſt man; and not ſo much able to talk and nicely to diſtinguiſh thereupon, as to let Juſtice be as the warp is to the woof, the ground and foundation of thy actions, connatural with thee, and running through every courſe and tract of thy life. To know what is juſt in this or that particular, thou wilt find no difficult matter, eſpecially whilſt thou preſerveſt thy integrity; for nothing ſo much blinds us, as the loſs of innocence, and the force of corrupt intereſt: If any difficulty do ariſe, conſult timely with a prudent friend, and ſeriouſly with thy ſelf, and thou canſt hardly go aſtray.

Of Oppreſſing the Conſcientious.

But allowing that the Golden Rule of our Saviour, and what is alſo aſſented to by thoſe whoſe light is that of Nature, ſhould be the ſquare of our juſtice, viz. to do unto others as we would be done unto our ſelves: Can there be a greater act of injuſtice (except that of ſelling or buying men for Slaves) than to proſecute, and afflict others for ſerving God, or holding opinions different from our ſelves? Who made us Judges, or do we make our ſelves ſo? That Throne of judicature is for the Almighty alone to ſit in, who only can judge of the heart, and diſcern between real perſwaſion, the rational conviction of the mind, and the diſſembled ſhews of zeal or conformity for the promotion of intereſt: The former though erroneous is by man to be diſpenſed with, or changed by the more prevailing light of ſounder reaſon: the laſt is puniſhable, but by whom? Man has made few or no Laws againſt Hypocriſie; when it diſcovers it ſelf, ſhame and reproach attends it, but ſcarce any other mulct or puniſhment: and the reaſon is, becauſe we can properly judge but of the outward man, 'tis the bound of mans judicature: Witneſſes cannot reach the inward, and the Law expects that teſtimonies ſhould be plain and poſitive, and therefore God alone to whom our thoughts are as obvious as our face, has reſerved to himſelf that Sentence of condemnation, againſt the great day, when all men's veils ſhall be taken off, and every man ſeen as he is, without the colourable pretences of his diſſimulation. It is no wonder, where men take not up their opinions from their being the allowed ones of the Countrey they were born in, without the trouble of examination, that they ſhould differ; ſince the tempers, ages, inclinations, and intellects of men are different: What 10, 6, 4. yea 2 men underſtand in all things alike? Neither is the apparency of what is to be believed, in matters commonly contended for, ſo perſpicuous, as to make all men conſenters in their tenets: It is to be feared alſo, that in the conveyance of Doctrines and poſitions to us, fair play has not alwayes been uſed: how can it be then that with any ground of reaſon it ſhould be judged fit, that ſome ſhould take upon them to conclude for all the reſt, and to make their diſſent or non-compliance puniſhable, not only with detriment of Eſtate, but alſo with loſs of Liberty, yea with Baniſhment, and Death? To decry which practice there needs no other argument, than that every man throughout the Univerſe that in theſe caſes becomes the ſufferer, condemns it as unjuſt and injurious, though at another time he himſelf practiſes it, when power and diſdain to be oppoſed by ſuch as he accounts his inferiors, or the impulſe of ſome ſuppoſed neceſſity for conſervation of a corrupt intereſt, blears his eyes, and makes him to do to others what he would not have done unto himſelf.

Never be inſtrumental, my Son, in being thus an oppoſer of thy Brethren, chooſe rather, if thou canſt not with a good Conſcience decline it, the ſuffering part. Conſider in how much a happier eſtate Paul was, in his perſecuted condition, than when he was breathing out threatnings and ſlaughter againſt the Diſciples of the Lord: and how much a nearer reſemblance they who perſecute, have, to the high Prieſts and rigid Phariſees, than to Chriſt and his followers. 'Tis not the plea of Authority can excuſe thee. Paul was not unfurniſhed with it, when he went to Damaſcus: The Papiſts had it, when they proſecuted with Fire and Faggot thoſe who have now the repute in this Countrey of being the moſt Orthodox: and who knows (the uncertainty of things conſidered) but that thoſe who are now under the cenſure and laſh of the Law, may in time be on the top of the wheel, and have their opinions paſs for Sterling? and it may be then alſo be as ſevere againſt others, now above or below them, as they are now dealt withal themſelves. Authority may give countenance to variety of opinions, and ſucceſſively to thoſe in themſelves oppoſite, but it is not alwayes attended with veracity: And there is no opinion of any repute amongſt us, but beſides its numerous followers, has many able and ſufficient Champions furniſhed with art enough to ſay and write much in vindication of their Tenets; ſufficient to beget not only reſolution in themſelves to ſuffer, but zeal alſo in their followers, and a confidence that engages them oftentimes, and that ſpontaneouſly to undergo many difficulties and diſadvantages.

Things thus dubious and capable of exaltation and depreſſion, are not to oblige thee, for their vindication, to an engagement againſt the certain, allowed, and infallible rule of doing to others as thou wouldſt be done unto thy ſelf: Verity is pleaded by all, and by each impoſed as ſuch when they are uppermoſt: But ſtill they make themſelves Judges, where no judgment can be entruſted to them, (matters of Conſcience being indeed uncapable of truſt) and with equal confidence, themſelves aſſume the Chair, and diſpenſe to others even capital puniſhments. 'Tis upon no other ground that this arrogant preſumption of condemning others for diſſent in matters of opinion, is practiſed, but upon a preſumed ſuppoſition that the Church cannot err in matters of Faith, and that its decrees therefore are of infallible verity. This binds the Catholick people to an implicite obedience and ſubmiſſion to whatever is determined by their Church, or its head the Pope, be it never ſo apparently repugnant to the light of their own underſtanding, or even the teſtimony of their ſenſes: As is notorious in the buſineſs of Tranſubſtantiation. They therefore make their Church anſwerable to God for all their opinions: and content themſelves with an eaſy and ſlothful ſubmiſſion and obedience, caſting away the glorious light of reaſon, by the uſe whereof they are made men, or uſing it only in matters not relating to Religion. This falſe foundation which degrades man from the very ſtate of manhood in which God made him, is ſufficiently exploded by the Proteſtant Church; and well it may: ſince God in all his diſpenſations, eſpecially in his promulgation of Chriſtian Rules, communicates to man as a rational Creature, and expects conformity upon the convincement of his underſtanding. But then what pretence can there be for the ſeverities which Proteſtants uſe toward their Brethren, ſince Proteſtants pretend not to infallibility? Surely none that is juſt: but ſuch as men in power do aſſume, for the maintenance of Lordlineſs and dominion, even againſt the current and evident rules of the Sacred Word.

The words Hereſy, and Sectary, which have made a great noiſe in the World, were at firſt taken in a good ſenſe: Hereſy being in Greek but an election of ſuch opinions as every one thought to be beſt, and moſt agreeable to truth: Therefore the Apoſtle Paul ſaid, he lived a Phariſee: Secundum exquiſitiſſimam Haereſin, according to the moſt exact Hereſy or election he could make choice of: But afterwards when differences and diſſentions aroſe in the Church, both the word Hereſy and Sect, which ſignifies the followers of ſome peculiar opinions, were taken in the worſt ſenſe, and denoted ſuch as in ſome opinions diſſented from thoſe which were received by the Church. As long then as the Church maintained purity, and did not innovate, or introduce opinions of their own making, repugnant to evident and Chriſtian verities, who ever diſſented, were in a meaſure blame-worthy; but when upon the Churches deviations from expreſs rules of the Scripture, and introduction of novelties, or ſuch opinions as ſerved to maintain worldly ends and intereſts, thoſe that were Conſcientious diſſented from them, retaining the firſt principles, and ſincere Doctrines of the Chriſtian Religion, though they were charged with the names of Hereticks, and Sectaries, yet were thoſe names ſo far from being marks of Infamy, that they became indeed appellations of Honour denoting their ſincerity: Since thoſe diſſents were not a deſerting the Chriſtian Doctrines, but novel opinions, for worldly ends introduced. Under this Character are the Proteſtants to be eſteemed: and in like manner all thoſe who have upon the ſame grounds ſeparated from the Proteſtant Church. A Heretick in the Scripture ſenſe is indeed one that is contentious in the Church; the Contentious Corinthians were ſo called when they divided into parties, 1 Corinth. 1. and ſo were the diſſentions about the external form of celebrating the Lords Supper, becauſe thereby the bond of Unity and Charity was broken: And this is implyed in the direction the Apoſtle Paul gave to Titus, c. 3. v. 10. That he ſhould avoid or reject a Heretick, after the firſt and ſecond admonition.

Admonition refers not to opinion, but ſome fault or miſdemeanour: for an opinion cannot be reformed by admonition but rectification of the mind, with clearer reaſon and convincement of the underſtanding: Whereas thoſe who are contentious in the Church, and for matters of ſmall moment, occaſion ſtrifes, to the breach of peace, by the admonition of the Governours of the Church and other grave and prudent perſons, may be perſwaded to forbear, or elſe may juſtly be commanded to withdraw from the Society, until their Spirits are reduced to a more quiet and ſociable temper.

Hereby then appears that the reaſon of excluſion out of the Church was not to be matter of opinion, but a troubleſome temper of mind, rendring the perſon unfit for Chriſtian Society, until a reclaimer and a teſtimony given of a better frame of Spirit: and this is puniſhment ſufficient, both in reference to the Church, and the perſon offending. He therefore that diſſents from a Chriſtian Society, becauſe of apparent innovations introduced for politick ends, is not properly a Heretick: but a ſounder Chriſtian; and the blame lies upon thoſe who innovated, and gave the ocaſion of diſſent.

But admit the word Heretick taken in the harſheſt ſenſe, be extended againſt thoſe who hold opinions differing from the Doctrines plainly deducible from Scripture: What courſe is properly and according to Gods word to be taken againſt theſe? The matter is of nice conſideration: for firſt, if they are conſcientious in holding their Tenets, the remedy naturally appears to be convincement, not force or Puniſhment: This is evident, if we candidly conſider the nature of Religion, which is Spiritual, for the propagation of which, force and compulſion, is a very improper Medium: Thoſe torments that excruciate the body, work not upon the mind, beget no voluntary aſſent, which Religion requires, but at the moſt, a diſſembled one, for fear of the puniſhment: It may make men feign to believe that which they do not believe, but never plants true faith in the heart, or eradicates any error. That Religion or Belief is never acceptable to God, which is extorted by threats, or procured by fear: It begets Hypocrites, and diſſemblers in Religion, the worſt ſort of men; becauſe it makes them equally lyable upon the ſame reaſons, to entertain any ſort of Religion, and conſequently in time, to have an indifferency to all: Which is in effect to deface and eradicate both Religion and Conſcience out of the hearts of men. See then what force procures, impiety and improbity, inſtead of faith and verity; for if that which is not of faith is ſin, that is, where heſitancy and doubt yet remains, what ſhall we judge of that which is done with a repugnancy of Conſcience, and againſt its light? and how can thoſe men hope to be found innocent, who compel men to ſuch improbity?

2. It is fit I here recite that approved axiome, granted by all Philoſophers, Civilians, Divines, yea by all ſober men, That no one ought to be puniſhed for an involuntary act: Where therefore the will is abſent, the party is pronounced innocent by the moſt rigid Judges: This appears in the excuſe of Abimelech, pleading his ignorance of Sarah's being Abraham's wife, Gen. 20. and in the building of ſix Cities of refuge, for thoſe to fly to, who unawares killed a man. Men may through weakneſs entertain a falſe opinion, but there is no man ſo wretched, voluntarily, and knowingly, to embrace one. And if it be ſaid, that for indirect and baſe ends they do aſſume opinions which indeed they believe not. Reſpon. This muſt evidently appear, and by undeniable proofs be manifeſted, which is rarely done, and hard to be effected: otherwiſe the proceſs will be upon a falſe ground; an allegation or bare aſſertion in this caſe is not ſufficient, for then every man may be branded, if ſo he holds any Tenet different from what is received: It muſt appear by evident matter of fact, and ſufficient eviction; and then the perſon is puniſhable, not as an Heretick, but a Hypocrite. It is hardly in any inſtance to be found, that this is attempted: Inquiſitors and other Perſecutors ſeldom going further than the proof, that a man holds ſuch or ſuch an opinion which they call Hereſy.

3. I know not upon what ſufficient grounds it can be evinc'd, that one ſort of men are proper Judges of the opinions of others, or upon what Text of Scripture, or evidence of ſound reaſon, it can be proved that any part of mankind are Judges and have the power of Condemnation, of the opinions of others, to ſuch an extent, as thereupon to inflict puniſhment: men are born equal, and this right muſt ariſe either from evidence of Scripture, or elſe it muſt be a voluntary grant of part of mankind, to others whom they ſo conſtitute Judges. As for Scripture, it is altogether unknown to me, from what part of it, it can be produced. Chriſt himſelf did not practiſe it, nor yet his diſciples: I know very well that every man takes upon him to judge of another, and each man in his mind condemns the diſſenter from himſelf, inſomuch that he who is accounted a Heretick, differs no further, from him who eſteems himſelf orthodox, than he who is orthodox does from the Heretick; but this is ſtill but judicium mentale: not in foro civili: It extends but to opinion, not to make guilty or inflict puniſhment: And all men in this ſenſe are upon even terms. But as for any other Authority given in Scripture, conſtituting a Conſiſtory judicial, to have the power of puniſhing in caſe of diſſent, of one ſort of men from another, or from a Church, it remains yet to be evidenced, and I believe will ever ſo remain.

I am not willing to ſwell this diſcourſe with all that may be ſaid pro and con upon this matter; but I am willing you ſhould underſtand it to be my opinion, That no clear evidence appears to me from Scripture, that a power is given to any ſort of men, either Magiſtrates or Miniſters, upon pretence of zeal to God, to Uniformity, to Order, Government, the good of others (for even that is urged as a juſtification of Perſecution) to force men by mulcts or puniſhments, to believe and conform to ſuch Articles or Canons as they ſhall draw up: For that being allowed it will follow, that men muſt believe as the Magiſtrate or Synod believes, which is but the ſame thing with that of the Papiſt, That we muſt believe as the Church believes. 2. The opinions of Magiſtrates and Synods have differed even to contrariety, and conſequently men muſt, in different times and ages be forc't to believe and conform to different and contrary Tenets, for if that opinion be true at one time, it muſt be ſo alſo at another. 3. It condemns all diſſenting Proteſtants from the Church of Rome. 4. It takes away from man the free uſe of his reaſon, for either he muſt ſo uſe it, as to believe and conform to what is eſtabliſhed, or he muſt not uſe it at all. 5. There has yet been ſhewn no convincing reaſons of it from Scripture, and it may well be preſumed, that it cannot be evidenced, becauſe then it would conclude a neceſſity of obedience to whatſoever power and perſons are uppermoſt, be their opinions of never ſo great contrariety to the Sacred Word. Theſe reaſons I have ſet down to ſhew you that my opinion in this particular is not taken up without due conſideration.

As to the ſecond, a ſuppoſition, that mankind has entruſted a part of themſelves to form Articles and Doctrines of Religion, with a tacite acknowledgment, That they ought to believe them, and conform unto them. That ſuch a grant was ever made, can never be proved, and upon grounds of reaſon be allowed. The contrary thereunto may thus I think be evinc'd: 1. Becauſe, it is againſt the very nature of belief, which ought to be a voluntary act, proceeding from conviction of the mind, and an aſſent freely, and unconſtrainedly, flowing from a due conſideration and examination of the matter to be believed: Since therefore every man is to examine and conſider, it follows that aſſent muſt attend, and be the off-spring of his own conſideration: 'Tis an intrinſick action, and every mans own; others may ſhew reaſon, and expreſs the grounds of their conviction, but my belief and aſſent muſt follow my own conviction.

2. Man cannot convey a truſt to another, of that which in its own nature is not to be committed to anothers truſt: Every mans belief is ſuch a matter not capable of being transferred to another: Nay, there is no man Maſter of his own belief, for it is not an object of his will, but of his underſtanding. Men do not believe, becauſe they will believe, but they do ſo, or ſo believe, becauſe they are ſo or ſo convinc'd. They cannot chooſe but believe as they do, until further conviction appear. If therefore my belief is not in my own power, how can I intruſt it to the management of another?

3. Our Saviour though he had all wiſdom, and knowledge, though he was the Fountain of Truth, and that nothing could flow from him, but what was truth it ſelf: And alſo his followers though they were enlightned by the Spirit of God, which led them into all Truth; yet they dealt with mankind as men, and expected no conformity, but upon conviction of the mind: They uſed no force, or violence, no threats, or puniſhments: and where they expreſt themſelves bitter againſt gainſayers, or oppoſers, it was for their Hypocriſie, and other notorious crimes, for oppoſing where there was conviction, of which they were capable Judges, our Saviour as being Cardiognoſtes, a knower of the heart: And his Apoſtles, as being endowed with a Spirit of diſcerning, which are qualifications now wanting. If then our bleſſed Maſter and his Diſciples ſo qualified, uſed no force upon mankind, but dealt with them as creatures of underſtanding, and expected obedience and conformity to their bleſſed Doctrines, and rules of life, from the excellency of their Tenets, and profitableneſs even to mankind, who was to obey, and that only upon an uninforced conviction of his underſtanding. How can any others without extream preſumption, arrogate ſuch a power over their brethren, where apparent fallibility appears, and where there is no ground to preſume there ever was or indeed could be ſuch a truſt?

But let us return to conſider further the Helliſh Tenet of puniſhing Hereticks.

We will ſuppoſe that Hereſies are falſe opinions in the opinion of the proſecutor, though thoſe which are often ſo called, are allowed to be true: Does it not argue a great diſtruſt of their ability, or of the verity of thoſe mens opinions, who would force a belief by puniſhment? Is this the way to convince the Heretick, or others who ſhall obſerve, that inſtead of the weapons of Spiritual warfare, or the irreſiſtable force of ſound reaſon, Impriſonment, ſeiſure of Goods; Fire, and Faggot are uſed? For whoſe ſake is this done? For the ſake of the Heretick, him you recover • ot, but deſtroy: If in Hiſtory ſome few be found that have recanted, for fear; for the moſt part, either an irrecoverable Melancholy has ſucceeded, or they have become as a due puniſhment for their Apoſtaſy, ſeven times more the Children of wrath, than even their perſecutors: Thoſe who perſiſt to Death, you convince not, they dye as Martyrs, glorying in ſuffering for the truth, and being found worthy thereof: What remains after but infamy upon the Perſecutors, and a worthy memory of them who ſuffer. This is as to what follows in this World, but for the next read in the Epiſtle to the Theſſalonians, Ep. 2. c. 1. and mark it well, my Son, for there you will find ſufficient to preſerve you from being in the number of Perſecutors.

See this point more fully argued, in Curcellius's inſtitutions, l. 7. c. 37. de haereticorum poenis.

I have been ſomething longer, my Son, upon this point (though abundantly more may be ſpoken to it) becauſe I would have it take deep impreſſion in thy mind, that it may frame in thee ſuch a temper of Spirit, as to be willing and ready to do all the good thou canſt to all, but hurt to none.

Of the Minds Victory over the Paſſions.

As one of the principal and moſt conſiderable means of being juſt, let me perſwade thee to endeavour the gaining a maſtery over thy deſires, that thou be able to check and ſuppreſs them, when they are moſt impetuous: as a skilful rider can give ſtop to a well managed Horſe in the midſt of his ſpeed. He that can moderate his deſires, withdraws the fuel of injuſtice: Content thy ſelf therefore with mean and competent enjoyments, to what ever degree of plenty thou arriveſt, and herein thou wilt find moſt ſolid happineſs. Be aſſured that plenty was not left thee by me, and allowed thee by God the ſole Author of all good things, to ſatiate thy deſires: eſteem the right ends thereof to be, the furniſhing thee for thy convenient occaſions, the taking off the anxieties of thy mind, and the enabling thee to do good to others in acts of well-guided Charity. If the pains I have taken to acquire a good foundation for thy induſtry, which is the great end and encouragement of Parents labour, if it ſhould be by thee imprudently converted, to ſubminiſter to thy ungoverned luſts, how much better had it been thou never hadſt had the advantage of ſuch a bleſſing, ſhould thy folly convert it into a curſe, the unhappy means of idleneſs and riot! It is irkſome to thy Father, to have ſo much as the imagination of ſuch a diſpoſition in thee: nor will I ſtay upon ſuch an unpleaſant ſubject; no my dear Son: There is a vaſt diſtance between pleaſure and happineſs, caſt your eyes into the World, and you will find thoſe who give up themſelves to the enjoyments of ſenſual delights, to be in reality, and in the opinion of all good men, (whoſe opinions only are to be valued) the worſt, and moſt deſpicable part of mankind: contemners of the Law, regardleſs of Conſcience, riotous and profuſe in vain and unprofitable expence, cloſe handed, and ſordid in acts of Charity, the aſſiſtance and ſupport of a good and honeſt family wanting aſſiſtance. Severe in their exactions, poſitive and partial to themſelves in their unjuſt demands: proud, contemptuous: giving value to men only for their outſide, the ſhew and port they bear in the World: and if any ſeeds of vertue have been by their Tutors or Parents, in their more innocent age implanted in them, they daily fade, and by degrees wither to nothing: inſtead whereof there ariſes ſuch opinions as they looſly gather up, prophane and Atheiſtical, derogatory to the Scripture, to the dignity of vertue, and to divine Providence: underſtand therefore betimes, and give early check to the enticements of pleaſure: place your happineſs in the laſting delights of a ſober and honeſt life: Let your divertiſements be directed to innocent paſtimes, healthful to the body, and harmleſs to the mind, neither expenceful of Money or Time, and ſuch as may ſerve to make honeſt labour and buſineſs, the more tolerable and delightful.

On the other hand, be not earneſt and over ſolicitous to heap up riches, which you will not be, if you give not too great a value thereunto; as the coveteous part of the World ever have done: felicity and wealth are two, ſeldom joyned together, and never but where the mind is maſter, and keeps riches as ſubſervient to thoſe good and honeſt ends, the vertuous deſign them for. The true happineſs of the mind may find ſome aſſiſtance from external enjoyments, ſo far eſpecially as it guards it from the ſharpneſs of want and neceſſity, (which to a generous mind are very pungent) but happineſs is eſſentially plac'd within us, both in the rules of the beſt Philoſophy; and much more expreſly in the ſatisfactory Precepts of our bleſſed Maſter, who upon the aſſurance of the unconceivable happineſs of our future eſtate in Heaven, hath perſwaded us to a kind of indifferency in the enjoyment of things below: That we ſhould uſe the World as if we uſed it not, that having food and rayment, we ſhould be therewith content: That we ſhould not lay up our treaſure here, where is nothing but uncertainty; but in Heaven, where it ſhall be lyable to no caſualty: What needs other motive to the moderation of deſire, than the low eſteem and hazard of Worldly wealth, the richneſs and perpetuity of that which is Heavenly.

Of Induſtry and Buſineſs.

There are many conſiderable reaſons, that thou ſhouldeſt accuſtom thy mind and body to a habit of induſtry, and moderate buſineſs: As, 1. It is the means of paſſing thy life in much more content, than when it is waſted in fruitleſs pleaſure, or irkſome idleneſs. 2. Thou wilt be more acceptable, and uſeful in the place thou liveſt, than thoſe idle drones who ſeem born only to waſte and devour: induſtrious people alſo are ſeldom ſo perverſe and contentious as the idle, nothing ſo luxurious and devoted to pleaſures, of greater fortitude in the maintenance of juſt Laws and general rights; more conſiderate in the adviſing and promoting what is for common good: and much more forward in their voluntary aſſiſtances for juſt occaſions, publick, or private: whatever therefore thy profeſſion be, give thy chief time thereunto, that thou mayeſt acquire an ability therein, equal at leaſt with other men: which will be no litle ſatisfaction to thy mind, and no ſmall advantage to thy profit.

If thy eſtate ſhould be ſo plentiful, as to encourage thee to rely upon it, without engaging in any profeſſion, be well adviſed firſt, and conſider, that if thy body be healthful and active, and thy mind fit for buſineſs, it is better to be obliged to ſome eaſy employment, the profits whereof may the more enable thee for good, and charitable actions: Or if thou ſhouldeſt not think fit, ſo to engage; yet muſt not you reckon, that God has ſo bleſt you, to be unſerviceable to the World; much leſs to wear out thy life in unprofitable pleaſure; Rejoyce rather giving thanks to God for being exempted from the neceſſity of importunate toile, and the anxiety of care, and then conſider with good deliberation, and chooſe, beſides what ſhall commonly offer it ſelf, the moſt uſeful wayes of profiting and doing ſervice to thy Neighbours, and Countrey, which will the more effectually be accompliſht, by thy impartial candor, and daily manifeſtation, that 'tis not any profit of thy own, but thy regard to the real good of others that obliges thee. And I do think, that of all the pleaſures which this World affords; thoſe of compoſing differences, reconciling enemies, inſtructing the ignorant, aſſiſting the indigent, improving uſeful accommodations to mankind, and other practicable wayes of doing good (all which Gentlemen ought to employ themſelves in) may be placed in the firſt rank, holding ſome reſemblance, in its ſmall degree, with that delight which God Almighty takes, in communicating his daily bleſſings and benefits to the Sons of Men.

Read a Book upon this ſubject, intituled, the Calling of a Gentleman. If thy fancy inclines thee to the practice of Phyſick, I purpoſe to give thee particular inſtructions relating thereunto, in a ſmall Tract by it ſelf.

Againſt Covetouſneſs.

But then on the other hand, to be a ſlave to buſineſs out of love to the profits accrewing from it, to make wealth the chief good of this World, and to ſacrifice all that is really and ſubſtantially ſuch to the acquiſition of riches: and according to the preſent hymour of vitiated man, to prefer them before faith, honeſty, vertue, and friendſhip: Quitting any or all of them when they come into competition. This my Son, is one of the ſoreſt evils under the Sun, and the ſource of many of the reſt: for hence comes oppreſſion, extortion, common perjury, faith-breaking, and a multitude of other enormities, deſtructive to the felicity of mankind: A vice this is, from which even they who would be thought to be of a finer grain, and pride themſelves in ſhews of more eminent Sanctity, are not exempt, and to which I wiſh I could not ſay, they are more lyable: Concerning this earthly mindedneſs the Laws of men are ſilent; and therefore how expreſs ſoever God in his Word ſpeaks againſt it, yet being no tranſgreſſion of the Laws of our Countrey, they bear it off, with the reputation of their wealth, and the opinion they labour to gain from their ſhews of zeal, and forms of Religion, though even thoſe are taken up, for the advantage of their Traffick: Link not thy ſelf with thoſe men, partake not of their ſecrets, their confederacies, and combinations; for what is not built upon the baſis of natural Juſtice, and the ſincere regard to unſhaken honeſty, though it may make a ſhew, and ſeem to proſper in the judgment of thoſe (who are by many indeed the moſt) that take wealth for reputation, and riches for true happineſs, yet are they themſelves otherwiſe conſcious, who often feeling the gnawings of the worm within, in the unavoidable reflections upon the diſproportion between their actions, and the rules they profeſs, find alwayes a little Colloquintida in the Pot, which imbitters the ſpecious enjoyment of their lives, and renders them miſerable, even when they are thought to be moſt happy. Remember that before this Quickſand I place a Buoy, that thou mayeſt avoid the being what our good Maſter calls a Painted Sepulchre; and elſewhere a Generation of Vipers, a ſort of people full of venome and deſtruction, to thoſe who are not aware of their frauds, blinded with the ſpecious ſhews of external performances, which are indeed but as the tithing of Mynt and Cummin, the weightier matters of true juſtice and integrity being neglected: If thy mind be well ſeaſoned with true and honeſt principles, enlivened with the love of God, and thy neighbour, thou wilt eaſily find out, diſtinguiſh, and loath theſe Hypocritical pretenders, who ſpeak of Vertue as a worldly qualification, undervalue and deface all the lights of nature, by which God diſtinguiſht man from other Creatures, and to recover which from the defilements of the prophane, and the diſregards of the Phariſaical pretenders, was one of the chief buſineſſes of our bleſſed Maſter. Regard well what I have ſaid in this particular, and conſider well, that though riches well got, and with an honeſt mind, are convenient helps, for our better paſſing this troubleſome World; yet what is otherwiſe, is an indiſcernable canker, eating inſenſibly into an eſtate, the juſtice of God having ſo ordered it, to deter men from avarice and oppreſſion.

Of Truth.

Love truth, my Son: and for no advantage whatſoever ſpeak a lie: 'Tis a worthy reputation, to be known to be a man of ones word: that it may be relied upon, and no obligation beyond it thought neceſſary: Though it is not in a mans power to be rich, it is to be a True man, which in a juſt ballance much overweighs the Rich man that is not ſo: How heinous it ſeems to every man to be given the lie, which is an argument that we all applaud and prefer Truth: And yet to the ſhame of mankind, what is more common than falſhood, not amongſt the ſlighter ſort of people only, but even amongſt the ſober, where advantage in trade prompts them? in which they ſatisfie themſelves with tacite reſervations, and other palliating excuſes, which are indeed rather aggravations, becauſe they imply an allowance of the Authority of Truth, and yet dare wittingly offend againſt her Crown and Dignity. The beginning of the perverſion of any age, is the low eſteem of Truth, when the mind begins to faulter in that, there is ſcarce any vice but upon opportunity and occaſion will be admitted: As to be ſincerely true, is the foundation of all vertues, and the firſt Article which Plato required in the Government of his Commonwealth: But now adayes, as Montaigne truly ſayes, That it is not Truth which is True, but what we impoſe upon others: Falſhood is ſo common, that to be taken napping, is of no diſreputation: The Man's witty we ſay, and would live in the World: He muſt be excuſed, thinks the grave ſenior, for he knows he has done it before him: 'Tis taught now, and tranſmitted from Maſter to Servant, and to Son too; Men faſhion themſelves to it as to a part of their Craft, and it is eſteemed no mean quality of this age. The reaſon one gives, we are ſo angry at the reproach of a Lie, is, that Men are apteſt to quit themſelves of thoſe vices they are moſt tainted withal: for thereby we ſeem to free our ſelves from the blame and imputation; we condemn it in appearance, but practiſe it in reality: Conſider my Son he that tells a lie, contemns God, and is a coward towards Men: He knows that God underſtands him, and yet dare utter falſhood; he dares run the hazard of that guilt, when he is afraid to be known to man, it may be for ſome ſmall ſeeming diſrepute, or from the perſwaſion of ſome little advantage. 'Tis this falſhood that has begot the neceſſity of Laws, Bonds, Obligations; and many other Nets of conſtraint, to hold us to the performance of our faiths and duties; an unſufferable affront to manhood, by which we are come to be almoſt of another kind, than in what we were created: what other bond is there of human Society than the truth of mens words, for the heart being no otherwiſe to be known, if there be falſhood in that, man is at a loſs in commerce, and converſe, and is now no longer guided by Truth, but the nice obſervation of intereſt, which is as much as to ſay, that men are no farther to be credited upon their words, than it is for their profit to obſerve them: Who is reſembled in this? God or his oppoſite? Not God for he requires Truth in the inward parts, and commands us by his Apoſtle, that putting away lying, we ſhould ſpeak everyman truth to his Neighbour, being members one of another: That as man is true to the parts of his own body, ſo ſhould we be one man to another: There is not, (the corruption of mankind conſidered) there is not any particular more frequently, more effectually to be preſt than this: and therefore have I beſides my intention, ſomewhat the more freely expatiated upon it: Oblige me by a conſtant regard to Truth, and thou canſt not deeplier endear me: thou mayeſt then uſe me, and all my endeavours, as my Soul I ſhall love thee, my ſubſtance ſhall be a Servant to thee: Nor will it leſs glad thy own heart than mine; 'tis Honey in the inward parts, it gives beauty to the countenance beyond Wine and Oyle: It is a Pot of precious oyntment to thy name and memory: The value of it being now greater than at firſt, becauſe of Mens deflections from it; Man was created with it, and no doubt it was long, dear and pretious unto him, 'till pride, and profit crept in, and juſtled Truth out. How ſweet till then was mans life, when every Mans heart was in his words, and face? When every ſtranger was as a Brother? Accurſed force, gain, and ſelf intereſt, which have deprived the World of that ineſtimable bleſſing! when we are not now aſhamed to ſay Truth goes a begging: That the juſt man's a fool, and knows not how to grow rich: Let it be ſo thought my Son, prefer it however, and thou ſhalt find ſomething ſweeter within thee, than the delight of riches, more certain here, and a bleſſed earneſt, of that which is better hereafter: Though I judge that it would be no difficult thing to prove that a prudent man, manifeſting ſincerity in all his dealings, is at the long run in a fairer road of acquiring riches than he that uſes craft or ſubtle falſhood for the obtaining thereof.

