A PLEADER TO THE NEEDER WHEN A READER. AS all, my friend, through wily knaves, full often suffer wrongs, Forget not, pray, when it 've read, to whom this book belongs. Than one Charles Clark, of Totham Hall, none to't a right hath better, A wight, that same, more read than some in the lore of old black-letter. And as C.C. in Essex dwells— a shire at which all laugh— His books must, sure, less fit seem dressed, if they're not bound in calf! Care take, my friend, this book you ne'er with grease or dirt besmear it; While none but a wkward puppies will continue to" dog's-car" it! And o'er my books when book- worms" grub," I'd have them understand, No marks the margins must de- face from any busy " hand!" Marks, as re-marks, in books of Clark's, when e'er some critic spy leaves, It always him so wasp-ish makes, though they're but on the fly-leaves! Yes, if so they're used, he'd not de- fer to deal a fate most meet— He'd have the soiler of his quires do penance in a sheet! The Ettrick Hogg— never deemed a bore— his candid mind revealing, Declares, to beg" a copy" now's a mere pre- text for stealing! So, as some knave to grant the loan of this my book may wish me, I thus my book- plate hear display, lest some such" fry" should dish me! — But hold,— though I again declare withholding I'll not brook, And" a sea of trouble" still shall take to bring book-worms" to book!" THE DURABLE LEGACY. By H. B. Med. D. LONDON, Printed by M. White. M DC LXXXI. To my Beloved CHILDREN. I Know full well that it is the design of Parents (that are not thoughtless and altogether improvident) partly by frugality and industry, and sometimes by unjustifiable ways, and with the hazard of their innocence, and violation of their own peace of Conscience, to acquire estates for their Children, that they may look big in the World, and be more than common Ciphers: The first do well in taking care of their posterity, yet when that care is joined with too great parsimony, and an over earnest desire to advance their Children high in the world's esteem, for Riches or Honour; it is a sign they have too great a value for those things, beyond the Rules of Christian Religion: and by designing their Sons to be Gentlemen, they slack their necessary industry, and their honest engagement in business; give them up to vice and idleness, and expose them to many temptations, and the subtleties of men, watchful for such opportunities, which an honest calling, and constant love to business would have freed them from. The other course of procuring an Estate, is altogether unwarrantable, and is commonly cursed, and decays in the second, or third Generation, if not in the first. The world as it is ordered has many difficulties in it, The people are very numerous, Trade is overburthened, and all professions almost have too many engaged in them: Pride and Luxury enforce too great expense, outsides only are esteemed, Temperance and all other Virtues created with man, and enjoyed by the founder and first Propagators of the Christian Religion, are much decried, and of low esteem. Upon consideration of these particulars, though I reckon it my duty, not to enter you into the world bare, and without some competent foundation for your industry, yet do I judge it much more incumbent upon me, and more advantageous to your well being here, and hereafter, to furnish your minds with sound and solid knowledge, that may support you in all states, and conditions: and keep you from those vices that too much swell men in prosperity, and depress them under adversity. These are my motives of writing the following discourse, which I therefore call A Durable Legacy, because though riches may a thousand ways fail, yet wisdom will always endure, and will best guide and conduct you through all the rugged paths, which more or less every man meets withal in his passage through this world: I had thought to have conveyed it to you only by writing; but better bethinking myself, that that way might meet with difficulty, and hazard of its wholly being lost, I have been at the charge of Printing it, with an obligation from him I entrusted with it, that no more than fifty should pass the press, and only for my use: These I purpose to give amongst you my children, that you may transmit them to your posterity, and if that should in time exceed that number, some one amongst you I hope will have so much regard to his Father's memory, and so just a value for the Contents of the Book as to take care for the reprinting it. The Counsels and Directions I here give, will concern the well managing of your lives, from the time you are capable of considering what is best for you, to the age wherein you may be more able, than I that advise you, having this help and advantage. It is intended to make you Wise, and Good: the last I chief aim at, the first but in order to it. And indeed he is not to be accounted a wise man, who is not so to himself: Who acquires not knowledge, and makes the chief end of it to be, the well regulating of his mind, so that it truly understand what is best to be done in all occurrences and exigences of Life; no to secure wealth or honour, but peace of Conscience, a worthy fame from integrity of Life: for the accomplishment whereof, I take this pains, it being infinitely more desirable to me, to have it said of you that you are wise and just, than that you are endowed with great Wealth, or Titles; The truest and most intrinsic honour, being that which is an inseparable concomitant of Virtue. And which the Word, will it, nill it, must and doth tacitly acknowledge. Take not up this Book slightly, as if written with the common design, of furnishing your brain for discourse. 'Tis better not speak, than talk for vain glory, or not for some good or allowable end. Look upon it as that which is to be a Relic to your Families: and ponder upon it, as you would upon advice given, if life were in danger. With the Authority of a Father I enjoin you frequently to take Counsel of it, with the affection of a Father I beseech you: Be assured it was written with a hearty desire of doing you good: Possessions I am not sure I shall leave you, nor can you be sure to keep them, but Wisdom will teach you how to avoid difficulties, and goodness will enable, you to bear what are unavoidable. I would not have you think meanly of this Book for the plainness of the style, it was purposely so writ; with a resolution to decline all subtlety of speech, or curiosity of Language, that no impressions might be made upon you, save what arise from the verity and apparent certainty of its Contents: It is falsehood, imposture, and the delusive opinions of the world, that need, and are usually supported by the artifice of words. In matters dubious and opinionative, though I have thought fit to declare my judgement, and acquaint you with the reasons and grounds that have inclined me; yet I would not have you therefore give up your assents thereunto, for Paternal Authority does not extend so far; but for what is plain, and agreeable to the rules of Virtue, and Gods Sacred Word, and therefore universally acknowledged, here you are bound up, and obliged in your lives to a strict observation thereof. I have not writ it methodically, with dependence of one Chapter upon another; nor does the nature of the Subjects bear it: Besides my business in the world has been much, especially in my own profession; I have writ it by piece-meal, and as the several subjects came into my mind, and therefore 'tis no wonder they they have no dependence one upon another: They may each be separately considered, as need shall require, and the Table direct. Methods are for what is Scholastical, written for Sale, and Fame; neither of which are by me intended. Besides I never purpose it shall go abroad, and therefore the homeliness of the dress attended with truth's plainness will not misbecome it. I design it also as well for my Daughters as my Sons: though some things therein are peculiar to men, yet much of it is of equal concernment to the Female Sex, who also may have male Children, and as they are mine, I allow them an equal title to it: Women of middling quality esteem things worthy, rather more than men, are generally less vicious, better guarded with modesty, have less temptations, and a great love to Virtue and Goodness, give an easier assent to what is just, unless biased by their Husband's interest, or prevailing power: And therefore I intent this Book as much for them as my Sons: not doubting but that they will, and that more frequently peruse it, more deliberately and seriously weigh the contents of it, because their business will not be so much, nor their diversions so frequent, as those of my Sons: I bestow it therefore with a like alacrity and expectation upon them, and expect at least answerable fruits as from my male Children. Lastly, let no imputation remain upon me, if I have in the progress of this Book mentioned the same things upon several occasions more than once; for being I was it may be, two or three years in writing it, it is no wonder if my memory did not retain the sense of the whole: Tautologies in this case are not so disallowable, the intention being good, and the matter necessary. May it have an influence upon your minds, suitable to the affectionate desires of my heart, that you may be no dishonour to your Country, nor no blemish to your Family: That however others demean