CHAP. I. My DEAR CHILDREN,

§. 1. NOT knowing how long it may pleaſe God to continue me amongſt you, I am willing to embrace this Opportunity of leaving you my Advice and Counſel, with reſpect to your Chriſtian and civil Capacity and Duty in this World: And I both beſeech you and charge you, by the Relation you have to me, and the Affection I have always ſhewn to you, and indeed receiv'd from you, that you lay up the ſame in your Hearts, as well as your Heads, with a wiſe and religious Care.

§. 2. I will begin with that which is the Beginning of all true Wiſdom and Happineſs, the holy Fear of God.

Children, Fear God; that is to ſay, Have an holy Awe upon your Minds to avoid that which is evil, and a ſtrict Care to embrace and do that which is good. The Meaſure and Standard of which Knowledge and Duty, is the Light of Chriſt in your Conſciences, by which, as in John iii. 20, 21. you may clearly ſee if your Deeds, ay, and your Words and Thoughts too, are wrought in God or not; for they are the Deeds of the Mind, and for which you muſt be judged; I ſay, with this divine Light of Chriſt in our Conſciences, you may bring your Thoughts, Words, and Works to Judgment in yourſelves, and have a right true, ſound and unerring Senſe of your Duty towards God and Man. And as you come to obey this bleſſed Light in its holy Convictions, it will lead you out of the World's dark and degenerate Ways and Works, and bring you unto Chriſt's Way and Life, and to be of the Number of his true ſelf-denying Followers, to take up your Croſs for his Sake, that bore his for yours; and to become the Children of the Light, putting it on, as your holy Armour; by which you may ſee and reſiſt the fiery Darts of Satan's Temptations, and overcome him in all his Aſſaults.

§. 3. I would a little explain this Principle to you. It is call'd Light, John i. 9. iii. 19, 20, 21. and viii. 12. Epheſ. v. 8. 13, 14 1 Theſſ. v. 5. 1 Epiſtle of John i. 5, 6, 7. Rev. xxi. 23. becauſe it gives Man a Sight of his Sin. And 'tis alſo called the quickening Spirit; for ſo he is called; and the Lord from Heaven, as 1 Cor. xv. 45, 57. who is call'd and calls himſelf the Light of the World, John viii. 12. And why is he called the Spirit? Becauſe he give Man ſpiritual Life. And, John xvi. 8. Chriſt promiſed to ſend his Spirit to convince the World of their Sins: Wherefore, that which convinces you and all People of their Sins, is the Spirit of Chriſt: This is highly prized, Rom. viii. as you may read in that great and ſweet Chapter, for the Children of God are led by it. This reveals the Things of God, that appertain to Man's Salvation and Happineſs, as 1 Cor. ii. 10, 11, 12. It is the Earneſt God gives his People, 2 Cor. v. 5. It is the great End and Benefit, and Bleſſing, of the Coming of Chriſt, viz. The ſhining forth of this Light, and pouring forth of this Spirit. Yea, Chriſt is not received by them that reſiſt his Light, and Spirit in their Hearts▪ nor can they have the Benefit of his Birth, Life, Death, Reſurrection, Interceſſion, &c. who rebel againſt the Light. God ſent his Son to bleſs us, in turning of us from the Evil of our Ways: Therefore have a care of Evil, for that turns you away from God; and wherein you have done Evil, do ſo no more: But be ye turned, my dear Children, from that Evil in Thought, as well as in Word or Deed, or that will turn you from God your Creator, and Chriſt whom he has given you for your Redeemer; who redeems and ſaves his People from their Sins, Tit. ii. 14. not in their Sins; read Acts ii. and Heb. viii. And the Chriſtian Diſpenſation will appear to be that of the Spirit, which Sin quencheth, hardens the Heart againſt, and bolts the Door upon. This holy divine Principle is called Grace too, Tit, ii. 11, 12. there you will ſee the Nature and Office of it, and its bleſſed effects upon thoſe that were taught of it in the primitive Days. And why Grace? Becauſe it is God's Love, and not our Deſert, his Good-will, his Kindneſs. He ſo loved the World, that he gave his only begotten Son into the World, that whoſoever believeth in him ſhould not periſh, but have everlaſting Life, John iii. 6. And it is this holy Son, that in John i. 14. 16. is declared to be full of Grace and Truth, and that of his Grace we receive Grace for Grace; that is we receive of him, the Fulneſs, what Meaſure of Grace we need. And the Lord told Paul in his great Trials, when ready to ſtagger about the Sufficiency of the Grace he had receiv'd to deliver him, My Grace is ſufficient for thee, 2 Cor. xii. 9. O Children! love the Grace, hearken to th •• Grace, it will teach you, it will ſanctify you, it will lead you to the Reſt and Kingdom o • God; as it taught the Saints of old, firſt, who to deny, viz. To deny Ungodlineſs and worldy Luſts; and then what to do, viz. To live ſoberly, righteouſly, and godly in this preſent World, Tit. ii. 11. 12. And he that is full of Grace, is full of Light, and he that is full of Light is the quickning Spirit, that gives a Manifeſtation of his Spirit to every one to profit with, 1 Cor. xii. 7. And he that is the quickning Spirit is the Truth. I am the Way, the Truth and the Life, ſaid he to his poor Followers, John xiv. 6. And if the Truth make you free, ſaid he to the Jews, then are you free indeed, John viii. 32. 30. And this Truth ſheds abroad itſelf in Man, and begets Truth in the inward Parts, and makes falſe, rebellious, hypocritical Man, a true Man to God again. Truth in the inward Parts is of great Price with the Lord. And why called TRUTH? Becauſe it tells Man the Truth of his ſpiritual State; it ſhews him his State, deals plainly with him, and ſets his Sins in Order before him. So that, my dear Children, the Light, Spirit, Grace, and Truth, are not divers Principles, but divers Words or Denominations given to one eternal Power and heavenly Principle in you, though not of you, but of God, according to the Manifeſtation or Operation thereof in the Servants of God of old Time: Light, to diſcover and give Diſcerning; Spirit, to quicken and enliven: Grace, to wit, the Love of God: Truth, becauſe it tells Man the Truth of his Condition, and redeems him from the Errors of his Ways; that as Darkneſs, Death, Sin, and Error, are the ſame, ſo Light, Spirit, Grace and Truth, are the ſame.

§. 4. This is that which is come by Chriſt; and a Meaſure of this Light, Spirit, Grace, and Truth, is given to every Man and Woman to ſee their Way to go by. This is that which diſtinguiſhes FRIENDS from all other Societies, as they are found walking in the ſame, which leads out of vain Honours, Compliments, Luſts and Pleaſures of the World.

O my dear Children! this is the Pearl of Price; part with all for it, but never part with it for all the World. This is the Goſpel Leaven to leaven you▪ that is, ſanctify and ſeaſon you in Body, Soul and Spirit, to God your heavenly Father's Uſe and Service, and your own laſting Comfort. Yea, this is the divine and incorruptible Seed of the Kingdom, of which, all truly regenerate Men and Women, Chriſtians of Chriſt's making, are born. Receive it into your Hearts, give it Room there, let it take deep Root in you, and you will be fruitful unto God, in every good Word and Work. As you take heed to it, and the holy Enlightenings and Motions of it, you will have a perfect Diſcerning of the Spirit of this World; in all its Appearances in yourſelves and others; the Motions, Temptations and Workings of it, as to Pride, Vanity, Covetouſneſs, Revenge, Uncleanneſs, Hypocriſy, and every evil Way; you will ſee the World in all its Shapes and Features, and you will be able to judge the World by it, and the Spirit of the World in all its Appearances: You will ſee, as I have done, that there is much to deny, much to ſuffer, and much to do: And you will ſee, that there is no Power or Virtue but in the Light, Spirit, Grace and Truth of Chriſt, to carry you through the World to God's Glory and your everlaſting Peace. Yea, you will ſee what Religion is from above, and what is from below; what is of God's working, and of Man's making and forcing; alſo, what Miniſtry is of his Spirit and giving, and what of Man's ſtudying, framing, and impoſing. You will, I ſay, diſcern the Riſe, Nature, Tokens, and Fruits of the true from the falſe Miniſtry, and what Worſhip is ſpiritual, and what ca • nal; and what Honour is of God, and what that Honour is, which is from below of Men, yea, fallen Men, that the Jews and the World ſo generally love and which is ſpoken againſt in John v. 44. you will ſee the vain and evil Communication, that corrupts good Manners; the Snares of much Company and Buſineſs, and eſpecially the Danger of the Friendſhip of this preſent evil World. And you will alſo ſee, that the Teſtimony the eternal God hath brought our poor Friends unto, as to Religion, Worſhip, Truth-ſpeaking, Miniſtry, Plainneſs, Simplicity, and Moderation in Apparel, Furniture, Food, Salutation: as you may read in their Writings, from the very Beginning, is a true and heavenly Teſtimony of his Mind, Will, Work and Diſpenſation in this laſt Age of the World to Mankind, being the Revival of true primitive Chriſtianity: Where, your moſt tender Father prays, that you may be kept, and charges you to watch, that you may be preſerved in the Faith and Practice of that bleſſed Teſtimony; and count it no ſmall Mercy from God, nor Honour to you, that you come of Parents that counted nothing too dear or near to part with, nor too great to do or ſuffer, that they might approve themſelves to God, and teſtify their Love to his moſt precious Truth in the inward Parts, in their Generation. And I do alſo charge you, my dear Children, to retain in your Remembrance thoſe worthy Ancients in the Work of Chriſt, who remained alive to your Day and Memory, and yet remain to your Knowledge; more eſpecially that Man of God and Prince in Iſrael, the firſt-born and begotten of our Day and Age of Truth, and the firſt and the great early Inſtrument of God amongſt us, GEORGE FOX. And what you have heard, ſeen and obſerved, of thoſe heavenly Worthies, their holy Wiſdom, Zeal, Love, Labours and Sufferings, and particular Tenderneſs to you, treaſure up for your Children after you, and tell them what you have heard, ſeen and known, of the Servants and Work of God, and Progreſs, thereof, as an holy, exemplary, and edifying Tradition unto them. And be ſure, that you forſake not the Aſſembling yourſelves with God's People, as the Manner of ſome was, Heb. x. 25. and is at this Day, eſpecially among young People, the Children of ſome Friends, whom the Love of this preſent evil World hath hurt and cooled in their Love to God and his Truth. But do you keep cloſe to Meetings, both of Worſhip, and Buſineſs of the Church, when of and Age and Capacity proper for it; and that not out of Novelty, Formality, or to be ſeen of Men, but in pure Fear, Love and Conſcience to God you Creator, as the publick, juſt and avowed Teſtimony of your Duty and Homage to Him: In which be exemplary, both by timely coming, and a reverent and ſerious Deportment during the Aſſembly; in which be not weary, or think the Time long till it be over, as ſome did of the Sabbaths of old Time; but let your Eye be to him you come to wait upon and ſerve, and do what you do as to him, and he will be your Refreſhment and Reward; for you ſhall return with the Seals and Pledges of his Love, Mercy and Bleſſings.