For 1. Nothing invites more than juſt dealing, and not only the juſt, whoſe cuſtome will be certain, but even they who practiſe ſubtilty themſelves love plain dealing in others: For a time happily they may ſuffer, becauſe for a while their fidelity will not be believed, men having vainly aſſumed the ſhews of it to gain a name, that they may the more freely deceive: But when time and experience manifeſts, that they hate all circumventing policies, may be credited and relyed upon in what they ſay and promiſe: Both the implanted love of Truth, which though weakened is yet in the Conſcience of every man, with the profit, content, and ſatisfaction every man cannot chuſe but take in ſuch dealing, muſt of neceſſity invite numerous Chapmen, the only means of acquiring riches. Whereas a man who in making his bargain, ſpeaks falſly, and by little arts deſigns to over-reach, and to lay foundations of future advantage, muſt in time as their circumventions appear, be warily avoided, or dealt with only out of neceſſity, which laſt no longer than that neceſſity compels. However, be the matter in this particular as it will, let the love to Truth be thy chief motive, and in that thou wilt ſtand right to God, thy Neighbour, and thy own Soul: and then thou ſhalt find that there are other recompences, and rewards, as far beyond riches, as vertue is beyond vice, or the joyes • f Heaven, above thoſe which are worldly and ſenſual.

Of Wiſdom.

In the Government of our ſelves here, there is nothing ſo neceſſary as the guidance of Wiſdom; I mean not the crafts of the World, or the policies of artificial men: thoſe I would have thee, my Son, underſtand, not to uſe them, but to know how prudently, and ſecurely to avoid them. Remember that true Wiſdom (which only deſerves that name) is alwayes joyned with goodneſs and vertue: Take it therefore for a rule, that whatſoever is not ſo aſſociated, though it may be called craft, policy, art, wit, all which have their eſteem in this artificial ſtate of the World; yet Wiſdom it is not, which is ever agreeable to the rules of right reaſon, conſonant to the life and principles of our bleſſed Saviour: and is properly defined to be, the knowledg how to demean our ſelves in the beſt manner in all the occaſions, and occurrences of humane life.

Now Wiſdom thus defined is acquireable, by theſe helps. 1. By the inſtructions and examples of prudent Parents. 2. By reading the Books of wiſe men, and principally the Scriptures, which as they are intended to make us wiſe to Salvation, ſo are they very effectual to ſecure us againſt all the aſſaults of temptation, and to ſteer us right upon all occaſions. 3. By converſing with thoſe, who by long experience, and true Concluſions drawn thereupon, have attained a high meaſure of prudence, and are able to adviſe the beſt and ſecureſt wayes in all accidents and variations of life. 4. By meditating frequently and ſeriouſly with our ſelves.

As to the Firſt of theſe, the inſtruction and good example of prudent Parents: I know it is the duty of all for their childrens ſakes, as well as their own to be ſuch: the defects in this particular are, a radical cauſe of the Worlds depravation; I know it is a much more difficult matter for Children who have not ſuch Parents, to gain any proportionable meaſure of prudence, the attaining thereof being uncertain where there are ſuch: I think alſo, that the defects and imprudencies of Children are juſtly chargeable upon Parents, where they have not done their parts; though Children are not thereby wholly excuſed, becauſe God has offered many other helps for the attainment of Wiſdom: I conceive 'tis fondneſs and regard to themſelves in Parents, when they love their Children imprudently, that is, when their affection is not directed chiefly to the making them Good and Wiſe: This ſhould be the prime end, wealth but ſecondary.

That in order to this, they ought to be very careful, that they indulge them in nothing that may any wayes croſs thoſe ends. Neither out of compliance with the World; the fulfilling their own humors, the powerful inclination of their own bad examples; improvidence and negligence in doing their duties; omiſſion of taking times and ſeaſonable advantages to inſtruct and reform them; moroſeneſs, and keeping an imperious diſtance, out of an ill uſe made of their Paternal authority and prerogative; looſing thereby the fair occaſions of preſerving and reclaiming them, which decent and prudent familiarity would daily afford them.

This as to Parents, which may concern thee, if ever it pleaſes God to bleſs thee with Children: In the mean time, let it not be grievous to thee, but rather a pleaſure, to give an attentive ear, and to lay up in thy mind the advices and inſtructions of thy Parents: Conſider, That what they adviſe is as near as they can, for your good; that it flows from their affection, even when they rebuke or correct; that it is grievous even to them to have occaſion to do it, and taken up out of neceſſity, leſt they ſhould fail in their duty towards you. Conſider that they have lived many years, and have had experiences in the World, and are therefore in fit capacity to inſtruct; That affection perſwades them to extract the beſt of that knowledg they have, and communicate to you, there being nothing more delightful to them, than to ſee your underſtanding improve, in the acquiſition of true Wiſdom; That the young of all creatures, do learn of the old, it being the method which God has placed in the order of Generation, and continuation of all ſpecies, and that conſequently it is unnatural not to have regard to it: Laſtly conſider, that Solomon reputed the wiſeſt man (our bleſſed Maſter excepted) ſpent a great part of thoſe experimental inſtructions, he thought fit to communicate to the World, in commending to us the excellency of Wiſdom, and perſwading youth that it is chiefly to be gained, by giving heedful attention to the counſels of Parents; that beſides the profit ariſes from it, a bleſſing alſo attends it from God Almighty, who is well pleaſed, when we guide our ſelves according to the courſe and order which in his infinite Wiſdom he has planted in the World. This is what I thought neceſſary to mention to thee, in order to the firſt means of acquiring Wiſdom. The giving heed to the inſtruction and example of Parents: With this caution ſubjoyned, that if upon improvement of thy own knowledge thou ſhalt diſcover ſome blemiſhes or defects in them, that thou upbraid them not therewith, neither practiſe them, as thinking thou haſt warrant for it, becauſe they are thy Parents: but remember that thou art by prime right the Son and Servant of Almighty God, to whom thou art alwayes, and againſt all competitions to yield prime obedience. 2. That thy abundant obligations otherwayes, ought to perſwade thee prudently to hide all their imperfections, and withal imaginable meekneſs, and ſubmiſſion, ſeaſonably and warily to indeavour their alteration, which is moſt conſiſtent with that honour which is due from thee to them, and which God commands thee upon his bleſſing to render unto them.

2. Means of acquiring Wiſdom, is reading the Scriptures, and the writings of wiſe and good men: Firſt the Scriptures, for they are pure, and to be confided in: The writings of the wiſeſt extant, have many things in them, dubious, perplext, opinionative, impertinent, and it may be falſe, and therefore are to be read with a wary and watchful underſtanding, as alſo an examining judgment, leſt otherwiſe thou draweſt into thy mind inſenſibly, imperfect and erroneous Ideas: which impreſt in thy young and tender age, will not without great heedfulneſs, and intention of mind be eradicated: Whereas in reading the Scriptures, (though ſerious conſideration thereupon is not to be excluded) yet mayeſt thou with great aſſurance and confidence rely upon the truth of what is there written, and build thy faith and practice thereupon.

2. Chiefly read the Scriptures, becauſe they are more comprehenſive than all other books: there being no occaſion of mans life, in which thou mayeſt not there receive ſufficient directions and guidance, how to bear thy ſelf therein: thy Faith is there to be eſtabliſhed, thy Hopes aſſured, thy doubts and diffidences cleared: There thou mayeſt learn how to behave thy ſelf in proſperity, and in adverſity: To bear afflictions, to regulate deſires. There thou mayeſt obſerve the chief and viſible tranſactions of God with man: The lives of the Patriarchs, the diſpenſation of the Jews, the ſtates and ordinances given to them, their diſobediences, and conſequences thereof, the bleſſing upon thoſe who were good, the judgments upon the refractory and rebellious: The experiences of David, and Solomon: The courage of the Prophets againſt Kings, Prieſts, and People, ſwerving from the commands of God: And laſtly, as of higheſt moment, thou ſhalt there find, for thy imitation (as far as human frailty can reach) the moſt excellent pattern, and rule of living in the life, precepts, and doctrines, of our Maſter the ever bleſſed Jeſus, his Apoſtles, and Diſciples: In a word, whatſoever is neceſſary for thy inſtruction, reſpecting thy duty and behaviour towards God, towards men, and in reference to thy ſelf, the Scripture above all other writings, amply comprehends the ſame, and therefore in the acquiſition of Wiſdom, eſteem this as an inexhauſtable Fountain, ever full, free from taint and mixture, and in order to that end, be here chiefly and dayly converſant,

But let me further adviſe thee, that in reading of them, thou do it not tranſiently, ſupinely, and careleſly; but with purpoſe, either to lay up in thy heart, the unvaluable treaſures thereof, to ſerve thee upon all future occaſions; or elſe in reference to ſome preſent difficulty, and emergency which perplexes thy mind, out of which the light of thoſe moſt glorious radiations will certainly, and in the beſt manner ſteer and deliver thee.

Concerning the writings of wiſe men, out of which wiſdom is alſo to be gathered; you muſt read them, I have ſaid, with many allowances and cautions: the moſt of what is written being mixt and much encumbred: Men regarding not ſolely, (as they ought) the doing good to mankind, but conſulting their own fame: and have therefore come abroad with too much flouriſh and cloquence, and the Authors been too ſolicitous about method, collections from other men, regards to the humour of the times, and flattery of the Great: and have therefore writ not preciſely what is truth, and good, but what will paſs, and at leaſt not diſpleaſe. Others though they have by long experience, gained many excellent rules of Wiſdom, yet being ſraught with the knowledg of common and frivolous matters, and with many falſe opinions in their youth acquired, or from ignorant and imprudent Tutors derived, retain ſo ſtrong a tincture thereof, that their writings are tainted therewith; and much pains is to be taken, and Wiſdom to be uſed, in gathering the little corn from the heaps of chaff, and to paſs over thoſe erroneous infantile apprehenſions, which they with the ſame Spirit and paſſion communicate, as they do the moſt received and undeniable verities.

3. The third means of attaining Wiſdom, is frequent converſe with wiſe and experienced Men: The mind of man is by nothing ſo certainly formed, as by converſation: This alters the very natural diſpoſitions of men, ſometimes for the better, and ſometimes for the worſe: and we ſind that men are faſhioned both in their Religion, and in their Manners, according to what is received in the place of their nativity or education, and modified by the particular humors, bents, and inclinations of their Maſters, Governours, or Tutors: As this is verified in matters of opinion, ſo is it much more in the moralities of men, and in the prudent or imprudent conduct of their lives: If God vouchſafes me life to remain with thee, I ſhall take the utmoſt care I can to caution thee about the tempers of men; and to give thee the characters of whom I eſteem the beſt, and let me ſay that in my life I have met ſome few of them, with whom I would have thee principally aſſociate, and from whom I ſhall hope, thou ſhalt learn nothing but what is agreeable to the unchangeable rules of true Wiſdom and Honeſty.

I have often inculcated to thee, that Wiſdom is an inſeparable of goodneſs, and that therefore you are to diſtinguiſh between crafty or politick men, and the wiſe: be exceeding wary in this point, for certainly the ſubtle are of all mankind the moſt pernicious ſort: Becauſe to them are juſtly attributable all the evils, and vexatious perplexities of the world: and not only ſo, but being no way bounded, by a ſenſe of their obligations to God or love to goodneſs, they are at freedom daily to invent new ſtratagems, and contrivances further to imbitter the peaceable lives of the innocent, and eſtabliſh power and force, in the place of juſtice and innocence. I would much rather have thee a natural Fool than one of theſe; for ſuch have a fair excuſe from the irremediable imperfections of their bodies and minds: Whereas theſe having great knowledge, and great ability of mind, make uſe of them, not for the ſecuring of themſelves, or protecting the innocent, but adviſedly to diſtract the World, from the ſmall temptation of a little gain, or the flattery of ſome deſpicable advancement.

When thou haſt either by my aſſiſtance or thy own care, acquired an acquaintance with ſome wiſe men, be induſtrious to improve the ſame, which is no otherwiſe to be done, but by perſiſting in the tract of goodneſs; for to the truly wiſe, there can be no greater diſobligation, or motive to eſtrangement than deſertion of honeſt principles and practice: And though, after the manner of the great Apoſtle, their Souls may be grieved at ſuch a deſertion, and they moved to uſe all means of reclaimour; yet where great ſlips have been, the former confidence will be ſomething weakened, and therefore let no advantage or paſſion prompt thee to ſlacken thy mind, from perſiſting reſolutely in the wayes of vertue.

The benefits which are gained by ſuch a converſe are many. As 1. Improvement of the beſt knowledge, which is of thy ſelf and of the World: Here thou wilt be ever learning, that which is truly profitable, which will inſenſibly unite itſelf with thy mind, and in ſhort time enable thee to be a teacher of others: for in truth thou wilt find that the wayes of Wiſdom are eaſier learned, than the intricate mazes of folly, that is to ſay, of craftineſs and vice.

2. Thou wilt be thereby ſtrengthened, in the means of thy ſupport and honeſt intereſt: for no people whatſoever are ſo able, ſo faithful, ſo ready to give aſſiſtance, not only in ſage and deliberate Counſel, but in all other convenient wayes that may hopefully free thee from any perplexity, or in the accompliſhment of any good and laudable deſignment: It is therefore the greateſt folly for a man to ſtand upon his own ſingle baſis, and not to unite himſelf with ſuch as are in a capacity ſo to aſſiſt, ſcarce needing ſo much as being deſired therein.

3. By this means thou gaineſt the beſt reputation: For men as they are indeed very much what their Society makes them, ſo have they an anſwerable eſteem in the World: Now that this is the beſt, appears from the tacite conceſſions even of thoſe who tread the paths of vanity; who not only inwardly condemn themſelves and their aſſociates, whoſe guilts they are acquainted withal, but oftentimes ſhew an outward, and unfeigned reſpect to ſuch as they know prudent and good, unleſs in ſome caſes where intereſt is concerned, or ſhame reſtrains.

4. It is no ſmall benefit, that by daily converſation with the wiſe, thou avoideſt the vain improvidences of the fooliſh or vitious, and thy diſreputation is thereby acquired: Conſider of theſe things, and timely with due deliberation make a good choice, that thou mayeſt be ſeaſoned, grow, and improve in the wayes of Wiſdom, the richeſt Jewel of the mind, and a glorious beam from the Son and Father of righteouſneſs.

The laſt means of acquiring Wiſdom, is, frequent meditation with thy ſelf; without this the reſt will be nothing fo effectual: by meditating with thy ſelf, thou makeſt all thy readings thy own, thou diſtinguiſheſt good from evil, thou examineſt what thou ſeeſt in others, and bringeſt all thy own opinions and practices to the teſt of Scriptures, and right reaſon: Without this, the moſt of thy time ſpent in reading and converſation is loſt: or at leaſt in no meaſure ſo much improved; This is truly the digeſtion of the mind, by help whereof all thy knowledg is ſorted and diſtributed; it makes thee ready and pertinent upon all occaſions, and is much to be preferred before booking thy experiences, which either thou draweſt out of others, or occaſion draws out of thy ſelf: and as in the acquiſition of any uſeful art, the beſt way of ſtudy, after thou haſt gained the firſt rudiments, from reading or converſe is retiring into thy ſelf, and there exerciſing thy own faculties thereupon: So in the attainment of ſound knowledg, and true wiſdom, no expedient is ſo neceſſary as frequent and ſerious meditation: Employ therefore a competent time hereupon, not only upon difficult emergencies, but at certain times of the week or day, and aſſure thy ſelf that thou ſhalt reap a pleaſing and plentiful Crop of the beſt kind of knowledge.

I conceive that what we now call craft, ſubtlety, and policy, rhetorical inſinuations, and perſwaſions, the Apoſtle calls, Human Wiſdom, or the Wiſdom of this World, and of the Princes and Stateſmen of this world, which he ſaies, comes to nought: But Wiſdom joyned with Vertue and Goodneſs: Wiſdom which inquires into things Holy, and Heavenly, which prefers our future concernment as the greateſt, before ſome little earthly advantages: Wiſdom which Solomon ſo much invites us to purchaſe, and which he prefers before all earthly things: Which the Apoſtle calls Heavenly, becauſe it is converſant about the Vertues, the Graces, our Celeſtial State, all which are things Heavenly. This thou canſt not buy at too dear a rate, becauſe it is the moſt precious Jewel, which God Almighty hath intruſted with the Sons of Men.

This though in it ſelf, it comprehends every vertue without any taint of Vice, yet is it not enough that I ſpeak of it ſo generally, but ſhall for thy ſake, my Son, give thee light and eaſie Touches of every Vertue, in order to the making them appear lovely, and acceptable to thy deareſt embraces.

Of the Chief Good.

The Queſtion of the Chief Good, is with us Chriſtians out of Queſtion, it being the leading of an Honeſt and Good life here, and injoyment of the immediate preſence of God, and the Society of the bleſſed hereafter: Other controverſies hereupon reject, as uſeleſs, vain and burthenſome to the underſtanding.

Of Felicity.

Determine in the ſame manner alſo concerning Felicity. Let the Peripateticks, Stoicks, Platomiſts, Epicureans, and other Sects of Philoſophers, agree at leiſure, and thoſe Scholars who think it worth their while, to ſide and partake with them, leave them as groping in the dark, and often buffeting one another: whilſt they everlaſtingly diſpute, do thou enjoy; upon aſſurance that he who lives according to the rules of Honeſty, and right reaſon, lives a pleaſant and a happy life, and though he may now and then meet with ſome rubbs, and adverſe occurences, yet prudence armes, and enables him either to overcome thoſe adverſities, or patiently to bear them.

Of Fortitude.

There are very few caſes in which the active part of Fortitude is to be imployed. 'Tis the weakneſs of the mind to be moved upon every ſlight occaſion, or the provocations of imprudent men: give no juſt cauſe to others, by any injurious word or deed, and then if their paſſions be cauſleſly incited, a ſoft word, a gentle demeanour will turn wrath into calmneſs, and the height of paſſion into moderation. The true cauſes of Valour, are the neceſſitated defence of ones ſelf, Wife, Children, Eſtate, in caſe of violence and affault; or of ones Countrey, in caſe of Invaſion, or tyrannical oppreſſion: 'Tis uſeful and neceſſary againſt Baſeneſs, Crafts, Deceits, Hypocriſie, Vice, but ought to be warily managed, that it may convert, or ſhame and detect the faulty; and do no certain injury to our ſelves: above all it ought to be ready againſt deceitful impoſitions upon the people, where a man may hopefully prevent a miſchief, and do his Countrey ſervice; In all theſe caſes to be timerous and mealy-mouth'd, is a fault like that the Pſalmiſt charges the evil man withal, when he ſaid, thou ſaweſt a Thief and conſentedſt unto him: For paſſing over without puniſhment, reproof, or notice, is in ſome ſort an allowance, becauſe a permiſſion of the fact, which by a generous courage thou mighteſt have prevented: And further than that, it ſeems to be ſome incouragement, for that ſort of men when they find no pertment oppoſition, grow bold, and confident in their practices, glorying in their baſe ſubtleties, becauſe ſucceſsful: when if men ſtood upon their guards, and would be with them at every turn, there are no ſuch ſheepiſh people as they, nothing more naturally daſtardizing the Spirits of men, than treacherous baſeneſs and actions Criminal.

But to this noble and neceſſary Fortitude, prudential warineſs is to be added, for nothing is ſo beſtially cruel as powerful Tyranny, which for the moſt part gains by oppoſition that is not effectually managed: No man is required to thruſt his head into the fire, or with his ſingle ſtrength to force a ſtrong wall; be aſſured thou canſt not do practiſing men a greater miſchief, than raſhly, unſeaſonably, imprudently, to expoſe thy ſelf and others to inevitable dangers.

Be careful alſo that thou engage in no publick action, but where the Law allows and invites you; be not ſurprized and heedleſly hurried on, with the plauſible pretences of ambitious men, to actions illegal, and undertaken not as pretended for common good, but concealed ends of their own: for the hazard will be great, the publick good uncertain, although they ſucceed in their enterprize: nothing ought to engage you but where the deſtruction of the Government and Religion is apparent, and the engagement almoſt univerſal: where theſe are not, ſit ſtill, and quietly ſuffer what you cannot prudently avoid: and though this paſſive Fortitude, may be accounted, Neutrality, Lukewarmneſs, and it may be cowardize, yet is it better to ſuffer ſo than to act againſt Law, and be a ſtalking horſe to crafty and ambitious men. So that except in the caſes above mentioned, ſit ſtill and enjoy your ſelf as peaceably as you can: Conſider the advantages of great men, which are numerous, and make the gain forty to one of their ſide: Ponder likewiſe upon the little aſſurance you can have of the fidelity of thoſe who would invite you to ſide with them; and Laſtly, believe my experience of the ignorance, and inſtability of the people, that though you intend nothing but what is good and warantable, ſhall if any evil comes to you, make a Holyday at your misfortune: upon the whole, you will find it the beſt way as the world is now deviated, to follow your own private buſineſs, to enjoy your ſelf as well as you can in the diligent attendance upon your own calling: and make your ſelf comfortable to your Wife and Children, and Family: This advice though many will not allow, yet you have my opinion and approbation of it; which I think ought to bear great ſway with you: And although youthful heats judge otherwiſe, yet in time you will come to your O utinam! and ſay I wiſh withal my heart I had followed my Fathers advice: Wiſdom dear bought is the fools purchace, but happier is he that attains it without the need of repentance, or the ſmart of ſufferance.

It will be eaſily aſſented to, that what evils we cannot with Wiſdom prevent, we are with patience to indure: So it is in reſpect of Poverty, Sickneſs, pain, imminent Death, diſcontent of Mind, loſs of Liberty, loſs of Friends, and many other things which uſe to be grievous to man: In theſe caſes a Chriſtian man has theſe ſupports. 1. That it is the condition of human life, to which man when born was unavoidably expoſed. 2. This life as it is liable to numerous evils, ſo is it ſhort, and a more certainly happy one is expected. 3. For poverty, in our plentiful Countrey, 'tis more in imagination than in reality: For did we in our exigence reduce our minds, and the inordinate deſires thereof, to the being content with Bread, Cheeſe, Milk, Roots, Fruits, Spring-Water, and Salt, which is a condiment to them, with many other eaſily acquireable meats, which are no where wanting; and if they were, how could want reach us, and our bodies be thereby pind (which is a caſe here ſcarcely imaginable;) what would all this amount to, but a paſſing out of this vale of miſery, ſome few years, and it may be but dayes before we ſhould otherwiſe have done? where otherwiſe it may be riot, luxurious feeding, and ſome ſmart diſeaſe thereby occaſioned, had to our greater obloquy and diſquiet wrought the ſame effect upon us.

In one reſpect we are much beholding to poverty: becauſe it prompts us, by being but meanly furniſhed with the good things of this World, to expect happineſs in a better, and in order to that (weaning our thoughts from the contemplation of thoſe felicities here which other men enjoy) fixes our thoughts upon God and his Goodneſs, the joyes of Heaven, the perpetuity of bliſs, the felicity of the Saints communion; which meditations yield greater content of mind, than any worldly enjoyments can afford: and beſides that, fixing our thoughts upon the end, it makes us more careful in leading a good and honeſt life, which we know God requires in order thereunto.

What matters it, though as Solomon ſayes, Prov. 14.20. The poor is hated even of his own Neighbour: 'tis but of his weak and inconſiderate neighbour, his ignorant and fantaſtical neighbour, who knows no worth but wealth: Whereas the good and vertuous will both pity and relieve him: and give thoſe graces and abilities of his mind, which ſhine through his poverty: their juſt value and eſteem

Again when our mind is rightly ſet, a ſmall meaſure of Fortitude will make us patiently and chearfully endure poverty: Now the mind is rightly ſet when it places its felicity in Heavenly enjoyments: our treaſure being ſtored up there, our hearts will be there, and then how little ſhall we make of wanting the trivial things of this World? Whereas if our hopes and contents are fixed here, our Spirits muſt neceſſarily fall flat, as riches are withdrawn: A motive to a right frame of Spirit in this particular, is, that God has plac't it in our powers to obtain it, and it is not in the power of Tyranny, oppreſſion, violence, or any caſualty to take it from us.

Peradventure, it would be no difficult task to prove, that poverty or a mean condition is better than riches, not with the flouriſh of words, but undeniable realities: Suppoſing the mean man to have health, ſtrength of body, induſtry, and an honeſt mind: for without theſe no condition is happy: Conſider only in brief, that this condition yields him dayly maintenance with ſome little overplus; that his mind is bounded with his condition: that his Children are no burthen but an aſſiſtance to him, the boyes ſoon aſſiſting him in his labour, and the girls the mother: That no anxious thoughts poſſeſs them about portions, ſince what the father had, which is his induſtry, he leaves a legacy to his Children: His labour that gets him bread, procures him an appetite, which makes it ſweet to him, to digeſt it well alſo, and maintain his ſtrength: ſleep follows ſound and undiſturbed: He is paſt fear of want, and without deſire of acquiring riches: theſe particulars conſidered, and compared with the numerous perplexities, croſſes, temptations, which a great eſtate is lyable to, and daily diſtracted withal, will make it very evident, that poverty is not ſo contemptible as it is eſteemed, and that a ſmall proportion of fortitude may well enable us to undergo what through miſtake and inconſideration, ſeems to be ſo great an evil.

4. For the bearing of ſickneſs and pain, conſider, that patience enables thee to bear them beſt, it keeps thy body in better temper, it moderates thoſe Spirits in thy blood, which impatience would heighten to a great degree of ſharpneſs, and conſequently would render both the one and the other more intenſe and intolerable: therefore if eaſe be thy end, bear thy pain and ſickneſs with compoſed meekneſs: as the beſt way to attain that end Epicurus his argument is, that if pains be of long continuance they are tolerable; if very accute they are but ſhort, and often intermitting.

5. For loſs of Friends: This touches I confeſs nearly, and requires my Son, all thy vertuous ſtrength to enable thee to bear ſo cutting an evil, ſuppoſing them to be true Friends, fitly qualified; thou needeſt not however deſpair, time may make up that want with the ſupply of others, as true, firm, and well tempered: However thou haſt thy ſelf to enjoy, not in the ſenſuality of pleaſure, but in the ſweet meditations of thy mind, thou haſt the remembrance of thy loſt Friends which ſhould be pleaſing to thee in recollection of all the ſweet diſcourſes, and converſes you have had together, in the good Counſels he has given, in the aſſiſtance and ſupports it may be you have mutually afforded, and in all other acts of real and generous friendſhip: above all you have the wiſdom and goodneſs of God, Mans chiefeſt Friend to contemplate upon, and to ſupply the vacancy of theſe hours the Society of thy loſt Friends uſe to take up: which is a ſupplement abundantly ſufficient.

6. As to the minds diſcontent, there are many arguments to ſtrengthen the mind againſt it, but the principal are two. The Firſt 〈◊〉 deduced from the thing it ſelf: The other from Chriſtian hope, which is a compenſation againſt any evil the mind is lyable to: As to the Firſt it is to be conſidered, that there is no real evil to the mind, but what it makes ſo to it ſelf: For could the mind be fortified before hand with the Principles of ſound Reaſon, whatſoever can happen to us from without, though at the firſt ſurprize, it might a little ſtartle and diſcompoſe us, yet ſhould we, ſo prepared, ſoon recover our juſt temper, and repel all aſſaults any adverſe occaſion may raiſe againſt us: It is miſunderſtanding, and the weakneſs of falſe opinion which gives a ſting and aſperity to thoſe things we call evil, which indeed only are ſo, becauſe we ſuffer them to be ſo; and ſo Epicurus fully renders it in his excellent Axiome, when he ſayes, That diſcontent of mind is not grounded upon Nature, but upon meer opinion of Evil. And that it is reaſon alone which makes life happy, and pleaſant, by expelling all ſuch falſe conceptions and opinions, as may any way occaſion perturbation of mind.

But Secondly, There is a ſtronger argument to be raiſed from our Chriſtian expectation: the hopes of an infinite and permanent good may eaſily perſwade 〈1 page duplicate〉 〈1 page duplicate〉 us to content, when we loſe a ſmall and tranſient one: If a man be worth 10000l. and loſes 5l. Why ſhould this trouble him? Such and a far greater diſproportion does 10000l. bear to the joyes of Heaven, or elſe our belief of Gods ſacred word has no ſtrength or validity in it: If then we have aſſurance of this Beatitude, let us not be perplexed at ſmall loſſes (for ſuch they are in themſelves) though made great by the error and weakneſs of our miſconception, 〈◊〉 of ſuch things too we cannot truly call our own, becauſe liable to a thouſand accidents that may bereave us of them: It is indeed our pride makes them a real loſs, for had we the prudence to reduce our minds to a compliance with our condition (a leſſon which though the Apoſtle had fully learned, the moſt of us are but novices in) the abatement of our port, and fall from popular eſtimation, would ſeize little upon us, againſt which I ſay there cannot be any more cogent argument than that aſſurance the Scripture was given to beget in us.

The great impediment to this fortitude is when either pain, (which is a real evil) or the other grounded upon falſe conceit are occaſioned and brought upon us, not only through our own error or negligence, but our vices: In this caſe alſo the remedy is obvious, namely to abandon thoſe faults whoſe effects they are: for it will be found one of the hardeſt matters in the World, to exerciſe reaſon, and expreſs the fruits of true wiſdom, whilſt we wallow in vice, and purſue thoſe enormities which debaſe and enervate the Soul; darkning its brighteſt beams, ſubjecting us to captivation in all the aſſaults which either from within or without can be made againſt us.

Loſs of liberty ſeems at the firſt view, to be a great and inſupportable evil, againſt nature and the priviledg of all other Creatures, upon ſome of whom, however we have put reſtraint: it takes from us the opportunity of following buſineſs, the choice of abode for livelihood and health, is uſually grievous to the mind, debauches often the manners and moral Habits, and is deſtructive to health. Some of theſe inconveniences by prudence may be prevented, as what are within our power, and others much mitigated by ſuch conſiderations as arm us with patience. If Impriſonment be for faults againſt the Law committed, the beſt remedy is acknowledgment of the juſtice by which we are committed, and repentance for the faults, a ſight and loathing whereof being gained by the reſtraint, in which being at freedom we might have perſiſted, makes Impriſonment like David's affliction, when he ſaid, It is good for me that I was afflicted, otherwiſe I had gone aſtray.

If it be cauſleſs and unjuſt, we have the Balm of Innocence to comfort our minds, and the conſideration that our Great Maſter ſo ſuffered before with moſt of his good Diſciples, that in a bad World the Portion of the Righteous is affliction, eaſy and tolerable (how ſevere ſoever in it ſelf) becauſe of the evidences we have of a joyful eſtate in perpetuity after a momentany ſeaſon. The ſame ſupports are to us if it prove for debt, which being an effect of thoſe cauſes which are without our power, and and controul, we have reaſon patiently to ſubmit to them upon the ſame conſiderations. Some other alleviations there are, after we have uſed all prudent wayes for our enlargement: ſuch are temperance, and reducing our appetites to things wholſome, and eaſily acquirable: Contemplation of the Worlds vanity and uncertainty, of Heavens joyes and their perpetuity: That the Priſon by taking us off from other employment, gives us leiſure to look back into our lives, to mend what is amiſs: to record the beſt of our experiences, for the benefit of others; or any other way to do ſervice to the world in communicating that knowledge, and thoſe notices we apprehend may be of uſe to mankind. We have elſe to add, that Impriſonment as an evil, comes ſhort of an oppreſſors Gout, or fit of the Stone; yea of the perplexities which an ambitious mans projects, in the courſe and proceſs of them enforces him upon: Leſſer evils are made lighter by being compared with greater.