themselves, it may be truly said, that you all, and your Families will serve the Lord, in truth and sincerity of heart, in all Godliness, and Honesty, and so my blessing be upon you all, and the blessing of him who is the Author of all Being's, the Eternal God. Thus I am, dear Children, Your Affectionate Father, HUMPHREY BROOK. Of Man's 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 expressed it in the Counsel to his Son, Proverbs 1. v. 7. The Fear of the Lord is the beginning of Wisdom, but Fools hate knowledge 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 ways where it is not to be found: A rich man may be miserable, and so may they be who are dignified with Titles: A Politic 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 journey's end, the greater are his horrors, 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 itself, 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 fixed upon him, in comparison to whom there is nothing valuable, how dear soever in our esteem; nor can we place any hopes of steadfast 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 undertake 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 itself lovely, without sting, without affrightment, a passage from lesser bliss to greater: To your Father's 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 lantern 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 labours, 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, than 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 God's providence, hold no intimacy, and as near as you can no society: they take off the necessary restraints of the mind, let Conscience lose, remove the distinctions of Virtue and Vice, nay they make Virtue the weakness, and Vice joined with wit and subtlety 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 chief 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 show thy Parts to others, but to heighten thine own admiration, and adoration of that Godhead, 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 thyself often with viewing the infinity of the Stars, of great extent in themselves, and yet placed 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 eruptions of Thunder, the dartings of Lightning; the curious body of the Air, and therein the thickening 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 knowledge of all animals, and the exercise of all the actions of parts without a teacher: the tenderness and care of the most fierce and boisterous 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 dependence of all the parts of the universe; and lastly the dignity and prerogative of Man, appointed God's Vicegerent upon Earth, to rule and govern all, in subordination to his Maker, with a power limited and derived, 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 employed 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 World's 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 furthered 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 show of it, according to that particular form and modification thereof, which they out of Interest have fashioned and set up, they therefore take a rude freedom to condemn them as Irreligious: or subtly distinguish them from themselves and followers, as Naturalists, or Moralists, two names that God Almighty in their genuine sense never esteemed 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 called 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 acquired a knowledge not grounded upon Nature, only speculative, talkative, artificial, and so distinguished 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 forced, though covertly and subtly, 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, confirmed 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 eclipsed, 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 Intrinsic light, it ever shines within, and shows 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 privileges 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 God's 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 countries' 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 pleased 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 man's 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 drowsy inconsideration and incogitancy, men have attempted to raze 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 countermined, 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 placed in every man a beam of himself, a Radiation from the Throne of his own glory, enlightening 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 whilst other creatures were looking downwards, taking no notice of his excellent wisdom to be seen in every part of this world's artifice, his noblest creature man might be taken up, with a continual contemplation thereof, not only in order to the advance of God's 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 (whilst we live here) towards all others of the same kind with ourselves, toward ourselves 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 allowed, but rarely practised, rule of Doing unto others as thou wouldst be done unto thyself. 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 thyself 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 placed it within thee for thy observance: Whilst it was observed, 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 thyself 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 allowed 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 governed Countries, 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 thyself, when thou art about to do any injustice to thy neighbour. This sacred light within us is so radically fixed, that it cannot by the utmost endeavours that man has used, 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 itself 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 horrors of an awakened and revenging Conscience, which embittered 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 observed: 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 hid 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 whilst 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, justify thyself to thyself, by a life of Integrity, rather than to the World, by specious shows of pretended Honesty, external acts of Religion, plausible appearances of Virtue: for though thou mayst 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 thyself: 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 redeemed them, ye are bought with a price, therefore glorify 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 own ourselves to him, who by shedding his own blood, rescued us from the Curse, the pain and penalty of God's disfavour: We are therefore Christ's; and shall we take the members of Christ, and abuse them with falsehood, uncleanness, bestiality, or any vicious 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 thyself; 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 joined 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 Virtue, and the pattern of our great Master, the Universal Saviour. This is truly self-love, and allowable, in no opposition to those duties we own God, and that affection we own to our Neighbour, which is to be extended and conformed to this self-love we are thus to show unto ourselves. 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 vicious and hurtful either to thy body or thy mind, or detrimental and injurious to thy Brother, as it is expressly 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 ourselves, and intending thereby the doing good to ourselves, cannot be understood of any thing that is damageable to our bodies or our mind, as all vicious 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 persuasion 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 intent that man should make such mischievous and unrelenting havoc 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 complied 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 itself. This though is to be allowed, that at first man's 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 God's 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 kill 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 persuaded to alter that resolution: That therefore that I shall enjoin thee in this particular is to do it with as little eagerness and cruelty as may be, to avoid what possibly thou canst the kill 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 custom of throwing at Cocks, of making it a sport to kill a Cat or other Animal: and consequently of Hunting, Hawking, Fowling, Fishing, ; but direct thy pastimes rather to things harmless, wherein neither thyself 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 shown, 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 incline 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 wholly 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 chief in the service of God, for atonement 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 satisfy 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 Soldiers: upon this account also it is, that Butchers and Surgeons are excluded from being Jurymen upon Life and Death, because one of them being frequently engaged 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 show any severity towards them? It is much to be feared that the sowrness and cruelty of some of them to others, is, if not occasioned, yet much heightened 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 persuade 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 thyself, 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 biased 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 Saviour's life, the Registers of his say, 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 enrolled themselves under the profession of Christianity, and therefore (not neglecting the other) here thou oughtest to be most conversant. 