§. 5. Above all things, my dear Children, as to your communion and Fellowſhip with Friends, be careful to keep the Unity of the Faith in the Bond of Peace. Have a Care of Reflectors, Detractors, Backbiters, that undervalue and undermine Brethren behind their Backs, or ſlight the good and wholſome Order of Truth, for the preſerving Things quiet, ſweet and honourable in the Church. Have a Care of Novelties, and airy changeable People, the conceited, cenſorious and puft up; who at laſt have always ſhewn themſelves to be Clouds without Rain, and Wells without Water, that will rather diſturb and break the Peace and Fellowſhip of the Church, where they dwell, than not have their Wills and Ways take place. I charge you, in the Fear of the living God, that you carefully beware of all ſuch; mark them, as the Apoſtle ſays, Rom. xvi. 17. and have no Fellowſhip with them; but to adviſe, exhort, intreat, and finally reprove them, Ephes. v. 11. For God is and will be with his People, in this holy Diſpenſation we are now under, and which is now amongſt us, unto the End of Days: It ſhall grow and increaſe in Gifts, Graces, Power and Luſtre, for it is the laſt and unchangeable One: And bleſſed are your Eyes, if they ſee it, and your Ears, if they hear it, and your Hearts, if they underſtand it; which I pray that you may, to God's Glory and your eternal Comfort.

§. 6. Having thus expreſſed myſelf to you, my dear Children, as to the Things of God, his Truth and Kingdom, I refer you to his Light▪ Grace, Spirit and Truth within you, and the holy Scriptures of Truth without you, which from my Youth I loved to read, and were ever bleſſed to me; and which I charge you to read daily; the Old Teſtament for Hiſtory chiefly, the Pſalms for Meditation and Devotion, the Prophets for Comfort and Hope, but eſpecially the New Teſtament for Doctrine, Faith and Worſhip: For they were given forth by holy Men of God in divers Ages, as they were moved of the holy Spirit; and are the declared and revealed Mind and Will of the holy God to Mankind under divers Diſpenſations, and they are certainly able to make the Man of God perfect, through Faith, unto Salvation; being ſuch a true and clear Teſtimony to the Salvation that is of God, through Chriſt the ſecond Adam, the Light of the World, the quickning Spirit, who is full of Grace and Truth, whoſe Light, Grace, Spirit and Truth, bear Witneſs to them in every ſenſible Soul, as they frequently, plainly and ſolemnly bear Teſtimony to the Light, Spirit, Grace and Truth, both in himſelf and in and to his People, to their Sanctification, Juſtification, Redemption and Conſolation, and in all Men to their 〈◊〉 Reproof and Conviction in their 〈◊〉 Ways, I ſay, having thus expreſſed myſelf in general, I refer you, my dear Children, to the Light and Spirit, of JESUS, that is with •• you, and to the Scriptures of Truth without you, and ſuch other Teſtimonies to 〈…〉 ſame eternal Truth, as have 〈…〉 in our Day; and ſhall now deſcend to Particulars, that you may more directly apply what I have ſaid in general, both as to your religious and civil Direction in your Pilgrimage upon Earth.

CHAP. II.

§. 1. I WILL begin here alſo with the Beginning of Time, the Morning. So ſoon as you wake, retire your Mind into a pure Silence from all Thoughts and Ideas of worldly Things, and in that Frame wait upon God, to feel his good Preſence to lift up your Hearts to him, and commit your whole Self into his bleſſed Care and Protection. Then riſe, if well, immediately; being dreſt, read a Chapter or more in the Scriptures, and afterwards diſpoſe yourſelves for the Buſineſs of the Day; ever remembring that God is preſent, the Overſeer of all your Thoughts, Words and Actions; and demean yourſelves, my dear Children, accordingly; and do not you dare to do that in his holy all-ſeeing Preſence, which 〈…〉 a Man, yea, a Child, 〈…〉 do. And as you have Intervals from your lawful Occaſions, delight to ſt • p home, within yourſelves I mean, and commune with your own Hearts, and be ſtill; and, as Nebuchadnezzar ſaid on another Occaſion, One like the Son of God you ſhall find and enjoy with you and in you; a Treaſure the World knows not of, but is the Aim, End and Diadem of the Children of God. This will bear you up againſt all Temptations, and carry you ſweetly and evenly through your Day's Buſineſs, ſupporting you under Diſappointments, and moderating your Satisfaction in Succeſs and Proſperity. The Evening come, read again the holy Scripture, and have your Times of Retirement, before you cloſe your Eyes, as in the Morning; that ſo the Lord may be the Alpha and Omega of every Day of your Lives. And if God bleſs you with Families, remember good Joſhua's Reſolution, Joſh. xxiv. 15. But as for me and my Houſe, we will ſerve the Lord.

§. 2. Fear God; ſhew it in Deſire, Refraining and Doing: Keep the inward Watch, keep a clear Soul and a light Heart. Mind an inward Senſe upon doing any Thing; when you read the Scripture, remark the notableſt Places, as your Spirits are moſt toucht and affected, in a common-place Book, with that Senſe or Opening which you receive; for they come not by Study or in the Will of Man, no more than the Scripture did; and they may be loſt by Careleſneſs, and over-growing Thoughts and Buſineſſes of this Life; ſo in purſuing any other good or Profitable Book; yet rather meditate than read much. For the Spirit of a Man knows the Things of a Man, and with that Spirit, by Obſervation of the Tempers and Actions of Men you ſee in the World, and looking into your own Spirits, and meditating thereupon, you will have a deep and ſtrong Judgment of Men and Things. For from what may be, what ſhould be, and what is moſt probable or likely to be, you can hardly miſs in your Judgment of human Affairs; and you have a better Spirit than your own, in reſerve for a Time of Need, to paſs the final Judgment in important Matters.

§. 3. In Converſation, mark well what others ſay or do, and hide your own Mind, at leaſt till laſt; and then open it as ſparingly as the Matter will let you. A juſt Obſervance and Reflection upon Men and Things, give Wiſdom; thoſe are the great Books of Learning ſeldom read. The laborious Bee draws Honey from every Flower. Be always on your Watch, but chiefly in Company; then be ſure to have your Wits about you, and your Armour on; ſpeak laſt and little, but to the Point. Interrupt none, anticipate none, read Prov. x. 8. 13. Be quick to hear ſlow to ſpeak, Prov. xvii. 27. It gives Time to underſtand, and ripens an Anſwer. Affect not Words, but Matter, and chiefly to be pertinent and plain: Trueſt Eloquence is plaineſt, and brief Speaking, I mean Brevity and Clearneſs to make yourſelves eaſily underſtood by every Body, and in as few Words as the Matter will admit of, is the beſt.

§. 4. Prefer the Aged, the Virtuous, and the Knowing; and chuſe thoſe that excel, for your Company and Friendſhip, but deſpiſe not others.

§. 5. Return no Anſwer to Anger, unleſs with much Meekneſs, which often turns it away: But rarely make Replies, leſs Rejoinders; for that adds Fuel to the Fire. It is a wrong Time to vindicate yourſelves, the true Ear being then never open to hear it. Men are not themſelves, and know not well what Spirits they are of: Silence to Paſſion, Prejudice and Mockery, is the beſt Anſwer and often conquers what Reſiſtance inflames.

§. 6. Learn and teach your Children fair Writing, and the moſt uſeful Parts of Mathematicks, and ſome Buſineſs when Young, what ever elſe they are taught.

§. 7. Caſt up your Incomes and live on half; if you can, one-third; reſerving the reſt for Caſualties, Charities, Portions.

§. 8. Be plain in Clothes, Furniture and Food, but clean, and then the Coarſer the better; the reſt is Folly and a Snare. Therefore next to Sin, avoid Daintineſs and Choiceneſs about your Perſon and Houſes. For if it be not an Evil in itſelf, it is a Temptation to it; and may be accounted a Neſt for Sin to brood in.

§. 9. Avoid Differences; what are not avoidable refer, and keep Awards ſtrictly, and without Grudgings, read Prov. xviii. 17, 18. xxv. 8. Mat. v 38, to 41. 1 Cor. i. 10, to 13. it is good Counſel.

§. 10. Beſure draw your Affairs into as narrow a Compaſs as you can, and in Method and Proportion, Time and other Requiſites proper for them.