Laſtly, as to death it ſelf, reckoned the greateſt evil, thou ſhouldeſt bear the apprehenſion of its approach, with the greateſt fortitude. For if thou haſt ſpent thy daies well, there is no evil in it; thou art going to a better place, to better company, to better injoyments: The terror is chiefly in the miſapprehenſion, for Children dye without fear of it, 'tis the recompence of innocency: Nothing but guilt makes it dreadful, nor ought that neither when there is ſorrow for ſin, a reliance upon Gods mercy, through the merits of Chriſt: without this, Death would be terrible to every Man and Woman in the World; but where this hopeful aſſurance has poſſeſt the mind, Death is truly apprehended to be an unavoidable paſſage, to a better life. Theſe are my Son, the grounds upon which thy courage is to be maintained againſt the fear of Death which being once gain'd, life will be more pleaſant, becauſe the greateſt diſquiet thereof uſes to be the dreadful apprehenſion of Death.

We have invented many wayes to make it terrible to our ſelves; as the ſtories of dying men, the amazement which their groans, and ſometimes agonies before departure raiſe in us: the laments at departure, all the funeral preparations, keeping the ſore freſh, and ſmarting: All which need not be, did we keep our minds prepared, and our belief ſteddy, that our Friends or our ſelves are quitting a place of troubleſome agitations and diſquiets, for reſt and a participation of the joyes of thoſe who ſhall be received into the Society of the bleſſed: Let all that can, be ſpoken upon this ſubject, the reality of the whole matter muſt reſolve into this, That an honeſt and good Life makes death acceptable, and takes off all the horrors that uſe to attend it: This is the higheſt perſwaſive to a good life, this and this only makes the way pleaſant, and the paſſage eaſy: But this however not of merit, becauſe in the beſt there are abundant defects, but God is merciful, not extream to mark what is done amiſs, and the death of our bleſſed Saviour was on purpoſe to advance the mercy of God, by clearing his juſtice, and to cover a multitude of Tranſgreſſions: were it not for this no fleſh could be ſaved, and a well governed mind, though conſcious to it ſelf of multitude of failings and offences, may yet with great aſfurance rely upon the ſignal promiſes of Gods mercy, and having his firm reliance therereupon, paſs through this vale of miſery, without affright, and meet Death with the minds quiet.

The means of begetting true fortitude is wiſdom: ſo that Fortitude is not born with us, but is a warm affection of the mind, raiſed in us by the right exerciſe of our reaſon; Others may be raſh, audacious, hare-brained, or tyrannically furious, but the wiſe and good only are truly valiant; Fortitude being rightly dignified by the juſtneſs of the cauſe, and the excellency of the end, which excludes from this worthy rank, the paſſionate, imperious, revengful, the Souldier of fortune, the dueliſt, and who ever elſe cauſeleſly injures another; or occaſions any private or publick diſturbance, for any indirect, and unallowable end: Neither is fortitude ſtrength of body, for ſo a Horſe or any other ſtronger Creature would be more valiant than a Man, and the ſtrongeſt men than thoſe who are weaker. 'Tis true where ſtrength of body is, men are too often prompted, in confidence thereof to engage in quarrels, and boyſterous attempts, and ſo to be injurious to themſelves and others: but this is ſo far from being true valour, that it is rather a Beſtial quality, which the paſſion of thoſe Creatures often exerciſes, and would do oftener did they know their own ſtrength, and the moſt advantagious wayes of uſing it. Reaſon teaches otherwiſe; That he who has moſt ſtrength, either natural, or conferred by the Law, ſhould uſe it only for thoſe good ends it was given for, the protection of innocence, and reducing of contemptuous and injurious Perſons, to thoſe juſt bounds, Nature or the Laws have ſet them.

God who is Almighty, againſt whom all other Powers, are but as the weakneſs of a Babe, or what is more infirm; who to his might, has infinite wiſdom joyned, never uſed this ſtrength but in doing good or reſtraining evil, being in his own nature, the moſt exact rule of Juſtice to himſelf. And what inſtance, or what argument can be greater to man, than thus, to uſe his own little ſtrength? Not boaſting of it, but giving thanks for it, as being a means of performing in ſome proportion thoſe good offices, which God Almighty takes greateſt ſatisfaction in.

Fortitude being no leſs eminent in patient ſufferance, than in couragious action.

To this vertue of Fortitude as it is paſſive, belong many other vertues: Such are Meekneſs, Humility, Patience, readineſs to aſſiſt the Diſtreſſed: Not to be Contentious, or Revengeful, not to incenſe differing Perſons, by Partaking, Backbiting, uſeing a double Tongue; concerning each of which let my experience adviſe thee, and lay up my Advices in thy heart, as more valuable, than whatſoeve • of wealth my induſtry can get, and my affection leave to thee.

Of Meekneſs.

Meekneſs will beget thee numerous Friends, but a contentious Spirit raiſes multitude of Enemies: Moſes though the greateſt and chief Ruler of Gods people, is ſtiled the meekeſt upon the Earth. And yet a greater than he, was more Meek, even our bleſſed Maſter. To the Meek belongs the inheritance of eternal life, and what are all the Kingdoms of the Earth in compariſon to it?

No ſuffering is grievous to them that are Meek, they are able to bear more than the mighty.

Meekneſs is the fruit of Wiſdom and ſound underſtanding, but pride is the daughter of ignorance and folly.

Through Meekneſs Chriſt overcame the Principalities of the World, and having ſubdued Death it ſelf, roſe again victorious.

The Meekneſs of the Apoſtles was the contempt of arrogant worldlings, and yet upon that Baſis God eſtabliſhed the Chriſtian Church.

Of Humility and Patience.

Near akin to Meekneſs, are Humility and Patience, Meekneſs conſiſting in a gentle and quiet demeanour, notwithſtanding many provocations given; Humility in not vaunting our ſelves above others, but having a low eſteem of our ſelves through conſciouſneſs of our many infirmities; Patience in a quiet ſufferance of thoſe evils the World rudely throws upon us: Theſe I would have the complexion of thy mind, united and made one with thy Soul; Be very careful that thou take them not up as the Politician does, to deceive the credulous, and by their ſpeciouſneſs to compaſs ſome unworthy end, with which theſe excellent graces hold greateſt repugnancy: So to convert the beſt qualities to the vileſt uſes, is Satans office, when he aſſumes the ſhape of an Angel of light, and thoſe are doubtleſs guided by his inſtincts, who put on the garments of Holineſs and Vertue, for ends little different from his. Be therefore as thou ſeemeſt; neither judge of thoſe Vertues as the World judges: Propoſe rather to ſuffer than to do injury: But thy ſelf to thy choice, whether thou hadſt not rather be John Baptiſt than Herod: Remember who are the bleſſed in the fifth of St. Matthew, that we are not to judge of our condition as it is abſtractedly here; for then the moſt unjuſtly ſuffering Perſons, the Apoſtle tells us, would be of all men moſt miſerable, that is doubtleſs in the Worlds account: but conjoyntly, by taking in that intereſt and thoſe promiſes good men have of hereafter:

If thou lookeſt upon the World, and the deportment of Men and Women, thou wilt either not think Humility to be a Chriſtian grace, or that there are very few deſerving that appellation to be found. We generally have too mean an eſteem of others, and think too highly of our ſelves: Wealth puffs us up, and though it be moſt uncertain, and no part of our ſelves, yet we vaunt as if it were, and from the encouragement of it, deſpiſe thoſe who have real and in trinſick worth; Honour ſwells us, and the more if it be accquired by wealth, unworthy office, or Servility: For they who have by true merit attained it, eſteem it leaſt, and are moſt humble.

Learning lifts us up above others, and is apteſt ſo to do when it is notional, traditional, and moſt imperfect; for they who know beſt and moſt diſtinctly, know alſo that the degree of knowledg man can reach is ſo ſmall, and his ignorance ſo infinitely exceeding his knowledge, that he has reaſon rather to bluſh and hide his head, than arrogantly exalt himſelf above his Brother: Divine knowledg has a contrary effect, for that gives us ſo true an acquaintance with our ſelves, and ſo plainly diſcovers to us the multitude of our defects and infirmities, together with the neceſſity of dependance upon another for our Salvation, that it ſuddenly makes flat our Spirits, and ſtops all the heavings, and commotions thereof.

But that which begets the greateſt pride, and variance amongſt us, is the high conceit we have of our ſelves, for being of an opinion or mode of Religion different from others: thus the Catholick deſpiſes the Proteſtant, The Turk ſlights all Chriſtians as deſpicable in their opinions: The Ruſſian all other profeſſors of Chriſtianity, as erroneous and unclean. The Epiſcopals think ſlightly of others, as meanly learn'd, Heretical, and Schiſmatical. The Presbyterian condemns the Papiſt as idolatrous, the Biſhop as ſuperſtitious. The Annabaptiſt prides himſelf in ſome nearer conformity with the Apoſtolical Rules and Practice: The Quaker condemns them all, not only for errors in Doctrine, Diſcipline, and practice, but difformity alſo in life and converſation, to the Laws and Precepts of Chriſtianity. Thus all arrogate to themſelves a nearer affinity to Truth than is in others, to the exalting themſelves, and debaſing their Brethren, to the breach of Charity, and to the extirpation of Humility, which is the moſt infallible Badge and token of true Chriſtianity. Weigh theſe things well (my Son) and conform thy practice to the true purpoſe and intention thereof.

Let me only add further, that in what I have ſaid, I would not have thee think, that I conceive it altogether, and at all times unfit for good men to manifeſt that they have courage, or that they are never to ſhew a juſt anger againſt whatſoever provocations: All kind of wickedneſs is a juſt object of our anger, though it may not be prudence alwayes to ſhew it, and upon every ſlight occaſion: The defence of our Country, and of the good Laws which maintains the peace and quietneſs thereof, is a juſt motive to our courage, which to want at times when thoſe require it, imprints upon us the indelible mark of Coward below manhood; Religion was never deſigned to unman us, or to reduce us to ſuch a frame of Spirit, as by our puſillanimity to encourage all wicked and injurious perſons, to offer what violence they pleaſe to thoſe whoſe principles ingage them not to defend themſelves, their Wives and Children, their Laws, their Countrey, their Religion; whatſoever principle is thus irrational muſt doubtleſs be grounded upon ſome miſtake, or miſunderſtanding, when it leaves all that is eſtimable and ſacred amongſt us, to the rapine of unreaſonable men: It makes us in part guilty • f their inſolencies, and taxes the commands of God with the ſame blemiſh of injuſtice. 'Tis true indeed the Primitive Chriſtians, ſent abroad to convert the World, without ſtrength or power, more than what was in the verity of their Doctrines, the convincing efficacy of their miracles, the ſanctity of their lives, uſed no other force than what thoſe contained, for they had no other: But the World being now (at leaſt in ſhew) converted, and profeſſing Chriſtianity, for one part of us to expoſe our ſelves to the other, or for any of us to judge that we are to leave all that is near and dear to us, in whatſoever diſtreſs, is contrary to the reaſon and nature of man; and therefore cannot be agreeable to the precepts of Chriſtianity: This is almoſt of univerſal conſent, for do not all ingage in Wars, and partake where they conceive the cauſe is moſt juſt? And even thoſe who at firſt ſaid, they muſt uſe only prayers and tears, have upon the urgency of provocation, flown into Armes, and given prof of almoſt irreſiſtable Valour. I ſpeak not this my Son, to prompt thee to ſlacken the reins of reaſon, or to beget in thee an aptneſs to fly out upon every ſlight occaſion adminiſtred, which is againſt the ſcope of almoſt all that I have written; but to keep thee a Man that no miſconceived opinions may ty up thy heart and hands, when the defence of Juſtice, the Laws and common preſervation requires thy aſſiſtance.

Otherwiſe I commend Patience to thee, let thy prudence bear what thy paſſion would make worſe: He that is angry upon every little occaſion, loſes the effects of it, and renders it deſpicable: He that raiſes a patient man to anger, will be generally condemned, and the World will conclude there is a competent cauſe; it muſt be a very great wind, or ſome hurricance that ſhakes a ſtrong foundation. Be aſſured that Patience will ſweeten thy life, and make thee avoid many evils impatience would thruſt thee upon. Again Patience is to be commended to thee, upon the account of fruſtrating the purpoſe of an enemy, for if he deſigns to break thy peace, by offering ſome injuries, if thou ſheweſt thy ſelf inſenſible thereof, or rather return good for evil, thou preſerveſt thy mind from being ſhaken by his evil purpoſe; and peradventure by the ſweetneſs of thy temper, thou gaineſt a proſelyte, and makeſt a Friend of an Enemy.

Concerning moderating our Deſires.

Earneſtneſs in Deſire is an impetuous paſſion: uſually bred with us, for even infants have it: And is continued to old age, unleſs the right uſe of reaſon, and experience bridles it: As Children cry for baubles, which in a few hours of enjoyment they throw by and covet new: So man is quickly ſatiated with what he has, and even in perplexity for new acquiſitions. This is a great diminution to his content, and thruſts him alwayes upon new deſigns to acquire what will but ſtill heighten his deſires: Sit down therefore, and continue in the tract of an honeſt calling: contenting your ſelf with ſlow and moderate gain, for he that makes haſt to be rich cannot be innocent; that is, will put himſelf upon wayes of haſty profit, which in his ſerious mind he cannot juſtifie. Need does not ſo much breed deſire, as deſire begets need: And therefore he that has much, and yet deſires more, begets a need of that which he deſireth: A deſiring man is therefore alwayes needy; yea, as a juſt puniſhment upon him, he wants even that which he hath: becauſe through the earneſt deſire of more, he enjoyes not what he has, nor takes not that ſatisfaction in it, which he might do, were it not for his deſire of what he has not.

The cure of immoderation in deſires, conſiſts in theſe particular conſiderations:

1. That the happineſs of man doth not conſiſt in the enjoyment of much wealth, great honours or irrational pleaſures. This all the ancient Philoſophers in their writings acknowledged, though their lives often contradicted their Doctrines; like many of our Divines, who are one thing in the Pulpit, and another in converſation. However it is a truth, which experience every where makes good, and both the Lives and Doctrines of our great maſter, and his Diſciples, in the whole current of the new Teſtament evinces it. If then our happineſs conſiſts not in theſe, why ſhould we be earneſt in their purſuit, and not content our ſelves with eaſy acquiſitions, wherein indeed happineſs conſiſts: we hunt too earneſtly for that which is at hand, and loſe what we may enjoy, and indeed have already, if we would content our ſelves within the bounds of due moderation, and not place it in that which has it not.

2. A ſecond expedient is, That we live within the bounds of our eſtate, and not think our ſelves unhappy if we have not ſo fine a Houſe, ſo rich cloaths, nor live in ſo great port as many of our neighbours. They can have but Content, and that may be, if you are wiſe, within your reach: This would be a hard leſſon if neceſſity were upon you, abſolute neceſſity: But if it be not, (as if you prove a good Husband, diligent, and temperate, I believe it never will be,) the leſſon is eaſily learned. On the other hand, if you lanch out beyond, or but to the extent of your eſtate, you can bear no croſs, you can lay up little for your Children, and you neceſſitate your ſelf to immoderate deſire, and unjuſtifiable courſes to fulfil them.

3. You will then eaſily moderate your deſires, and content your ſelf with what God bleſſes you withal, if you conſider that you are but to paſs through this life to a better: and that you may the more ſurely attain it, you are to place your deſires chiefly upon the beſt and moſt excellent object of deſire, which is the fruition of God, and Heavenly happineſs hereafter. Riches may fail, Honour is vanity, and pleaſures ſickneſs, and the wiſe man ſtil'd them madneſs: What matters it then with how little you content your ſelf withal for the preſent, when by this way of Moderation, and a ſober and good life, you gain aſſurance of enjoying durable, yea, eternal pleaſures hereafter: This will ſweeten your life in what ſoever ſtate it is; and if it be ſufficient to make all afflictions tolerable, how can it fail to give you true ſolace and content, in a middle, and no uneaſy condition. Little and much are then all one, when the bent of your thoughts is directed chiefly on the enjoyment of him, who is the Fountain of all true happineſs, and in whoſe manſions there are ſulneſs of pleaſures for evermore. Weigh theſe things, my Son, with a ſound mind, and learn with the bleſſed Apoſtle in what ever State you are to be therewith content.

Of helping the diſtreſſed.

Concerning helping the diſtreſſed: let me adviſe, that thou beeſt alwayes in a ready mind to do it, in thy Purſe, counſel, or other perſonal aſſiſtance: If you do it not, why ſhould you expect to be helped in your diſtreſs: You are not to ſay, what is ſuch a ones ſorrow or affliction to you? for in every ones calamity you are concern'd, by the relation of mankind, by the tye of humanity, from the great command and example of our Maſter; who went about doing good, and healing all that were ſick: Pray what is your miſery to God Almighty? or to another man? and yet you will implore divine aid, and expect the aſſiſtance of your Brother: 'Tis a pleaſure in which the Divine nature is much delighted, and yet vouchſafes that man alſo ſhould partake thereof: 'Tis the great office of the Angels Miniſtry, who ſtand ready at the Throne of Grace to put in execution the pleaſing mandates of the Almighties Benedictions. Let not proſperity make thee diſpiſe the ſorrows or wants of thy Brother, 'tis an argument and effect of Ignorance, for there are ten thouſand wayes to bring thee into adverſity, and no man is ſecure a moment: the whole is ſaid, if thou remembereſt that remarkable promiſe, He that ſheweth mercy, ſhall find mercy in the day of his trouble.

Not to be Contentious.

The next is not to be Contentious: This relates to opinion and propriety: Men are very much pleaſed with making others of their own opinion, this ſhould be done only out of deſire of doing good to others, from a juſt apprehenſion of Truth, and a ſtrong perſwaſion, that it will in ſome regard or other be better with them you would convince, in caſe they believe as you believe: Were theſe your Motives, you would not be contentious in your debates, but reaſon gently with mildneſs of Spirit, and ſtrength of Argument: 'Tis ambition, pride of Victory, or deſign that makes men paſſionate, and froward in their diſcourſes: And 'tis ignorance if we think we ſhall effect more by that than by reaſonings friendly managed: What has all contentious arguings produced? but confirmation in each party in their ſeveral opinions; animoſities, diviſions, breach of charity; and ſometimes the worſt effects, envyings, hatred, war: and that becauſe we were, or are not ſteered by the ends above mentioned: Content your ſelf that others are of an opinion different from yours; 'tis ſufficient that yours is built upon juſtifiable grounds, and have ſo much charity as to believe that others think theirs ſo too, unleſs you ſee deſign ſwayes them, which cuts off all your hope of convincing them, unleſs you can alter their deſign.

I like not the holding an argument for argument ſake, it ſhould never be done but for the ſake of Truth, and therefore (contrary to the cuſtom of the World) weigh candidly what is urged by him thou argueſt withal, that if thou ſeeſt reaſon for it, thou mayeſt by being better informed, change thy opinion. I diſlike therefore the terms of the Schools, of Opponent and Defendant, and the word Polemical: as if to diſpute were to ſet us together by the ears, or to enable us to maintain a bad cauſe: He is but a very little gainer who conquers another by his greater ability to diſpute; as I think it is ſcarce honeſty in a Lawyer, to undertake the defence of a cauſe he knows to be bad: and therefore our Logical niceties, and ſyllogiſtical crafts, are juſtly baniſhed from all grave and reverent Aſſemblies, who worthily prefer truth and reality, before the charms of Rhetorick and ſubtleties of Logick: Let thy Conſcience be firſt perſwaded before thou openeſt thy mouth in any diſpute, and then urge fairly the grounds by which thy Conſcience is perſwaded. My Father Walwyns rule in this caſe was: Argue mildly, conſcientiouſly.

In the Second place, Contention refers to Propriety; which reſpects thy Perſon, or what is elſe thine. If in any of theſe thou be'ſt injur'd, conſider firſt, whether it be not greateſt prudence, to paſs it over unobſerved; or if it be needful to take notice of it, whether it be not beſt to let the fear of puniſhment or legal ſatisfaction keep him in aw from doing a freſh injury, or perſwade him by thy patience, to ask thee pardon: try what fair and gentle means will produce: Moderate and impaſſionate reaſonings: But if thou findeſt obſtinacy, rancour, and malice, let thy proſecution be vigorous, ſpare no pains, no time, no coſt, to make the Law do thee right, this is neceſſary to ſlaviſh natures, to whom fear of puniſhment is a greater reſtraint, than the love of Vertue. 'Tis a juſtice alſo thou oweſt as well to mankind as thy ſelf, that troubleſome and unreaſonable men, may meet with ſufficient diſcouragements, and ſince they cannot by power of reaſon, they may by ſufferance, or fear of it be perſwaded, to bear themſelves, with candor and juſtice to other men: However be aſſuredly convinced that it is better ſuffer them to do an injury, by how much ſome little trouble of body, or detriment in eſtate, is a leſſer evil than the worm that gnaws the Conſcience, and keeps it in continual anxiety: Beſides injuries are almoſt immortal, very fruitful, ever charging the memory; nothing can extinguiſh them but Repentance, and ſatisfaction.

Arm therefore, as a wiſe man ſaid, ſlowly, ſwiftly: Slowly, from thy own inclination and calmneſs of mind, from thy own unwillingneſs to do an injury, or engage in contention: Swiftly, from an appearance of thy Adverſaries evil purpoſes, that thou mayeſt timely obviate his wicked ends, and that he may receive no advantage from thy delayes or neglect, but be titely followed with ſound advice, and diligent proſecution; which courſe if good men would obſerve, and be aſſiſtant to one another therein, the number of villanous and vexatious perſons would ſoon leſſen; For nothing makes a Tyrant in any degree, but the eaſy yielding of the people to the admiſſion of gradual injuries, by which right in time comes to be eaſily and wholly oppreſt, and none to flouriſh but the injurious. What therefore thou doſt in this particular, is not for thy own ſake only, but a common debt thou oweſt to the good of mankind.

Of Revenge.

Concerning revenge. 'Tis a Drugg tranſplanted out of Italy and France into England, The French is a brisk biting Plant, the Italian more poiſonous: The French wreak their anger more quick and openly, the other cowardly, moodily, and maliciouſly, both againſt the rules of Philoſophy and Chriſtian patience. Let your rule be, that you never uſe revenge that bears not exactly the ſtamp of juſtice, of which therefore the Law ſhould be the executioner, and not your paſſion: Endeavour therefore in caſe of high injury, or provocation to bring it to this; and what is above or beſides that leave to God Almighty, and the ſting of the offenders Conſcience, 'tis better do ſo than by afflicting your own mind in proſecution of revenge, keep the ungratefulneſs of the injury freſh in your memory, to your perpetual diſquiet, and it may be contract a guilt by ſome irregular or evil courſe your paſſion makes you take, more grievous afterwards and miſchievous to you than the injury you would revenge: Not that I would have thee ſlightly or eaſily fly to the Law, but uſe it where neceſſity requires for relieving thy ſelf or others oppreſſed, and for preventing of injuries: To forgive is moſt noble on the part of the injured, It is the glory of a man to paſs by an offence, ſaid Solomon. To be forgiven moſt obliging on the part of the injurious, prevailing far, unleſs upon very perverſe natures. If thy Stomach riſes, and thou thinkeſt much to forgive; Conſider how much greater thy offences have been againſt God, how infinitely exceeding his kindneſſes have been towards thee; that thou daily beg'ſt his forgiveneſs, that thy remiſſion towards others is the condition of what thou askeſt of God: And Laſtly, that thou remitteſt but pence, and expecteſt to have thy Bonds cancel'd of hundreds and thouſands. By Revenge we deſign to bring the perſon doing the injury to a real ſorrow for it, and to a willingneſs to make acknowledgment and reſtitution: The beſt way to effect thi • , is to take but a ſlight notice of the injury, to do kindneſs to him that did it, to win him to thee by thy courteſies, this will be very pleaſing to thy ſelf, and if any ſpark of good nature remain, it muſt be exceeding operative upon thy Adverſary: So that thou wilt better recover thy end by pardoning and obliging, than by proſecuting thy Revenge.

Revenge as the word uſually imports, is a tenacious retention of an injury cloſely in thy mind, with a purpoſe to repay it when opportunity ſerves, by whatſoever unlawful wayes, making ones ſelf the Judge; and ſo it can be executed, it matters not to what damage to thy ſelf, to thine own or the othersrelations; I would have thee heartily abhor this, oppoſite to all good Laws, the Principles of Nature, and Chriſtianity: It will keep thee much perplext before thou haſt done the fact, and abundantly more after: the violence of paſſion begets and maintains it, whereas in a high degree partaking the nature of all other vices, it in like manner leaves repentance, ſhame, and horrour of Conſcience behind it; 'Tis beſtial, deſpiſing the documents of reaſon, and Gods Sacred Word; void of prudence, uſing no other conduct than what a Fox, a Wolf, a Bear makes uſe of, when luſt or rage incites them, and therefore never to be practiſed by thoſe who bear the image of the Almighty, who is ſaid to be long ſuffering, ſlow to anger. And who never exerciſes it, but either, and that chiefly, for correction and reclaimer of offenders, or upon the incorrigible, who are not juſtly the ſubjects of thy Anger, but whom the laſh of the Law, or Divine vengeance alone muſt puniſh.

Of heightning the differences of others.

Never ingage in the heightning others Differences, 'tis the proper buſineſs of the great enemy of mankind, and of wicked men: Leave it to them, and be thou in the number of thoſe who are bleſſed, becauſe peace makers: The general affection thou ſhouldeſt bear to mankind, ought to oblige thee to this: for what ever particular obligations or reſpects thou haſt to Relations, Friends, or Neighbours, whereby thou art prompted readily to aſſiſt, and do them all good offices, yet ought not this in any meaſure to warp or oppoſe the duty we all owe to mankind in general, and common equity, without which every little Town or Village would be ever in contteſt, and run into Faction: He is very unfit to be a peace maker, who comes not with all indifferency to the deciſion of a controverſy, knowing no Friend or Relation, but prepared to adhere ſolely to what is right on which ſide ſoever it appear: you may give away what you pleaſe of your own, but in this caſe you defraud another to pleaſure your Friend; and become much more unjuſt than he who gave occaſion to the controverſy; becauſe beſides the breach of the Rules of Juſtice, you betray a truſt, which either is committed to you by the parties in difference, or which Laws of Humanity entruſt, every man withal for conſervation of the Peace and Government of the World.

A moſt remarkable inſtance of this we have in the life of Sir Tho. Moor, who being Lord Chancellour of England, determined a Cauſe in Chancery againſt his Son in Law, who in confidence of his near affiance with the Judg his Father, would come to no fair and reaſonable terms with his Adverſary: He might eaſily have found plauſible pretences for an oppoſite Decree, and been born out, by the greatneſs of his place and power, but he did much better, by leaving himſelf, not only in this caſe, but in multitudes of others, the great example of an exact and worthy Juſticiary, whereby he preſerved that chearful and pleaſant frankneſs which in all his actions he ſhewed, and left behind him the richeſt perfume, and ſweeteſt ſavour, of an honeſt name, to be preferred before all wealth or Honours of the World: Follow ſo good an example: Partiality as it is the off-spring of injuſtice, ſo is it a procurer of hatred, and juſt diſtaſt from the perſon injured, which no ingenious man would draw upon himſelf; though the tye of Conſcience ſhould be his greateſt, and moſt valued reaſon.

I have ſpoken much of juſtice through the whole courſe of this advice, and that thou ſhouldeſt much rather ſuffer wrong, than do any: I ſhall therefore add little to the perſwaſion of this ſo excellent a vertue: Only remember that I diſown thee in every unjuſt action, thou ſtandeſt upon thine own leggs there, and the weight thou beareſt will certainly depreſs thee: Be watchful therefore, and let a line of juſtice run through every action of thy life: Remember thou art bound to love thy neighbour as thy ſelf; thy reaſon therefore is to ſtand in an indifferency, when thy ſelf and neighbour come in competition: Do juſtice then as if thou wert the Umpire, and thy ſelf unconcerned: How happy would this world be, and how pleaſant would it be to live in it, were this ſo general principle digeſted and practiſed by every man: we ſhould not need then to be ſo anxiouſly careful for our ſelves, for we ſhould all take care one of another: Whereas by being partial to our ſelves, and thoughtleſs of what injuries we do to others, friendſhip, concord, ſecurity, peace of mind, readineſs to aſſiſt: and all ſweetneſs of human life is loſt amongſt us; man ſtands ſingle every one for himſelf, and is thereby deprived of thoſe mutual helps and aſſiſtances, which would flow from the principles of general juſtice. God loves and provides for us all, has given us commands and motives to be good one to another: not ſuperficially in words and ſhews, but as we are to our ſelves. Guide thy ſelf my Son by thoſe commands, and do what lies in thee to rectifie the world in this particular. Thou haſt to incourage thee, beſides the juſtice of it, the improbability that it will be to thy damage: ſince doing good to all, and hurt to none, thou mayeſt rationally expect, if not to be beloved and kindly dealt with, yet to be leſs injuriouſly handled, than where thou haſt not ſoftned the Spirits of men, by thy own amicable deportment.

It is neceſſary to the performance of juſt actions, to be knowing in the nature and circumſtances of things: and for that end and purpoſe to examine particulars with advice and deliberation, that thou mayeſt not either do injuſtice at unawares, or juſtice by chance: Be not then too ſudden, and poſitive, when thou haſt not ſufficiently deliberated: Be careful not to be ſwayed by affection to either party, by perſwaſion of friends, by any temptation; and where it is meet to moderate extremities, do it with the conſent of both parties: and be very inclinable to it if thou thy ſelf be the injured party. Be armed however againſt the three great aſſailers of Juſtice, Fear, Love, Gain, and then thou ſtandeſt an upright man, if thou giveſt way to the firſt, thou art a Coward, and delivereſt up a Fort that was tenable, to the dammage of thy Country: If to the ſecond, thy love is unſeaſonably ſhewn, and where the matter admits it not, thou mayeſt as well ſnatch off another man • Cloak, and give it him thou accounteſt thy Friend: If to the laſt, thou art notoriouſly unjuſt, and wilt be infamous; They are only worldly wiſe, whoſe eyes are blinded by bribes, but are indeed to be ranked in the number of thoſe Fools who have ſaid in their heart there is no God, for did they then give credid to it, or at all conſider it, they would prefer a little gain, to the loſs of inward peace, and the favour of God which muſt follow acts of injuſtice, he being a God of pure eyes that cannot behold unrighteouſneſs.

Of Temperance.