3. Read the Scriptures always with regard to the main end; viz. to better thy Knowledge, for improvement 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 Christ's Seamless Coat, into many pieces; If thy Brother will not be convinced 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 thyself 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 expressly grounded upon Scripture? His reputation must be salved, for thereupon depends his livelihood, and thou shalt be but in the predicament with those who spoke against Diana and her shrines; gaining to thyself the name of a turbulent fellow, seditious and not fit to live. Be neither of them, nor engage imprudently against them: acquire knowledge for thyself, 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 extrinsic to Christianity, contenting thyself 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 Apollo's 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 named 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 mayst 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 expressly 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 thyself to them all, and art obliged 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 thyself in their Quarrels. Let thee and thy House serve the Lord in peace; or at least fight only under Christ's Banner, against Hypocrisy, Atheism, oppression, and whatsoever else our Lord and Master declared 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 broached: 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 custom of the Jews, Romans, or other Nation, or for that it is not well rendered 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 thyself of what thou readest, making always Truth and nothing else, the end of thy search, that as near as thou canst nothing may be entertained 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 satisfy thyself. Lastly, Let me enjoin 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 revived 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 shuddering 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 flowed from him and his followers. The best Municipal Laws that any Country, or any Order of men have contrived for the happiness of man's Life, and preservation of the public 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 lose Spirits who speak irreverently and contemptuously of it, and though thy whole Library burn, think not thyself unfurnished, as long as thou retainest, or canst purchase the Bible. Thus, my dear Son, have I taken some pains to persuade 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 adequate to whatsoever may fall out in thy Life, and which if thou be'st true to thyself, will furnish thee with the knowledge of what is best in every occurrence; yet a Father's 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 regardlessly 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 solicitous 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 thyself. Of the Fear of God. 1. Thou art often advised in Scripture to fear God, and it is said to be the Beginning of Wisdom: 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 Wisdom. Yet I would have thee understand that this Fear aught to be inseparable from Love: 'Tis not such a fear as we have of a Tyrant, whose yoke 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 God's 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 displeased 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 ceased to be good, from the admiration of God's 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 restrained by Love. In the mean time take notice, my Son, that God has most delight in uncompelled Goodness, the sweet bloomings and productions of Love, and therefore would have all fear resolve into this: where virtue is delight, and goodness the pleasure of the Soul: where Obedience has no eye to Punishment, but flows from the heart, as the Sun's rays 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 thyself, 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 thyself. Never therefore go to Church merely for show, 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 thyself: It debases Religion, and makes it serve the vilest purposes: Whatever the professions of men are, and how great soever their shows 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 Whoredom, Drunkenness, Profaneness, etc. 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 public or private duty (as it is called) exercise it with a sincere mind; but let thy acquisition of Knowledge be always in order to the bettering thy life, not for vainglory or to be esteemed better than thy Neighbour. If thy business be the Practice of Physic, 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 chief meant) there are two other particulars, in which our applications to God Almighty chief 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 ourselves, that the greatest King, nay were there an Universal Monarch of this Earthly Globe, to whom all Kings bowed, 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 expressed, nor mixed with numerous and impertinent particulars: but proportioned to the quality and extent of thy want, in which the need itself 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 itself; 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 itself: 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 custom, not to be seen of men; but because thou art the submissive Son of a gracious Father, always 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 God's unwillingness to hear, but to some great defect in ourselves, for want whereof our Prayers justly become ineffectual. 6. Consider likewise that Prayer seems to be rather a privilege 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 ourselves: 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 chief 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 leisure to desire them: No my Son, This is not to make God like, but worse than ourselves, 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 always the fruits of Prayer or instances of a Father's love, but God's 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 virtues of Prayer; such as pride, hypocrisy, 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 ourselves? 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 thyself 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 chief in acknowledging his absolute power and Sovereignty 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 always praising God, letting our light so shine forth unto men, that they may glorify our Father which is in Heaven. And doubtless this Praise in the life, being seated in the heart, is much to be preferred, 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 denied 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 aught to be the lifting up of our hearts. To praise God in show, 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 chief manifested by the constant obedience you show 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 applied to the two institutions above mentioned. In its proper signification, it is an Oath or asseveration made à sacra ment, 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 induced, and applied 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 applied 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 pitched 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 satisfy itself 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 virtue, 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 acquired 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 World's great Reformer, our ever blessed Saviour, styling 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 countries', and most remarkably amongst the Greeks and Romans: whose Temples dedicated to various Deities, as they falsely called them, were almost infinite: whose Ceremonies were numerous, and exceedingly burdensome, invented for the honour of their Priests, and the interest of their States, taking up a very considerable part of the people's time, and drawing from them no inconsiderable proportion of their substance. But that which is most remarkable, and much more to be abhorred, 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 furnished 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 splendour: 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 people's 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 replied, 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 shows 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 show, 'tis false Coin, dishonourable to the first Institutor, though specious and profitable to the worldly inventors. 2. That which is spoken of the Church's Infancy needing growth and augmentation from man's wisdom, is a gross and obvious mistake. 