§. 11. Have very few Acquaintance, and fewer Intimates, but of the beſt in their Kind.

§. 12. Keep your own Secrets, and do not covet others; but if truſted, never reveal them, unleſs miſchievous to ſomebody; nor then, before Warning to the Party to deſiſt and repent. Prov. xi. 13. xxv. 9, 10.

§. 13. Truſt no man with the main Chance, and avoid to be truſted.

§. 14. Make few Reſolutions, but keep them ſtrictly.

§. 15. Prefer Elders and Strangers on all Occaſions; be rather laſt than firſt in Conveniency and Reſpect; but firſt in all Virtues.

§. 16. Have a Care of truſting to after Games, for then there is but one Throw for all; and Precipices are ill Places to build upon. Wiſdom gains Time, is before hand, and teaches to chuſe ſeaſonably and pertinently; therefore ever ſtrike while the Iron is hot. But if you loſe an Opportunity, it differs, in this from a Relapſe: Leſs Caution and more Reſolution and Induſtry muſt recover it.

§. 17. Above all, remember your Creator: Remember yourſelves and your Families, when you have them, in the youthful Time and fore Part of your Life; for good Methods and Habits obtain'd then, will make you eaſy and happy the reſt of your Days. Every Eſtate has its Snare: Youth and Middle Age, Pleaſure and Ambition; Old Age, Avarice: Remember I tell you, that Man is a Slave where either prevails. Beware of the pernicious Luſts of the Eye, and the Fleſh, and the Pride of Life, 1 John ii 15, 16, 17. which are not of the Father, but of the World. Get higher and nobler Objects for your immortal Part, O my dear Children! and be not tied to Things without you; for then you can never have the true and free Enjoyment of yourſelves to better Things; no more than a Slave in Algiers has of his Houſe or Family in London. Be free, live at home, in yourſelves I mean, where lie greater Treaſures hid than in the Indies. The Pomp, Honour, and Luxury of the World are the Cheats, and the Unthinking and Inconſiderate are taken by them. But the retir'd Man is upon higher Ground, he ſees and is aware of the Trick, comtemns the Folly, and bemoans the Deluded. This very Conſideration. doubtleſs, produced thoſe two Paſſions in the two greateſt Gentiles of their Time, Democritus and Heraclitus, the one laughing, the other weeping, for the Madneſs of the World, to ſee ſo excellent reaſonable a Creature as Man, ſo meanly trifling, and ſlaviſhly employed.

§. 18. Chuſe God's Trades before Mens; Adam was a Gardener, Cain a Ploughman, and Abel a Graſier or Shepherd: Theſe began with the World, and have leaſt of Snare, and moſt of Uſe. When Cain became Murderer, as aCowley, in his Works on Agriculture. witty Man ſaid, he turned a Builder of Cities, and quitted his Huſbandry: Mechanicks, as Handicrafts, are alſo commendable, but they are but a ſecond Brood, and younger Brothers. If Grace employ you not, let Nature and uſeful Arts, but avoid Curioſity there alſo, for it devours much Time to no Profit. I have ſeen a Cieling of a Room, that coſt half as much as the Houſe; a Folly and a Sin too.

§. 19. Have but few Books, but let them be well choſen and well read, whether of religious or civil Subjects. Shun fantaſtick Opinions: Meaſure both Religion and Learning by Practice; reduce all to that, for that brings a real Benefit to you, the reſt is a Thief and a Snare. And indeed, reading many Books is but a taking off the Mind too much from Meditation. Reading yourſelves and Nature, in the Dealings and Conduct of Men, is the trueſt human Wiſdom. The Spirit of a Man knows the Things of Man, and more true Knowledge comes by Meditation and juſt Reflection than by reading; for much •• ading is an Oppreſſion of the Mind, and extinguiſhes the natural Candle; which is the Reaſon of ſo many ſenſeleſs Scholars in the World.

§. 20. Do not that which you blame 〈◊〉 another. Do not that to another, which you would not another ſhould do to you. But above all, do not that in God's Sight, you would not Man ſhould ſee you do.

§. 21. And that you may order all Things profitably, divide your Day; ſuch a Share of Time for your Retirement and Worſhip of God: Such a Proportion for your Buſineſs; in which, remember to ply that firſt which is firſt to be done; ſo much Time for yourſelves, be it for Study, Walking, Viſit, &c. In this be firſt, and let your Friends know it, and you will cut off many Impertinences and Interruptions and ſave a Treaſure of Time to yourſelves, which People moſt unaccountably laviſh away. And to be more exact, for much lies in this, keep a ſhort Journal of your Time, though a Day require but a Line; many Advantages flow from it.

§. 22. Keep cloſe to the Meetings of God's People, wait diligently at them, to feel the heavenly Life in your Hearts. Look for that more than Words in Miniſtry, and you will profit moſt. Above all, look to the Lord, but deſpiſe not Inſtruments, Man or Woman, young or old, rich or poor, learned or unlearned.

§. 23. Avoid diſcontented Perſons, unleſs to inform or reprove them. Abhor Detraction, the Sin of fallen Angels and the worſt of fallen Men.

§. 24. Excuſe Faults in others, own them in yourſelves, and forgive them againſt yourſelves, as you would have your heavenly Father and Judge forgive you. Read Prov. xvii. 9▪ and Mat. vi. 14, 15. Chriſt returns and dwells upon that▪ Paſſage of his Prayer, above all the reſt, Forgiveneſs, the hardeſt Leſſon to Man, that of all other Creatures moſt needs it.

§. 25. Be natural; love one another; and remember, that to be void of natural Affection, is a Mark of Apoſtacy ſet by the Apoſtle, 2 Tim. iii. 3. Let not Time, I charge you, wear out Nature; it may Kindred, according to Cuſtom, but it is an ill one, therefore follow it not. It is a great Fault in Families at this Day: Have a Care of it, and ſhun that unnatural Careleſneſs. Live as near as you can, viſit often, correſpond oftener, and communicate with kind Hearts to one another, in proportion to what the Lord gives you; and don't be cloſe, nor hoard up from one another, as if you had no Right or Claim in one another, and did not deſcend of one moſt tender Father and Mother.

§. 26. What I write is to yours, as well as you; if God gives you Children, and in caſe a Prodigal ſhould ever appear among them, make not his Folly an Excuſe to be ſtrange or cloſe, and ſo to expoſe ſuch an one to more Evil; but ſhew Bowels, asEuſeb. Ecc. Hiſt. Lib. 3. Cap. xxiii. John did to the young Man that fell into ill Company, whom with Love he reclaimed, after his Example that ſends his Sun and Rain upon all.

§. 27. Love Silence, even in the Mind; for Thoughts are to that, as Words to the Body, troubleſome, much Speaking, as much Thinking, ſpends, and in many Thoughts, as well as Words, there is Sin. True Silence is the Reſt of the Mind, and is to the Spirit, what Sleep is to the Body, Nouriſhment and Refreſhment. It is a great Virtue; it covers Folly, keeps Secrets, avoids Diſputes, and prevents Sin. See Job. xiii. 5. Prov. x. 19▪ xii. 13. xiii. 3. xvii. 28. xviii. 6. 7.

§. 28. The Wiſdom of Nations lies in their Proverbs, which are brief and pithy; collect and learn them, they are notable Meaſures and Directions for human Life; you have much in little; they ſave Time in ſpeaking; and upon Occaſion, may be the fulleſt and ſafeſt Anſwers.

§. 29. Never meddle with other Folks Buſineſs, and leſs with the Publick, unleſs called to the one by the Parties concern'd, in which move cautiouſly and uprightly, and requir'd to the other by the Lord in a Teſtimony for his Name and Truth; remembring that old, but moſt true and excellent Proverb, Bene quilatuit, bene vixit, He lives happily that lives hiddenly or privately, for he lives quietly. It is a Treaſure to them that have it: Study it, get it, keep it; too many miſs it that might have it: The World knows not the Value of it. It doubles Man's Life, by giving him twice the Time to himſelf, that a large Acquaintance or or much Buſineſs will allow him.

§. 30. Have a Care of Reſentment, or taking Things amiſs, a natural, ready and moſt dangerous Paſſion; but be apter to remit than reſent, it is more Chriſtian and wiſe. For as Softneſs often conquers, where rough Oppoſition fortifies, ſo Reſentment; ſeldom knowing any Bounds, makes many times greater Faults than it finds; for ſome People have out-reſented their Wrong ſo far, that they made themſelves faultier by it, by which they cancel the Debt through a boundleſs Paſſion, overthrow their Intereſt and Advantage, and become Debtor to the Offender.

§. 31. Rejoice not at the Calamity of any, though they be your Enemies, Prov. xvii. 5. xxiv. 17.

§. 32. Envy none; it is God that maketh rich and poor, great and ſmall, high and low, Pſal. xxxvii. 1. Pro. iii. 31. xxiii. 17. xxiv. 1. 1 Chron. xxii. 11. 12. Pſal. cvii. 40. 41.

§. 33. Be intreatable. Never aggravate. Never revile or give ill Names: It is unmannerly as well as unchriſtian. Remember Mat. v, 22. who it was ſaid, He that calls his Brother Fool, is in Danger of Hell Fire.

§. 34. Be not moroſe or conceited; one is rude, the other troubleſome and nauſeous.

§. 35. Avoid Queſtions and Strife; it ſhews a buſy and contentious Diſpoſition.

§. 36. Add no Credit to a Report upon Conjecture, nor report to the Hurt of any. See Exod. xxiii. 1. Pſal. xv. 3.

§. 37. Beware of Jealouſy, except it be godly, for it devours Love and Friendſhip; it breaks Fellowſhip, and deſtroys the Peace of the Mind. It is a groundleſs and evil Surmiſe.