Were it not for the perverſeneſs of cuſtom, it would be ſure no difficult matter to perſwade thee to Temperance, ſince it is the beſt and moſt allowed means of healthful, long, and happy life: But mankind, led by ſenſual and preſent pleaſure doth ſcarce do any thing with his reaſon: Obſerve it in what you will, in Meats, Drinks, Cloathing, Pleaſures, Gain, Knowledg; in this alſo he ſtrives to take in more than he can digeſt, that is, make uſe of, in the progreſs of his life, which ought to be the end of his knowledg: Concerning Temperance as it relates to health, enough is writ of it, and thy experience and reaſon will ſoon aſſent, though at firſt it may be thy ſenſe and addiction to pleaſure will deſpiſe it: But young men will hardly be wiſe by others inſtruction, but from their own ſufferings: In this as in the queſt of other Vertues, how can you do better than obſerve the lives of the beſt men: and not the lives only but the Precepts. It was not from neceſſity, but choice, that our Saviour declined the Courts of Princes, and ſplendor of greatneſs, or being himſelf a Prince: Preferring rather Parents and a profeſſion of mean eſteem in the opinion of the ſenſual world: and choſe for his Diſciples, and was attended by men of loweſt rank: as if purpoſely God had deſigned, to rectifie the judgments of mankind, and ſhame them out of the fond Idolatry they generally beſtow on what is in eſteem amongſt the great ones of the World. To be content with food and raiment, not in our Divines ſenſe when we can get no more, but as the beſt expedient for keeping us truly Religious, and in the tracts of Vertue: Not to mind, or labour after high things to equal our ſelves to men of loweſt degree, for aſſociation if vertuous; for reclaimer (as our Saviour did) if vicious. You may think at firſt ſight that this is a ſtrictneſs not to be endur'd, a penance too great to be ſuffer'd, but look upon it with the Eye of Reaſon, and you will find it the pleaſure, and happineſs of Life: for it cuts off the neceſſity of Toyle and anxiety: The temperate have leſs to provide, and are better arm'd againſt Loſſes, and the Caſualties of Time: leſs liable to expenſive Sickneſs, leſs obnoxious to Envy, and may more eaſily recover a contentful being, in a common calamity: I had rather leave thee, and it is better thou ſhouldeſt leave thy Children, with patient and prudent minds and remperate deſires, than great eſtates, for much is too little to ſatisfie inordinate appetites, and when Riches are loſt, which have Wings and will fly away, a Temperate Spirit once gained by the ſound exerciſe of Reaſon will ever remain, and ſtand thee in great ſtead whatever befalls thee. Beſides the Lives and Precepts of the beſt men, guide thy ſelf in this by thy own Reaſon, and juſt regard to thy own health: What ever croſſes either of theſe, decline with care, and be true to thy ſelf in the obſervation thereof. Plain, wholſome, and ſimple feeding, prefer before dainties and variety: convenient and cleanly living, with few and well qualified Servants, before State, and a great retinue: A competency, before a vaſt eſtate; Mediocria firma, was the beloved Motto of a wiſe Man of my acquaintance: Decline Honours, and Offices, power to oppreſs and do injuries: In a word, enjoy thy ſelf and a Friend, which thou canſt never do, if thou lancheſt out in the wayes of exceſs and luxury: For thoſe who do ſo are never at home, never themſelves, but are ſtill haraſs'd, and hurried from their natural tempers, ever in a vain queſt of that content that is to them unattainable, which whilſt they are fruitleſly purſuing, thou mayeſt in the paths of Temperance eaſily and conſtantly enjoy.

Many men regard not what they have, but propoſing the acquiſition of an eſtate to ſuch an extent, as they in their minds fancy, neglect the preſent, and for the compaſſing of it embroile themſelves in multiplicity of buſineſs, and anxious cares; during which time; nothing taſts with them but their profit: Nay, if they chance to retire to ſome Countrey ſolitude, for a ſmall ſpace, being perſwaded to it as neceſſary to alleviate their minds, they carry their cares with them, which ſo wholly poſſeſs them, that all the reliſh and delights of innocent diverſions, Philoſophical or Religious diſcourſes, are taken away, and wholly ſwallowed up in the gulph of their deſigns: They reckon to live when their ends are obtained: But Crede mihi, non eſt Sapientis dicere, vivam: Martial Ep. 16. l. 1. Sera nimis vita eſt craſtina, vive hodie. 'Tis not a wiſe mans part, Julius, to ſay, I live to morrow: Better live to day. The Argument's plain, the preſent is hardly certain, the future altogether uncertain. To ſay you will live, that is, enjoy your ſelf hereafter is therefore meer folly. Yea the ground of your reſolution is as vain, for you may better enjoy your ſelf with a moderate eſtate, than when you are encombred with the many cares that unavoidably attend a great: For content and peace of mind, is a matter founded within us, not depending upon exceſs and great ſuperfluity, but is the bleſſed fruit of ſound underſtanding, and the right obſervation of the principles of uncorrupted nature and pure Religion.

The Temperate man is ever in the beſt capacity to give and take Councel: they have made the beſt uſe of their time, and gained the trueſt Aphoriſms from their experiences: they have been leaſt biaſſed by corrupt intereſt, and kept neareſt to the implanted light of nature, and additional or communicated by Grace, in the perſonal appearance of the Son of God: The corrupt cuſtoms of the world have not ſo much prevailed upon them, or blinded the eyes of their underſtandings, by the falſe, artificial colours luxury has brought in, and perverſeneſs ſtill maintains: This enables them to adviſe beſt, and well to diſcern the ſincerity, and goodneſs of what others adviſe them: A thouſand benefits thou wilt find from this lovely Miſtriſs, which I cannot on a ſudden enumerate, but which thou wilt daily find verified to thee, if thou addict thy ſelf to her pleaſing Society. If occaſion brings thee to great Feaſts and variety, then is thy time to be wary and to exerciſe Temperance, which do with leaſt regret to the Society, but with juſt regard to thy own health. Some degrees of exceſs can hardly be avoided, without diſtaſt: but uſe thy reaſon, and do thy beſt. Obſerve the moſt Temperate, and either follow theirs, or be thy ſelf their example.

Concerning Diet and Apparel.

It is an unhappineſs to be of too curious an appetite, and not contented with plain and wholſome Food, which that you may, allowing a competent diſtance of time between your meals, interpoſe not ordinarily other trivial repaſts, that ſo your ſtomach may be preſerved vigorous, and fit for a new meal. Eſpecially forbear ſitting in a Coffee-houſe, Ale-houſe, Tavern, for thoſe intervenient drinkings, which are now exceeding common, beſide other evils, dull the appetite, and take off that quickneſs of ſtomach and hunger, which makes feeding pleaſant. Be not curious in dreſſing or ſawces, ſo your victuals be cleanly and wholeſome, every thing is beſt in its natural taſt, eſpecially when Hunger is the Sawce.

Feed Temperately, leaving with ſome appetite: Decently, not in too great morſels, and in no unſeemly poſture: Not greedily, or haſtily: Chew your meat well, and prepare it for the ſtomach: Cheerfully, ingage not at meals in over ſerious diſcourſes: Civilly, ſtrive not for the beſt, but offer it to others, and keep it not, but upon importunity; This gains great reſpect and Creates kindneſs.

Have a care of that which you love: of too great variety and a feaſt. Drunkenneſs is a fooliſh vice, and has nothing to commend it, but its hoity, toity, inſenſibility; if that may be accounted commendations: Drinking is for thirſt or pleaſure, the firſt is beſt performed by the natural drink, Spring-water, or a middle ſort of Beer: The other is loſt after the ſecond draught. But if there were a pleaſure in drunkenneſs, which yet the Friar appointed for a puniſhment, the numerous miſchiefs it creates, does abundantly more than countervail it: I will not enumerate them, look about you, with a ſober eye, and you may daily and every where find them. Let this ſuffice, that a drunkard loſes much time, and is at great expence to make his body ſickly, his reputation crazy, to diminiſh his eſtate, and ſhorten his life. This is to be conſidered, before the habit is gained, for that once gotten, the vice is ſufficiently puniſhed by it ſelf, for a Drunkard ends in a Sot, and though he ſees and hates his own folly, he cannot leave it.

Cloth your ſelf anſwerable to your condition, decently and cleanly, but never gawdily. Let not Cloathing be a burthen either to your body or eſtate, but a defence againſt the cold and injury of the air. Alter as the weather does: and be before hand againſt a ſurprize. Be not ſingular in your habit, nor too nice a follower of the faſhion. Regard eaſe and conveniency in the firſt place, and handſomeneſs in the Second. No more need be ſaid to this Particular.

Of Chaſtity.

For the cloathing of the mind I have taken care in what has been before written; I ſhall only mention one vertue more, which I have reſerved to the laſt, not as of leaſt concernment, but that it may make the greateſt impreſſion, that is of Chaſtity: you are to keep your body clean and wholeſome, free from all pollution, either by unſeemly actions upon your ſelf, or defilement from Women: I injoyn you therefore to be ſtrict to your ſelf in theſe particulars, and exactly continent: This will render you healthful, active, and vigorous: preſerve your colour and ſtrength: make you deſirable for a husband, able to get Children ſound and healthful, and ſo preſerve poſterity: Whereas if you ſhould render your ſelf a prey to Harlots, who know not what love is, being ſwayed by luſt or gain, your body will be enervated, your ſtrength decayed, your health loſt, your colour and complexion faded, and your ſelf rendred an unfit companion for a good and vertuous Woman, by joyning with whom, in that ſtate of pollution, you will indanger the conveying of Diſeaſes to her and your poſterity, and ſo render your and their lives perpetually miſerable. Take notice that of all Diſeaſes the Pox is the worſt, both in reſpect of the ignominy that attends it, as alſo of the multiplicity of grievous maladies, noiſome, painful, and hardly if at all perfectly curable, that are inſeparable from it. Nor let it in the leaſt encourage you, that ſome have been ſeemingly cured of it, for the contrary is moſt certain, that whoever has in any reaſonable degree been defiled with it, they have never recovered a perfect, no not their former ſtate of health: But are upon changes of weather, or any adventitious ſickneſſes expoſed to returns of pains. And thoſe ſickneſſes likewiſe thereby become more difficultly cured. This I ſpeak of thoſe who ſeem to have been moſt perfectly curable. Whereas in the cure, great hazards are run in the methods that are uſed, generally conſiſting in the uſe of Mercurial Medecines, little errors committed in the uſe thereof proving often of worſe conſequence than the diſeaſe it ſelf. My experience has met with many inſtances of this kind: Againſt all this there is no ſure preſervative but Chaſtity.

The remedy that Bocalines Mountebank Zeccha uſed to prevent the getting that foul Diſeaſe, was very remarkable; he adviſed that when deſire had got the victory of reaſon, and was hurrying a man to the uſe of a Woman of ſale, that he ſhould only give ſo much reſpite to the impulfe of his paſſion, as to look upon a Picture (which he was alwayes, as a preſervative to carry in his pocket) of a Gentleman, otherwiſe handſome, but without a Noſe; not doubting but the ſight of that deformity, and the conſideration that he was now about that which might render him ſuch another unſightly object, would make him pauſe, and ſo diſpirit him, as to render him unfit for that dangerous incounter: For what ſecurity can there be from a Woman that has proſtituted her body to all comers; and who takes delight to communicate that diſeaſe to one Man they have received from another? Be aſſured there is not in the world ſo vile a thing as a Whore, ſo foul, ſo falſe, ſo treacherous. And though men may flatter themſelves that they can oblige them by great gifts to themſelves only, they meanly ſuffer themſelves to be deceived; for there are but two things that make a whoriſh Woman, Luſt, or Gain, be it either of them or both, they are motives to her ſelf, and have no reſpect to you, but to make a prey of you.

If Zecchas Picture be hard to get, I will tell you of one more eaſily acquirable, and no leſs effectual: That is to carry about you two of Solomon's Verſes, which read over before you go about the engagement. One is in the 6. of Proverbs the 16. By means of a Whoriſh Woman a man is brought to a piece of Bread. And the Adultereſs will hunt for the pretious life. The other is in the 7. Chap. v. the 26. She hath caſt down many wounded, yea many ſtrong men have been ſlain by her, Her houſe is the way to hell, going down to the Chambers of Death.

What can be more? Here's Poverty, and in that ſadneſs, dejection of Spirit, contempt: Yea, here is deſtruction, death, and Hell it ſelf; And all for what? A pleaſure mixt with doubts and fears: A pleaſure (if it may therefore ſo be called) ſhort and faint, inferiour to that of Beaſts, and which only has a true value from the hopes of Poſterity.

A Proſtitute regards particularly her own intereſt, and is to get from you all ſhe can: She is from her followers to provide for herſelf, and lay up for ſickneſs, and in them haſtily approaching Age: When you are ſuckt dry, and your mony is ſpent, you are to expect the Prodigals fate, to be turned out of doors, and perhaps to end your dayes in a loathſome ſome Priſon, ſhe cared not for you in your proſperity but for her ends, which being ſerved ſhe ſcorns, and hates the ſight of you, being conſcious that your miſery was cauſed by her, ſhe avoids ſo upbraiding an object: But oh! oh the contrary, the pleaſures of a truly good Wife: Your health and ſafety is her deſire, and intereſt: ſhe take from you all the care of houſhold affairs: ſhe is provident in your family: careful to provide for you all the contentments of your life: deſirous of Children (which to Proſtitutes are a ſhame, and a burthen) ſolicitous for their education, retaining that ſweet and Motherly affection which Harlots have loſt: In your health chearful, comfortable, and provident: In your ſickneſs officiouſly aſſiſtant: grows up with you, knows and is thoughtful in all your occaſions: ſtudies the preſervation of your, to her pretious, life, as beauty declines in her, other indearments increaſe, and amply ſupply that want: Theſe and a thouſand contentments more (which I have amply injoyed in the ſociety of your good Mother) you alſo may find in a Wife, if preſerving your body Chaſt and unpolluted, you make not too precipitate a choice; conſult therefore thoſe inſtructions I have ſet down in the Chapter of Chuſing a Wife: And be aſſured that there is no ſtate of man ſo happy if on both ſides prudently managed, as that of Marriage: Which therefore in Countries Chriſtian and civilized, is eſtabliſhed by Law, and of higheſt Reputation; The other that is looſe and licentious is by Law and the Judgment of wiſe men condemned as ignominious. And if in any times or Country, it proves otherwiſe, it is the cleareſt argument, that the people thereof are growing up to the higheſt ſtate of Debauchery; and depravation of Human nature. Conſult this Chapter very carefully, and intently in your youthful dayes, before the allurements of this vicious world, and the inſinuations of bad Councel, and example, have ſtopped your ears, and ſo vitiated your affections, as to reduce you to that miſerable and reprobate ſtate, as not to be capable of Councel or Reclaimer.

Of the Proſperity of the Wicked.

But to wave Method, and to ſpeak of things as they come in my way, or caſually offer themſelves: Admire nothing, but the works of the Almighty, and the proſperity of the Wicked: and yet not the laſt neither; for obſerving their end, thou ſhalt find cauſe of pity, they are miſerable in their happineſs, a great proportion of bitter is mingled with their ſweet, and their cloſe is calamitous: Their felicity is an object of thy compaſſion, more than of thy envy, they have made a bad choice; and their greateſt unhappineſs is not to he puniſhed in this life. Like perſons that travel eaſily and in ſtate, to a diſmal Priſon, where they muſt indure all the penalties their extravagant lives have merited, and in conſideration of which they would gladly make an exchange with them who have ſeemed here to be moſt miſerable.

This muſt be as certain as that there is a God, Heaven, and Hell: For it is not conſiſtent with a Deity, and with that which he has declared of himſelf, that Wicked Men ſhould go unpuniſhed; ſince elſe all the precepts and incitements to vertue, all the •• hortations, and threats againſt Vice, would not only be of no effect, but meer bugbears to affright only the weak and leſs apprehenſive. Thou wilt it may be ſay, that Vertue is in it ſelf ſo lovely, that it needs no reward but it ſelf: And Vice has its own horrors, an inſeparable puniſhment: It is doubtleſs ſo: But man has loſt his natural taſt, and deviated, by force of cuſtome, into a diſreliſh of things according to nature: So that were it not for puniſhment and reward the world could not ſubſiſt: Wickedneſs would have no bounds, the number of the good would be infinitely inconſiderable: Force, Luſt, and Rapine would overſpread the face of the earth: and therefore the ever wiſe God, who does all things in the beſt manner, and for the conſervation and continuation of the World, has not only engraven in our hearts a liking of what is good, and an abhorrence of what is evil, but, finding thoſe hand writings of his in ſome meaſure defaced, has in all ages and Countries declared himſelf by poſitive Laws, ſevere threats, frequent and exemplary puniſhment, againſt the growing wickedneſs of man; ſo that it is a matter altogether vain, and frivolous, to think that ſin ſhould go unpuniſhed, except where by hearty penitence, and ſteddy reſolutions of amendment, with the performance of thoſe reſolutions, his wrath is averted, and his favour gained, which upon thoſe terms he is alwayes willing to afford, he having ſworn as he liveth, That he willeth not the Death of a ſinner, but rather that he may repent and live. Eſteem therefore the impenitent Wicked, to be in the moſt miſerable condition of all men; and that their ſeeming Proſperity is matter rather of lamentation than of admiration. That it is good for them to be puniſhed here, and that nothing is of more diſmal aſpect than proſperous evils, not only becauſe of thoſe who ſuffer thereby, but even of the Actors themſelves, who are reſerved for the more extream and durable puniſhments prepared for them hereafter.

Of Conſtancy in good Reſolutions.

I am now to ſpeak of Conſtancy in mantaining good Reſolutions, one of the moſt excellent, and moſt difficult performances of Man. The good that I would, I do not, and the evil that I would not, that I do, becauſe ſin is ever preſent vith me: The Apoſtle ſo confeſſes in the Perſon of mankind: They who love innocency, and examining their own wayes, find this or that to be diſliked in the progreſs of their lives, and thereupon take Reſolutions of amendment, will eaſily confeſs the difficulty of this task, and wiſe men have eſteemed this conqueſt preferable, before victory over our enemies: Sin being our greateſt and moſt potent adverſary.

Yet I think they have ill compared it, for that Victory is far below it, whoſe cauſe is grounded upon ambition, deſire of rule, revenge, or gain, becauſe fighting is then not our duty, but our crime: And the Victory, whoſe foundation is a noble courage in defence of our Country, our Laws, and Rights, againſt haughty uſurpation and Tyranny, is in ſome degrees above it: becauſe its end is a general good: this, a particular. But this by the way: 'Tis ſoon confeſt that he is the beſt man who has feweſt inclinations to evil: And that man how vitious ſoever he has been, who now deteſting his vices, takes reſolutions, and performs them, of putting off all his vitious habits; is dear to Almighty God and his holy Angels, as having upon prudence and choice declined the oppoſite party, and Liſted himſelf under Chriſts Banner: 'Tis alſo much eaſier to continue the conſtant tract of goodneſs, which we have trod from our infancy, than to recover our ſelves when we have gone aſtray: Study this point, my Son, and when thou haſt examined thy own heart, and found therein any wandrings from the Laws of Conſcience, let it be thy task with great diligence to take up, and recover thy innocence, ſet thy ſelf with vigour to it, for 'tis an undertaking thou wilt find great difficulties in. Let me adviſe thee to be eſpecially watchful, when temptation and opportunity incline thee to a relapſe: for then is the hour of battle, and ſhews of valour are but vain boaſts, if they are not active in the inſtant of danger: Compliance with old acquaintance; yielding to the preſent inſtigations of paſſion: And inſenſible forgetfulneſs of thy promiſes to God and thy Conſcience, theſe are the Rocks againſt which this Vertue is in danger to be Shipwrackt: Remember God is thy beſt Friend, and therefore not be diſpleaſed, dependency upon him is certain, and never failing: upon others doubtful, and not to be relied on: abide the inconſiderable blame of thy ſlight Companions, rather than the piercing objurgations of thy own Conſcience: Think of the delight thou wilt take when thou art maſter of thy deſires, and haſt ſubdued thy vitious inclinations: What peace, what contentment at home; and above all conſider, that one victory will make thee hardy, and more confident to undertake the reſt of thy enemies, if any remain, to ſhake the reſolutions off thy mind. 'Tis the greateſt imprudence and cowardiſe, to go back from thy good Reſolves, 'tis better thou hadſt never promiſed, ſelf conviction will attend thee. Thou carrieſt thy Jury within thee, whoſe evidence being apparent, what canſt thou expect but judgment, and if thy own Conſcience condemn what can acquit thee?

Of Secrecy and Reſervation.

Open not thy breaſt too ſuddenly to thy new made Friend; it is ſufficient that thou art faithful to him: Thou knoweſt not how times may alter, and intereſt may then make him thy Enemy: This is the great reaſon why wiſe men adviſe to have but few Friends, I mean intimate ones: In the worlds infancy and innocency, there was no need of any reſerves, every mans breaſt was and might ſafely be open to all: till propriety, and the various ſelf concerns of men, made us all draw ſeveral wayes, and every man labour to fill his own Barn. Brotherly love, natural and common affection, being now ſcarce known, or not eſteemed amongſt us, puts man upon the the neceſſity of ſtanding upon his guard, communicating no more to another, than is conſiſtent with his own ſecurity: This do with caution, but not with moroſeneſs, and too viſible a diſtruſt: with a ſincere reſolution never to injure any, and as near as thou canſt to avoid being injured. I would not however have this Counſel prompt thee to play the Hypocrite: You know there is much difference between not ſpeaking, and ſpeaking what the heart aſſents not to. If thou diſlikeſt the actions of others, as it would be unworthy in thee to ſooth and flatter them, ſo is it dangerous to thy ſelf to diſcover thy juſt reſentments, until thou haſt a fair and hopeful opportunity, neither ſhould thy diſlikes ariſe from doubtful and private ſentiments and animoſities, but from a ſenſe of common detriment. Words unwarily ſpoken are paſt recal, let them not be drawn from thee by heat of diſcourſe; thou mayeſt ſpeak that ſuddenly, and unadviſedly, yea and without any deſign too, which may prove much to thy prejudice, and the diſturbance of thy quiet; ſince others muſt be judge thereof, who peradventure bear thee no good will, and whoſe intereſt it is to quell and wholly deſtroy what may oppoſe, and thoſe who do at preſent diſtaſte their actions. There was a time ſayes Cornwallis, when all were good, and then praiſe was ſuperfluous, they had motions and inſtigations more excellent; Now men are ſo ill, that they deſerve thanks who are good: and vice hath perſwaded that to call naught, naught, is uncivil, and dangerous. Let not an opinion of thy own ability prompt thee to ſpeak what is inconvenient; but let thy knowledg be ſeaſoned with prudence: Few ſuffer by moderation, by raſhneſs too too many: Be not reckoned in the number of the talkative, for they who are ſuch are leaſt regarded when they ſpeak, and leaſt retentive when ſecrecy is required. Let thy underſtanding, alwayes go before thy tongue, and thy Conſcience with thy underſtanding. 'Tis a ſign of great weakneſs to covet being heard, or to be almoſt ſick until thou haſt vented thy mind, as if praiſe were due to talking; ſpeak what juſt occaſion, and the ſubject invites thee to, and not too forwardly that, but rather at the deſire, and importunity of others. 'Tis a great advantage to ſpeak ſlowly, which therefore the ancient have before the youthful, and is commonly a fruit of wiſdom, and experience. 'Tis a difficult matter to an honeſt mind, when it meets with a baſe ſervile Spirit, crafty in deſigning miſchief; ſelling his Soul and Conſcience for gain, and preferment, ſlighting all ties of Religion, and the Laws, regardleſs of the good of mankind, and inſtrumental in the introduction of all his evils, it is almoſt an impoſſible thing for a free and ſincere heart to contain himſelf when occaſion is offered, and provocation given; I do not therefore adviſe thou ſhouldeſt at all ſuch times be ſilent, but that rather thou ſhouldeſt both ſpeak and do, when a fair opportunity ſhews it ſelf, but poorly and out of paſſion to throw away thy own life, and put thy ſelf into the Trap, his baſeneſs ſet for thee, is an effect of indiſcretion and untimely courage, than which nothing can more gratifie the ends and deſigns of thoſe who lay the ſnare, and would make thy own Mettle thy deſtruction. Be adviſed and diliberate in things of this nature, ſince it is not only the concernment of thee and thine, but of thy Country alſo.

Though I would have thy mind ſo well eſtabliſhed as to be a Law to thy ſelf, preſerving thee from the violation of all other Laws, yet I would have thee give them all a true and juſt eſteem. 1. The Law of the Creation, which is the Law of God, and uſually called the Law of Nature: Offer no violence as near as thou canſt, to any part thereof. 2. The Laws of Chriſt; conform thy life as near as thou canſt thereunto. 3. The Laws of thy Country made for conſervation of the juſt rights of the Inhabitants thereof: and to ſecure the peacable, and innocent from the crafts and injuries of great and wicked Men: In defence of this Law, as a Servant to thy Country, joyned in a common Bond with the reſt of thy Country-men, thou art ever to be ready in a Legal and regular way, when wicked men ſhall labour in the ſubverſion thereof. Thou wilt find it however neceſſary amongſt thoſe Laws to diſtinguiſh between what are radical and Fundamental; and thoſe which are ſince made, eſpecially if in oppoſition, and to the ſubverſion of the former: Our fore-fathers were more ſincere, regardful of common good, not broken into factions and parties, but guided by a juſt indifferency towards all, and therefore made ſuch Laws, as they conceived would be perpetually good, notwithſtanding all emergencies, the variations of times, circumſtances, and occaſions whatſoever: Thou muſt therefore eſteem them as the touchſtone of what ever ſhall ſucceed them, or be made pro hic & nunc, in doing whereof thou ſhalt but guide thy ſelf by the reaſon of Parliaments, who from the reverence and eſteem they have had to thoſe everſacred and inviolable fundamental Laws have in multitude of Acts declared, that all Laws, made againſt Magna Charta, (one of the beſt inſtances we have of the Fundamental Laws) are void in themſelves, well knowing that the chiefeſt Bulwark againſt corruptions incroachments and innovations, was the preſerving inviolate, the Dignity and Majeſty of thoſe Sacred Laws. Which was alſo the opinion of one of the ſageſt and moſt renowned Pillars of the Laws, which ever England bred, Sir Edward Coke, whoſe opinion in conformity with what I have expreſt, thou ſhalt find ſcattered quite through his Inſtitutes; and whatſoever you find him ſpeaking with quickeſt ſpirit, and heartieſt energy, you ſhall obſerve it to be in ſome point or other that has reſpect to the conſervation of thoſe radical Laws.

Of going to Law.

As to Particular differences between man and man, be careful thou art not litigious, apt to incourage others, or ingage thy ſelf upon every ſlight occaſion, invited thereunto from ſome knowledg thou haſt gained in the intrigues, and irregular proceedings of the Law, which are not the allowed and beaten tracts thereof, but its By wayes, which crafty men have found out to ſupport and maintain wrongful cauſes: As if the deciſion of what is right were not to be determined by the merit and equity thereof, but by cunning and fraudulent skill in its management: Whatever is gotten or ſaid by ſuch indirect courſes, may juſtly be expected to be a canker to the reſidue of thy eſtate, attended with a curſe unleſs thou repent, and make reſtitution. I would however have thee, knowing in the fair and juſt methods of the Laws, that thou mayeſt be able to ſecure thy ſelf, and adviſe thy Friends: Notwithſtanding which, Be as backward as thou canſt from going to Law; labour by all fair and gentle means, by a plain and particular demonſtration of thy right, and by the inſtance of Friends to perſwade with thy Adverſary: But if theſe will not ſerve, be moſt vigorous, active, and diligent in managing thy Cauſe, Spare no coſt, procure the ableſt Lawyers to aſſiſt thee, and thy moſt prudent Friends to adviſe thee, uſe thy utmoſt endeavours, that others by obſerving thy diligence, and that thou art vigorouſly skilful in maintaining thy right, may ceaſe to do thee injury; which courſe would men generally obſerve, and be aſſiſtant one to another, againſt thoſe who are contentious and injurious, (a debt which we all owe one to another, and all of us to our Country) it would the beſt of any thing give check to thoſe pert, pragmatical and oppreſſive Spirits, who confident of their own craft, and others ignorance, are encouraged, and hunt after occaſions to embroile their neighbours in troubles, and themſelves too, even to their impoveriſhment, and undoing, it being ſeldom found that perſons ſo diſpoſed, (though they may for once, or twice be ſuccesful in their evil practices) yet in the concluſion, their credit being loſt, and their means litigiouſly ſpent, their end is ſhameful and miſerable; ſuch a line of juſtice, has the juſt God drawn, through the courſe of all humane affairs.

To bear falſe witneſs upon Oath, is one of the greateſt Crimes man is capable of: A man that beareth falſe witneſs againſt his Neighbour, ſayes Solomon, c. 25. v. 18. is like a Hammer, a Sword, and a ſharp Arrow: Weapons that every way aſſault, and againſt which there is ſcare any defence: and therefore it ought to be puniſht moſt ſeverely, and almoſt unmercifully by the Law, becauſe it renders the moſt innocent man obnoxious to every evil, in his eſtate, liberty, and life.

Be not forward to make uſe of any witneſs, that thou knoweſt apt to ſpeak inconſiderately, or in thy favour, out of affection to, or expectation from thee: If thou certainly knoweſt it, and that he will not ſpeak the truth without reſpect to thy Perſon, make no uſe of him; for this though it be not a ſubornation of a witneſs, yet is it a tacit allowance for thy own advantage of what thou knoweſt to be a falſity, which is againſt the ties of Juſtice and Honeſty, and therefore, not to be admitted by thee: Though the chief guilt lie upon the witneſs, neglecting or going contrary to his oath, defying thereby the juſtice of God: abuſing the Laws of his Country, ſlighting the reputation of Honeſty; yet art not thou to be excuſed (although thou doſt not prompt him to this) ſince thou conniveſt at a known falſity, and art the gainer by his Teſtimony.

He that warps in any thing, and is not tite to the rules of juſtice, will by degrees grow worſe and worſe, as occaſion and temptation ſwayes him, and in time by cuſtome fall into the higheſt pitch of injuſtice. It is one puniſhment which is annext to evil actions, more eaſily and with leſs oppoſition to admit greater, eſpecially when ſecurity in defence of the former perſwades thereunto: inſomuch that there are few evil actions that men would undertake if they could at one proſpect foreſee, the conſequent evils, which they ſeldom do, until either ſuffering brings on the remembrance, and horror of them, or the approach of Death, a time when their formerly neglected Conſcience inforces an audience. But to the matter, Paſſion does often hurry men into differences, which animoſites and Lawyers foment: And at laſt after long toile, much money, and time ſpent, and both perplext more at the irregular methods and proceedings in Law, than at one another, with ſhame they make an end of what they might more prudently never have undertaken. Be forewarned therefore, my Son, and uſe all handſome diligence to be at peace with thy Adverſary, and if thou doſt abate ſomething of thy right, and manifeſteſt not a ſheepiſh, but a prudent and rational compliance, thou wilt be no loſer, either in thy credit, in the opinion of wiſe men: or in point of profit, conſidering the loſs of time, and great expence Law Suits require, which you will ſoon know has often brought the two Clyents to be content with the Oyſter ſhell, when the cunning Lawyers have devoured the Oyſter. When you have a little way traverſed the World, you will quickly find, that though our Laws (the common and Fundamental Laws I mean) are better than any Country enjoyes, for juſt diſtribution of right, and ſpeedy determination, yet have the Lawyers for their profit, brought in ſo many intricate wayes of proceeding, that it is much better, if it may be upon any reaſonable terms obtained, to prevent ingaging in Law, by a Friendly and equitable compoſure: which not only ſaves the expence and trouble on both hands, but prevents thoſe animoſities and feuds which long ſuits occaſion, and which are oftentimes propagated from Fathers to Children through ſeveral generations.

Of Recreation.

Something of neceſſity you muſt allow your ſelf, to ſwetten the anxieties and buſineſs of thy Life: But it is very fit that before-hand you conſider what are the juſt ends thereof, and uſe it only in order to thoſe ends: Theſe are 1. The refreſhment of the body, by convenient ſtirring it, and diſperſing the humors, which otherwiſe would ſtagnate, and be a foundation for diſeaſes: The caution here is, that inſtead of refreſhing it, you do not wear and overtire it by ſpending too immoderately thoſe neceſſary Spirits and moiſtures, which give deſirable plumpneſs, beauty, and ſtrength to the body. And this refers not only to the violence, and long continuance of exerciſe, but to the frequency alſo. Aſſure your ſelf that what is beyond moderation, tends rather to the impair than improvement of health: I have known divers, who by uſing overmuch exerciſe in their youth, have acquired leanneſs, and impotence before age hath come on, and made the latter part of their dayes unhappy, through lameneſs and aches, effects (which they would not foreſee) of ungoverned exerciſe. 'Tis very little that the body of man requires as to health, and you ſhall find by trueſt obſervation, that they live longeſt and in beſt health who uſe but very little: living temperately.