'Tis not with the Christian Religion, 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 hindered 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 judged 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: Enjoining 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 embraced the Christian Religion, should by some public 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 washed with water, before which there ought to precede a belief and acknowledgement that Christ was the Son of God, the true Messiah, and Saviour of the world: as also a Renunciation of all other Religions, both Jewish and Gentile: a steady 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 easy way of Induction could be contrived, than that of washing, which amongst the Jews was a custom very familiar upon far lesser occasions, and not unfrequent also among the Gentiles: It was what John before had introduced, 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 sanctify them, and endow them with a regenerative power and virtue, as Jacobus de Vitriaco with others, have but guessingly, and without ground imagined: Nor yet that by being Baptised himself he might sanctify 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 refused to do it, mentioned 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 baptised by John who introduced the custom, and that he might by his example encourage others to a submission to so easy 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, aught to preceded Baptism, or else there is wanting the chief means that should fit us to be Baptised. 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 Baptised, which comprehends all Children dying unbaptised, and all Heathens or Gentiles who never received 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 baptised, but only a supposition because the Jailor and all his Household were baptised, (which may well be interpreted of those of his Household, who upon hearing Peter were convinced, 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 Baptised against his will, is no more distinguished from the other part of the World, than if he were never Baptised: Neither is the Injunction of the Bishop, for appearance before him at years of discretion, for Confirmation, a reasonable matter, or consonant to Christ's institution, being introduced from the unwarrantable injunction of Baptising Infants. Furthermore, If Infants had been to have been Baptised, some provision would certainly have been made about Godfathers and Godmothers: Which being some hundreds of years introduced 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 Child's 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 Infant's 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 enjoined to such as upon hearing the Gospel Preached, or upon reading the Scriptures, and acquiring thereby the knowledge and submission to the Laws of Christianity, and assent to the truth of Christ's 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, baptising them, etc. He that believeth and is Baptised shall be saved, they are fitly joined together, and our Saviour's 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 praiseworthy 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 convinced of the verity thereof, and thereupon forsook Relations, Honour, Profit, security from persecution, etc. and ranked himself by Baptism amongst that despicable sort of men, as they were then in the World's esteem, This man shall be saved, because he depended upon the power of God against all persecutions, trusts God for all, and expects his recompense 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 praiseworthy, 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 Baptised. It it urged often, and by many, that the Baptising 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 Baptised Children be so educated, and their minds so furnished with true Christian knowledge, 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 Baptising 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 expressly to countenance it in the Sacred Book, from whence the institution itself 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 mere Pageantry, and uncordial imitation of what was really and truly designed by it, which was, that the understanding should be first informed of the Principles of Christian Religion, hearty 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 informed: for that obliges young men timely to learn and understand the Christian Doctrines, that being fully informed 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 implicit 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 practisers thereof: which yet in all reason and probability would have been, had our Saviour or his followers ever intended that Infants should have been Baptised. And it is but a very weak foundation, to have forced inferences, and fallible conjectures, to be a sufficient Ground, to so considerable and public an Institution. From the premises 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 Baptised, 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 Lawmakers be so convinced of the verity thereof, as to alter the present constitution; Since no opinion though of apparent verity is a sufficient ground of disturbing the public Peace. Of the Lord's 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 custom 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 Master's pleasure not to burden 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 embracing 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 atonement 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 concerned in this duty than the learned, it hath rendered intricate, what was easy and obvious to the most unlearned. It is therefore not to be used, but relinquished, as introduced by artificial men who have troubled the waters, and rendered 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 Saviour's, 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 chief in two Particulars; The one is receiving it out of custom, 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: ask 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 blessed it, which is supposed to imply consecration, and upon which, the custom of Consecrating is introduced, yet is it much more probable that no more is meant thereby than what is expressed 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' 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 Christ's 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 atonement 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 employed in the first of those acceptations, because we not only receive the Bread and Wine in remembrance of Christ's 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 Christ's Body and his being slain for the sins of the World is indeed a Sacrifice, he being Sacrificed to atone 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 mary's days, 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 intrinsic worth: So error and falsehood, Satan's offspring, wanting in itself, what should give it esteem, must be supported by glozing 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 implicit belief. I thought fit to use this excursion, as judging it meet that upon all occasion's 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' 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 falsely pretended. Of Justice. Whatsoever thy profession be, let me enjoin 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 itself: 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 men's hearts were not feared, through custom 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 satisfy 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 persuading 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 Balance will descend, make bold rather with thyself than him: for thou art under thy own power, it will accustom 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 thyself and him, and because he cannot plead his own cause, and man is commonly partial to himself, be wary that thou beest not so inclined, but argue for him within thyself the utmost thou canst, and do accordingly. Let not secrecy encourage thee to be unjust, for how canst thou promise thyself it shall be always 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 always chidden by thyself. 