§. 38. Be not too credulous; read Pro. xiv. 15. Caution is a Medium, I recommend it.

§. 39. Speak not of Religion, neither uſe the Name of God in a familiar manner.

§. 40. Meddle not with Government; never ſpeak of it; let others ſay or do as they pleaſe. But read ſuch Books of Law as relate to the Office of a Juſtice, a Coroner, Sheriff and Conſtable; alſo the Doctor and Student; ſome Book of Clerkſhip, and a Treatiſe of Wills, to enable you about your own private Buſineſs only, or a poor Neighbour's. For it is a Charge I leave with you and yours, Meddle not with the Publick, neither Buſineſs nor Money; but underſtand how to avoid it, and defend yourſelves, upon Occaſion againſt it. For much Knowledge brings Sorrow, and much Doings more. Therefore know God, know yourſelves; love Home, know your own Buſineſs and mind it, and you have more Time and Peace than your Neighbours.

§. 41. If you incline to marry, then marry your Inclination rather than your Intereſt: I mean what you love, rather than what is rich. But love for Virtue, Temper, Education and Perſon, before Wealth or Quality, and be ſure you are belov'd again. In all which be not haſty, but ſerious; lay it before the Lord, proceed in his Fear, and be you well adviſed. And when married, according to the Way of God's People, uſed amongſt Friends, out of whom only chuſe, ſtrictly keep Covenant; avoid Occaſion of Mis-underſtanding, allow for Weakneſſes, and Variety of Conſtitution and Diſpoſition, and take Care of ſhewing the leaſt Diſguſt or Miſunderſtanding to others, eſpecially your Children. Never lie down with any Diſpleaſure in your Minds, but avoid Occaſion of Diſpute and Offence; overlook and cover Failings. Seek the Lord for one another; wait upon him together, Morning and Evening, in his holy Fear, which will renew and confirm your Love and Covenant: Give way to nothing that would in the leaſt violate it▪ Uſe all means of true Endearment, that you may recommend and pleaſe one another; remembring your Relation and Union is the Figure of Chriſt's to his Church; therefore, let the Authority of Love only bear Sway your whole Life.

§. 42. If God give you Children, love them with Wiſdom, correct them with Affection: Never ſtrike in Paſſion, and ſuit the Correction to their Age as well as Fault. Convince them of their Error before you chaſtiſe them, and try them; if they ſhew Remorſe before Severity, never uſe that but in caſe of Obſtinacy or Impenitency. Puniſh them more by their Underſtandings than the Rod, and ſhew them the Folly, Shame and Undutifulneſs of their Faults, rather with a grieved than an angry Countenance, and you will ſooner affect their Natures, and with a nobler Senſe, than a ſervile and rude Chaſtiſement can produce. I know the Methods of ſome are ſevere Corrections for Faults and artificial Praiſes when they do well, and ſometimes Rewards: But this Courſe awakens Paſſions worſe than their Faults; for one begets baſe Fear, if not Hatred; the other Pride and vain Glory, both which ſhould be avoided in a religious Education of Youth; for they equally vary from it, and deprave Nature. There ſhould be the greateſt Care imaginable, what Impreſſions are given to Children: That Method which earlieſt awakens their Underſtandings to Love, Duty, Sobriety, juſt and honourable Things, is to be preferred. Education is the Stamp Parents give their Children; they paſs for that they breed them, or leſs Value perhaps, all their Days. The World is in nothing more wanting and reprovable, both in Precept and Example; they do with their Children as with their Souls, put them out at Livery for ſo much a Year. They will truſt their Eſtates or Shops with none but themſelves, but for their Souls and Poſterity they have leſs Solicitude▪ But do you bre • d your Children yourſelves; I mean as to their Morals, and be their Biſhops and Teachers in the Principles of Converſation: As they are inſtructed ſo they are likely to be qualified, and your Poſterity by their Precepts and Examples which they receive from yours. And were Mankind herein more cautious, they would better diſcharge their Duty to God and Poſterity; and their Children would owe them more for their Education than for their Inheritances. Be not unequal in your Love to your Children, at leaſt in the Appearances of it: It is both unjuſt and indiſcreet: It leſſens Love to Parents, and provokes Envy among Children. Let them wear the ſame Clothes, eat of the ſame Diſh, have the ſame Allowance as to Time and Expence. Breed them to ſome Employment, and give all equal but the Eldeſt: And to the Eldeſt a double Portion is very well. Teach them alſo Frugality, and they will not want Subſtance for their Poſterity. A little Beginning, with Induſtry and Thrift, will make an Eſtate; but there is great Difference between ſaving and ſordid. Be not ſcanty any more than ſuperfluous; but rather make bold with yourſelves, than be ſtraight to others; therefore let your Charity temper your Frugality and theirs.

What I have writ to you, I have writ to your Children, and theirs.

§. 43. Servants you will have, but remember, the fewer the better, and thoſe rather aged than young; you muſt make them ſuch, or diſpoſe of them often. Change is not good, therefore chuſe well, and the rather becauſe of your Children; for Children, thinking they can take more Liberty with Servants than with their Parents, often chuſe the Servants Company, and if they are idle, wanton, ill Examples, Children are in great Danger of being perverted. Let them therefore be Friends, and ſuch as are well recommended: Let them know their Buſineſs as well as their Wages; and as they do the one, pay them honeſtly the other. Though Servants, yet remember they are Brethren in Chriſt, and that you alſo are but Stewards, and muſt account to God. Wherefore let your Moderation appear unto them, and that will provoke them to Diligence for Love rather than Fear, which is the trueſt and beſt Motive to Service. In ſhort, as you find them, ſo keep, uſe and reward them, or diſmiſs them.

§. 44. Diſtruſt is of the Nature of Jealouſy, and muſt be warily entertain'd upon good Grounds, or it is injurious to others, and inſtead of ſafe, troubleſome to you. If you truſt little, you will have but little Cauſe to diſtruſt. Yet I have often been whiſper'd in myſelf of Perſons and Things at firſt Sight and Motion, that hardly ever failed to be true; though by neglecting the Senſe, or ſuffering myſelf to be argued or importuned from it, I have more than once failed of my Expectation. Have therefore a moſt tender and nice Regard to thoſe firſt ſudden and unpremeditated Senſations.

§. 45. For your Conduct in your Buſineſs, and in the whole Courſe of your Life, though what I have ſaid to you, and recommended you to, might be ſufficient; yet I will be more particular as to thoſe good and gracious Qualifications, I pray God Almighty to ſeaſon and accompliſh you with, to his Glory and your temporal and eternal Felicity.

CHAP. III.

§. 1. BE humble: It becomes a Creature, a depending and borrowed Being, that lives not of itſelf, but breaths in another's Air, with another's Breath, and is accountable for every Moment of Time, and can call nothing its own, but is abſolutely a Tenant at Will of the great Lord of Heaven and Earth. And of this excellent Quality you cannot be wanting, if you dwell in the holy Fear of the Omnipreſent and All-ſeeing God; for that will ſhew you your Vileneſs and his Excellency, your Meanneſs and his Majeſty, and withal, the Senſe of his Love to ſuch poor Worms, in the Teſtimonies he gives of his daily Care, Mercy and Goodneſs; that you cannot but be abaſed, laid low and humble: I ſay, the Fear and Love of God begets Humility, and Humility fits you for God and Men. You cannot ſtep well amiſs, if this Virtue dwell but richly in you; for then God will teach you. The Humble he teacheth his Ways, and they are all pleaſant and peaceable to his Children: Yea, he giveth Grace to the Humble, but reſiſteth the Proud, James iv. 6. 1 Pet. v. 5. He regardeth the Proud afar off. Pſal. cxxxviii. 6. They ſhall not come near him, nor will he hear them in the Day of their Diſtreſs, read Prov. xi. 2. xv. 33. xvi. 18. 19. Humility ſeeks not the laſt Word, nor firſt Place; ſhe offends none, but prefers others, and thinks lowly of herſelf; is not rough or ſelf-conceited, high, loud, or domineering; bleſſed are they that enjoy her. Learn of me, ſaid Chriſt, for I am meek and lowly in Heart. He waſht his Diſciples Feet, John xiii. Indeed himſelf was the greateſt Pattern of it. Humility goes before Honour, Prov. xviii. 12. There is nothing ſhines more clearly through Chriſtianity than Humility; of this the holy Author of it is the greateſt Inſtance. He was humble in his Incarnation; for he that thought it no Robbery to be equal with God, humbled himſelf to become a Man; and many Ways made himſelf of no Reputation. As firſt, in his Birth or Deſcent, it was not of the Princes of Judah, but a Virgin of low Degree, the eſpouſed of a Carpenter; and ſo ſhe acknowledges in her heavenly Anthem, or Ejaculation, Luke i. 47, 48. 52. ſpeaking of the great Honour God had done her: And my Spirit hath rejoiced in God my Saviour, for he hath regarded the low Eſtate of his Handmaiden; he has put down the Mighty from their Seats, and exalted them of low Degree. Secondly, he was humble in his Life: He kept no Court but in Deſerts and Mountains, and in ſolitary Places; neither was he ſerv'd in State, his Attendants being of the mechanick Size. By the Miracles he wrought, we may underſtand the Food he eat, viz. Barley-bread and Fiſh; and it is not to be thought there was any Curioſity in dreſſing them. And we have Reaſon to believe his Apparel was as moderate as his Table. Thirdly, he was humble in his Sufferings and Death: He took all Affronts patiently, and in our Nature triumphed over Revenge: He was deſpiſed, ſpit upon, buffetted, whipt, and finally crucified between Thieves, as the greateſt Malefactor; yet he never reviled them, but anſwered all in Silence and Submiſſion, pitying, loving, and dying for thoſe by whom he was ignominiouſly put to Death. O Mirrour of Humility! Let your Eyes be continually upon it, that you may ſee yourſelves by it. Indeed his whole Life was one continued great Act of Self-denial: And becauſe he needed it not for himſelf, he muſt needs do it for us; thereby leaving us an Example that we ſhould follow his Steps, 1 Pet. ii. 21. And as he was, we ſhould be, in this World, according to the beloved Diſciple, 1 John ii. 6. So what he did for us, was not to excuſe but excite our Humility. For as he is like God, we muſt be like him; and that the Froward, the Contentious, the Revengeful, the Striker, the Dueller, &c. cannot be ſaid to be of that Number, is very evident. And the more to illuſtrate this Virtue, I would have you conſider the Folly and Danger of Pride its Oppoſite: For this it was that threw the Angels out of Heaven, Man out of Paradiſe, deſtroyed Cities and Nations, was one of the Sins of Sodom, Ezek. xvi. 49. the Deſtruction of Aſſyria and Iſrael, Iſa. iii. 16. and the reaſon given by God for his great Vengeance upon Moab and Ammon, Zeph. ii. 9. 10. Beſides Pride is the vaineſt Paſſion that can rule in Man, becauſe he has nothing of his own to be proud of, and to be proud of another's ſhews want of Wit and Honeſty too. He did not only not make himſelf, but is born the nakedeſt and moſt helpleſs of almoſt all Creatures. Nor can he add to his Days; or Stature, or ſo much as make one Hair of his Head white or black. He is ſo abſolutely in the Power of another, that, as I have often ſaid, he is at beſt but a Tenant at Will of the great Lord of all, holding Life, Health, Subſtance, and every Thing it his ſovereign Diſpoſal; and the more Man enjoys, the leſs Reaſon he has to be proud, becauſe he is the more indebted and engaged to Thankfulneſs and Humility.