2. End of Exerciſe is the allevation of the mind, by imploying it in things of ſmall moment, chearful and pleaſant, not requiring that intentneſs and earneſt thoughtfulneſs which buſineſs does, nor liable to ſo many croſs, and adverſe accidents: you muſt therefore exclude ſports that require too great an intention of Spirit, either as being in their own nature difficult, or from the often uſing them, or the too long continuance of them, or from the loſs that follows them, any of theſe fruſtrate the end of exerciſe: Remember that it ought to be but diverſion, and as a Parentheſis to buſineſs: That by relaxing the Spirits for a little time, which elſe would too ſoon be exhauſted, the convenient employments of life may more delightfully and vigorouſly be undertaken. Let me therefore caution thee, as having ſeen the World before thee, and through the manner of my education, and ſpent life, been inabled to adviſe thee, to avoid theſe evils, in that which is miſcalled, Recreation; which if thou doſt not decline, will certainly procure thee much infelicity, and clog thy life with many unavoidable hazards, not without danger of Ruine in the end.

My Firſt Caution is, that whatſoever eſtate is left thee, or thou acquireſt, let almoſt the whole of thy time be taken up in buſineſs or reſt: Except an interpoſition of ſome little vacancies for diverſion, agreeable to the ends above mentioned.

They are therefore blame worthy, and very ill adviſed, who ſpend the greateſt part of their time in Sports, and Paſtime, as moſt of the Gentry of England do, and many others: who framing to themſelves no buſineſs, are every day caſting about how idlely, and as they call it pleaſurably to ſpend their time, in hunting, hawking; courſing, fiſhing, drinking, gaming, or other unprofitable wayes, and are ill at eaſe, and even ſick, till they have found Companions, ſo to paſs the day: All kind of buſineſs to theſe is irkſome: Their lives uſeleſs to themſelves, their Families and Country: Their minds unfurniſhed with neceſſary knowledg that ſhould make them ſerviceable in their Generation: Their Eſtates (of which they are but Stewards) miſpent, and they diſabled to provide for their younger Children; and all theſe conſequential evils, the effects of not being uſed from their youth to ſome uſeful imployments, unto which their great eſtates and as it ſhould be ordered, a generous breeding, with regard to common as well as particular profit, ſhould and might well adapt them. Hence ariſes the degeneration of the people of England in their manners, and vitiouſly acquired habits of mind: conſidering the influence the Gentry have (to go no further) upon the Farmers, and their under-Tenants. How unhappy has the frugality and induſtry of their fore-Fathers been, to acquire an eſtate for their poſterities, thus miſimployed, as the fuel of their idle extravagancies, and all becauſe it is eſteemed a kind of derogation, forſooth, from their gentility to be bred up in the acquiſition of uſeful knowledg, or ſome profitable imployment. It ſhall be therefore my care, my Son, and I would have the ſame purpoſe tranſmitted by thee to thy poſterity, to be ingaged in, and to be in love with buſineſs.

Conſider here, that being uſed to, and expert in buſineſs, it will become at leaſt as pleaſurable to thee, yea far more pleaſurable, than all the Sports the idle Gentleman imployes his time in: Thou wilt take great content in the progreſs and product of every dayes affair, delighting thy ſelf at night in the contemplation thereof; and if thou meeteſt with any croſs occurrences therein, being uſed to buſineſs, thou wilt know much better how to overcome the fame, and free thy ſelf from the extricacies thereof: Whereas the idle Gentleman, ignorant in almoſt all matters out of the road of his paſtimes, is upon every little occaſion diſturbed, and diſtracted, and becomes often thereby a prey to a ſubtle Steward, or other Servant, or to the craft of a neighbouring Lawyer, ſeemingly his Friend, but indeed only his own, who is ever watchful, and glad of ſuch an occaſion. Now ſince that is to every particular perſon his pleaſure, which he eſteems ſo, it is better by far, to propoſe before hand, upon advice thus given, to make that ſo to thee, which is alſo both creditable and profitable, than to place it in that which is altogether vain, and of no reputation, and attended alſo with numerous evils, ſuch as thou ſhalt confeſs them to be, when I ſhall preſently have recited them unto thee.

2. Let thy Recreations and Sports never be for money, or at leaſt for no more than what is inconſiderable, and whoſe loſs cannot be felt, nor beget in thee any trouble or anxiety: A thouſand inconveniencies attends the Itch of Gaming; rather believe my experience, than be convinc'd by thy own ſuffering. Some of them (that thou mayeſt have the greateſt deteſtation againſt it) I will enumerate to thee.

1. It is attended with the common evil of all other Vices, to bewitch the mind, and beget ſuch a dotage thereupon, that when thou ſeeſt the evil thereof, and hateſt it, thou canſt not decline it: eſpecially if thou acquireſt any skill therein, hope of gain will then prompt thee on, even againſt thy beſt Reſolutions.

2. It will make the buſineſs thou undertakeſt in the courſe of thy life irkſome to thee, partly from the tickling pleaſure thou wilt take therein, and partly from its having been a hindrance to thee, in the acquiring thoſe abilities ſhould raiſe thy eſteem and make the eminent in thy profeſſion.

3. It will be certain and very conſiderable loſs to thee, for if thou gaineſt the craft of play, and uſeſt falſe arcts to cozen and deceive, thou loſeſt this way moſt of all: That is to ſay, the favour of God and eſteem of good men. If thou playeſt fair, truſting to Fortune (beſides that thou wilt be lyable to be cheated by others, who have made their livelihood depend upon it, and have no other ſubſiſtence, which ſort of fellows in this City numerouſly abound) in the frequency and continuance of play, thou muſt be a certain loſer: For reckoning Fortune but equal, the very incident expence of Gaming will eat thee out: and that this is true is demonſtrably evidenced, by the viſible decayes of all thoſe that uſe it fairly.

To this may he added the certain loſs of what thou mighteſt in that time have gained in thy honeſt imployment.

4. It diſpoſes thee inſenſibly to the being tainted with the other incident vices of Gameſters, as drinking, ſwearing, proneneſs to paſſion, forwardneſs upon every ſlight occaſion, and many other evils, which I hope in God thou wiltnever find verified in thy ſelf.

5. Loſs of time, and neglect of buſineſs, and many miſchiefs thereupon attendant.

6. Blemiſh in reputation, and that for the moſt part irreparable.

7. Impair of health, which the perplexity of thy mind upon loſſes, neglecting due hours of feeding and reſt will bring upon thee.

8. Diſorder it occaſions in thy family, for want of thy conſtant eye and obſervance, and thoſe diſreſpects thou draweſt upon thy ſelf, by their taking notice of thy ill hours and inclinations.

Many other evils, clear and undeniable I might enumerate, but here are enough to let thee ſee, and make thee deteſt that hateful and moſt miſchievous Vice of Gaming: Let me therefore upon my bleſſing warn thee, and from the tender affection, and true regard to thy good, beſeech thee, never to play for money; or not for any thing of moment: neither at Dice, or Tables, or Cards, or deſign to have any craft or skill therein: It will be a difficult, and almoſt an impoſſible thing in thee to forbear, if thou becomeſt dextrous at any Game, and therefore wholly decline them: I adviſe thee thus with the greateſt ſeriouſneſs imaginable: The fiction of Ʋlyſſes's men, being bewitched with the charms of Circe, is but an embleme of this, as of other things men account pleaſures: It is eaſier wholly to forbear than afterwards to decline. Remember likewiſe, how many uſeful things thou mayeſt be Maſter of, with the time is miſpent upon play, each of them creditable and profitable: Whereas the ſubtleties of play, are diminutions of repute. And what an imprudent thing it will be found to be, that after Weeks, Months, and Years ſo miſpent, the harveſt is only, ſhame, loſs, and poverty.

But becauſe I did adviſe at firſt, that ſome recreation might be neceſſary, you will expect that I ſhould mention what I would approve, and what are moſt innocent and convenient. To this I ſhall ſay, that it is not for me particularly to prompt you, but leaving the matter to your own genius: I ſhall only give ſome general rules, and ſo paſs this diſtaſtful Paragraph.

1. Let them be innocent, not attended with any vice, or blemiſh in the exerciſe thereof: and this can hardly be, if money be the incentive.

2. Engage in no paſtime, that is to the ruine or hurt of any Creature, for conſider that the deſtruction of other Creatures was not deſigned for thy Recreation: And inſomuch as they have fears and ſenſe of pain, if by degrees thou becomeſt inſenſible thereof, thy tenderneſs and humanity will in time degenerate into fierceneſs and cruelty: Many Sports are comprehended here, to which depraved cuſtome, and inconſideration, will as others incline thee, if a Fathers commands, cannot prevail, or the early and free uſe of thy own underſtanding.

3. Not too violent: as Tennis; and ſeveral others, as they may be too earneſtly and too long uſed. Theſe I prefer.

Moderate Bowling, for ſmall matters, at ſeaſonable times, and not too frequent; Shooting with the Long Bow, in the fields, with the ſame cautions, and ever in good Company: But above all I prefer walking with a Friend or good Companion: Sufficient and the beſt exerciſe for the body, chearful alſo, and profitable for the mind: there, if they be of the ſame faculty, may be diſcourſed any part of their Art, their late readings, and more profitable experiences: There one may aſſiſt the other in any difficulties or intricate occurrences: There may be diſcourſed any point of Religion, of true and legitimate policy, of Morality, of Hiſtory, of the humours and misbehaviours of men, of the excellency of Truth, Friendſhip, Vertue, or whatever elſe offers it ſelf a ſubject of profitable diſcourſe, or inoffenſive mirth: And how much this is beyond the unprofitable vanity of other paſtimes, when thou canſt well exerciſe thy reaſon, thou wilt eaſily conclude: This is a Recreation that thou mayeſt uſe within doors alſo, when bad weather forbids it without: A Game at Cheſs, becauſe it rarely is for money, neither depends upon chance, is allowable; but I would adviſe it ſhould not be too often, becauſe it too much intends the brain, and the end is but victory: in acquiring which either at this or any other Game, let it be with as little regret and diſquiet to thy Adverſary as may be.

Of Gentility.

Eſteem not of Gentility, from the advantages of title or wealth, but from what the word imports, kindneſs, affability: readineſs to do every body good, and care to avoid the doing any body hurt: and eſpecially regard integrity, and ſincerity of mind: Theſe are worthy and generous qualities: and will certainly render a man the object of all mens eſteem: They are properly the mans own: Others are but properties left to thy Family, notwithſtanding which, a man may no more truly be a gentleman, then a Kite a Pidgeon, though with Doves Feathers, or a Wolf a Lamb, though in ſheeps cloathing. His wealth enables him only to perform thoſe good Offices of Charity and Munificence; which the poor cannot execute, but the real grounds of that denomination are the vertues of the mind. 'Tis therefore in every Mans power to be a Gentleman; 'Tis a matter of mer it not of birth: 'tis to be eſteemed and preferred in raggs: whilſt the meer Title is deſpicable in all its bravery, and Lordſhips. According to this rule guide thy eſtimation of others, and of thy ſelf. And be not wanting to thy ſelf in the acquiſition of theſe good qualities, which are in thy own purchaſe; and which either ſupply the want of Wealth, or render it more uſeful to the owner and others.

The ſhame to this Title, are the ſowre, moroſe diſpoſitions: effects that ariſe partly from ill temper of body, but chiefly from Pride, and ignorance: Theſe are ſo elated with the opinion of their own worth, that they think meanly of others: and thence deſpiſe them: or elſe envying the greater ability of others, malign them for that they are defective in them ſelves, not conſidering all that while, that no ability in the Arts, in any Manufacture or Science, is of equal weight and worth, with that eveneſs and compoſition of mind, that ariſes from the good qualities before mentioned: which whoſoever has, need envy no man, and will certainly deſpiſe, afflict, or diſtaſte none: but ſuch as meanly eſteem of Vertue, and ſcoff at the very being of Religion. A further ſhame to the Title of a Gentleman, are the proud and ſcornful, the luxurious, the debauched, the idle, and groſly ignorant: Who truſting and relying wholly upon the name derived from, it may be, worthy Anceſtors, vainly think, that their Vices cannot loſe, what the others vertues attained. Remember that God Almighty who is the moſt excellent being, and from whom all living things receive theirs, is yet full of gentleneſs, kindneſs, love, patience, compaſſion; and that notwithſtanding all provocations; which may ſerve thee inſtead of all arguments to heighten thy indeavours in the acquiſition of thoſe qualities may make the retain the image of Gods likeneſs, and raiſe thee above that degenerated complexion which mankind has acquired from the heat and extravagance of his unruly paſſions. Whether the title follows this diſpoſition of the mind, is not material: The juſt reſpects of a few good men, are to be preferred before the common vogue, and the obſervance of thoſe whoſe pride and ignorance renders them incompetent Judges of what is praiſe-worthy, and to be eſteemed.

I am now to adviſe thee in two Particulars of great moment, the one in the choice of thy profeſſion, the other of thy Wife.

Concerning the choice of thy Profeſſion.

If it pleaſes God that I live until thou art grown up to a mans eſtate, I purpoſe to perſwade thee, and ſhall endeavour to enable thee, for the practice of Phyſick: as alſo your Brother, as I would have you do ſome of your Children, that ſo there may not in any future age be wanting in this City (God protecting and bleſſing you) one of your name and lineage, bred up in, and profeſſing the practice of that art. Not that I eſteem ſo much the reputation of the name, or the Honour attained by ſuch an acquiſition (for I have often declared to you, that true honour has not its juſt riſe from things without us, nor yet from the abilities of the brain, but the truth and ſincerity of the mind.) But becauſe I think it of very great advantage to the real attainment of ſome conſiderable perfection in the acquiſition of an Art, to be educated by a Father therein, and both directed by him to avoid all the ſuperfluous ſtudies and readings, by which much time both by himſelf and others hath been loſt, and directed alſo in the beſt practical method, and choice of the beſt Books for attaining the utmoſt accompliſhments therein that your limited Age is capable of. Beſides it is no ſmall reputation, (and conſequently an equal advantage to your being applyed to) that you are the Son of a Phyſician: It being preſumed that you have both the aſſiſtance of your Fathers knowledg, and your own additional acquiſitions.

Beſides theſe reaſons given you, why I would incline you to the profeſſion of Phyſick: I may add, 1. That is is a ſtudy of great latitude, comprehending particulars enough, to take up delightfully the whole time of your life, and that will be more pleaſant to you even in your old age: By means whereof you can never want delightful objects for your thoughts to be imployed upon, and thereby kept from other diverſions upon which the greateſt part of mankind, engage themſelves, to the great impair of their health, the loſs of their time and reputation.

2. 'Tis a profeſſion of everlaſting uſe, and the Profeſſors there of if able and honeſt of good eſteem: 'Tis in the middle Region, not too high for the converſe of the meaneſt, not too low for the reſpect of the greateſt.

Conſider beſides that it is not over laborious to the body: that it has many priviledges, as exemption from Offices, and ſeveral duties both chargable and burthenſome: That it is of all others moſt independent, not ſo lyable to the viciſſitudes of times, not ingaged to declare it ſelf in vindication or refuſal of faſhionable opinions, taken up by prevalent Parties.

And Laſtly, amongſt other the bleſſed deſigns of our Lord and Maſter, this took up no ſmall part of his time, for he went about doing good and healing all that were ſick: which though we cannot with certainty perform, yet according to that Sphere and Capacity God has placed us in, it is ſufficient that we uſe an honeſt and careful indeavour.

If you ſhould have many Sons, and that it be neceſſary to diſpoſe ſome of them into other profeſſions, obſerve theſe Rules following:

Avoid in chuſing for them, thoſe that are over laborious, and toyleſome to the Body: for they occaſion aches and diſeaſes, and ſhorten life.

Avoid thoſe which are dirty, and greaſy, as a Tallow-Chandler, Soap-boyler, Cook, eſpecially roaſting one: &c.

Avoid thoſe which depend moſt upon the vices, and ill Husbandry of the people, and which alſo by being their profeſſion endanger the vitiating and debauchery of them who profeſs them: As Alehouſe keeper, Vintner, Tobacco-Men, Srongwatermen. &c.

Above all avoid being ingaged in any thing that is vexatious to the people, I had rather you ſhould be Coblers, than Exciſe-men, Sergeants, Promoters, Projectors, or any other profeſſion that depends not upon honeſt buſineſs, helpful and ſerviceable in its meaſure to others.

Laſtly, be ſure you well underſtand, and be well pleaſed in the choice of your Profeſſion: Acquaint your Children therefore before hand with the conveniences and inconveniences of what they ſeem moſt inclined to, that ſo thy good Councel may guide their judgments to the being ingaged in that they ſhall not afterwards repent of: For all actions undertaken with good deliberation, though they may miſcarry, being ſubject to common caſualties; yet in ſome meaſure ſatisfie the mind, beyond what is undertaken raſhly and imprudently.

Now foraſmuch as in all profeſſions, it is expedient that ſome diverſions ſhould be interpoſed, to ſweeten the buſineſs and toyle thereof, I think it meet (beſide what I have mentioned in reference to the body in the Paragraph of Recreation) to adviſe thee concernining ſome particulars, wherein thou mayeſt in thy Cloſet, or more openly at home employ thy ſelf, both to the refreſhment and profit of the mind: as particularly, often in reading and meditating upon the Scriptures, and other good Books: for whatever care you have of your livelihood here, your eternal being hereafter is often to be thought upon: Nor is the knowledg of God and Divine things without its exceeding delight, when a mind well ſeaſoned comprehends the ſame: This may be often performed with thy Wife, Children, Servants: And aſſure your ſelf, that you will find much comfort in time thus ſpent, and in knowledg thus gained.

2. Another Diverſion profitable and pleaſant, may be the ſtudy of the Mathematicks: Eſpecially of Arithmetick, Geometry, and Muſick: Not too ſuperficially, but radically, for though Fundamental knowledg be more difficultly attained, yet after the acquiſition of ſome part thereof, the reſt proves much more delightful, and is longer retained; whereas the ſuperficial becomes ſoon nauſeous, and through want of uſe in a little time vaniſhes.

By the way, deſign not to let your knowledg in theſe things end in ſpeculation, but in what may be brought into uſe, and is of ſome commodity, or at leaſt innocently pleaſurable; which I would have to be the rule of your Choice, in ſelecting only ſuch parts of thoſe Sciences, as may ſerve you in ſome of your occaſions, or create an inoffenſive pleaſure to your ſelf, and Family, of this kind is Muſick: of the other Arithmetick, which well to underſtand, qualifies a man, and becomes ſerviceable to him in almoſt all buſineſſes that occur in his life.

3. The Third particular in which at leiſure hours you may divert your ſelf, is the reading of Hiſtory, and gaining knowledg in the Laws of your Country: You will find theſe of very great pleaſure and uſe.

In the reading Hiſtory, let me adviſe you to theſe Cautions.

1. To decline thoſe which are trivial, fooliſh, and full of falſities: Imprinting in the mind chimerical notions of things that never were, ſtories of Gyants, Fairies, Ghoſts, and Goblins, Walking Spirits, and many ſuch like appearances, which though meerly chimerical, having no being but in the minds of thoſe who fanſie them, have yet an ill effect upon youthful apprehenſions, Creating frightful and unhealthy Dreams, making them fear the dark, and being alone, to the great affright and debaſing of their Spirits, which ſhould by truth and realites be kept vigorous and hearty.

2. Contemn the Reading of Romances, unleſs ſome very few, which are innocent, vertuous, and of good deſign, or which are purely Moral, and under proper names commend the Vertues, truth, and Religion to the practice of mankind: Such in particular is, Dr. Ingelos Bentivolio & Ʋrania, a Diſcourſe not only excellently well written for accompliſhment of thoſe good ends he deſigned; which I now mentioned: But purpoſely alſo, to ſubſtitute a uſeful diſcourſe written in a Romantick way, in the place of what are more common than Bibles in many families, and Create in young Men and Maidens, falſe and corrupt notions of Government, Love, and Valour, the conſtant and almoſt only ſubject of thoſe Idle Pens. For as to Government it uſually ſuppoſes that all mankind is made for Princes, it juſtifies their Wars raiſed upon private animoſities, or for enlarging of Dominions: it makes them uſually abſolute, unbounded by Law: and through the bewitching pleaſure the youthful take in reading thoſe Books, they ſuck inſenſibly thoſe falſe opinions, which complying with the common deſigns of Governours, are not without much difficulty afterwards eradicated, making them in the mean time eaſily ſtoop to a willing ſlavery. Then as to valour it conſiders not the true ends thereof, which only can render it juſtifiable: Such are, defence of our Countrey, our Laws, juſt Government, common ſafety, or particular, lawleſly invaded: Whereas the Idol they ſet up in their Romances, has no regard to theſe things, but is made to do things beyond humane belief, and for ends as barbarous, as his Valour is prodigious. This alſo has no ſmall influence upon the youthful that read them, in raiſing their paſſions upon every trivial occaſion, and from a ſimilitude they make of themſelves, with the Romantick ſtripling, deſpiſe other people as vulgar, the Herd, Rabble, Multitude, who yet are in God Almighties eſteem of equal rank with themſelves, many of whom alſo have parts and vertues more eminent than themſelves; the vices and debaucheries alſo of the reſt, owe themſelves for the moſt part to the countenance, and ill example of the great ones. Then as to Love, the very writers themſelves are ignorant of what is truly ſuch; grounded upon Vertue, and terminated in the ſweet effects of Conjugal amities, the production and education of Children, and the Government of a Family, which is the foundation of the Worlds continuance, and for the preſervation of which God implanted that noble paſſion in the minds of Men and Women, this kind of love theſe Romantick vapours are ignorant of, crying up in place thereof an idle, phantaſtical, uſeleſs, impracticable affection, not without frequent mixtures of luſtful amours, tending to the increaſe and nouriſhment of vain or evil concupiſcence, filling the mind with buſy and phantaſtical apparitions, and leaving them muddy, melancholy, and uſeleſs as to what is truly good and ſubſtantial: That notice of Dr. Ingelo, ſpeaking of theſe Romances is very true, and worth your obſervation, That looked upon with a judicious eye, they will appear to be full of the groſſeſt indecorums of invention, as odious repreſentations of Divinity, unnatural deſcriptions of human life, improper and prophane alluſions to Sacred things, frequent and palpable contradictions, ſottiſh ſtories, and in ſhort all the abſurdities of wild imagination. Such alſo is the greateſt part of Poetry both Ancient and Modern, and therefore my Son, be adviſed, and adviſe your Children, againſt not only ſo great loſs of time, as is required in reading theſe Fables, but in avoiding the having not only your underſtandings miſinformed, by the falſe repreſentations therein, but your minds alſo vitiated, by the luſtful and vain inſinuations thereof.

In reading of Hiſtory, 1. You are to propoſe the beſt end to your ſelf, which is not barely to enable your ſelf for diſcourſe, but to be ſerviceable in your Generation, by gaining knowledg of what has been good and well acted by thoſe who have gone before you; by acquainting your ſelf alſo with the fallacies, impoſtures, frauds, uſurpations, innovations, and whatſoever irregularities elſe have been committed by any of them: That ſo you may be able to reſent and diſcover the abuſes of thoſe who are at preſent, and eſpecially, to diſcover evil deſigns veil'd under fair pretences, and thereby reſcue the weak and ignorant from thoſe abuſes the proud and crafty would impoſe upon them.

2. Tire not your ſelf with multiplicity of Authors; but when you deſire to acquaint your ſelf with the tranſactions, Cuſtoms, Government, and manners of any Country, adviſe with thoſe who are knowing, and learn from them who has beſt and moſt faithfully writ thereof, inſiſting chiefly upon matter of fact, and rendring impartially the grounds and ſecret reaſons of all tranſactions.

3. In reading Hiſtories, regard not ſo much the leſs remarkable and curſory paſſages thereof, but only what is material to the bettering of your manners, and that may be in ſome kind uſeful for the improvement of our well-being at home: The deſcription therefore of places, of Palaces, great Houſes, Churches, Monaſteries, Cities, Rivers, the diſtances of Towns, and many ſuch like paſſages, caſt but a tranſient eye upon: taking notice eſpecially of what is good, or evil in the Governours, in the manners, and behaviours of the people, judging thereof by the inſtincts of nature, and the rule of right and unperverted reaſon.

Aim chiefly at the knowledg of what has been, and is now acted in your own Countrey: for 'tis a vain thing to be well skilled abroad, and ignorant at home: The end of reading the Roman or Grecian Hiſtories, or thoſe of any other Country, ſhould be chiefly with reference to what is or ought to be done at home, without which reſpect the knowledg of Foreign matters is a uſeleſs expence of time which may be more profitably imployed.

5. Keep a Common place Book, in which as you read, recount all memorable paſſages, to which you may upon all occaſions have recourſe by an Alphabetical Index.

Laſtly, divert your ſelf with gaining knowledg in the Laws of your Country: Eſpecially by reading ſome few Books that write fundamentally and particularly thereof; eſpecially of Inſtitutes, and other writings of Judge Coke; as alſo the uſages and cuſtoms of London (whereof much is written) which being the chief City, and probably the place of your reſidence, will require ſome of your time, becauſe to be totally ignorant therein, is to expoſe your ſelf to many inconveniencies, and will render you diſregarded and unſerviceable to your neighbours.

I know very well that all theſe particulars I have mentioned and each of them too, are ſtudies of great extent, requiring much time to attain a reaſonable perfection therein, but let not that diſcourage you, ſince my aim is not at the acquiſition of ſuch a degree as thoſe are to attain, who are particularly verſed therein, and live thereupon, but at ſuch a proportion as may be a fair content and recreation to your mind, and enable you, when either your ſelf or any neighbour or friend is to be ingaged and concerned therein, to ſuggeſt ſome fit courſe or expedient, and to be the better able to adviſe further, with thoſe who are better skilled in the intrigues and difficulties thereof.

And thus much I thought good to ſuggeſt to you concerning thoſe mental diverſions which may take up your leiſure Hours, in the vacances from the buſineſs or proper ſtudy in your profeſſion, from which both pleaſure and profit may be reaped, idleneſs and vitious imployments avoided. I now am to adviſe you concerning the choice of a Wife.

Of the choice of a Wife.

Marry not until thou attaineſt a confirmed age, and ſtrength, for ſo thou conſulteſt thy health and long life, and preſerve thy ſelf Chaſt, that thy poſterity may be ſtrong and vigorous, thy ſelf in heart and fruitful. Before thou Marrieſt, ſee the way clear, that thou beeſt in a good condition to maintain a Family, and not neceſſitated to depend upon her dowry: In Chuſing take good advice with Friends, and thy ſelf, that is with thy reaſon, and ſound underſtanding, carefully avoiding the being tranſported with the outſide of a Woman, where inward graces do not anſwer external Beauty: You are not to Marry for a day, a week, a mouth, a year: but until death parts you. And therefore you are eſpecially to look at thoſe qualities which be pleaſing to you, as long as you live.

Theſe are the particulars I would have thee chiefly regard in the choice of a Wife. 1. That ſhe be of a family of honeſt and untainted repute: for otherwiſe the ſtains of that ſtock thou ingrafteſt thy ſelf into, will have if not a reflexion upon thee, yet unavoidably ſome tacite regret upon thy mind, which thou wilt find very difficult to remove.

2. Let her be of a healthy body, and derived from healthy Parents, for otherwiſe thou mayeſt juſtly fear, that their infirmities will be tranſmitted to thy Poſterity.

3. Avoid in thy Choice, the Proud, Peeviſh, Subtle and Diſdainful diſpoſition: Thou wilt eaſily ſuggeſt reaſons to thy ſelf againſt every one of theſe: eſpecially when you ſhall conſider the ſweet effects of the contrary vertues: The having a Wife that is prudently courteous to all, full of true affability, and meekneſs: Patient and impaſſionate, making the beſt of every thing that falls out: Sincere and plain hearted: eſteeming nothing the better of her ſelf or others, for Riches, Birth, Beauty, or other things without her: but ſhewing a decent kindneſs to all, and preferring how mean ſoever, thoſe who are truly good and vertuous.

4. I need not caution thee againſt thoſe who are tainted with any ill fame, for perſonal misbehaviours, men of ordinary prudence are cautious enough in avoiding ſuch: Unleſs where they are enſnared with the alurement of external form, or ſome cunning and counterfeit behaviours. In this caſe the beſt way of prevention is not to make too much haſt; for time, ſtrict inquiries, and the aſſiſtance of friends, will ſoon diſcover the truth of things, and give thee to underſtand, how dangerous a quickſand thou haſt eſcaped, that for want of good foreſight, has been the deſtruction of many reputed wiſe men.

5. Aim not at thoſe who are reputed the great Beauties, but prefer the amiable with the good qualifications of the mind far before beauty. In our age it is an unhappineſs for Women to have too much of it, for beſides that it expoſes them to frequent viſits, thereby tainting their mind; it raiſes their own conceits too high of themſelves, and conſequently makes them not ſo fit to be Wives, as Women of more ordinary forms: Set not alſo too great a value upon ſome other acquiſitions, which have much the ſame influence upon them as Beauty has; ſuch are Dancing, Singing, witty Diſcourſe, too great promptneſs in Speech, acuteneſs in following Faſhions, frequency in Viſits and Entertainments; theſe are particulars, which it may be cuſtom, and the preſent ages inclination give countenance to, but they are ſo far from adding any thing to the happineſs of Marriage; that they rather are the unhappy occaſions of diſtaſts and irreconcileable breaches, too too frequently ſeen amongſt us.

6. It is as expedient alſo that thou beeſt as wary in entertaining one who is an opinionatrix in matters of Religion; unleſs ſhe has the good qualities in the third Caution mentioned: For if her mind be elevated thereby, and thou diſſenteſt, ſhe will have a mean opinion of thee, as carnal, and out of the ſtate of grace, and her affection will accordingly cool, eſpecially being ſteered by the reverend Paſtor or other crafty Sire, of whoſe Sanctity ſhe has more than ordinary opinion. Conſider it thus, that true Religion is attended with all Chriſtian Graces, eſpecially Meekneſs, Humility, a low eſteem of our ſelves, a juſt eſteem of others: Whereas the little modifications thereof which are aſſumed for indirect ends, raiſe the pretenders to proud, and exalted thoughts of themſelves, and contempt of other folks, therefore I thought neceſſary thus to caution thee as to this particular.

7. Let not Wealth ſway thee, where there is not a concomitance of other things more eſſential to happineſs. Yea let not want of an eſtate deter thee, where there are all other good qualifications; thou thy ſelf being in plenty: Thy content will every day increaſe by it; 'tis praiſe-worthy and generous; a benefit to the World; a practical information of the people, in preferring goodneſs before wealth: and laſtly thou ſecureſt thy own happineſs, in an obligation which cannot but have a ••• ſ • ing and indelible influence, upon the Vertuous.

Laſtly be ſure to pleaſe thy ſelf in the perſon of her thou marrieſt, and therefore avoid the unwholſome and deformed: Thou canſt not be miſtaken, taking time before marriage, unleſs thou proveſt ſo unhappy as to let wealth, or ſome other by conſiderations overſway thee, even againſt thy own genius, and averſion: Remember the pleaſure of wholſome, and handſome Children, remember the improbability of having any, where there is a ſecret and a real diſlike: Remember what diſguſts will ariſe in thy breaſt, when thou ſhalt ſee others happy, in a ſuitable match, in a numerous and amiable off-ſpring: Take all theſe things together, and before thou ſetteſt forth upon this expedition, read over again and again the Memorandums I have here given thee, as the fruit of my experience and obſervation, and which I have delivered unto thee, in hopes to make thee in this particular truly happy.