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 shows 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 horror 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 itself, 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 recompense 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 through, 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 Ethics; and could dispute upon the definitions, divisions, properties, extents of prudence, justice, and every virtue; 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, syllogisms, quodlibets, or other metaphysical Trumpery. Waving therefore these impertinent, and not only useless notions, but such as disturb and pervert our understanding, I writ 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 thyself, 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 ourselves: 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 ourselves? Who made us Judges, or do we make ourselves so? That Throne of judicature is for the Almighty alone to sit in, who only can judge of the heart, and discern between real persuasion, the rational conviction of the mind, and the dissembled shows 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 Hypocrisy; when it discovers itself, 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 man's 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 one's of the Country 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 always 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 noncompliance 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 practices 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 threaten 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 Country 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 always 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 thyself: Verity is pleaded by all, and by each imposed as such when they are uppermost: But still they make themselves Judges, where no judgement 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 descent 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 Catholic people to an implicit 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 than 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 dissensions 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 Church's 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 Heretics, 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 Heretic 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 dissensions about the external form of celebrating the Lords Supper, because thereby the bond of Unity and Charity was broken: And this is employed in the direction the Apostle Paul gave to Titus, c. 3. v. 10. That he should avoid or reject a Heretic, after the first and second admonition. Admonition refers not to opinion, but some fault or misdemeanour: for an opinion cannot be reform 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 Governors of the Church and other grave and prudent persons, may be persuaded 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, rendering 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 politic ends, is not properly a Heretic: but a sounder Christian; and the blame lies upon those who innovated, and gave the occasion of dissent. But admit the word Heretic 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 God's 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 liable 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 axiom, 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 Heretic, 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 evinced, 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 Heretic, differs no further, from him who esteems himself orthodox, than he who is orthodox does from the Heretic; 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 forced 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 shown no convincing reasons of it from Scripture, and it may well be presumed, that it cannot be evidenced, because than 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 show 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 acknowledgement, 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 evinced: 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 offspring of his own consideration: 'Tis an intrinsic action, and every man's own; others may show 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 another's trust: Every man's 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 convinced. 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 itself: And also his followers though they were enlightened 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 expressed themselves bitter against gainsayers, or opposers, it was for their Hypocrisy, 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 extreme 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 Heretics. 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 men's opinions, who would force a belief by punishment? Is this the way to convince the Heretic, or others who shall observe, that instead of the weapons of Spiritual warfare, or the force of sound reason, Imprisonment, seizure of Goods; Fire, and Faggot are used? For whose sake is this done? For the sake of the Heretic, 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 die 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 persuade 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 thyself 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 Parent's 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 expense, 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 show and port they bear in the World: and if any seeds of virtue have been by their Tutors or Parents, in their more innocent age implanted in them, they daily fade, and by degrees whither to nothing: instead whereof there arises such opinions as they loosely gather up, profane and Atheistical, derogatory to the Scripture, to the dignity of virtue, 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 covetous part of the World ever have done: felicity and wealth are two, seldom joined together, and never but where the mind is master, and keeps riches as subservient to those good and honest ends, the virtuous 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 placed within us, both in the rules of the best Philosophy; and much more expressly in the satisfactory Precepts of our blessed Master, who upon the assurance of the unconceivable happiness of our future estate in Heaven, hath persuaded 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 raiment, 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 liable 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, public, 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 little 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; Rejoice rather giving thanks to God for being exempted from the necessity of importunate toil, and the anxiety of care, and then consider with good deliberation, and choose, besides what shall commonly offer itself, the most useful ways of profiting and doing service to thy Neighbours, and Country, which will the more effectually be accomplished, by thy impartial candour, 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 ways 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, entitled, the Calling of a Gentleman. If thy fancy inclines thee to the practice of Physic, I purpose to give thee particular instructions relating thereunto, in a small Tract by itself. Against Covetousness. But then on the other hand, to be a slave to business out of love to the profits accrueing 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, virtue, 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 shows of more eminent Sanctity, are not exempt, and to which I wish I could not say, they are more liable: 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 Country, they bear it off, with the reputation of their wealth, and the opinion they labour to gain from their shows of zeal, and forms of Religion, though even those are taken up, for the advantage of their Traffic: Link not thyself 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 show, and seem to prosper in the judgement 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 always a little Coloquintida 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 venom and destruction, to those who are not ware of their frauds, blinded with the specious shows of external performances, which are indeed but as the tithing of Mint 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 Virtue as a worldly qualification, undervalue and deface all the lights of nature, by which God distinguished man from other Creatures, and to recover which from the defilements of the profane, 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 indiscernible 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 man's power to be rich, it is to be a True man, which in a just balance 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 falsehood, not amongst the slighter sort of people only, but even amongst the sober, where advantage in trade prompts them? in which they satisfy themselves with 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 gins to falter 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 virtues, and the first Article which Plato required in the Government of his Commonwealth: But now adays, as Montaigne truly says, 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 ourselves 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 falsehood; 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 persuasion of some little advantage. 