Wherefore avoid Pride as you would avoid the Devil; remembring you muſt die, and conſequently thoſe Things muſt die with you that could be any Temptation to Pride; and that there is a Judgment follows, at which you muſt give an Account, both for what you have enjoy'd and done.

§. 2. From Humility ſprings Meekneſs. of all the rare Qualities of Wiſdom, Learning, Valour, &c. with which Moſes was endued, he was denominated by his Meekneſs: This gave the reſt a Luſtre they muſt otherwiſe have wanted. The Difference is not great between theſe excellent Graces; yet the Scripture obſerves ſome. God will teach the Humble his Way, and guide and Meek in Judgment. It ſeems to be Humility perfectly digeſted, and from a Virtue become a Nature. A meek Man is one that is not eaſily provoked, yet eaſily grieved; not peeviſh or teſty, but ſoft, gentle, and inoffenſive. O bleſſed will you be, my dear Children, if this Grace adorn you! There are divers great and precious Promiſes to the Meek in Scripture. That God will clothe the Meek with Salvation; and bleſſed are they, for they ſhall inherit the Earth, Pſal. xxxvii. 11. Mat. v. 5. Chriſt preſſes it in his own Example, Learn of me for I am meek, &c. Mat. xi. 29. And requires his to become as little Children, in order to Salvation, Mat. xviii. 3. and a meek and quiet Spirit is of great Price with the Lord, 1 Pet. iii. 4. It is a Fruit of the Spirit, Gal. v. 22, 23, exhorted to, Eph. iv. 2. Col. iii. 12. Tit. iii. 2. and many Places more to the ſame Effect.

§. 3. Patience is an Effect of a meek Spirit, and flows from it: It is a bearing and ſuffering Diſpoſition; not cholerick or ſoon mov'd to Wrath, or vindictive; but ready to hear and endure too, rather than be ſwift and haſty in Judgment or Action. Job is as much famed for this, as was Moſes for the other Virtue: Without it there is no running the Chriſtian Race, or obtaining the heavenly Crown; without it there can be no Experience of the Work of God, Rom. v. 3, 4, 5. for Patience worketh, ſaith the Apoſtle, Experience; nor Hope of an eternal Recompence, for Experience worketh that Hope. Therefore, ſays James, Let Patience have its perfect Work, James i. 4. It is made the Saints Excellency; here is the Patience of the Saints, Rev. xiii. 10. It is joined with the Kingdom of Chriſt, Rev. i. 9. read Luke xxi. 19. In Patience poſſeſs your Souls, Rom. xii. 12. 〈◊〉 4. 2 Cor. vi. 4. 1 Theſ. v. 14. Be patient towards all Men, Tit. ii. 2. Heb. vi. 12. x. 36. which ſhews the Excellency and Neceſſity of Patience, as that does the true Dignity of a Man. It is wiſe, and will give you great Advantage over thoſe you converſe with on all Accounts. For Paſſion blinds Men's Eyes, and betrays Men's Weakneſs; Patience ſees the Advantage and improves it. Patience enquires, deliberates, and brings to a mature Judgment; through your Civil as well as Chriſtian Courſe, you cannot act wiſely and ſafely without it; therefore I recommend this bleſſed Virtue to you.

§. 4. Shew Mercy, whenever it is in your Power; that is, forgive, pity and help, for ſo it ſignifies. Mercy is one of the Attributes of God, Gen. xix. 19. Exod. xx. 6. Pſal. lxxxvi. 15. Jer. iii. 12. It is exalted in Scripture above all his Works, and is a noble Part of his Image in Man. God hath recommended it, Hos. xii. 6. Keep Mercy and Judgment, and wait on the Lord. God hath ſhewn it to Man, and made it his Duty, Mic. vi. 8. He hath ſhewed thee, O Man, what is good: And what doth the Lord require of thee, but to do juſtly and to love Mercy, and to walk humbly, or, to humble thyſelf to walk with thy God: A ſhort but ample Expreſſion of God's Love, and Man's Duty; happy are you if you mind it. In which you ſee Mercy is one of the nobleſt Virtues. Chriſt has a Bleſſing for them that have it, Bleſſed are the Merciful, Mat. v. for they ſhall find Mercy; a ſtrong Motive indeed. in Luke vi. 35, 36. he commands it. Be you merciful, as your Father is merciful. He bid the Jews, that were ſo over-righteous, but ſo very unmerciful, learn what this meaneth: I will have Mercy and not Sacrifice, Mat. ix. 13: He hit them in the Eye. And in his Parable of the Lord and his Servants, he ſhews what will be the End of the unmerciful Steward, Mat. xviii. 34, 35, that having been forgiven much by his Maſter, would not forgive a little to his Fellow-ſervant. Mercy is a great Part of God's Law, Exod. xxiii. 4, 5. It is a material Part of God's true Eaſt, Iſa. lviii. 6, 7. It is a main Part of God's Covenant, Jer. xxxi. 34. Heb. viii. 12. And the Reaſon and Rule of the laſt Judgment, Mat. xxv. 31, to the End: Pray read it. It is a Part of the undefiled Religion, James i. 27. iii. 17. Read Prov. xiv. 21, 22. But the merciful Man's Mercy reaches farther, even to his Beaſt; then ſurely to Man, his Fellow Creature, he ſhall not want it. Wherefore I charge you, oppreſs nobody, Man nor Beaſt. Take no Advantage upon the Unhappy, pity the Afflicted, make the Caſe your own, and that of their Wives and poor innocent Children the Condition of yours, and you cannot want Sympathy, Bowels, Forgiveneſs, nor a Diſpoſition to help and ſuccour them to your Ability. Remember, it is the Way for you to be forgiven and help'd in Time of Trial. Read the Lord's Prayer, Luke xi. Remember the Nature and Goodneſs of Joſeph to his Brethren; follow the Example of the good Samaritan, and let Edom's Unkindneſs to Jacob's Stock, Obad. x. 16. And the Heathen's to Iſrael, Zach. i. 21. ii. 8, 9. be a Warning to you. Read alſo, Prov. xxv. 21, 22. Rom. xii. 19, 20.

§. 5. Charity is a near Neighbour to Mercy; It is generally taken to conſiſt in this, Not to be cenſorious, and to relieve the Poor. For the firſt, remember you muſt be judged, Mat. vii. 1. And for the laſt, remember you are but Stewards. Judge not, therefore, leſt you be judged. Be clear yourſelves before you fling the Stone. Get the Beam out of your own Eye; it is humbling Doctrine, but ſafe. Judge, therefore, at your own Peril: See it be righteous Judgment, as you will anſwer it to the great Judge. This Part of Charity alſo excludes Whiſperings, Backbiting, Tale-bearing, Evil-ſurmiſing, moſt pernicious Follies and Evils, of which beware. Read 1 Cor. xiii. For the other Part of Charity, relieving the Poor, it is a Debt you owe to God: You have all you have or may enjoy, with the Rent, charge upon it. The Saying is, that he who gives to the Poor, lends to the Lord: But it may be ſaid, not improperly, the Lord lends to us to give to the Poor: They are at leaſt Parents by Providence with you, and have a Right you muſt not defraud them of. You have this Privilege indeed, when, what, and to whom; and yet, if you heed your Guide, and obſerve the Object, you will have a Rule for that too.