The happineſs of a Married life requires that both be good.

But it will not be an expedient ſufficient for the procurement of thy happineſs, to have choſen a good and vertuous wife with the beſt qualifications above intimated, unleſs thou alſo prove as fit and ſuitable a Husband: For though thou canſt not be happy with a bad one, yet thou mayeſt ſo demean thy ſelf as to be very unhappy, though thou haſt a good one: Thy own vices and vanities, will in the continuance and conſequence of them, bring many evils upon thee both as thou art a Husband, a Father, a Maſter of a Family: As thou art a Husband if thou debaucheſt thy ſelf, becomeſt a Drunkard, a common Gameſter, negligent of thy fame, and thy calling, beſides the evils, more immediately will attend thee, thou wilt by degrees ſowre the good diſpoſition of thy Mate, and turn thy ſweet nouriſhing, and delicious Wine into Vinegar: Thou wilt bring upon her, Melancholy, and Sickneſs, cool and leſſen, if not totally extinguiſh her affection; for there being in all naturally implanted, ſelf love, and deſire of good to our ſelves, what reaſon is there you ſhould expect a permanency of her affections, when through your default ſhe is made moſt miſerable. For what ever humor and obſtinacy may perſwade you to, yet love is naturally the off ſpring only of love, and you will but vainly exact it from her as her duty, when notwithſtanding the mutual obligation, you have broken all the ties, and by a vitious and imperious carriage (which uſually follows it) you incite her to a reliction of thoſe reſpects, ſhe would otherwiſe inviolably have maintained. You muſt remember that you marry not a Saint but a Woman, that you have paſt your promiſes as well as your Wife, that the Tie is equally obliging, and withal ask your ſelf whether if ſhe were become ſo vitious, ſo neglectful of all the parts of her duty, you would not think it unreaſonable that ſhe ſhould expect any degree of affection from you, having done all that lay in her to ſink you into irreparable Calamities.

Conſider further, that if through your default, the temper of her mind and conſtitution of her body be perverted, (which ſhould indeed by your ſweetneſs be improved) you are juſtly to be charged with all the ill effects that may thereupon enſue, which will be no ſmall burthen to your Conſcience, and a certain diminution or deſtruction of all the contentments which would otherwiſe flow from that relation.

A Vitious Father ſeldom makes good Children.

2. Your Vitious habits will not only have an influence upon your Wife, but your Children alſo; for how can you then be capable of the due overſight of their education, and giving them thoſe good inſtructions which are neceſſary for forming and faſhioning their minds, and ſeaſoning them with fit principles of Religion and Vertue: What power alſo can your inſtructions have, when as they grow up, they ſhall diſcover in your own life, vitious practices contrary to the inſtructions you give them: 'Tis by all allowed, that practice and example perſwade much more powerfully than precept: and therefore it will be certain that they will every day warp and decline that original innocence, and good nature they are born with, by obſervation of your daily deviations: How can you implant and cheriſh in them that Reverence they owe to God, that love to honeſty and vertue, they cannot but perceive you contemn, by practiſing contrary thereunto? So that ſince the happineſs of man in his poſterity, is not in having Children, but in having good ones, you muſt never expect a participation in that bleſſing, when you take a courſe that can in no reaſon produce other than the contrary. You will find it (as the World is conſtituted) a difficult matter to ſteer them right, with the utmoſt care a good and prudent Father can uſe: what little hopes then will remain, when there is not only a neglect of the paternal duty, but your own perſwaſive example, to hurry them into vitious extravagancies? It is not force, and a rude hand, that faſhions the mind, you ſhall find, looking with an unperverted eye into the World, and examining things aright, that when Parents are playing the Beadles with their Children, that for every laſh the Parents (it may be paſſionately or humerouſly give them) they deſerve ten themſelves, were the cauſe fairly pleaded, as either fooliſhly beating them for trivial lapſes, by other means more eaſily amended, or for ſuch faults, as they themſelves, either for want of good inſtruction, or by giving bad example, or ſome occaſion thereunto have thereby produced. This is indeed one of the greateſt cauſes of the Worlds perverſion: And therefore my Son, for the ſake of your ſelf and Wife, whoſe felicity is here much concerned, for the reſpects you owe to your Children (who will owe more to you for good education than their lives, for 'tis better never to have been born than to be vitious) and laſtly for the common reſpect you owe to your Countrey, and to mankind, whoſe integrity is preſerved by the good of particulars, be circumſpect in this, and careful to diſcharge your Paternal duty, by preſerving your ſelf in a fit capacity, both for ſeaſoning the minds of your Children by prudent inſtructions, and affording them the more powerful incitement, from your own well led life, and laudable example.

The concernment to the Family, that the Maſter be a good Man.

3. A Vitious man can never make a good Maſter of a Family: The good will either be corrupted by him, or with deteſtation leave him: You are not Maſter of Slaves that you can force to ſerve your will; God be praiſed, the Law of England knows no ſuch tenure: But of Servants by contract, who when they are admitted, you are tacitly charg'd with a care of them, not only to afford conveniences for their livelyhood and external ſupport; but 'tis a duty incumbent upon you to form and faſhion their minds with a love to all that is good, and Honeſt. This you are obliged to in ſeveral regards, as,

1. Out of reſpect to the good of your Country, of which Servants are a numerous and conſiderable part: And therefore it is a deſerved blemiſh upon Maſters if their Servants fly out into unworthy actions, unleſs they can manifeſt that they have not been wanting on their part to teach them better, and afford them the benefit of their good example.

2. If on your default or ill example your Servants grow depraved, you are to be charged with their crimes, if not in Curia humana, yet in Foro Conſcientiae, and before the Divine Tribunal: This is a poſition that I confeſs may be extended further to Magiſtrates and Governours, but that however leſſens not the verity and validity of it, ſince it is grounded upon this juſt Maxime, That all crimes have a reflection of guilt upon thoſe who by their Authority and power, being implyed in their charge, might have prevented, if through ſupine negligence, or their own incouragement they promote them. The neglect or inanimadvertency of this rule takes not from it its eſſential verity, and therefore think not, that ſince you might by your good management of your ſelf have made your Servants good, you can become guiltleſs, if in default of your care they become otherwiſe.

3. A Man by his vitious life loſes the reſpects of his Servants, the truth and reality of their Service, and grows into their contempt: For indeed nothing renders a man cheaper, and lower in eſteem than vice: Honour is the reward of Vertue, and though a Vitious man may think to have it by the prerogative of his Maſterſhip, yet he but deceives himſelf, he may have lip or knee-ſervice, but little of the heart, they may be obliged by intereſt but never by affection, which is the productrix of the trueſt ſervice. I know the Apoſtle adviſes Servants contrary to this. That they ſhould diſcharge their duty well, even to the froward and perperſe: But where will Servants ſo qualified be found, or if they have attained that Chriſtian and honeſt diſpoſition, how long will they ſtay under the roof of thoſe, the ſight of whoſe evil lives are a vexation and grievance to their Spirits? If therefore a man expects to be well ſerved, Let him ſhew a juſt regard to thoſe that ſerve him: Let it appear to them, that he intends their good, by paying duly their wages, affording them reaſonable conveniencies: forbearing froward and paſſionate carriage to them, giving them prudent inſtructions, ſuch as tend to the improvement of their knowledg and bettering their lives; and laſtly let him not ſpoil all by expoſing to them the daily ſight of his own vitious habits, invalidating thereby all that he otherwiſe ſayes to them: and rendring him cheap and of low eſtimation among them. The almoſt univerſal complaint of the ſcarcity of good Servants, their negligence, indiſpoſition to buſineſs, their Pride, Frauds, Purloynings, and other debaucheries, will upon a fair ſcrutiny be found to be the product and imitation of the ſame vices in Maſters and Miſtreſſes, and therefore the redreſs and reformation muſt begin above, and from thence derive its influence to thoſe who are ſubordinate and but imperfectly tranſcribe their Copy.

Of Boldneſs or Confidence.

I will ſpeak to thee now of ſeveral occaſional matters, and firſt of Boldneſs or Confidence. It is counted a fault in education to ſee Children baſhful: 'Tis what Parents count their Childrens ſhame, and their own: My opinion of it is quite otherwiſe, when it does not proceed from debauchery, or univerſal ignorance: I judg it a mans great honour to take upon him no more than his skill fully reaches to, ſometimes fairly to profeſs his ignorance, and where he knows to expreſs it civilly and modeſtly: Nothing gives a greater value to his knowledg. What though the greateſt part of mankind are ſhallow in judgment, and weak in Courage, and conſequently apt to be wrought upon by the confident; 'tis a poor deſpicable victory, and of ſhort continuance: As appears by the little and fading repute of Mountebanks in Phyſick, State matters, or whatſoever profeſſion: Acquire my Son, real worth from thy Vertue and Honeſt life, acquire it alſo in thy profeſſion, and let thy actions of deſert gain thy eſteem, and not thy vauntings, or confident extollings of thy ſelf. The Baſhful are every where thought to have more than they ſhew, the Boaſter ſuſpected ever to have leſs: However uſe neither one nor other for advantage, but depend upon Gods bleſſing in the conſtant practice of honeſt dealing, and acquiſition of ſolid skill: The Bold appear beſt at firſt incounter, but gradually leſſen, till they vaniſh to nothing: Nor is any thing more contemptible than ignorant confidence diſcovered in its failings: Whilſt the eſteem of Perſons, of real worth daily increaſes, and indears it ſelf.

Of Ceremonious behaviour.

Concerning Ceremonious behaviour; the leſs of it the better: it implies a defect of real worth, and where it is ſtudied and affected, is very deſpicable, it has to the real prejudice of mankind, juſtled honeſt and plain dealing out of practice and eſteem: In lieu of it my Son, I would have thee uſe a natural and free civility, giving every man his juſt due and reſpects, eſpecially where deſert claims it, though in mean condition: They who are Ceremonious, aim therein at their own fame or advantage, whereas decent civility is a debt due to others, and terminated in them. What can be more unworthy and derogatory from manhood, than to expreſs an outward reſpect, and fawning, where there is no reality in the heart, yea and many times a diſlike and abhorrency of the perſon we ſeem to honour? Guide thy ſelf in this particular by the rules of Honeſty and Juſtice: Let thy converſation be plain and courteous, ſhewing alwayes a diſlike of the Vitious, and undeſerving, plainly but candidly, where it may be done with ſafety to thy ſelf; to reclaim as much as thou canſt but not to irritate, and that for the common love to mankind, and to Vertue.

They who are moſt ceremonious, do commonly little regard more worthy matters, they are either ſuperſtitious and ignorant, or crafty and deſigning, and therefore 'tis a practice moſt uſed by Stateſmen and Courtiers, who aim at advantages by it, and who though they are great explorators of other mens hearts, keep their own skreened with the outſide of Ceremony, and art of obliging: Good men are of another mould, they do not hide their hearts in the formality of their carriage and expreſſions, but intend to be known by them; Reſervation being for the moſt part an argument of ill intentions, and ſecret frauds, than which nothing has more debaſed and unmanned us, and will in time make us, as it has done ſome other Nations, a Proverb to expreſs falſhood by; I would not have thee therefore, my Son, to ſtudy and affect any particular carriage, but to let it naturally flow from the integrity of an honeſt heart, and a will to do no man any wrong, and thy ſelf only juſt right: Let thy behaviour therefore be free and unaffected, manly, agreeable to the Laws of thy Country, hearty and conſonant to the juſt regard thou beareſt to the good and well being of mankind: Leave the other to men of outſide, apes, paraſites, falſehearted Courtiers, to the deceitful, ſuperficial, ignorant, and impoſtors.

Of Deformity.

They who are deformed are rather to be pitied and gently uſed, than deſpiſed or therewith reproacht: For it being no crime in thoſe who are ſo from the birth, or through ſome chance or overſight of Parents or Nurſes, it ought not to be urged, or taken notice of, without meriting thereby our ſelves to be ſo deformed: We uſually ſuppoſe that the minds deformity goes along with that of the body, but that is uncertain, and therefore never to be reckoned as a ſign, though ſometimes it may be as a cauſe. And this is uſually through our own default, for we by imprudently obſerving and reproaching it, raiſe in them thereby a froward, and revengful Spirit, which ſetting their brains too often at work, makes them ſubtle in replies, and diligent in ſpying out other mens faults, that they may have wherewithal to recriminate. Be tender therefore my Son, in this particular, in juſtice they ought to have more reſpect than thoſe who are not ſo, as well to compenſate and alleviate the misfortunes of their corporal defects, as alſo to prevent the diſtortions of their minds, which are juſtly chargeable upon ſuch uncivil advertencies: The deformities of the mind are ever worſe than thoſe of the body, not only as they are the fruits of our own choice, and juſtly chargeable upon our ſelves, but becauſe the Deformed in body are ſufferers, but thoſe of ugly minds are the doers of evil: When thou ſeeſt therefore any Deformed, be more than ordinary civil to ſuch, to avoid all occaſion of their diſtaſt, and tacitly give thanks to God that thou art not ſo: Or if thou chanceſt to be ſo in any particular, let the goodneſs and excellencies of thy mind, conciliate every bodies kindneſs towards thee, which is the beſt way of overballancing any Deformity.

Of a ſingle Life.

Concerning a ſingle Life: It is of two ſorts, that which is ſo with reſolutions of Chaſtity; and that which is grounded upon abuſe of Liberty. As to the firſt I have little to ſay, it being ſeldom in our Countrey the reſolve of Men: of Maidens it is often, upon ſincere love not ſucceeding, or the difficulty of finding a Companion to liking; or from obſervation of the unhappineſs of croſs marriages, and their fears that theirs may be ſuch. For the other ſort I would by no means have thee to be one of them, either from taking too great a liberty, or upon any other account, except diſability of body, or Purſe: If by any accident thou groweſt impotent, make not another miſerable, and thy ſelf much more, by Marriage: To Marry where there is no preſent or probable means of maintaining the unavoidable charge, occaſions frequently ſuch inconveniences, as will ſoon cool affection, and lay a foundation for future ſorrows: This however is ſpoken with ſome allowance, for it is common in the World where exigents happen that by doubling of induſtry, and practiſing neceſſary frugality, preſerving eſpecially the deſerved reputation of every ſort of honeſty, ſmall beginnings ſoon grow up and ſpread into handſome Fabricks, making up a decent part of the ſtructure of the World: But this is commonly where there is either ſome ſmall ſtock of Money, or credit, or of that which is fully equivalent, ſignal fidelity, joyn'd with the real skill in ſome neceſſary function or employment.

For the licentious who not only avoid, but declaim againſt Marriage, as an Abridger of their natural liberty; I would have thee abhor their Counſels and company, as a ſort of people from whoſe Society nothing is gained but propenſions to all ſorts of vices, and certain loſs of honeſty and reputation. You muſt reckon that but an ill reſolve that is grounded upon what is Vitious: Which is of ſo ill credit amongſt men, that 'tis a ſhame to uſe arguments for its defence. That Marriage is agreeable to Nature, it appears, for that Men naturally would chuſe their Mates, and were not their natures perverted, would live Chaſtly and Honeſtly with them, though there were no divine or civil inſtitutions for confirmation thereof: But where both theſe are, and are of high eſteem, there to abandon them upon a pretence of a meer imaginary right and liberty, is no doubt the height of folly, and is attended with numerous evils, the juſt puniſhments of ſuch extravagance: Again, what danger do they continually run, in expoſing their bodies to the hazzard of a diſeaſe of all others the moſt noiſome, painful, and opprobrious? For ſince they muſt be ſlight and vitious Women they frequent; what aſſurance have they, but that at every congreſs they may receive that infection from them, which has been imparted to them from others? and that heightned too by the uſe of Mercurial and Antimonial Medecines, too frequently ingaged in the cure of that diſeaſe. To have either no Children, which is the common caſe of ſuch extravagants, or ſuch as they ſhame to own, and upon whom they leave a blemiſh, both in the Childrens, and the Worlds eſteem, and of whoſe education (for want of an orderly and regular life in themſelves) no competent care is taken to prevent thoſe diſpoſitions to vice, which both on the Father and Mothers ſide, may well be preſumed to be tranſmitted to them: Theſe forſooth are ſome of the bitter fruits of that ſweet Liberty they dare ſometimes plead for, when through a long practice in vice, they have quit ſhame and modeſty, (the outworks of Vertue) and impudently profeſs, what at firſt they timorouſly and covertly undertook, and are therefore declined by ſober and wiſe men, who eſteem their Society a blemiſh; and warily caution all their acquaintance to ſhun them, as no leſs contagious to their minds, than a blot to their reputation. That weak objection of theirs which is ever ready in their mouths, of the numerous cares, griefs, afflictions, which attend a married life, which to avoid they account prudence, and a true effect of the exerciſe of reaſon; they are groſly miſtaken in: For God Almighty has ſo abundantly overballanc't thoſe cares with the ſweet enjoyment of a married life, of the ſenſe and reliſh whereof, theſe by their doting meerly upon ſenſualities are wholly deprived, that they are undergone with much content and delight, except where ſome vitious habits interpoſe, producers of want and neceſſities; otherwiſe where men do ſoberly, prudently, and with a competent induſtry ingage in buſineſs for the maintenance of a Family, a thouſand pleaſures at home daily ſhew themſelves, ſweetning and rendring eaſy all the toils of buſineſs. The Creating Woman a meet help to Man, beſides the propagation of the World, reſpects the ſweetneſs of converſe and Society, the mutual aſſiſtances that are to be given to each other, in ſickneſs, and all the croſs accidents of life, her houſwifery, and careful providence, in governing the Family, educating the Children, aſſiſting with no deſpiſeable advice, and comforting in all afflictions: On thoſe depends the honour, the content, the felicity of the Husband, bleſſings which the licentious were never acquainted with: who inſtead of love meet with flattery and falſhood, which when means fail ſhews it ſelf in contempt, railings, and treacherey: Inſtead of affectionate and hearty care, meet with ſelf-intereſt, and reſpect, which upon occaſion and temptation breaks out into diſdain, reproach, private robbery, and too frequently into ſecret Murder: For thoſe who have ſold their honeſty for gain, will not ſtick for the ſame traffick to venture all. And therefore how miſerable are thoſe deluded people, who part with ſo much of real and ſolid happineſs, to purchaſe miſery, and the extreameſt hazzardsmen in this world can run: Bleſs God therefore my Son, that you are cautioned beforehand, and be wiſe by Counſel, rather than by ſufferance.

Of Expences.

Of Expence I now purpoſe to adviſe thee, being a matter of no ſmall influence upon thy happineſs or miſery: The world you know is full of people, a ſmall part whereof by fine arts, or as the fruits of Paternal frugality, induſtry, and lucky opportunities, have gotten into their hands the fat and plenty of the Land: ſo that the poorer ſort live upon the ſweat of their brows, in their daily labour: The middle ſort, of which number I ſuppoſe you may be, though they are not ſo anxiouſly put to it, living more upon the ability, and artifice of the brain, than the toil of the body; yet without care and good husbandry theſe find it a difficult matter to acquire, preſerve, or increaſe an eſtate, and conſequently to provide well for preſent occaſions, devouring caſualties, and laying up a competency for poſterity. It is expedient therefore thou ſhould'ſt ſo manage and moderate thy expences, as neither to deny thy ſelf or thy needful conveniences, with due refreſhments to ſweeten your lives, nor yet to bring upon your ſelf a yearly diminution, and in time a certain decay of eſtate; the conſequence whereof, will be either to render thy life Melancholy and diſconſolate, or to weaken thy honeſty by the aſſault of preſſing temptations, which though it ſhould ſtand unſhaken againſt all ſtorms; yet it is better (human frailty conſidered) not to bring it to the conflict, where preſſing neceſſity takes part againſt it. Let me adviſe thee therefore againſt the common vanity of Men, not to place thy happineſs in too much finery, or in the imitation of others above thy quality. Remember that true reputation is not grounded upon things without, but in Honeſty, and Wiſdom: What ſober men are there who do not prefer a well governed and prudent man in plain habit, and that provides anſwerably for his Family, without baſe pinching, and penurious ſaving, before a flaunting prodigal, who Comet-like makes a preſent blaze, and draws the eyes of wondring people to him, but in a ſhort time vaniſhes into air, and his memory with him? Let not (as the cuſtom is) thy expence riſe with thy gains, at leaſt but to a moderate proportion, for if what thou haſt already got be uncertain, how much more is the continuation of thy gettings, where there are 1000 ways to beget a diſcontinuance. 'Twill be a trouble to the mind to be forc't to lower expence, when your own vanity is the occaſion of it: for what is the effect of common caſualty, and calamity, (to which all mankind is liable,) ſhould not bring down a mans eſteem in the opinion of others, and that ſtraitneſs which is occaſioned by it, we ſhould chearfully bear, and ought indeed, not only to pity, but readily to aſſiſt: in others for 'tis certainly in this ſenſe, in what ever other that man is ſaid not to be born for himſelf. 'Tis needleſs to give rules for the juſt proportion of your expence, ſome have done it to the one half of your income, others to a third, as my Lord Burleigh, and Lord Verulam, making thereby proviſion for caſualties, and for poſterity: 'Tis well where it may ſo be done; but that is only for great eſtates: In the main be careful that at the years end, all charges defray'd, you are growing, and find a competent and pleaſing increaſe, ſo that year goes chearfully round: But if you get much and raiſe your expences anſwerably, at New years day you are but where you were the year before, and all your toil and labour amounts not to ſo much, as leſs gains with honeſt thrift, and rational parſimony would have advanced; and then every caſualty will be a plummet upon your Spirit, and when Portions are called for, and you have not wherewithal, your Children with your ſelf grow Melancholy, and peradventure vitious, which is the caſe of moſt of the gentry of England, and of very many improvident Citizens.

'Tis a good caution of my Lord Bacons, that if you ſhew upon ſome great occaſion, ſome extravagance in expence, it ſhould be in ſuch caſes as do very rarely, perhaps once in an age happen, not in ſuch as may grow into a cuſtom, and be a conſtant charge upon you: Neither would I adviſe you to ſuch a lanching out, if you can prudently avoid it, which in your middle eſtate may certainly be done, for many are the inconveniences of ſuch high expence, and eſpecially becauſe it raiſes an opinion in your Neighbours that you are wealthier than you are, which is of ill conſequence: and it heightnens the minds of your Children, who with all prudential cautions ſhould be bred up to a love of decent thrift and induſtry, whoſe warm youthfulneſs will be ever apt to fly out, eſpecially if their heat be blown up by your improvident example.

Conſider not expence by retail, but in groſs, or but in paſſant: only ſo far as to keep it within the bounds thou alloweſt in the main for the year; for what matters it how thy wood, thy coals, and other waſting materials conſume, if the waſte exceeds not the proportion thou alloweſt, or canſt be well content to bear: This was alwayes my practice, the other I eſteemed too troubleſome, and pedantick: of no uſe unleſs to trouble the mind, and engage it in a vexatious trifle: 'Tis expedient however to be ſo far circumſpect as to prevent waſte and fraud, to which Servants (being concerned to avoid them by the ties only of Conſcience or reputation, now little valued) are too inclinable. This is however to be done in ſuch a manner, as may effectually prevent them, and not ſhew too low a ſuſpition, which when there is juſt ground to have, remove it ſpeedily by diſcharging the perſon ſuſpected (otherwiſe thy mind will never be at reſt), which fairly do upon ſome other occaſion, unleſs the matter be very apparent: and then 'tis goood to be plain and expreſs, and take ſome pains with the offender, by diſcourſe and good Counſel, as well to reform the guilty, as to preſerve other perſons from the like ſufferance. When thou art married commit the care of thoſe matters and the overſight of particular expence to thy wife, for whom it is a meet imployment, and diverſion, who will be ready to adviſe with thee upon all emergences extraordinary.

Of Tobacco.

Now I come to the conſideration of that which from cuſtom, and the reputation of many of thoſe who are eminent for ſobriety and wiſdom, who uſe it, has ſo ſtrongly planted it ſelf, that it is lookt upon as an effect of humour and moroſeneſs to decry it, I mean the uſe of Tobacco, which I eſteem a great enemy of health, and long life, and not only of the health of the body, but to the dominion of the mind over the impetuoſity of deſires, and its victory over aſſailing Temptations. Let me injoin thee never to uſe it, believe my experience and the reaſons which now follow.

1. It is not rational, that any man ſhould uſe his body to any thing that may beget conſiderable alterations in it, unleſs he be probably aſſured before hand, that it will be for the better: Very few are ſo of Tobacco, ſince it is generally taken up, without deliberate advice, conſultation with ſuch a Phyſician as is an impartial Judge in the caſe; or Friends of much experience. The common motives being either conformity with others, miſled by prevailing cuſtom; or a falſe concluſion that there muſt be at leaſt inoffenſive pleaſure, if not profit in it, becauſe it is ſo generally uſed.

2. It impairs the appetite, few that uſe it eating with a natural guſt and reliſh, refuſing for the moſt part meats of mild and nutritive juyce, and deſiring thoſe which are acid, ſalt, and ſpicy: which only have ſmack with them: whereby their blood and nervous juyce becomes ſulphurous, hot, and productive of ſuch kind of diſeaſes. They deſire alſo high and ſpirituous drinks: which give an additional flame to the Sangineous maſs. Hence for the moſt part it makes the body lean, the ſweet juyce being drawn off from the Muſcles, unleſs in ſuch as drink much; and to them alſo as great and many evils are attendant, as Feavours, peripneumonia's, tremblings, ſoporous effects, the Apoplexy, and alſo the Stone, and other diſeaſes alſo, eſpecially thoſe of the nerves and Limbs.

3. It impairs the memory, drawing away thoſe ſweet and convenient moiſtures from the brain, that were deſigned to bedew and irrigate it, and ſo renders it uncapable of receiving impreſſions from ſenſible, and intelligible objects: This is a generally confeſt detriment ariſing from it.

4. As to the mind, by ſharpning the blood, it begets an eaſy, and unreſiſting ſubjection to paſſions, a facile compliance, and yielding to vitious temptations.

5. It much indiſpoſes us for buſineſs, both by dulling the animal faculties, eſpecially the memory, as alſo by rendring all buſineſs tedious to us, where the opportunity of taking Tobacco is denied: and making men neglect buſineſs and loſe opportunities.

6. It renders many men leſs capable of getting Children, eſpecially hot and dry bodies, by withdrawing from the brain and nervous parts, and evacuating that which ſhould ſuppeditare materiam ſemini: give bulk and conſiſtency to it: provoking alſo a too frequent excretion thereof: And whereas every man ought by ſtudying his own Temper, uſe all diligence to have healthful, ſtrong, and well proportioned Children, which are a bleſſing to himſelf, and an Honour to his Country: The uſe of Tobacco for the reaſons above given, diſpoſing him to many ſickneſſes, propagates the ſame to his Children, and conſequently to his Childrens Children for many generations.

7. It becomes by the continued uſe thereof, its own puniſhment as moſt other vices are; Pharoah firſt hardned his own heart, and was then puniſht with hard-heartedneſs; many have reſolved upon obſervation of the many evils attending this unjuſtifiable cuſtom, and that with great ſeriouſneſs, and many times upon conſiderable obligations to ſhake off the fetters of ſo inticing a Circe, but have found it too potent for their unſteddy purpoſes: which ought to be a prevailing motive to thoſe who never took it, to forbear, and keep conſtant to their averſation: and to thoſe who have taken it but for a little time, to give it over, whilſt freedom and ability for conqueſt remains.

To prevent an objection, I muſt ſay that I have uſed it, and therefore may be thought unfit to give this Counſel, but weigh my Son, what I have to ſay in my defence.

1. I never took pipe until I was 46 years old, until which time I enjoyed my health as well as moſt men.

2. I was obliged to attendance in the City in the time of the great ſickneſs, in 1665, which was the firſt of my taking it: perſwaded thereunto by its being generally eſteemed the beſt antidote againſt infection, and eſpecially from the experience of Iſbrandus de Diemerbroecke, who was the Phyſician reſident during a three years plague at Nimiguen: How far other preſervatives might have prevailed I cannot ſay, but during my ſtay in the plague 1665, and viſiting daily all ſorts of infected perſons, I was never touched with any ſymptom proper to the plague, or any other-ſickneſs, ſave weakneſs of body through decay of appetite, and weariſomeneſs from overmuch buſineſs.

3. After that plague was paſt I never took pipe, until after Dinner, and never in great quantity: nor did it ever occaſion me to drink Wine or ſtrong Drink, but I ever preſerved my ſelf from immoderation and intemperance.

4. I almoſt daily uſed the beſt antidote againſt Tobacco, which is Milk, a meſs whereof I eat almoſt every morning, and kept my ſtomach clean, neither eating nor drinking after it until Dinner.

5. I think it has preſerved me from defluxious upon my Lungs, by diſcharging at the mouth thoſe moiſtures which might otherwiſe very probably have fallen upon them: However I will not be poſitive in this: becauſe I have no demonſtrative argument to confirm it. Theſe circumſtances here ſet down I alledg by way of excuſe, and intend them not as a juſtification of my taking Tobacco: becauſe for ought I have ſaid, I might probably have enjoyed my health as well or better without it. And therefore I ſtick to my firſt reaſons, by which they being by my experience verified, I would perſwade, and do hereby injoin you my Son, never to take it: For many inconveniences I find from it, and could heartily wiſh I had never taken it. Whereby I am perſwaded out of my affection to you, to caution you againſt it.

Foelix quem faciunt aliena pericula cautum.

He that has ſuffered Shipwrack is no unfit perſon to adviſe another to avoid that rock he run his Ship againſt. 'Tis your happineſs I aim at, and therefore give theſe Cautions.

Of Contentment in our preſent condition

Man does ill conſult his own happineſs, in not enjoying the preſent, and in being over ſollicitous about the future. If he would be friendly to himſelf, he ſhould ever make the beſt of the condition he is in, by comparing it with that which is worſe, by conſidering that it is Gods great mercy to him, that it is ſo good as it is, and beyond his deſert, that though it has ſome evils attending it, as all conditions and ſtates of men have, yet it has alſo many comforts, which are to be enjoyed without regret, or reflection upon what might be; which to loſe or to neglect, out of a paſſionate longing for what we have not, and perhaps never may have; or having, may be never the happier, is no ſmall part of folly. Certes, Contentment muſt be within, grounded on the innocence, and honeſty of the mind: And an aſſurance of a bleſt condition hereafter, which will make us eaſily pleaſed with ſmall matters here, as being but in our way to a perfect ſtate of Bliſs in the world to come. Wealth and the affluence of all our hearts can deſire, is not our Portion here, but content in the quiet and chearful enjoyment of what we have. And God has been ſo bountiful, as to furniſh enough for all that are induſtrious, not riotous, or prodigal, pleaſed with plain, wholſome, and familiar meats, and other convenient accommodadations: which have the advantage of bringing little trouble in the acquiſition, and little grief in their loſs, as being eaſily again acquirable. How do men daily loſe the comforts of the preſent, by hunting greedily after ſomething they have not, from which indiſpoſition of mind it follows, that when they have acquired what they purſue, they are as little ſatisfied, but like Children diſlike and neglect the Bables they have, crying, and vexing themſelves for trifles they have not. It is a good effect of Wiſdom and experience to be better minded in this particular, and with well compoſed and thankful hearts to taſte the ſweetneſs of Gods goodneſs in the ſober enjoyment of what we have, uſing only the eaſy and ordinary tract of induſtry, for continuance of things neceſſary, remembring that common and good ſaying, That nature is content with a little, (not to be ſo therefore is unnatural) and that the ſame contentment is by our bleſſed Maſter, confined to food and raiment.

About the foreknowledg of Futurities.

Before I paſs this, I will inſtance one vanity of the mind, in our ſollicitation about the future: And that is a vain and earneſt deſire that men have to know events and ſucceſſes in future contingences. In the times of greater ignorance, and in thoſe Countries now whoſe knowledg is but darkneſs, this was and is much in uſe, and ſome there are, even where a diſcovery of ſuch deluſions has been plentifully made, who by their folly and credulity give opportunity to crafty men to milk their purſes: and exerciſe their cheats upon them. But be armed my Son, againſt ſo deluding, or being ſo deluded: and that you may, conſider well the enſueing Arguments.