'Tis this falsehood 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 men's words, for the heart being no otherwise to be known, if there be falsehood 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 pressed 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 Oil: It is a Pot of precious ointment to thy name and memory: The value of it being now greater than at first, because of men's deflections from it; Man was created with it, and no doubt it was long, dear and precious unto him, till pride, and profit crept in, and justled Truth out. How sweet till then was man's life, when every Man's 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 deal, is at the long run in a fairer road of acquiring riches than he that uses craft or subtle falsehood for the obtaining thereof. For 1. Nothing invites more than just dealing, and not only the just, whose custom will be certain, but even they who practise subtlety 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 shows 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 relied 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 choose 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 falsely, and by little arts designs to overreach, 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 recompenses, and rewards, as far beyond riches, as virtue is beyond vice, or the joys ●f Heaven, above those which are worldly and sensual. Of Wisdom. In the Government of ourselves 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 always joined with goodness and virtue: 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 knowledge how to demean ourselves 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 ways in all accidents and variations of life. 4. By meditating frequently and seriously with ourselves. As to the First of these, the instruction and good example of prudent Parents: I know it is the duty of all for their children's sakes, as well as their own to be such: the defects in this particular are, a radical cause of the World's 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 chief 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 ways cross those ends. Neither out of compliance with the World; the fulfilling their own humours, 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; losing 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 persuades them to extract the best of that knowledge 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 persuading youth that it is chief 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 ourselves 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 subjoined, 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 always, and against all competitions to yield prime obedience. 2. That thy abundant obligations otherways, aught to persuade thee prudently to hid all their imperfections, and withal imaginable meekness, and submission, seasonably and warily to endeavour 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, perplexed, opinionative, impertinent, and it may be false, and therefore are to be read with a wary and watchful understanding, as also an examining judgement, lest otherwise thou drawest into thy mind insensibly, imperfect and erroneous Ideas: which impressed 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. Chief read the Scriptures, because they are more comprehensive than all other books: there being no occasion of man's life, in which thou mayest not there receive sufficient directions and guidance, how to bear thyself therein: thy Faith is there to be established, thy Hopes assured, thy doubts and diffidences cleared: There thou mayest learn how to behave thyself 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 Patriarches, 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 judgements 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 thyself, the Scripture above all other writings, amply comprehends the same, and therefore in the acquisition of Wisdom, esteem this as an inexhaustible Fountain, ever full, free from taint and mixture, and in order to that end, be here chief and daily conversant, But let me further advise thee, that in reading of them, thou do it not transiently, supinely, and carelessly; 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 mixed and much encumbered: 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 eloquence, 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 knowledge 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 form, as by conversation: This altars the very natural dispositions of men, sometimes for the better, and sometimes for the worse: and we sinned 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 humours, bents, and inclinations of their Masters, Governors, 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 politic 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 embitter 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 ways of virtue. The benefits which are gained by such a converse are many. As 1. Improvement of the best knowledge, which is of thyself 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 ways 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 ways 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 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 show 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 vicious, 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 ways 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 thyself; without this the rest will be nothing foe effectual: by meditating with thyself, 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 knowledge 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 thyself: 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 thyself, and there exercising thy own faculties thereupon: So in the attainment of sound knowledge, 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 thyself 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 persuasions, the Apostle calls, Human Wisdom, or the Wisdom of this World, and of the Princes and Statesmen of this world, which he says, comes to nought: But Wisdom joined with Virtue 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 Virtues, 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 entrusted with the Sons of Men. This though in itself, it comprehends every virtue 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 easy Touches of every Virtue, 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 enjoyment of the immediate presence of God, and the Society of the blessed hereafter: Other controversies hereupon reject, as useless, vain and burdensome to the understanding. Of Felicity. Determine in the same manner also concerning Felicity. Let the Peripatetics, Stoics, 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 rubs, and adverse occurences, yet prudence arms, 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 employed. '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 causelessly 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 one's Country, in case of Invasion, or tyrannical oppression: 'Tis useful and necessary against Baseness, Crafts, Deceits, Hypocrisy, Vice, but aught to be warily managed, that it may convert, or shame and detect the faulty; and do no certain injury to ourselves: above all it ought to be ready against deceitful impositions upon the people, where a man may hopefully prevent a mischief, and do his Country service; In all these cases to be timorous and mealy-mouthed, 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 encouragement, for that sort of men when they find no pertinent 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 thyself and others to inevitable dangers. Be careful also that thou engage in no public action, but where the Law allows and invites you; be not surprised and heedlessly 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 public good uncertain, although they succeed in their enterprise: 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 cowardice, 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 yourself 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 intent nothing but what is good and warantable, shall if any evil comes to you, make a Holiday 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 yourself as well as you can in the diligent attendance upon your own calling: and make yourself 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 aught 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 Father's advice: Wisdom dear bought is the fools purchase, 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 endure: 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 Country, '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 not where wanting; and if they were, how could want reach us, and our bodies be thereby pinned (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 days 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 joys 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 says, 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 virtuous 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 cheerfully 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 placed 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 daily maintenance with some little overplus; that his mind is bounded with his condition: that his Children are no burden but an assistance to him, the boys 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 liable 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 acute they are but short, and often intermitting. 