I recommend little Children, Widows, infirm and aged Perſons, chiefly to you; ſpare ſomething out of your own Belly, rather than let theirs go pinch'd. Avoid that great Sin of needleſs Expence on your Perſons and on your Houſes, while the Poor are hungry and naked. My Bowels have often been moved, to ſee very aged and infirm People, but eſpecially, poor helpleſs Children, lie all Night, in bitter Weather, at the Threſholds of Doors in the open Streets, for want of better Lodging. I have made this Reflection, If you were ſo expos'd, how hard would it be to endure? The Difference, between our Condition and theirs has drawn from me humble Thanks to God, and great Compaſſion and ſome Supply to thoſe poor Creatures. Once more, be good to the Poor: What do I ſay? Be juſt to them, and you will be good to yourſelves: Think it your Duty, and do it religiouſly. Let the moving Paſſage, Mat. xxv. 35. to the End, live in your Minds: I was an hungry, and thirſty, and naked, ſick, and in Priſon, and you adminiſtred unto me; and the Bleſſing that follow'd: Alſo what he ſaid to another Sort, I was an hungry, and thirſty, and naked, and ſick, and in Priſon, and you adminiſtred not unto me; for a dreadful Sentence follows to the Hard-hearted World. Woe be to them that take the Poor's Pledge, Ezek. xviii. 12, 13. or eat up the Poor's Right. O devour not their Part! leſs, lay it out in Vanity, or lay it up in Bags, for it will curſe the reſt. Hear what the Pſalmiſt ſays, Pſal. xli. Bleſſed is he that conſidereth the Poor, the Lord will deliver him in Time of Trouble: The Lord will preſerve and keep him alive, and he ſhall be bleſſed upon the Earth: And thou wilt not deliver him into the Will of his Enemies: The Lord will ſtrengthen him upon the Bed of Languiſhing: Thou wilt make all his Bed in his Sickneſs. This is the Reward of being faithful Stewards and Treaſurers for the Poor of the Earth. Have a Care of Excuſes, they are, I know, ready at hand: But read Prov. iii. 27, 28. With-hold not Good from them to whom it is due, when it is in the Power of thine Hand to do it. Say not unto thy Neighbour, go and come again, and To-morrow I will give, when thou haſt it by thee, Alſo bear in Mind Chriſt's Doctrine. Mat. v. 42. Give to him that aſketh thee, and from him that would borrow of thee, turn not thou away. But above all, remember the poor Woman that gave her Mite; which Chriſt preferred above all, becauſe ſhe gave all, but it was to God's Treaſury, Mark, xii. 42, 43, 44.

§. 6. Liberality or Bounty is a noble Quality in Man, entertained of few, yet praiſed of all, but the Covetous diſlike it, becauſe it reproaches their Sordidneſs. In this ſhe differs from Charity, that ſhe has ſometimes other Objects, and exceeds in proportion. For ſhe will caſt her Eye on thoſe that do not abſolutely want, as well as thoſe that do; and always outdoes Neceſſities and Services. She finds out Virtue in a low Degree, and exalts it. She eaſes their Burden that labour hard to live: Many kind and generous Spells ſuch find at her Hand, that don't quite want, whom ſhe thinks worthy. The Decay'd are ſure to hear of her. She takes one Child, and puts out another, to lighten the Loads of overcharg'd Parents; more to the Fatherleſs. She ſhews the Value of Services in her Rewards, and is never Debtor to Kindneſſes; but will be Creditor on all Accounts. Where another gives Six-pence, the liberal Man gives his Shilling; and returns double the Tokens he receives. But Liberality keeps Temper too; ſhe is not extravagant any more than ſhe is ſordid; for ſhe hates Niggard's Feaſts as much as Niggard's Faſts; and as ſhe is free, and not ſtarch't, ſo ſhe is plentiful, but not ſuperfluous and extravagant. You will hear of her in all Hiſtories, eſpecially in Scripture, the wiſeſt as well as the beſt of Books: Her Excellency and her Reward are there. She is commanded and commended, Deut. xv. 3. 4. 7, 8. and Pſal. xxxvii. 21. 26. The Righteous ſheweth Mercy and giveth, and the good Man is ever merciful and lendeth. He ſhews Favour and lendeth, and diſperſeth abroad, Pſal. cxii. 5. 9. There is that ſcattereth, and yet increaſeth; and there is that with-holdeth more than is meet, but it tendeth to Poverty; the liberal Soul ſhall be fat. Prov. xi. 24. 25. The bountiful Eye ſhall be bleſſed, Prov. xxii. 9. The Churl and liberal Man are deſcribed, and a Promiſe to the latter, that his Liberality ſhall uphold him, Iſa. xxxii. 78. Chriſt makes it a Part of his Religion, and the Way to be the Children of the Higheſt, read Luke. vi. 34, 35. to lend and not receive again, and this to Enemies as well as Friends; yea, to the unthankful and to the Evil; no Exception made, no Excuſe admitted. The Apoſtle Paul, 2 Cor. ix. 5. 10. enjoins it, threatens the Strait-handed, and promiſes the Open-hearted a liberal Reward.

Whereſoever therefore, my dear Children, Liberality is required of you, God enabling of you, ſow not ſparingly nor grudgingly, but with a cheerful mind, and you ſhall not go without your Reward; though that ought not to be your Motive But avoid Oſtentation, for that is uſing Virtue to Vanity, which will run you to Profuſeneſs, and that to Want; which begets Greedineſs, and that Avarice, the contrary Extream. As Men may go Weſtward till they come Eaſt, and travel till they and thoſe they left behind them, ſtand Antipodes, up and down.

§. 7. Juſtice or Righteouſneſs, is another Attribute of God, Deut. xxxii. 4. Pſal. ix. 7, 8. v. 8. Dan. ix. 7. of large Extent in the Life and Duty of Man. Be juſt therefore, in all Things, to all; to God as your Creator; render to him that which is his, your Hearts; for that Acknowledgment he has reſerved to himſelf, by which only you are intituled to the Comforts of this and a better Life. And if he has your Hearts, you have him for your Treaſure, and with him all Things requiſite to your Felicity. Render alſo to Caeſar that which is his, lawful Subjection; not for Fear only, but Conſcience-ſake. To Parents, a filial Love and Obedience. To one another, natural Affection. To all People, in doing as you would be done by. Hurt no Man's Name or Perſon. Covet no Man's Property in any ſort. Conſider well of David's Tenderneſs to Saul, when he ſought his Life, to excite your Duty; and Ahab's unjuſt Covetouſneſs and Murder of Naboth, to provoke your Abhorrence of Injuſtice. David, though anointed King, took no Advantages; he believ'd, and therefore did not make haſte, but left it to God to conclude Saul's Reign, for he would not haſten it. A right Method and a good End, my dear Children, God has ſhewn it you, and requires it of you.

Remember the Tenth Commandment, 'twas God that gave it, and will judge you by it. It comprehends Reſtitution as well as Acquiſition, and eſpecially the poor Man's Wages, Lev. xix. 13. Deut. xxiv. 14, 15. Jer. xxii. 13. Amos v. 11. Mal. iii. 5. Samuel is a great and good Example of Righteouſneſs, 1 Sam. xii. 3. He challenged the whole Houſe of Iſrael: Whom had he oppreſſed or defrauded? The like did the Apoſtle to the Corinthians, 2 Cor. vii. 2. He exhorted the Chriſtians, to be careful that they did not defraud, 1 Thes. iv. 6. for this Reaſon, that God was the Avenger of the Injured. But as bad as it was, there muſt be no going to Law amongſt Chriſtians, 1 Cor. vi. 7. To your utmoſt Power, therefore, owe no one any Thing but Love, and that in Prudence as well as Righteouſneſs; for Juſtice gives you Reputation, and adds a Bleſſing to your Subſtance; it is the beſt Security you can have for it.

I will cloſe this Head, with a few Scriptures to each Branch. To your Superiors; Submit to every Ordinance of Man, for the Lord's Sake, 1 Pet. ii. 13. Obey thoſe that have Rule over you, Heb. xiii. 17. Speak not evil of Dignities, Jude viii. 2 Pet. ii. 10. My Son, fear thou the Lord and the King, and meddle not with them that are given to change, Prov. xxiv. 21.

To your Parents; Honour your Father and your Mother, that the Days may be long in the Land, which the Lord your God ſhall give you, Exod. xx. 12. Children, obey your Parents, it is the firſt Command with Promiſe, Epheſ. vi. 1, 2. Great Judgments follow thoſe that diſobey this Law, and defraud their Parents of their Due: Whoſo robbeth his Father or his Mother, and ſaith it is no Tranſgreſſion, the ſame is the Companion of a Deſtroyer, Prov. xxviii. 24. Or ſuch would deſtroy their Parents if they could. It is charged by the Prophet Ezekiel upon Jeruſalem, as a Mark of her wicked State: In thee have thy Princes ſet lightly by Father and Mother, oppreſſed Strangers, and vexed Fatherleſs and Widows, Ezek. xxii. 6, 7.

To thy Neighbour; hear what God's Servants taught: To do Juſtice and Judgment, is more acceptable to the Lord than Sacrifice, Prov. xxi. 3. Divers Weights and Meaſures are alike Abomination unto the Lord, Levit. xix. 36. Deut. xxv. 13 to 16 incluſive. Prov. xi. 1. xx. 10. 23. Read Prov. xxii. 16. 22, 23. xxiii. 10, 11. Peruſe the ſixth of Micah; alſo Zech. viii, 16, 17. And eſpecially the fifteenth Pſalm, as a ſhort but full Meaſure of Life, to give Acceptance with God.