1. It is the prerogative of the Almighty God alone to foreknow what ſhall be hereafter: See this expreſſed, and with ſome jealouſy claimed by God in the book of the Prophet Iſaiah, from the 41 Chapter to the 48. From which places it may be thus argued: Whoſoever is not truly God, underſtands not future contingences; But the Gods of the Heathens, are faſly ſo called, have no divinity in them, therefore they are altogether ignorant of future contingences. Or thus, whoſoever foreknows future contingences, to him belongs the divine name, and honour: But to no created being the divine name and honour belongs, therefore no created being can foreknow future contingences. Almighty God challenges all thoſe who were believed by the people to have preſcience of future events, to come forth, and give demonſtration thereof, and they ſhould be acknowledged to be Gods: What arrogance therefore is it, yea impudent aſſumption to themſelves of the perogative of the Divine Nature, for any perſon to take upon them to declare the contingent events of human undertakings, ſucceſs of Journeyes, Voyages, Law-Suits, Marriages, Battels, to foretel the accidents of mens lives, or any other matters, not predetermined and ſignified in their cauſes: which bold undertaking is not barely a deception of the people, in gaining money; for pretending to do what they know they are not able to perform, but a ſitting down in Gods Chair, and by wayes of impoſture, and confederacy, pretending to that which he has reſerved peculiarly to himſelf, and from himſelf by his bleſſed Spirit only to ſome few communicated, for eſtabliſhing and propagation of his Goſpel. It is very meet therefore not only that the people ſhould be rightly informed in this particular, that they may give no credit to ſuch deceivers, but that the Laws alſo ſhould puniſh ſuch Arrogance and Impoſture, in zeal to God, and to prevent thoſe deceits that are by them impoſed upon the ignorance and credulity of the people.

2. The vertues and influences they beſtow upon the Planets, their Aſpects, Oppoſitions, Conjunctions, Aſcenſions, appropriate Houſes, are all the device and fictions of men, gratis dicta, ſpoken at their pleaſure, not grounded upon any real proofs from nature, as are alſo the grounds of predicting from Comets and Eclipſes, and have no other means of gaining followers than their being formed into an Art, conſiſting of terms uncommon, and methodized like other Sciences, by means whereof many young ſtudents, and men of light and fanciful brains, conceiving that ſo great pains would not have been taken, to cultivate an Impoſture, have applyed themſelves to the ſtudy thereof. And though the moſt ingenious, and able, have upon the diſcovery of the emptineſs and weakneſs of its foundations, as alſo the tedious vanities of its ſuperſtructures, wholly declined it as a deluſory fiction, purpoſely invented to deceive the people. Yet divers others, and eſpecially men of volatile and capricious brains, unwilling to have it thought that they had ſpent ſo much time to no purpoſe, and it may be not queſtioning the grounds thereof, but taking them for granted as allowed traditions, have continued to maintain its Authority, and ſet their brains at work to find out ſpecious arguments for its defence: which have been learnedly confuted by the able Pens of Savanorola, Eraſtus, Gaſſendus, and very many others: the art it ſelf alſo, quatenus Judicial, condemned by the wiſeſt States, and by none Chriſtian ever juſtified: All which are motives ſufficient for men of ſobriety wholly to condemn it as vain and fallacious.

'Tis true indeed that many little people driven to want and exigence, have ſpent time in the ſtudy thereof, and thereby acquired a ſmall livelihood, ſince in all places people will be found for want of good inſtruction, eaſy to be wrought upon by ſuch as can amuſe them, and talk in Terms above their underſtanding, with the help alſo of Schemes, Figures, Characters, &c. But theſe by ſo doing, as they loſe their innocence and conſcience, knowing full well that their art is but impoſture, ſo are they recompenc't with the ſcorn and contempt of the ſober and wiſe, and therefore had much better have recovered their wants by honeſt induſtry in a lawful art or manufacture, where they might have been uſeful in ſome meaſure to their Country, and not as now, its ſhame and diſgrace.

3. I ſhall only add to this, that it is from the great mercy of God that he has denied us the foreknowledg of futurities, nothing conducing more to mans felicity than ſuch an ignorance: how perplext would he ever remain in the foreknowledg of all the croſs accidents of his life, which he muſt alſo foreknow he cannot avoid, for otherwiſe he could not foreknow them: How would it ſower and imbitter all his preſent injoyments to be acquainted before hand that ſhortly he muſt break his Leg, at another time have his houſe burnt, or loſe his Wife, and Children, or Eſtate; ſufficient certainly is the ſorrow of each day for it ſelf. How does it make the countenance of men and their Spirits to fall, when upon loſſes or other accidents, they find the feilure of their Eſtates, and in a ſhort time to their apprehenſions, an inevitable breaking; certainly the anxiety before it happens is greater than after, when the worſt being known, and the diſcredit digeſted (which is but an imaginary reproach) the mind by degrees is quieted. Let us therefore give thanks to Almighty God, who out of his abundant wiſdom, and loving kindneſs to man, hath denied us what we ſo eagerly covet, and what would tend to our ſo great vexation: Let us with humble and thankful hearts enjoy the preſent, and ſo lead our lives, that our aſſurances of the future enjoyment of God in the manſions and ſociety of the bleſſed, may make us contentful in any condition here, ſince it will be but a little time before we ſhall be poſſeſt of eternal beatitude hereafter.

Of Pride.

It is meet that I ſay ſomething of Pride, becauſe it is a general vice, the cauſe of much, yea moſt of the evils in the World, and not only very prejudicial to others, but to our ſelves alſo. The foundations of it are ignorance, and preſumption: Ignorance I ſay, for though men accounted knowing, are very incident to it, yet it alwayes ariſes from their folly, in having a better opinion of themſelves than they deſerve: This is evident from this undeniable truth, That there is no man without numerous defects, the knowledg of the beſt is poor, low, and imperfect: the poſſeſſions of all uncertain, matters depending much upon chance, expoſed to numerous caſualties, wholly extraneous to man, and their eſtimation depending upon vain opinion. Pride has alwayes ſomething of Herods fault, for which he was eaten up of Vermine, for arrogating honour to himſelf, which is due only to God: It makes him apt to practical Atheiſm, that is to rely upon, and attribute what he obtains, to his own parts, and conſequently to think he has no need of God.

But ſee the conſequence of it in the 16 of the Proverbs the 18. Pride goes before deſtruction, and a haughty Spirit before a fall: For ſuch contemning God are juſtly deſpiſed by him, and then follows that of St. James, c. 4. v. 6. He reſiſteth the proud, but ſheweth grace to the humble, and that of St. Luke, 1.51. He ſcattereth the Proud in the imaginations of their hearts. This is true of private perſons, and of States, both which are neareſt to deſtruction, when they appear moſt arrogant and ſecure.

It is common with proud men to uſe an hypocritical humbleneſs, to invite thereby greater reſpect from others; by which they tacitly confeſs their own unworthineſs, of which they are juſtly conſcious, and bewray the baſeneſs of their own minds: They who have moſt of worth abominate ſuch practices, decline it themſelves, and hate it in others. All kind of honour, as it ſhould be the recompence of Vertue and true worth, ſo ſhould it flow freely from others who are benefited by good Actions: but ſhould never be ſought by our ſelves, yea, ſhould be avoided, not out of a fallacious deſign of gaining otherwiſe thereby, but from a true ſenſe of our own imperfections, and becauſe it is but our duty to do all the good we can. That ſaying of the Poet, Contempt of Fame, is the contempt of Vertue, is grounded upon a falſe ſuppoſition, that the motive to Vertue is applauſe, whereas indeed, it ſhould ariſe from a ſenſe of its own excellency, and that God has commended it to human practice, as that which carries in itſelf, the bleſſed fruits of peace, joy, and the ſolace of the mind, as the greateſt means of happineſs this world can afford us. And hence is it that Chriſt diſſwaded his followers from accepting worldly Honours, Dominion, Praiſe, and all other the eſteemed darlings of corrupted men, preferring to them peace of Conſcience here, and aſſurances of real felicities hereafter.

Conſider well of this; and let thy mind (my Son) poſſeſs the knowledg thereof, lead thy life in conformity to it, for thereby thou wilt avoid many evils which the proud are expoſed to. Its remedy is humility; grounded upon a juſt eſteem of our ſelves, and of others: In our ſelves we are chiefly to conſider how much we want of what we ſhould be, and here we can hardly be miſtaken▪ in others, to value what we ſee worthy in them, and to conſider how eaſily they may attain (if they exceed not already) what we judge good in our ſelves: to weigh above all, that we are all born for the good, one of another, and that there is no greater evil to human Society, than for us ſo to love our ſelves, as to be detrimental to others, that the love of our ſelves is the rule and extent of our love to others, that 'tis Chriſts great Commandment, That no man can truly love God, whom he hath not ſeen, if he love not his brother whom he hath ſeen: That we ſhould make our ſelves equal to men of low degree, peradventure as being the beſt, or as having moſt need of incouragement, or to ſhew that men are not to be eſteemed for their riches, or diſeſteemed for their poverty, but all are to be lov'd, and the vertuous chiefly to be reſpected. Man will ſoon ceaſe to be proud, if he well conſiders that he has nothing to be proud of, not of Wealth or what is purchaſed by it, for 'tis no part of himſelf, 'tis full of uncertainty, the fool or vitious may be maſter of it, as well as the wiſe and vertuous. Not of Honour, for if it ariſe not from good and worthy Actions, 'tis a falſe Coin, and is therefore contemptible: If it be the effect of true deſert, the foundation of that deſert, which is vertue, will teach him to think meanly of it, ſince vertue praiſes it ſelf with its own contentment, and is rather diminiſhed than ſatisfied by reward: eſpecially ſince it cannot but be conſcious of coming abundantly ſhort of its duty, being attended with many defects, which are too well known to the poſſeſſor: Not of Learning and great Parts, ſince both of them are but acquiſitions to promote common good, and no further valuable but as they do ſo, which carry with them, when in the beſt manner exerciſed, ſolace and contentment of Mind: The great Apoſtle St. Paul, which next to his and our bleſſed Maſter, did the moſt good in the world, proteſted that he had nothing to glory in, But the Croſs of Chriſt, and that he was counted worthy to ſuffer for the giving teſtimony to that bleſſed Name, and the profeſſion of his Diſcipleſhip: renouncing all eſteem that might otherwiſe ariſe to himſelf, from his education, learning, or whatever elſe the World is too apt to applaud, all which conſidered, ought to take down in us all high thoughts, and to teach us not to deſpiſe others, or to overvalue what the world accounts worthy in our ſelves.

Conſider that Pride is alwayes attended with envy, is for the moſt part deſpiſed, makes it ſelf many enemies; is the proper fruit of ignorance, and miſconceit: it is a fault proper to youth, where there wants knowledg and experience: and therefore the Councel I give is neceſſary, to ſupply the defects thereof, and it is no ſmall gain to learn wiſdom from the obſervations of him who has gone before you, and communicates his knowledge to you, with no other deſign but to do you good, and to make you wiſer and better than himſelf.

That it is better to live upon a mans own private buſineſs than publick Offices or Employments.

Seek not publick employments, places, or offices, if poſſibly you can live upon a profeſſion of your own: for ſo you depend not upon uncertain favour, and avoid the many diſguſts and accidents that attend them: the moſt of them are in the execution irkſome to the people: They are therefore ill reſented, eſpecially by the more induſtrous and ingenuous, who look upon moſt officers as Drones, if not Caterpillars waſting much, and producing nothing: ſucking the ſweet and fat of other mens Labours, Covetous, Griping and Vexatious: apt to bribery and deceit, ready for the moſt part, and aſſiſtant in ſuch projects as tend to the infringement of juſt and Lawful liberty. Chuſe therefore, and adviſe thy Children to chuſe any imployment rather that depends upon their own honeſt induſtry, and wherein thou mayeſt ſerve in thy Sphear, others as well as thy ſelf.

What eſteem is due to Arts.

Concerning the eſteem thou ſhouldeſt give to Arts, Let it be reſolved thus, That none are to have a place in thy affection, but what are in themſelves conſiſtent with the ſtrict rules of Honeſty, and Vertue: what alſo are uſeful, and innocently pleaſant: innocently I ſay, for no pleaſures ſhould be imbraced that either defile thy ſelf, or are injurious to others. Thus far Arts are to be eſteemed, as ſupplements, and aſſiſtants to nature: as good effects of the latitude of that underſtanding, with which God has indowed man more than other Creatures, by which he has produced all implements, and convenience for his Houſe, his Trade, his Husbandry, his Traffick abroad, his Health, his Habitation, his preſervation from Fire, and inundation, and many other appurtenances to the well being of his life: But all others which come not within the characters abovementioned, diſclaim, ſuch as are vexatious to mankind, deluſive, opinionative, having no foundation upon nature, but rather oppoſite and injurious to her: All diſhoneſt Crafts, baſe and ſubtle projections, confederative impoſtures, heighteners and propagators of vice and debauchery: as the World goes, and it may be has for a thouſand years gone, it is exceeding neceſſary thou ſhouldeſt make ſuch a diſtinction: ſince many of theſe later ſort have an equal eſteem in the worlds vogue, with what we firſt named; mankind being both apt to imbrace, what is for the promotion of his licentiouſneſs, and eaſy to admit, what ſubtle Arts-men have for their own advantage with much cunning introduced.

Of Education in Schools and Ʋniverſities

Amongſt the number of the uſeleſs may be reckoned, what is profeſt and acquired for many years in the Schools and the Univerſities. I ſpeak it not to upbraid them, or to arrogate ought to my ſelf in thus declaring againſt that kind of Learning: but inaſmuch as I judge them in great meaſure uſeleſs, and not only ſo, but hinderers alſo of much better, and more uſeful knowledg, and profitable Learning that might in leſs time be acquired; it is meet, and a part incumbent upon me, that I ſhould caution you my Son, to take the neareſt and better tract for the attainment of Science truly ſo called, to ſift the Wheat from the Bran, that you may not miſpend your youth and manhood, upon what will indeed pervert your underſtanding, inſtead of rightly informing it.

Of Learning the Latin Tongue.

What the Education is of Boyes in Schools, and of young men in the Univerſities, I ſhall not need to expreſs, it is obvious enough, but I ſhall firſt declare ſome of my ſentiments thereof, and then propoſe a better way of education.

1. Then it is to be underſtood, that every Language was, before it was reduced into an Art: Grammar being but a ſyſtem of Rules made out of the ſpeech of thoſe, who expreſt their minds beſt in that Language: Now inaſmuch as each Language is learned by the Children of each place where every different Language is ſpoken (the caſe having been the ſame in Latin) ſo as that in five or ſix years time from their birth, they can readily expreſs themſelves ſo far as their ſmall buſineſs and occaſions require, increaſing in readineſs and copiouſneſs of expreſſion, as they grow further acquainted with men and things, and this without learning any rules, it is obvious to conclude that the way of learning a Language by Rule, in doing whereof eight or ten years is commonly found neceſſary, is a tedious, improper, and impertinent way of acquiring a Language: Eſpecially if it be conſidered that there would be no compariſon between a Child that learns it by cuſtom of ſpeaking of ſix years, and a boy that learns to ſpeak it by Rule of ſixteen. The child ſpeaking it upon all common occaſions readily, fluently, and without heſitation. The youth if at all, doubtfully, and timorouſly: The Child with more regard to things, and the matter he has to ſay, the Grammarian youth with intentneſs of mind chiefly if not ſolely, upon words, and the manner of his expreſſion: The youth learning the Language by the by, and chiefly acquiring ſeveral other uſeful knowledges, as he grows up and his underſtanding is fitted for them: The Grammarian a meer Linguiſt, deſigning little more than the attaining the Language, yea, and to the greater ſhame of that way of education, in all that time is not ſo much as a Linguiſt neither, there being ſcarce a boy ſo educated that can ſpeak the Latin Tongue, I mean as a Language ſhould be ſpoken, and as a Child bred up in it would in ſix or ſeven years ſpeak it.

This is well known to be a ſad Truth, notwithſtanding the boaſt, that nothing is ſpoke in ſome of our Latin Schools, but Latin: This may be in ſome little forms of ſpeech, belonging to ſome common occaſions; but in familiar converſe, it is otherwiſe: So that take them out of thoſe Modes of ſpeech cuſtomary in their Schools: bring them to play, to tell a tale, to talk of the buſineſs of the Town, or their houſes, and they ſpeak Engliſh, becauſe they cannot ſpeak Latin: or let any ſtranger ask them an unuſual queſtion, and they cannot anſwer, although they could readily have anſwered it in their native Language: Yea the Maſters themſelves, unleſs it be in the common road of their examination in the boyes performance of their exerciſe, ſpeak Engliſh to them, and it may be becauſe they cannot readily expreſs themſelves in the Tongue they profeſs to teach. So that ſumming up the whole it is a moſt improper, uſeleſs, deluſive way of education, to keep a boy at School for learning a Language until he be fifteen, ſixteen, or upward, and in no competent meaſure to perform it, and all this from the impediment of the rules and manner of teaching; and therefore my Son, I have thus freely expreſt my ſelf, that if I die before thou art brought up, ſome other way may be thought upon, for thy better education in that Language, which I purpoſe here to ſuggeſt, and which I would that by thee it may be tranſmitted to thy poſterity.

Where by the way, becauſe the Latin Tongue is the Language which chiefly takes up the time of Youth, I would have thee to underſtand, that there is no more in that than in any other Language, that a knowing man uſeful in his place, and to his Countrey is to be preferred before him that has that or two or three more Tongues, and wants the better knowledg of things and buſineſs, and the prudence to underſtand the true value of a Language, boaſting and arrogating a great matter to himſelf, becauſe he can utter in a Foreign Language, what another can more pertinently, and leſs affectedly expreſs in his own. Upon this men have been apt to grow too conceited, and pragmatical, larding their language with ends of Latin, as if it bore more weight than when ſpoken in Engliſh, and that with the impertinency often of ſpeaking to them who underſtand nothing but Engliſh. The chief uſes of the Latin Tongue, are 1. the underſtanding of many things that are writ only in that Tongue. 2. the converſe with ſtrangers. 3. The advantage in travel. 4. The management of differences between Country and Country in Courts of Admiralty. 5. Becauſe it is made the Language of Scholars, and moſt things tranſmitted to poſterity in it. Of each of theſe a few words.

As to the firſt it is fit to be conſidered, whether the infinite damage we receive, by the many thouſand things tranſmitted to us in that Language, either trivial, uſeleſs, falſe, or corrupting our underſtanding, does not abundantly countervail the benefit we receive by any thing ſo tranſmitted, which if good and neceſſary, might probably be better gained out of our ſelves without the mixture of numerous falſities, and impertinences. I profeſs I know no ſalvo to this: for the ſelection of Books, by wiſe and good men in each faculty, being a buſineſs never hitherto done, and yet being the moſt probable expedient. The inconvenience in the objection remains intire, and to me unanſwerable: Beſides the dependance upon Books is no ſmall impediment to true Learning, ſince the greateſt part of the world have acquieſced in the opinions of thoſe who have gone before them, and are therefore properly Learners, and rarely finders out of any thing themſelves; whereas did men read little except ſome inſtitution, and uſe their own brains, in each branch of their art, by manual experiments, and rational obſervations thereupon, each man would be more ready and expert in his art, and ſome men of more capacious Brains would in every art, find out ſome uſeful and pertinent additions: So that the reſtraining of mens underſtandings by multiplicity of Books may be added as a ſecond and very conſiderable evil.

2. As for converſe with Strangers. It is either to learn of them, or to inſtruct them, being ſtrangers, in matters whereof they are here ignorant, or to underſtand their minds, that they may be furniſht in their occaſions. To theſe particulars I ſay, If they have buſineſs here, they have alſo correſpondents, and interpreters in ſome Language they jointly underſtand: And in this caſe, the Dutch, French, Italian, or Spaniſh, are the more general Languages, If it be matter of State, they have their Interpreters: The chief point is if they be Scholars that traffick in learning, and therefore are well furniſhed with the learned Tongue: In this exigent as Latin has been taught, they can very hardly find men that can readily maintain, converſe, and hold ſociety with them: I ſpeak not this at gueſs, but as what is, I conceive confeſt by all: viz. That it is very rare to find men, though eſteemed very Learned, that can hold diſcourſe readily upon all occaſions with Learned Strangers: who ſpeaking Latin commonly and familiarly in their own Country, are much more apt to expreſs their minds, being hardly ever put to't to pump for words, as our Scholars uſually are, who though they have apt conceits in their minds, yet are fain oft-times to wave them, or imperfectly to expreſs them for want of copious Language. Whereas the Latin learned by conſtant and cuſtomary ſpeaking, whilſt we are young, would render us as ready of expreſſion in that, as now we are in our native Language. The caſe would alſo be the ſame in Travel, in the management of differences, between Country and Country in Courts of Admiralty, a notable inſtance of the defect of acquiring the Language, being lately ſeen in our Court of Admiralty: where after the Spaniſh Civilians had moſt readily expreſt themſelves, and urged their arguments copiouſly, and fluently in the Latin Tongue, the moſt able of our Civilians were at a ſtand, not for want of matter, and reaſons for reply, but fit words, and ready expreſſions anſwerable to opponents. From what has been ſaid, I would have you to underſtand. 1. That things are not to be valued, becauſe they are in the Latin, Greek, or any other Tongue, but becauſe they are True, Good, and in ſome kind or other uſeful to mankind. And 2. That the common way of acquiring the Latin Tongue in our Schools, is a very improper, dilatory, and abuſive way, not only coming ſhort of teaching the Tongue as it ought to be ſpoken, but attended with many other inconveniences, and diplorable miſchiefs, as mopeing and debaſing the ſpirits of young men; dulling their brains by overcharging their memories, with multitude of Rules they underſtand not, by a ſavage and furious demeanour towards them, in the Maſters often out of humour, and for things trivial, alſo by making them miſpend a vaſt deal of pretious time, in which they might acquire many things uſeful, and commodious to their future life, and to this injurious way of education is juſtly chargable that unwillingneſs, and averſeneſs Children have of going to School, and conſequently thoſe impetuous deſires they have to paſtimes, and pleaſures, which are uſually ſo implanted in them, that their reaſon though grown ſtrong is not able to overcome them in the whole courſe of their lives.

Of Logick.

Logick is the Art of that which ſhould never be brought into an Art, that is of Reaſoning: For men ſhould Reaſon only from the force of that ſound knowledg they have of things, and not from the ſlight, and artifice of Words: Logick is therefore called by one of no mean account in the World, The skilfulneſs of contention, or darkneſs, by which all other Sciences are made more obſcure, and harder to learn: An unhappy art by which evil men have learned to juſtifie error, vice, and all ſort of corruptions, which they could never have done by plain and direct reaſoning, ſuch as every man is according to his knowledg of things, apt enough unto. By the help of this knowledg, or rather craft, Popery, which is a meer politick contrivance, and as ſuch, obvious to common ſenſe, is juſtified by infinite ſwarms of Monaſtical men, Cardinals, Biſhops, Monks, Fryars, of numerous ſects and diſtinctions, who have thereby drawn into themſelves the fat of thoſe Lands they inhabit, and erected a proud and lofty edifice upon the plain and unartificial rules of humble Chriſtianity: By the help of this, cunning intricacies are brought alſo into the Proteſtant Religion, both by the Orthodox, and Heterodox: by which the leaders in all opinions, declining the plain rules of practical Chriſtianity, and inſiſting chiefly upon ſuch points wherein their ſeveral differences conſiſt, draw to themſelves, and from one another numerous Diſciples, whereby they live at eaſe and in great plenty, and ſome little devices of advantage are raiſed to the people alſo, by means whereof diviſions are kept alive to the no ſmall detriment, and defamation of true Chriſtianity, of truth, integrity, and common freedom, the moſt pretious Jewels that mankind has in this World: It is therefore a moſt unhappy craft, introduced by deceivers, not at all uſed by our Saviour or his Diſciples, whoſe plain and powerful ſpeaking, even to the capacities of the weakeſt, was more convincing than all the artificial reaſonings of the ſubtileſt Arts men of thoſe times: and has in great meaſure retained its luſtre, and overruling force, notwithſtanding all the artificial indeavours, and eclipſing ſophiſms, of the niceſt Logicians. Decline therefore my Son, this not ſo truly called ſuperfluous, as deluſive ſcience, gain with thy utmoſt indeavours, true and diſtinct knowledg in the realities of things, and they will furniſh thee with ſufficient arguments, for the juſt proof of any thing that is juſt and honeſt.

Keep but true to thy ſelf in obſervation of true Chriſtian Graces, and Vertues, and ſully not thy ſelf with reproachful vice, and thou wilt be abundantly able from the plain rules of the Scripture, and the dictates of unperverted reaſon, to withſtand and diſannul all the ſophiſtical engines which the ſubtlety of man can raiſe againſt the fortreſs of truth. See things as they are, and underſtand Logick, to be as I have declared, and without learning Logick, thou wilt be able to defend thy ſelf againſt it: Though I doubt not, but if thou ſhouldſt go about to learn it, without the prepoſſeſſion of its ſuppoſed worth and neceſſity, and meerly as an unbyaſſed man, thou wouldeſt ſoon be a weary and convinced of its irkſome vanity, and eſteem it rather an hindrance to ſound reaſoning, and a meer entanglement of words. The ten predicaments which is a reduction of all things in the World within the comprehenſion of theſe ten words, 1. Subſtance. 2. Quantity. 3. Quality. 4. Relation. 5. Action and Paſſion. 6, 7. Where, which is a denotation of Place. 8. When, which is a denotation of time. 9. Site, or poſture of Body. And 10. Habit, viz. of the body. Of theſe certain things are predicated, and from thence ariſe five Predicables. Genus, Species, Difference, Propriety, and Accident. Beſides there belong to the Predicaments, Anti-predicaments, and Poſt-predicaments. Anti-predicaments, as three Definitions, one of Aequivocals the Second of Univocals: the third of Denominatives. Two Diviſions, one of Voices or words: the other of things.

Two rules, the Firſt, Whatſoever is ſaid of the Predicate, the ſame may be ſaid of the Subject. The Second Rule is, That of Genus's, not ſubalternately put, there are divers Species and differences.

The Poſt-Predicaments are alſo five, as Firſt, Oppoſition, which preſuppoſes Identity, and diverſity of things. The wayes of Indentity are many, of Diverſity more. Oppoſition is the repugnance of two Simple Terms, ſo that one cannot be ſaid of the other: nor both of them agree with a Third, in the ſame reſpect, manner, and time. Of theſe oppoſites there are four ſorts, Relative, Privative, Contrary, and Contradictory: Contraries are Mediate, and Immediate; the Mediums are threefold, of abnegation, of Proportion, and of Participation.

Privative oppoſites are Privation and Habit: Privation is twofold, Total, and Partial. Privation Total is both of the act, and of the Organical Power. Partial is only of the Act.

The Contradictory oppoſition is an affirmation and negation of the ſame ſimple voice: which oppoſition is of all others the moſt ſtrong, becauſe it wants the Medium both of Abnegation and of Participuation.

Add to theſe their ſeveral wayes of Priority, and of being together; of the Firſt there are five, Priority in time, in Nature, in Order, in Dignity, and as a Cauſe.

Thee Modes there are alſo of being together, viz. in Time, in Nature, and in Diviſion. So are the Species, and Differences dividing the ſame Genus.

Laſtly, They handle motion, as it is a Succeſſive, or inſtantaneous change of Subſtance, or Accidents, in order to the receiving another form, either internal or external. And of theſe there are ſix kinds: Generation, Corruption, Augmentation, Diminution, Alteration, and Lation, or change of place: all which are defined by the terms from which, to which they are moved.

To theſe they add eight modes of having any thing, as a quality, v. g. Vertue. 2. Quantity, as two Cubits length. 3. A Garment. 4. Something in part, as a Ring upon the right finger. 5. A part it ſelf, as an eye. 6. Something in a veſſel, as wine in a Pitcher. 7. Poſſeſſions. 8. A Wife. And ſure they might have added as many more.

All this ado is made about ſimple voices or things, before they make up propoſitions, or are joyned together: And of theſe there are endleſs controverſies, and abundance of Volumes writ: for how can it be otherwiſe, when men will be ſo vain, as to deſcend to ſo nice a conſideration of words, never uſed or thought upon by plain and well meaning men; but doubtleſs the invention of ſuch as either were too needleſly curious about voices or ſpeech, or ſuch as intending to diſtract the world by bringing impoſture, fallacy, Domination by unbounded will, and impoſition of falſe opinions oppoſite to nature, and true Religion, have by this Art intangled mankind in words, that ſo the truth and reality of things, and the otherwiſe clear vertues of Nature, which are oppoſite to all impoſtures, and deluſive opinions, might be at leaſt obſcured, if not wholly defaced.

It is but a third part of Logick, of which I have recited but the bare heads: But this being ſo tedious, ſo vain, ſo uſeleſs, why ſhould I trouble my ſelf or you to do the like to the two other Parts, each of them comprehending as many particulars as this firſt, The one being of complex voices, or ſingle propoſitions: The other of united propoſitions, or ſyllogiſms: In both which there are abundant particulars, and upon them infinite controverſies writ by learned Clerks, and grave Fathers, who have dealt with our underſtandings, as he would do with our eyes, that could fill the air with duſt, flocks, and feathers, and that in order to the clearing and making more diaphanous the medium of ſight.

Whilſt men are learning this kind of Logick, and acquiring competent skill in its objections and controverſies, they might in the ſame time, well and adviſedly imployed, have gained one or two Languages, and it may be a very great inſight in ſome profitable art, beſides the chiefeſt acquiſition of the knowledg of men, and the realities of things: whereas a meer and ſound Logician is uſually the verieſt animal in nature, and taken out of the road of his unneceſſary ſtudies, not able clearly to diſcourſe, or to uſe manly reaſoning upon any uſeful ſubject whatſoever.

2. What Controverſies have theſe acute Logicians brought to a period, and convincing determination: Yea, what conteſts have they not raiſed, both in this their peculiar voluminous art, and in all other matters, wherein it has been the worlds unhappineſs that they have been ingaged, and thoſe to the Worlds end by them undeterminable: From hence is it that Lawyers are ſo able to maintain a bad cauſe, and others falſe opinions: From hence colours and falſe gloſſes are ſet upon baſe and injurious practices, as taking too amongſt the credulous, and hereby deluded people, as if they were ſound reaſonings; and thoſe not the vulgar only, as they are called, but even the Learned, who by receiving themſelves ſome tinctures of ſuch deceptions in their education, do more eaſily afterward yield to well couched Sophiſms, and Fallacies.

3. It it almoſt confeſſedly a uſeleſs Art, becauſe although 6, or 7. years is in great meaſure ſpent thereupon in the Univerſities, yet afterwards, to what ever profeſſion man ingages himſelf, it is in effect wholly laid aſide, as to the form and method of it: Whereas all uſeful arts, that are preliminary to the reſt, are continued through the whole proceſs of thoſe that depend upon them. The alteration it leaves upon men, is an aptneſs to contention, and a forwardneſs, upon a vain ſuppoſition of a formal ability, from the readineſs of Topicks, and knowledg of Sophiſms, to ingage in the maintenance of things unjuſt, and which they would otherwiſe themſelves have condemned.