5. For loss of Friends: This touches I confess nearly, and requires my Son, all thy virtuous 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 thyself 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, Man's 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 itself: The other from Christian hope, which is a compensation against any evil the mind is liable 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 itself: 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 surprise, 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 Axiom, when he says, That discontent of mind is not grounded upon Nature, but upon mere 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 persuade us to content, when we lose a small and transient one: If a man be worth 10000 l. and loses 5 l. Why should this trouble him? Such and a far greater disproportion does 10000 l. bear to the joys of Heaven, or else our belief of God's 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; darkening 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 privilege 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 acknowledgement 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 causeless 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 itself) 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 control, we have reason patiently to submit to them upon the same considerations. Some other alleviations there are, after we have used all prudent ways for our enlargement: such are temperance, and reducing our appetites to things wholesome, and easily acquirable: Contemplation of the World's vanity and uncertainty, of Heaven's joys 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 man's 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 itself, reckoned the greatest evil, thou shouldest bear the apprehension of its approach, with the greatest fortitude. For if thou hast spent thy days well, there is no evil in it; thou art going to a better place, to better company, to better enjoyments: The terror is chief in the misapprehension, for Children die without fear of it, 'tis the recompense of innocency: Nothing but guilt makes it dreadful, nor aught that neither when there is sorrow for sin, a reliance upon God's 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 possessed 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 gained, life will be more pleasant, because the greatest disquiet thereof uses to be the dreadful apprehension of Death. We have invented many ways to make it terrible to ourselves; 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 steady, that our Friends or ourselves are quitting a place of troublesome agitations and disquiets, for rest and a participation of the joys 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 persuasive 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 extreme 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 itself of multitude of failings and offences, may yet with great asfurance rely upon the signal promises of God's 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, harebrained, 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 Soldier of fortune, the duelist, and who ever else causelessly injures another; or occasions any private or public 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 boisterous 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 advantageous ways 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 joined, 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 patiented sufferance, than in courageous action. To this virtue of Fortitude as it is passive, belong many other virtues: 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 whatsoever 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 God's people, is styled 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 itself, risen 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 ourselves above others, but having a low esteem of ourselves 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 Satan's 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 Virtue, for ends little different from his. Be therefore as thou seemest; neither judge of those Virtues as the World judges: Propose rather to suffer than to do injury: But thyself 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 World's account: but conjointly, 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 ourselves: Wealth puffs us up, and though it be most uncertain, and no part of ourselves, 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 knowledge man can reach is so small, and his ignorance so infinitely exceeding his knowledge, that he has reason rather to blush and hid his head, than arrogantly exalt himself above his Brother: Divine knowledge has a contrary effect, for that gives us so true an acquaintance with ourselves, and so plainly discovers to us the multitude of our defects and infirmities, together with the necessity of dependence upon another for our Salvation, that it suddenly makes flat our Spirits, and stops all the heave, and commotions thereof. But that which begets the greatest pride, and variance amongst us, is the high conceit we have of ourselves, for being of an opinion or mode of Religion different from others: thus the Catholic 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 learned, 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 show a just anger against whatsoever provocations: All kind of wickedness is a just object of our anger, though it may not be prudence always to show 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 engage them not to defend themselves, their Wives and Children, their Laws, their Country, 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 insolences, 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 show) converted, and professing Christianity, for one part of us to expose ourselves 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 engage 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 Arms, and given prof of almost 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 administered, which is against the scope of almost all that I have written; but to keep thee a Man that no misconceived opinions may tie 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 patiented 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 showest thyself 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 always upon new designs to acquire what will but still heighten his desires: Sat down therefore, and continue in the tract of an honest calling: contenting yourself with slow and moderate gain, for he that makes haste to be rich cannot be innocent; that is, will put himself upon ways of hasty profit, which in his serious mind he cannot justify. 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 always needy; yea, as a just punishment upon him, he wants even that which he hath: because through the earnest desire of more, he enjoys 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 ourselves 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 ourselves 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 ourselves unhappy if we have not so fine a House, so rich , 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 launch 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 yourself to immoderate desire, and unjustifiable courses to fulfil them. 3. You will then easily moderate your desires, and content yourself 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 chief 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 styled them madness: What matters it then with how little you content yourself 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 bend of your thoughts is directed chief 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 be'st always 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 one's calamity you are concerned, 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 Angel's Ministry, who stand ready at the Throne of Grace to put in execution the pleasing mandates of the Almighty's Benedictions. Let not prosperity make thee despise the sorrows or wants of thy Brother, 'tis an argument and effect of Ignorance, for there are ten thousand ways to bring thee into adversity, and no man is secure a moment: the whole is said, if thou rememberest that remarkable promise, He that showeth 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 persuasion, 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 yourself 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 sways 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 reverend Assemblies, who worthily prefer truth and reality, before the charms of Rhetoric and subtleties of Logic: Let thy Conscience be first persuaded before thou openest thy mouth in any dispute, and then urge fairly the grounds by which thy Conscience is persuaded. 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 beest injured, 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 awe from doing a fresh injury, or persuade 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 Virtue. 