I have ſaid but little to you of diſtributing Juſtice, or being juſt in Power or Government; for I ſhould deſire you may never be concerned therein, unleſs it were upon your own Principles, and then the leſs the better, unleſs God require it from you. But if it ever be your Lot, know no Man after the Fleſh; know neither Rich nor Poor, Great nor Small, nor Kindred, nor Stranger, but the Cauſe, according to your Underſtanding and Conſcience, and that upon deliberate Enquiry and Information. Read Exod. xxiii. from 1 to 10. Deut. i. 16, 17. xvi. 19, 20. xxiv. 17. 2 Sam. xxiii. 3. Jer. xxii. 3, 4. Prov. xxiv. 23. Lam. iii. 35, 36. Hoſ. xii. 6. Amos viii. 4, 5, 6, 7, 8. Zeph. ii. 3. iii. 1, 3. Zech. vii. 9, 10. Jer. v. 4, 5, 6. viii. 6, 7. Which ſhew both God's Commands and Complaints, and Man's Duty in Authority; which as I ſaid before, wave induſtriouſly at all Times, for Privacy is freed from the Clamour, Danger, Imcumbrance and Temptation, that attends Stations in Government: Never meddle with it, but for God's Sake.

§. 8. Integrity is a great and commendable Virtue. A Man of Integrity, is a true Man, a bold Man, and a ſteady Man; he is to be truſted and relied upon. No Bribes can corrupt him, no Fear daunt him; his Word is ſlow in coming, but ſure. He ſhines brighteſt in the Fire, and his Friend hears of him moſt when he moſt needs him. His Courage grows with Danger, and conquers Oppoſition by Conſtancy. As he cannot be flatter'd or frighted into that he diſlikes, ſo he hates Flattery and Temporizing in others. He runs with Truth, and not with the Times; with Right, and not with Might. His Rule is ſtrait; ſoon ſeen but ſeldom followed: It has done great Things. It was Integrity prefer'd Abel's Offering, tranſlated Enoch, ſaved Noah, raiſed Abraham to be God's Friend, and Father of a great Nation, reſcued Lot out of Sodom, bleſſed and encreaſed Jacob, kept and exalted Joſeph, upheld and reſtor'd Job, honour'd Samuel before Iſrael, crowned David over all Difficulties, and gave Solomon Peace and Glory, while he kept it; it was this preſerv'd Mordecai and his People, and ſignally defended Daniel among the Lions, and the Children in the Flames, that it drew from the greateſt King upon Earth, and an Heathen too, a moſt pathetical Confeſſion to the Power and Wiſdom of the God that ſaved them, and which they ſerved. Thus is the Scripture fulfilled, The Integrity of the Upright ſhall Guide them, Prov. xi. 3. O my dear Children, fear, love and obey this great holy, and unchangeable God, and you ſhall be happily guided, and preſerved through your Pilgrimage to eternal Glory.

§. 9. Gratitude or Thankfulneſs, is another Virtue of great Luſtre, and ſo eſteemed with God and all good Men: It is an owning of Benefits receiv'd to their Honour and Service that confer them. It is indeed a noble ſort of Juſtice, and might, in a Senſe, be refer'd as a Branch to that Head; with this Difference, though, that ſince Benefits exceed Juſtice, the Tye is greater to be grateful, than to be juſt; and conſequently there is ſometing baſer and more reproachful in Ingratitude than Injuſtice. So that, though you are not obliged by legal Bonds or Judgments, to Reſtitution with due Intereſt, your Virtue, Honour and Humanity, are naturally Pledges for your Thankfulneſs; and by how much the leſs you are under external Ties, eſteem your inward Ties ſo much the ſtronger. Thoſe that can break them, would know no Bounds: For, make it a Rule to you, the Ungrateful would be unjuſt too, but for fear of the Law. Always own therefore the Benefits you receive, and then to chuſe, when they may moſt honour or ſerve thoſe that conferred them. Some have lived to need the Favours they have done; and ſhould they be put to aſk, where they ought to be invited? No matter if they have nothing to ſhew for it, they ſhew enough when they ſhew themſelves to thoſe they have obliged: And ſuch ſee enough to induce their Gratitude, when they ſee their Benefactors in Adverſity; the leſs Law, the more Grace and the ſtronger Tye. It is an Evangelical Virtue, and works, as Faith does, only by Love: In this it exactly reſembles a Chriſtian State; we are not under the Law, but under Grace, and it's by Grace, and not by Merit, that we are ſaved. But are our Obligations the leſs to God, that he heaps his Favours ſo undeſervedly upon us! Surely no. It is the like here; that which we receive is not owed or compelled, but freely given; ſo no Tye, but Choice, a voluntary Goodneſs without Bargain or Condition; but, has this therefore no Security? Yes certainly, the greateſt; a Judgment-Writ, and acknowledged in the Mind; he is his to the Altar with a good Conſcience: But how long? As long as he lives. The Characters of Gratitude, like thoſe of Friendſhip, are only defaced by Death, elſe indelible. A Friend that loveth at all Times, ſays Solomon, Prov. xvii. 17. xxvii. 10. And thine own Friend, and thy Father's Friend, forſake not. It is Injuſtice which makes Gratitude a Precept. There are three Sorts of Men that can hardly be grateful; the fearful Man, for in Danger he loſes his Heart, with which he ſhould help his Friend: The proud Man, for he takes that Virtue for a Reproach: He that unwillingly remembers he owes any Thing to God, will not readily remember he is beholden to Man. Hiſtory lays it to the Charge of ſome, of this Sort of great Men, that uneaſy to ſee the Authors of their Greatneſs, have not been quiet till they have accompliſhed the Ruin of thoſe that raiſed them. Laſtly, the covetous Man is as ill at it as the other two; his Gold has ſpoiled his Memory, and won't let him dare be grateful, though perhaps he owes the beſt Part, at leaſt the Beginning of it, to another's Favour. As there is nothing more unworthy in a Man, ſo nothing in Man ſo frequently reproached in Scripture. How often does God put the Jews in Mind for their Forgetfulneſs and Unthankfulneſs for the Mercies and Favours they received from him, read Deut. xxxii. 15. Jeſur •• waxed fat, and kick'd againſt God, grew unmindful, forgot and forſook his Rock, that had done mighty Things for him. Thus Moſes, Deut. xxxi. 16. 17. Alſo Judges x. 11, 12, 13. And 1 Sam. viii. 8. David likewiſe in his lxxviii. cv. cvi. Pſalms, gives an Hiſtory of God's Love to Iſrael, and their Ingratitude. So Iſa. xvii. 1 to 11. Likewiſe Jer. ii. 31, 32. v. 7 to 20. xv. 6. xvi. 10, 11, 12. 20. 21. xviii. 15. Hoſ. viii. 9. It is a Mark of Apoſtacy from Chriſtianity, by the Apoſtle, 2 Tim. iii. 2.

§. 10. Diligence is another Virtue uſeful and laudable among Men: It is a diſcreet and underſtanding Application of one's Self to Buſineſs; and avoids the Extreams of Idleneſs and Drudgery. It gives great Advantages to Men: It loſes no Time, it conquers Difficulties, recovers Diſappointments, gives Diſpatch, ſupplies Want of Parts; and is that to them, which a Pond is to a Spring; though it has no Water of itſelf, it will keep what it gets, and is never dry. Though that has the Heels, this has the Wind; and often wins the Prize. Nor does it only concern Handicrafts and bodily Affairs; the Mind is alſo engaged, and grows foul, ruſty and diſtemper'd without it. It belongs to you, throughout your whole Man; be no more ſantering in your Minds than in your Bodies. And if you would have the full Benefit of this Virtue, don't baulk it by a confuſed Mind. Shun Diverſions; think only of the preſent Buſineſs, till that be done. Be buſy to purpoſe; for a buſy Man, and a Man of Buſineſs, are two different Things. Lay your Matters right, and Diligence ſucceeds them, elſe Pains is loſt. How laborious are ſome to no Purpoſe? Conſider your End well, ſuit your Means to it, and then diligently employ them, and you arrive where you would be, with God's Bleſſing. Solomon praiſes Diligence very highly: Firſt, it is the Way to Wealth: The diligent Hand makes rich, Prov. x. 4. The Soul of the Diligent ſhall be made fat, Chap. xiii. 4. There is a Promiſe to it, and one of another Sort to the Sluggard, Chap. xxii. 21. Secondly, it prefers Men, Verſe 29. Seeſt thou a Man diligent in his Buſineſs, he ſhall ſtand before Kings. Thirdly, it preſerves an Eſtate: Be thou diligent to know the State of thy Flocks, and look well to thy Herd; for Riches are not for ever, Chap. xxvii. 23, 24. There is no living upon the Principal, you muſt be diligent to preſerve what you have, whether it be Acquiſition or Inheritance; elſe it will conſume. In ſhort, the wiſe Man adviſes, Whatſoever thy Hand finds to do, do it with thy Might, Eccl. ix. 10. As is mends a temporal State, no ſpiritual one can be got or kept without it. Moſes earneſtly preſſes it upon the Iſraelites, Deut. iv. 9, and vi. 7. The Apoſtle Paul commends it in the Corinthians, and Titus to them for that Reaſon, 2 Cor. viii. 7. 22. So he does Timothy to the Philippians on the ſame Account, and urges them to work out their Salvation, Phil. ii. 12, 20, 21. Peter alſo exhorts the Churches to that purpoſe: Wherefore the rather, Brethren, ſays he, give Diligence to make your Calling and Election ſure; for if you do theſe Things, you ſhall never fail, 2 Pet. 4. 10. and in Chap. iii. 13, 14. Wherefore, Beloved, ſeeing you look for ſuch Things; the End of the World and laſt Judgment, be diligent that you may be found of him in Peace, without Spot and blameleſs. Thus Diligence is an approved Virtue: But remember, that is a reaſonable Purſuit or Execution of honeſt Purpoſes, and not an over-charging or oppreſſive Proſecution to Mind or Body, of moſt lawful Enterprizes. Abuſe it not therefore to Ambition or Avarice. Let Neceſſity, Charity, and Conveniency govern it, and it will be well employ'd, and you may expect proſperous Returns.