4. Its uſe is wholly declined where buſineſs of the greateſt moments are tranſacted: In Parliaments, and all other Councels, in conventions, and Companies of Merchants, and other Tradeſmen: in all other meetings alſo for the diſpatch of civil affairs, in the Courts of Lawyers, in the Colledges of Phyſicians, yea and in the conſiſtory of Divines, And to ſay truth, the utmoſt uſe that is made of it, is in the ſupplement of ſome fallacies in pleadings eaſily diſcern'd without the neceſſity of learning the Art, by prudent men: In the inabling a contentious parſon to contraſt, and go to Law with his Pariſhioners: How unhappy a matter is it therefore, that this ſo uſeleſs ſcience ſhould be ſome years a learning in the Univerſities, and that they ſhould manage their Diſputations in the publick Schools, and Colledges, in this reſtrictive way of arguing, where he is like often to carry the queſtion, not who is beſt skilled in the nature and extent of the thing debated, but who has attained the beſt ability to form Syllogiſms, and moſt ſubtilly to mannage them.

Of Rhetorick.

Near a kin to Logick is Rhetorick, and as far as it is Artificial, that is ſo far as it proceeds from acquired abilities, from Rules and deviſed Methods, it is as deſpicable amongſt honeſt men, of as ill conſequence, and as deſtructive to mankind: This is alſo learned in the Univerſities, where there are publick Schools and Lectures read upon the ſame. This alſo my Son, I would have you make little or no eſteem of, foraſmuch as every man ought to ſpeak from the knowledg of things, and from the truth and real conviction of his own mind, and not beſides them, for the friendſhip of any, or for the advantage of any Worldly good: Were it thus amongſt men, how happy would our lives be, whereas from Rhetorick, which is termed an Art of gaining belief and credit to what is ſpoken, be it honeſt, or diſhoneſt, true or falſe, right or wrong, which refer to the three ſpecies of Rhetorick; from this deluſory art I ſay ariſes, flattery, diſſimulation, fallacy, perverſion of judgment, juſtification of what is bad, condemnation of what is good; all which are ſpring heads of moſt of the evils that have been brought upon mankind: From reſpect to this Art forſooth Scholars are allowed in the Schools and Univerſities, to maintain opinions they know to be falſe, and it is allowed even in Courts of Judicature, with ſubtelty of words, and eloquence to maintain bad cauſes, nor is it any blemiſh, but rather an Argument of great ability to be well able ſo to do. As if men had quitted Conſcience, and placed their reputation in having acquired skill to deceive, and pervert the tract of juſtice. There is nothing in the world but what may be expreſſed in plain ſpeech, and eaſily intelligible words that concerns the manners, and common affairs of men, and here indeed ſhould we reſt, for in this is truth, and in this ſhould be perſwaſion, and acquieſcence. But when men come to uſe long, and ſubtle diſcourſes, eloquent orations, adorned with their flowers of Rhetorick, various tropes and figures, arguments to the men, and not the matter, what is then aimed at, but deluding the underſtandings of thoſe that hear, ſwaying them from truth to falſhood, to condemn the innocent, and acquit the guilty: For the performance of all which the elements and rules of this art do abundantly enable its diſciples. Nor are theſe Rhetoricians ever the leſs eſteemed among the groſs of men, partly from the captivation of their underſtanding, by theſe their ſubtleties, and partly for that the people themſelves are in great meaſure tinged with ſome ability in this deluſive art, and therefore the more apt to be deceived, and to deceive others.

If corrupt ſtates undertake bad deſigns, deſtructive to the Laws, and the juſt rights of mankind, they have advocates to plead in its juſtification, who by fine woven ſpeeches and declarations, ſhall at leaſt ſo far prevail, as to delude a great part even of them over whom the net is at the ſame time caſting, and who muſt partake in the ſlavery: And then theſe very people who are ſo deluded, ſhall indeavour to corrupt, and even deſpiſe thoſe who are not deluded, as judging them ſhallow and ſhort-ſighted.

By vertue of this art are falſe opinions introduced into the World, taking place in the underſtandings of men, and juſtling out Nature, Truth, and Honeſty: as matters of mean regard. Theſe have alſo their Advocates, diſtinguiſhed into various ſects, the heads and leaders of all which by the art of ſpeaking, have divided the people, and made them confidents and abettors of their ſeveral errors (for truth being but one, and they being of numerous diſtinctions and diverſities in opinion, muſt conſequently be erroneous) and are ſo far from being diſcovered by them, that thoſe leaders are ſupported, and maintained in better plight and equipage than moſt of their very maintainers.

Rhetorick has been an Art of greater eſteem than now it is, there having been in ſeveral Countries of Greece, Maſters teaching it as we now teach Grammar or Muſick. But in continuance of time, the people finding many evils to ariſe therefrom, and eſpecially the juſtification therewith of falſity, and even of vice it ſelf: They found it neceſſary to baniſh that ſort of men, and to interdict the teaching thereof in their Countries. The wiſeſt Law-makers have for the ſame reaſon excluded them; and the wiſeſt men deſpiſed them: Socrates eſteemed them diſhoneſt, regardleſs of truth, and vertue, ever to be ſuſpected, and therefore men of no eſtimation. Plato thought it neceſſary they ſhould be kept out of his Commonwealth, as corrupters of the manners and integrity of mankind: From whom derive indeed their Diſcent, Accuſers, Advocates, Sycophants, and all thoſe who for indirect ends ſtudy the art of ſpeaking, and the methods of deluding mankind: It is therefore very rare to find good men eloquent, for ſuch having no ends but what are honeſt and juſtifiable, ſeek no aſſiſtance from the fine contexture of words, it being ſufficient that they can plainly and ſignificantly in proper words ſpeak to the preſent matter. Where as ſuch as are minded to deceive, muſt not ſpeak plainly to the point in hand, but are forced to uſe flouriſhes, preambles, circumlocutions, and windy ambages, to amuſe the underſtanding, and by degrees through ſeveral windings, and Meanders, to draw it out of the eaſy and obvious path of truth, into the labyrinths of error, and falſe perſwaſion.

Marcus Cato forbid the three Athenian Orators, Carneades, Critholaus, and Diogenes, to be received into the City of Rome, becauſe they had ſo ſharp wits, ſuch pleaſant ſpeech, and paſſing eloquence, that they could perſwade any thing, and juſtifie a cauſe though never ſo unrighteous: For error having oftentimes a very great reſemblance to truth; Men that love not truth, and deſign not in their words and Actions to promote it, may eaſily find colourable words ſo to dreſs error in a ſpecious ſhape, that it may paſs for that which it is not, to the deluſion of many. Rhetoricians were therefore three times baniſhed out of Rome, 1. When Caius Fannius Strabo, and Marcus Valerius Meſſala were Conſuls. 2. When Cneus Domitius Enobardus and Lucius Lucinius Craſſus, were Conſuls. And 3. in the time of Domitian by a general Decree of the Senate, they were baniſhed not only out of Rome, but all Italy. The Athenians forbid them the place of judgment, as perverters of juſtice. Nor was there any thing more odious among the Lacedemonians, than this curious cunning of the Tongue, which is to the underſtanding, as Legerdemain is to the eye.

I would not have you therefore my Son, ſpend time in gaining this deceitful Art, which though baniſhed the beſt Commonwealths, is however taught in the Schools and Univerſities, and uſed much in our Courts of Juſtice, Pulpits, and Aſſemblies of men. Acquaint your ſelf with the realities of things, with Nature, and Truth, and you ſhall never want words, pertinently, and enough forcibly to acquaint others with what is neceſſary, even to the ſhame of thoſe who uſe glozing words, and deceitful eloquence. For as Cornelius Agrippa hath well expreſt, the ſpeech of Truth is ſimple lively, piercing, a ſearcher of the inward intentions of the heart: And like a two handed Sword doth ſeparate and cut in ſunder all the artificial arguments of Oratours. Such was that of our Saviour, when he had to do with the Learned Scribes, Phariſees, and Lawyers. How plain, and yet how convincing were his anſwers, how ſhort, and yet how ſufficient: Such were the pleadings of Paul: The Letters of the Apoſtles: Yea the whole ſtile of Scripture, furniſht with Truth, ſoundneſs of Reaſon, plainneſs and pertinency of expreſſion: This is the beſt example can be ſet before you, which if with care and ſincerity of heart you obſerve and follow, you ſhall have a firmer, and a more deſerved eſteem, amongſt the beſt and wiſeſt of men, than thoſe who ſtudy eloquence, and prefer the artifice of words before truth and realities.

Of Opinion.

From theſe particular falſe Coins that paſs in the World for true ones, I come to diſcourſe a little of opinion it ſelf, as it is exalted in the World, and oftentimes placed in the Throne of Truth and Reality: And yet it is but my Ladies falſe glaſs, with which ſhe is well pleaſed, becauſe it gives a fair aſpect to her deformity, and hides all imperfections of Nature. 'Tis this opinion every where Deified, that does the greateſt miſchief to mankind: becauſe it takes away the real regards to Vertue, and gives men ſatisfaction in the falſe ſhews, and bare appearances of her. Machiavel has expreſt by her what his Princes are: A ſort of ſtrangly diſguiſed creatures, that are to ſeem to be Religious, Juſt, Merciful, and ſtored with all Vertues, yea even with Fidelity and Truth: But upon forfeiture of their Crowns, to be none of theſe indeed: 'Tis King-craft this, and the moſt adored Motto of Regality, well to know how to diſſemble: So that when ſeveral Kings have to deal one with another, knowing each others Latitude, what cautions, bonds, and ties are thought neceſſary to hold one another: and yet both reckon themſelves at Liberty, when intereſt perſwades, and opportunity is offered, as if the tie of pacts, Oaths, and Agreements, were to them only matters of form, in themſelves, and to them not obligatory. But oh the miſtake of theſe Counſels! the miſchiefs, the numerous miſchiefs they produce, I need not ſay to the inhabitants of Countries, but even to Princes themſelves, who for the fulfilling of ſome exorbitant deſires, not in the leaſt producing any increaſe of happineſs, yea infinitely diminiſhing, and eclipſing it: They loſe what is beyond all value, the ineſtimable ſolace of Vertue, the unexpreſſible contentment that follows doing good, and being as Gods, that is in making others happy: and in that gaining to themſelves the higheſt pitch of earthly felicity: I have often thought with my ſelf what an advantage that Prince would have over all others in the world, who would propoſe to place his own felicity in the ſteddy actions of Vertue and Wiſdom, and likewiſe of Truth and Juſtice, both as to the people, and all Nations and Countries, he holds any Commerce or Correſpondence withal abroad: That would make it his great deſign to recover the depraved people, and reduce them to honeſty, Truth and integrity of life: That would countenance none who were of evil fame, or blemiſhed reputation: That would incourage honeſt labour and induſtry: That would allow and ſecure to all men the uſe and benefit of the Laws, and ſtudy the rectification of what is amiſs, not out of a poor deſign of weakning or vacating thoſe that are good, but recovering original inſtitutions, and ſupplying out of a hearty purpoſe of good what is defective. It is not poſſible for man to contrive more effectual means of providing for his own ſubſtantial happineſs, than by being in this manner, as Gods to the people, nor could their ſecurity be leſs; for who would not lay himſelf out to the utmoſt in their protection, no enmity at home, no malice from abroad, would dare to attempt ought againſt a Prince ſo qualified, and thereby ſecured by the unfeigned, and deſerved love of all who love goodneſs, or what is more univerſal, Themſelves: But this is an excurſion occaſion'd by that inviting Subject.

What is there that is bad in the world, but ows its being to vain opinion? in preferring what has a ſeeming ſhew of good, under the falſe notion of pleaſant, or profitable, againſt what nature teaches, reaſon, or the word of God. Nature teaches us to be content with little, Opinion not without having much, and very hardly, if at all with that. Reaſon and the Scripture tells us, that there is no ſolid felicity but in the paths of vertue and goodneſs: Opinion deſpiſes and derides theſe, as the weakneſs and ignorance of the mind, and allows them not in their reality, but in ſhew: The dividing of men into Sects and parties, is an effect of falſe Opinion, whereby they decline the being truely Chriſtian in name, and thing, for the colourable appellation of Papiſt, Epiſcopal. Presbyterian, Independent, or ſome other rank of men, into which they are faln through the bent of education, or inclination of intereſt: By means whereof mankind being ſo divided, they ſeverally proſecute ſeveral intereſts, diſtinct from the common good of mankind (which ought to be every mans aim) and are laid open to the artifices of thoſe who are their Leaders, and through the force of opinion the ſubduers of their Reaſon, and likewiſe through thoſe diviſions, become uſeleſs in the defence of their Country and Laws; yea for the moſt part either through ignorance, animoſities, or baſeneſs of Spirit enemies thereunto, and aſſiſtants to thoſe crafty men, that know how to work upon their diviſions.

Amongſt thouſand other falſe Opinions of things, you muſt reckon in that Catalogue, the ſuppoſition of Elves, Fairies, and other ſpectres, or apparitions, Will of the Wiſp, Robin Good-Fellow, and many others, which though they are called old Wives Fables, yet they have been but the propagators of them, not the inventors. Theſe owe their firſt being to the Heathen Prieſts, who to plant fear in the minds of men, have like cunning managers, begun with them, whilſt they were Children, and by ſuch little, and ſeemingly trivial artifices, have laid a foundation for that Dominion they deſigned to gain over the minds and faculties of mankind: For theſe apparitions being firſt entertained as realities, whilſt reaſon was weak, and unable to examine, or make oppoſition, ſo planted themſelves, that even in adult years, and age it ſelf, they continued powerful, and predominant.

Nor have the Popiſh Clergy (and I wiſh I could ſay, no other ſort of Clergy-men) been wanting in propagating this no inconſiderable ſupport of their intereſt: But eſpecially in the matter of Witches; which has been done with ſo much art, and ſeeming veritie, and hath been ſo generally received, that few or none have taken the freedom to queſtion the ſame: Concerning which particular I would have you carefully peruſe a Book intituled, The Queſtion of Witchcraft debated, written by John Wagſtaff, 1671. But in ſhort conſider, that becauſe the name of Witch in Scripture is mentioned, which denotes either thoſe that indeavoured to draw the people from believing the true God, to the worſhiping a falſe God or his Idol, and from believing of truth, to the giving credit to falſe opinions, or lies: or elſe to thoſe that uſed impoſtures, and counterfeited apparitions, to Oracles, and ſuch as uſed intoxicating potions, all which are ſpecified in Scripture; they have cunningly transferred the ſame name of Witch, to ſuch a meaning of a Witch, as they have given, and the common people have ignorantly received, and maintained; as namely that there are ſome perſons, men and women, who make real and viſible contracts with the Devil, giving them power over their bodies, and ſouls, upon condition, that the Devil for a certain number of years ſhall be at their command, and aſſiſt them in their pleaſures, in the executing of their Malice and Revenges upon Men, Women, Children or Cattle, and in the doing of whatſoever they ſhall deſire, in ſubſerviency to their. Luſts, or other paſſions. Concerning all which there is not the leaſt intimation in the holy word of God: And yet this Opinion, for moſt wicked ends introduced and propagated, hath been the occaſion of the burning of many thouſands where the Papiſts have Dominion: Yea ſuch are the wayes that the Inquiſitors have to examine, vex and torment ſuch as they deſire to have culpable in this kind, that it is very hard for any man if heretically ſuſpected, to eſcape the fire. Yea, not only amongſt the Catholicks, but in times of ignorance amongſt the Reformiſts alſo, eſpecially the Presbyterians, abundance have ſuffered in this kind, (as I my ſelf can well remember, between the years 1640 and 1650. Which practice though good and ingenuous men did much lament, yet did this Opinion ſo generally ſpread, that it was hardly ſafe for any man to ſhew himſelf in oppoſition thereof. But from their Councels O Lord, for ever deliver me, and mine. In the cloſe of all, the Witch-finder himſelf one Hopkins, a bold and inſolent fellow, was catcht like Perillus, in his own trap, and ſuffered as a Witch, which put an end to thoſe bloody practices, never I truſt in God to be revived again amongſt truly reformed Chriſtians.

Of this nature alſo and from the ſame falſe opinion, is that bold and arrogant aſſumption of skill to determine the reaſon and event of prodigies, natural, and ſupernatural, which ariſes from the preſumptuous impoſture of crafty and deſigning men, who dare particularize their Prognoſtications upon Perſons, or Countries according to the force of their diſlikes of things, and men oppoſite in opinion to themſelves, which is largely diſcovered in a diſcourſe of Prodigies, and Prophecies, Written by the ingenious pen of Dr. Spencer, to which I refer you: diſireing, that you would peruſe and examinethat book with due caution and conſideration, leſt you give credit to many things therein juſtly to be ſuſpected.

'Tis Opinion that gives Divinity to the Clergy, though they are not ſuch, either in their inſtitution, or ſanctity of life. Not in their inſtitution, for though the Diſciples, and Apoſtles of Chriſt were at firſt ſuch, as being fitly qualified from above, by the their miſſion, and poſſeſſion of the Spirit inableing them to do Miracles, and perform all thoſe ſupernatural works, which were properly the manifeſtations of that bleſſed Spirit, yet the ſucceeding Miniſters being unfit receptacles for ſo celeſtial a gueſt, do no otherwiſe enter upon the Miniſterial office, than as other men do upon their ordinary Trades and offices for a livelyhood, and are therefore properly Miniſters or Servants of the State, endued with no gifts, but what they acquire by ſtudy and learning: Not in the ſanctity of life, being therein not at all diſtinguiſhable from other men: Indulging themſelves in eaſe and pleaſure, lovers of gaiety in themſelves and ſamilies: as proud, haughty, and high-minded as other men: proſecuting their particular intereſt with the ſame eagerneſs and ambition: Reſpecters of Perſons, in their diſpenſations, and judgment: Lovers of the World, and as much of themſelves, as other men: And although there may be ſome amongſt them of greater ſtrictneſs and ſeverity of life than others of the Fraternity, yet touch even thoſe in the matter of their worldly intereſt, and they will quickly ſhew you another inſide, than what appears to the world: in the main they are but a diſtinct rank of worldly men, and ſo are indeed eſteemed, if not by themſelves, yet by all ſorts of knowing and diſtinguiſhing men.

It were an infinite labour to reckon up the numerous evils that befal mankind through and by the means of falſe opinion: Sufficient it is to have ſaid that all evils owe their being to her: and therefore (my dear Son) in all the actions of your life, give no ear to what is falſly ſuggeſted by her, but guide your ſelf by natures light, that is by reaſon, cleared, improved, and verified, by the glorious and celeſtial radiations of the holy Scriptures. By which with an unprejudiced mind, you are to examine all the opinions that education, converſe, Miniſters, Tutors, Stateſmen, have planted in you: In doing whereof you muſt do as Abraham did when he went to Sacrifice his Son, leave the young men at the foot of the Hill, I mean, pride of heart, external ſame or vain glory, pleaſure, profit, or whatever elſe may cloud or pervert your reaſon, and make her unſerviceable in ſo good and neceſſary a work.

Other particulars I might inſert concerning this ſubject, which occur in our daily practice, for 'tis a matter of vaſt extent, and is to be taken notice of, almoſt in all the affairs of humane life: The eſteem we give to perſons for their external dignities, (the inward vertues of the mind deſerve it) their wealth, their titles, their Offices, is indeed grounded upon falſe opinion: it ſets too great a value upon thoſe feathers in the cap, and transfers our affections and reſpects which are only due to intrinſick worth, and the beauties of the mind, to matters of cheap regard, Idols of our own ſetting up: 'Tis commonly thus acknowledged, but rarely practiſed: for men many times approve one thing in their minds, but practiſe the contrary, I, and that ſmoothly, and without conſidering what they are about, as if they were forcibly and involuntarily hurried into action, by ſomething without them, and not by the conduct of their own reaſon. Whereas indeed an Aſs is an Aſs ſtill, though he carry Ingots of Gold: I would not have this underſtood as upbraiding the weakneſs of mens parts, or infirmities of nature: for I chiefly intend it againſt the vitious: To have a proud, envious, domineering, cruel rich man reverenc't becauſe he is rich, is to take off the blemiſh of the vices, as if the falſe ſplendor of riches ſhould all other things preponderate. Verily ſuch a one ought to be deſpiſed, and ſet lower in the eſteem of the word than a vitious poor man, for he has no temptation to vice but the evil of his depraved nature. 'Tis not good however to make every bad rich man your enemy, or to think your ſelf obliged to tell every man his faults, to be either the Weeping, or the Laughing Philoſopher, to take away the content of your own life, by finding fault with others. Wiſdom is to govern in all things, which ever directs the beſt ſeaſons and opportunities: 'Tis her Province and hers only, to give a juſt value and eſtimate to things, for wiſdom is but reaſon directed to particular actions, and reaſon unleſs very much perverted by education, and falſe guides, judges truly, when not overruled by paſſion: To keep that under therefore, and to give reaſon the rule and dominion in all the actions of your life, is lifes great buſineſs without which a man ſits upon a mettl'd horſe without bitt or bridle, where inſtead of guiding, and governing that, he is hurried impetuouſly, according to the bent and inclinations of his beaſt, which is the trueſt reſemblance of his paſſions.

Of ſtrength of Body.

Amongſt multitude of other matters, there are three things which are in themſelves good and eſtimable, which yet often occaſion many evils to unwary youth, viz. Strength of body, Agility of Body, and quickneſs of wit. The ſtrong man hurts himſelf as ſoon as the weak, becauſe from the incouragement of his ſtrength he ingages in hazardous undertakings, which the weak avoid: and therefore often the feeble and infirm through extraordinary care, keep freer from ſickneſs, and live longer than the ſtrong and healthy: They are uſually more intemperate, they venture upon dangerous deſigns, they lift great weights, they wraſtle, fence, quarrel, fight, and ſo for want of uſing, and living by the guide of reaſon, they loſe the advantage that nature gives them.

Of Agility of Body.

So it is alſo with the nimble and active perſons: To be ſo is in it ſelf a great benefit to life, for diſpatch of buſineſs, early riſing, quick going, and it is alſo an argument of a clean, brisk, and well tempered conſtitution. But when through confidence thereof, it ingages it's poſſeſſioſs in violent exerciſes; or meeting with Antagoniſts, in ſtriving for victory, or fooliſh fame, it puts them upon forcing their bodies beyond their natural extents: weakneſſes and aches are begotten, beyond what the infirm are born with, and which are for the moſt part, during life irremediable.

Of quickneſs of Wit.

Laſtly, for quickneſs of Wit and Underſtanding, and great capacity in receiving, and retaining knowledg, when this is not accompanied with true wiſdom and ſobriety: it is the occaſion of many evils to the owner of it, and others.

1. Whilſt they are young, it invites praiſe, and that praiſe creates Pride: they then deſpiſe Lads of leſſer parts, and overvalue themſelves.

2. The confidence of their own parts, makes them reckon that they can acquire that in a little time, which they ſee others long plodding at, this makes them negligent and ſlothful.

3. They are apt from the briskneſs of their natures, to keep company, where being maſters of diſcourſe, and praiſed by their aſſociates, they ga • n from delight, a habit of ill husbandry, and in time become ſots, and uſeleſs Drones, loſing both health and reputation: Hence ariſes that ſaying in Oxford, of certain perſons that came thither Golden Scholars, and became Leaden Batchelors, and wooden Maſters. Soon ripe, ſoon rotten. Quick ripe fruits are horary, of ſhort duration, whilſt others keep round the year.

4. If they eſcape the quickſands of intemperance, and follow their Studies hard, they commonly prove ſubtle, full of contrivance, and exceeding arrogant: From ſuch as theſe commonly the World is chiefly diſturbed, their great abilities prompting them to great undertakings, and when true wiſdom and real goodneſs is wanting, they become fit inſtruments to promote the worſt deſigns.

You will therefore find in common experience that the beſt men, and the beſt Magiſtrates, and Governours, are thoſe of middle capacities, men that underſtand things well, of ſteddy motion, and well grounded perſwaſion, that love to keep the tract of the Law of the antiently eſtabliſhed Government: that are not capritious, that is alwayes in motion, changing from one thing to another: That love the mild, and moderate courſe, and hate cruelty, and innovations: Whereas the quickwitted, and deeply deſigning men, think they hold the Helm of the world in their own hands, and can turn it as they pleaſe, that attempt things out of the courſe and order of the Law, in confidence that they can bear them thorow, and out wit their oppoſers: This makes them ſoon loſe their integrity, and tie of Conſcience; which being loſt, they become miſchievous to the World, and in concluſion to themſelves.

Hence it is that the main end of this writing is to furniſh your mind with ſolid prudence, and ſteddy honeſty; that if through induſtry you acquire ſubſtantial knowledge, you never imploy it for other ends (my Sons) but what are conſiſtent with Vertue, and your Chriſtian profeſſion; and then the more knowledg you have, and the more uſeful Science you are Maſter of, the greater will be your content, the more permanent your felicity, and the higher eſteem you will obtain from the beſt and wiſeſt men, and the bleſſing of God will alwayes attend you.

Of the Love that ought to be between Brothers and their Siſters.

I will cloſe my Advices to you, with injoyning you moſt intirely to love your Brothers and Siſters: And notice is to be taken, that the Counſel I give to one, is to be taken by all: When the Poets would deſcribe the worſt Age, Which they called the Iron Age; amongſt other the evils which were eminent therein, they ſay, Fratrum quoque Gratia rara eſt: There was ſeldom found any kindneſs, even between Brothers; intimating, that where ſo great a tie as Brotherhood could not oblige to a mutual affection, it was manifeſt that the age was in the higheſt degree depraved.

'Tis true indeed that man ought to bear an univerſal reſpect, and kindneſs towards all, for that is natural, and a reſemblance of the love of God to all minkind: But ſince the world hath been depraved through intereſt, our kindneſs is, what it ought not to be, leſſened, and contracted to a few, and there is no hopes to reduce the World to its Original ſimplicity, and common affection. However I do adviſe you, my Children, to continue that natural affection towards all, but eſpecially and in a more eminent manner, to maintain it towards your own Relations. The Reaſons whereunto are.

1. Becauſe it is a thing in it ſelf good and laudable, it preſerves a good Fame, and eſteem amongſt men; for it is in this ſenſe that the contempt of Fame is ſaid, to be the contempt of Vertue: Otherwiſe to deſpiſe Fame when it ariſes not from good and Vertuous Actions, is no crime, for it is but deſpiſing vain glory: Every one will ſpeak well of you all, when they obſerve you to be united, not only in blood but in Brotherly Affection. 'Tis true indeed the Command is univerſal, in which every man is accounted a Neighbour, and a Brother, for we are all Originally the off-ſpring of one Man, nor do I give you the particular Advice to exclude or leſſen the Univerſal Mandate. But conſidering how the World is depraved, what difficulties are introduced, even where plenty, is to acquire a competent livelihood, and that intereſt draws all men to provide for, and take care of their own, you will be exceeding blameworthy to be deficient in that particular.

2. If you are to love your Neighbour as your ſelf, you are upon a greater tie to love your Brother ſo, inaſmuch as you are all the immediate Off-ſpring of one Father and Mother. This Love is ſeveral wayes to be manifeſted: as in the care of one anothers health, in aſſiſting one another, in Counſel, upon loſſes, and all difficulties that may occur in your lives. For if ſome of you ſhould proſper, and others not, the proſperous ought to be helpful to thoſe who are in diſtreſs. This I would have you cordially, and voluntarily do: For all kindneſſes that come freely, are much to be preferred before what are procured by importunity: To this you are to be perſwaded not only from duty, but from intereſt: For if you maintain true friendſhip and brotherly affection one towards another, you will each of you be ſtronger by Union: Which Bond, who ever of you breaks, through diſcord, and perverſeneſs of Spirit, breaks the Law of Chriſt, which commands Brotherly Love, neglects the Mandates of a Loving Father and Mother, and expoſes himſelf ſingly to a thouſand difficulties which Union would prevent or mitigate. Be adviſed therefore, my dear Children, and yield obedience frankly and readily to this injunction of your Parents, which out of tenderneſs, and great regard to your welfare, we leave as an indiſpenſable command upon you.

But if it ſhall ſo happen, that any of you ſhould prove rio • ous, and bring themſelves by an evil and debauched life to want and miſery, though I would have the reſt aſſiſtant in Councel, and indeavour by all amicable, and prudent wayes, to reclaim and recover them that have ſo brought evil upon themſelves; yet do I not think it reaſonable, that the vices of ſome of you ſhould bring miſery, and neceſſity upon all the reſt. Rather let them, who againſt all the ſaving counſel that is given them, neglecting the Laws of God, and the injunction of Parents, bring ruine upon themſelves, and diſhonour to their Family, bear the burthen of their own Crimes, and ſmart for their own follies, until ſuch time as it appears by a real repentance, that they are ſenſible of the evil of their ways; In which caſe compaſſion is to be ſhewn, and aſſiſtance is to be given freely, gladly, and without upbraiding: For ſuch is the method of Gods goodneſs, who hath declared that there is more joy in Heaven for the recovery of one Sheep which was loſt, than for the ninety nine which never went aſtray. Take him therefore into your boſom, aſſociate with him, and joyntly aſſiſt him with part of your ſubſtance, with ſound and prudent advice, preſerve him from Relapſe: ſweetly, and affectionately perſwade him, let him ſee the difference between good and evil, in their own natures, and in their effects and conſequences: Render your Societies very pleaſing to him, that he may prefer it before that of his Vitious Companions: Keep him by your own examples to buſineſs, which make pleaſant to him, and entertain him in the intervals, with delightful and harmleſs diverſions: Study all the wayes you can to continue him in his new and good reſolutions; and be aſſured that of your pains and Charge in this particular you will never repent: For admitting the worſt, that notwithſtanding all means uſed, he ſhould continue perverſe, and unreclaimable; yet this comfort will attend you, that you have done but what Heaven does, who is wanting in nothing neceſſary for the recovery of loſt Sinners: and that no blame remains upon you, in ommitting any needful courſe in ſuch a caſe requiſite.

And now I grow weary of Counſelling, and indeed enough has been ſaid, if you prove conſiderate, and will give an attentive ear to the inſtructions of a Father that moſt intirely loves all his Children, and is therefore thus ſolicitous for their good: Whilſt I am living, I will indeavour to faſhion your minds aright, when I am dead, let this ſpeak to you: For your Fathers ſake, be as regardful of theſe Counſels, as you would be of your Father. I will end all with a Prayer to the Fountain of Goodneſs.

God of Heaven and Earth, in whom is all Perfection, the only God: Give ear to, and accept the humble ſupplication of thy Servant, however unworthy, let not I beſeech thee my Sins and infirmities render my petition ineffectual: For thou art all Goodneſs and Mercy: It is not Riches I deſire, Honours, or any other of the fadeing and mean things of this World, but that thou would'ſt faſhion, and form the hearts of my Children ſo, that they may love thee above all things, and be truly obedient to all thy Commands manifeſted in thy ſacred Word: And though that word duly meditated upon with a ſincere heart, in order to the information of the underſtanding, and guidance of the will, be ſufficient to make us wiſe unto Salvation; yet ſince the minds of youth are every way beſet with multitude of Temptations, apt to miſlead them into paths of Perdition; and ſince thou haſt alſo promiſed that thou wilt be aiding and aſſiſting with thoſe ſilent, and to us undiſcoverable wayes of turning the hearts of men, to a due fear and love of thee, and thy Laws, I humbly beſeech thee to afford thy aiding Grace in their reſtraint from Sin, and inclinations to all Chriſtian Vertues: That they may ſee and deteſt the Loathſomeneſs of ſin, in whatſoever dreſs it is repreſented to them, and that they may chearfully imbrace and follow the dictates of Truth, and Realities of that only Religion which was commended to our practice by the words and example of the ever bleſſed Jeſus, the glorious Author, and Founder thereof. That they may diſtinguiſh between Truth and Falſhood, between Truth, and diſſembled appearances, that they may love and follow the one, and abhor the other as oppoſite to the pure eyes of the all-ſeeing God. Touch their hearts with the ſecret radiations of thy bleſſed Spirit, ſuggeſting to them, This is the way, that they may walk in it, and commend it to their Childrens Children through all Generations. I rely Glorious God upon thy Fatherly goodneſs, thy mercies are as rivers of Oyl, ſoft and healing; my reſt and deſires are in thee, O thou rock of my Salvation.

The End.