§. 11. Frugality is a Virtue too, and not of little Uſe in Life, the better Way to be rich, for it has leſs Toil and Temptation. It is proverbial, a Penny ſav'd is a Penny got: It has a ſignificant Moral; for this Way of getting is more in your own Power, and leſs ſubject to Hazard, as well as Snares, free of Envy, void of Suits, and is before-hand with Calamities. For many get that cannot keep, and for want of Frugality ſpend what they get, and ſo come to want what they have ſpent. But have a Care of the Extream: Want not with Abundance, for that is Avarice, even to Sordidneſs; it is fit you conſider Children, Age and Caſualties, but never pretend thoſe Things to palliate and gratify Covetouſneſs. As I would have you liberal but not prodigal; and diligent but not drudging; ſo I would have you frugal but not ſordid. If you can, lay up one Half of your Income for thoſe Uſes, in which let Charity have at leaſt the ſecond Conſideration; but not Judas's, for that was in the wrong Place.

§. 12. Temperance I muſt earneſtly recommend to you, throughout the whole Courſe of your Life: It is numbered amongſt the Fruits of the Spirit, Gal. xxii. 23. and is a great and requiſite Virtue. Properly and ſtrictly ſpeaking, it refers to Diet; but, in general, may be conſider'd as having Relation to all the Affections and Practices of Men. I will therefore begin with it in regard to Food, the Senſe in which it is cuſtomarily taken. Eat to live, and not live to eat, for that's below a Beaſt. Avoid Curioſities and Provocations; let your chiefeſt Sauce be a good Stomach, which Temperance will help to get you. You cannot be too plain in your Diet, ſo you are clean; nor too ſparing ſo you have enough for Nature. For that which keeps the Body low, makes the Spirit clear, as Silence makes it ſtrong. It conduces to good Digeſtion, that to good Reſt, and that to a firm Conſtitution. Much leſs feaſt any, except the Poor; as Chriſt taught, Luke xiv. 12, 13. For Entertainments are rarely without Sin; but receive Strangers readily. As in Diet ſo in Apparel, obſerve, I charge you, an exemplary Plainneſs. Chuſe your Clothes for their Uſefulneſs, not the Faſhion, and for Covering and not Finery, or to pleaſe a vain Mind in yourſelves or others: They are fallen Souls that think Clothes can give Beauty to Man. The Life is more than Raiment, Mat. vi. 25. Man cannot mend God's Work, who can give neither Life nor Parts. They ſhew little Eſteem for the Wiſdom and Power of their Creator, that under-rate his Workmanſhip (I was going to ſay, his Image) to a Taylor's Invention: Groſs Folly and Profanity! But do you, my dear Children, call to Mind who they were of old, that Jeſus ſaid, took ſo much Care about what they ſhould eat, drink, and put on: Were they not Gentiles, Heathens, a People without God in the World? Read Mat. vi. and when you have done that, peruſe thoſe excellent Paſſages of the Apoſtles Paul and Peter, 1 Tim. ii. 9, 10. and 1 Pet. iii. 3. 5. where, if you find the Exhortation to Women only, conclude it was effeminate, and a Shame then for Men to uſe ſuch Arts and Coſt upon their Perſons. Follow you the Example of thoſe primitive Chriſtians, and not voluptuous Gentiles, that perverted the very Order of Things: For they ſet Luſt above Nature, and the Means above the End, and preferred Vanity to Conveniency; a wanton Exceſs that has no Senſe of God's Mercies, and therefore cannot make a right Uſe of them, and leſs yield the Returns they deſerve. In ſhort, theſe Intemperances are great Enemies to Health and to Poſterity; for they diſeaſe the Body, rob Children, and diſappoint Charity, and are of evil Example; very catching, as well as pernicious Evils. Nor do they end there: They are ſucceeded by other Vices, which made the Apoſtle put them together in his Epiſtle to the Galatians, Chap. v. 20, 21. The evil Fruits of this Part of Intemperance, are ſo many and great, that upon a ſerious Reflection, I believe there is not a Country, Town, or Family, almoſt, that does not labour under the Miſchief of it. I recommend to your Peruſal the firſt Part of No Croſs no Crown, and of the Addreſs to Proteſtants, in which I am more Particular in my Cenſure of it: As are the Authorities I bring in Favour of Moderation. But the Virtue of Temperance does not only regard eating, drinking, and Apparel, but Furniture, Attendance, Expence, Gain, Parſimony, Buſineſs, Diverſion, Company, Speech, Sleeping, Watchings; and every Paſſion of the Mind, Love, Anger, Pleaſure, Joy, Sorrow, Reſentment, are all concern'd it it: Therefore bound your Deſires, learn your Wills Subjection, take Chriſt for your Example, as well as Guide. It was he that led and taught a Life and Faith in Providence, and told his Diſciples the Danger of the Cares and Pleaſures of this World; they choaked the Seed of the Kingdom, ſtifled and extinguiſhed Virtue in the Soul, and rendered Man barren of good Fruit. His Sermon upon the Mount is one continued divine Authority in Favour of an univerſal Temperance. The Apoſtle, well aware of the Neceſſity of this Virtue, gave the Corinthians a ſeaſonable Caution. Know ye not, ſays he, that they which run in a Race, run all, but one receiveth the Prize? So run, that ye may obtain. And every Man that ſtriveth for Maſtery, (or ſeeketh Victory) is Temperate in all Things: (he acts diſcreetly, and with a right Judgment.) Now, they do it to obtain a corruptible Crown, but we an incorruptible. I therefore ſo run as not uncertainly; ſo fight I, not as one that beateth the Air: But I keep under my Body, and bring it into Subjection; leſt that by any Means, when I have preached to others, I myſelf ſhould become a Caſtaway, 1 Cor. ix. 24 to 27. In another Chapter he preſſes the Temperance almoſt to Indifferency: But this I ſay, Brethren, the Time is ſhort: It remaineth then, that both they that have Wives, be as though they had none; and thoſe that weep, as though they weep not; and they that rejoice, as though they rejoiced not; and they that uſe this World, as not abuſing it. And all this is not without Reaſon: He gives a very good one for it: For, ſaith he, the Faſhion of the World paſſeth away: But I would have you without Carefulneſs, 1 Cor. vii. 29. 32. It was for this Cauſe he preſs'd it ſo hard upon Titus to warn the Elders of that Time to be ſober, grave, temperate, Tit. ii. 2. not eager, violent, obſtinate, tenacious, or inordinate in any ſort. He makes it an indiſpenſible Duty in Paſtors of Churches, that they be not Self-willed, ſoon angry, given to Wins or filthy Lucre, but Lovers of Hoſpitality, of good Men, ſober, juſt, holy temperate, Tit. i. 7, 8. And why ſo? Becauſe againſt theſe excellent Virtues there is no law, Gal. v. 23.

I will ſhut up this Head, being touch'd upon in divers Places of this ADVICE, with 'this one moſt comprehenſive Paſſage of the Apoſtle, Philip. iv. 5. Let your Moderation be known unto all Men, for the Lord is at hand. As if he had ſaid, Take heed; look to your Ways; have a care what ye do; for the Lord is near you, even at the Door: He ſees you, he marks your Steps, tells your Wanderings, and he will judge you. Let this excellent, this home and cloſe Sentence live in your Minds: Let it ever dwell upon your Spirits, my beloved Children, and influence all your Actions, ay, your Affections and Thoughts. It is a noble Meaſure, ſufficient to regulate the whole; they that have it are eaſy as well as ſafe. No Extream prevails; the World is kept at Arm's End; and ſuch have Power over their own Spirits, which gives them the trueſt Enjoyment of themſelves and what they have: A Dominion greater than that of Empires. O may this Virtue be yours! You have Grace from God for that End, and it is ſufficient: Employ it, and you cannot miſs of Temperance, nor therein of the trueſt Happineſs in all your Conduct.

§. 13. I have choſen to ſpeak in the Language of the Scripture; which is that of the Holy Ghoſt, the Spirit of Truth and Wiſdom, that wanted no Art or Direction of Man to ſpeak by, and expreſs itſelf fitly to Mans Underſtanding. But yet that bleſſed Principle, the eternal Word I begun with to you, and which is that Light, Spirit, Grace and Truth, I have exhorted you to in all its holy Appearances or Manifeſtations in yourſelves, by which all Things were at firſt made, and Men enlightened to Salvation, is Pythagoras's great Light and Salt of Ages; Anaxagoras's divine Mind; Socrates's good Spirit; Timaeus's unbegotten Principle, and Author of all Light; Hieron's God in Man: Plato's eternal, ineffable and perfect Principle of Truth; Zeno's Maker and Father of all; and Plotin's Root of the Soul: Who, as they thus ſtiled the Eternal Word, ſo the Appearance of it in Man, wanted not very ſignificant Words. A domeſtick God, or God within, ſays Hieron, Pythagoras, Epictetus and Seneca; Genius, Angel or Guide, ſay Socrates and Timaeus; the Light and Spirit of God, ſays Plato; the divine Principle in Man, ſays Plotin; the divine Power and Reaſon, the infallible immortal Law in the Minds of Mer •• ſays Philo; and the Law and living Rule of the Mind, the interior Guide of the Soul, and everlaſting Foundation of Virtue, ſays Plutarch. Of which you may read more in the firſt Part of the Chriſtian Quaker, and in the Confutation of Atheiſm, by Dr. Cudworth. Theſe were ſome of thoſe virtuous Gentiles, commended by the Apoſtle, Rom. ii. 13, 14, 15. that though they had not the Law given to them, as the Jews had, with thoſe inſtrumental Helps 〈◊〉 Advantages, yet, doing by Nature th • Things contained in the Law, they became a Law unto themſelves.

WILLIAM PENN.