'Tis a justice also thou owest as well to mankind as thyself, 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 persuaded, to bear themselves, with candour 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 delays or neglect, but be tightly followed with sound advice, and diligent prosecution; which course if good men would observe, and be assistant to one another therein, the number of villainous 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 oppressed, 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 offender's 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 thyself 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 cancelled 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 acknowledgement 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 thyself, 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 ways, making one's self the Judge; and so it can be executed, it matters not to what damage to thyself, to thine own or the othersrelations; I would have thee hearty abhor this, opposite to all good Laws, the Principles of Nature, and Christianity: It will keep thee much perplexed 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 horror 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 chief, 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 heightening the differences of others. Never engage in the heightening 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, aught 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 own 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 Chancellor of England, determined a Cause in Chancery against his Son in Law, who in confidence of his near affiance with the Judge 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 cheerful and pleasant frankness which in all his actions he shown, 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: Fellow so good an example: Partiality as it is the offspring of injustice, so is it a procurer of hatred, and just distaste 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 persuasion of this so excellent a virtue: Only remember that I disown thee in every unjust action, thou standest upon thine own legs 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 thyself; thy reason therefore is to stand in an indifferency, when thyself and neighbour come in competition: Do justice then as if thou wert the Umpire, and thyself 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 ourselves, for we should all take care one of another: Whereas by being partial to ourselves, 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 shows, but as we are to ourselves. Guide thyself my Son by those commands, and do what lies in thee to rectify the world in this particular. Thou hast to encourage 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 softened 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 persuasion 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 thyself 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 damage of thy Country: If to the second, thy love is unseasonably shown, 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 persuade 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, Clothing, Pleasures, Gain, Knowledge; 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 knowledge: 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 Virtues, 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 splendour 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 rectify the judgements 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 Virtue: Not to mind, or labour after high things to equal ourselves to men of lowest degree, for association if virtuous; for reclaimer (as our Saviour did) if vicious. You may think at first sight that this is a strictness not to be endured, a penance too great to be suffered, 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 Toil and anxiety: The temperate have less to provide, and are better armed 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 patiented and prudent minds and remperate desires, than great estates, for much is too little to satisfy 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 thyself 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 thyself in the observation thereof. Plain, wholesome, 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 thyself and a Friend, which thou canst never do, if thou lanchest out in the ways of excess and luxury: For those who do so are never at home, never themselves, but are still harassed, and hurried from their natural tempers, ever in a vain quest of that content that is to them unattainable, which whilst they are fruitlessly 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 mind's fancy, neglect the present, and for the compassing of it embroile themselves in multiplicity of business, and anxious cares; during which time; nothing tastes with them but their profit: Nay, if they chance to retire to some Country solitude, for a small space, being persuaded 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 gulf 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 man's 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 yourself hereafter is therefore mere folly. Yea the ground of your resolution is as vain, for you may better enjoy yourself with a moderate estate, than when you are encumbered 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 Council: they have made the best use of their time, and gained the truest Aphorisms from their experiences: they have been least biased 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 Mistress, which I cannot on a sudden enumerate, but which thou wilt daily find verified to thee, if thou addict thyself 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 distaste: but use thy reason, and do thy best. Observe the most Temperate, and either follow theirs, or be thyself their example. Concerning Diet and Apparel. It is an unhappiness to be of too curious an appetite, and not contented with plain and wholesome 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, Alehouse, Tavern, for those intervenient drink, 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 sauces, so your victuals be cleanly and wholesome, every thing is best in its natural taste, especially when Hunger is the Sauce. 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, engage 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 expense 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 itself, for a Drunkard ends in a Sot, and though he sees and hates his own folly, he cannot leave it. Cloth yourself answerable to your condition, decently and cleanly, but never gaudily. Let not Clothing be a burden either to your body or estate, but a defence against the cold and injury of the air. Altar as the weather does: and be before hand against a surprise. 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 clothing of the mind I have taken care in what has been before written; I shall only mention one virtue 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 yourself, or defilement from Women: I enjoin you therefore to be strict to yourself 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 yourself 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 yourself rendered an unfit companion for a good and virtuous Woman, by joining with whom, in that state of pollution, you will endanger 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 itself. 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 always, 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 encounter: 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 herself, 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 precious 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 itself; And all for what? A pleasure mixed with doubts and fears: A pleasure (if it may therefore so be called) short and faint, inferior 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 sucked dry, and your money is spent, you are to expect the Prodigals fate, to be turned out of doors, and perhaps to end your days 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 household 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 burden) solicitous for their education, retaining that sweet and Motherly affection which Harlots have lost: In your health cheerful, 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 precious, life, as beauty declines in her, other endearments increase, and amply supply that want: These and a thousand contentments more (which I have amply enjoyed in the society of your good Mother) you also may find in a Wife, if preserving your body and unpolluted, you make not too precipitate a choice; consult therefore those instructions I have set down in the Chapter of Choosing 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 civilised, is established by Law, and of highest Reputation; The other that is lose and licentious is by Law and the Judgement 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 days, before the allurements of this vicious world, and the insinuations of bad Council, 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 Council 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 endure 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 virtue, all the ●●hortations, and threats against Vice, would not only be of no effect, but mere bugbears to affright only the weak and less apprehensive. Thou wilt it may be say, that Virtue is in itself so lovely, that it needs no reward but itself: And Vice has its own horrors, an inseparable punishment: It is doubtless so: But man has lost his natural taste, and deviated, by force of custom, 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 steady resolutions of amendment, with the performance of those resolutions, his wrath is averted, and his favour gained, which upon those terms he is always 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 extreme and durable punishments prepared for them hereafter. Of Constancy in good Resolutions. I am now to speak of Constancy in maintaining 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 with me: The Apostle so confesses in the Person of mankind: They who love innocency, and examining their own ways, 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 fight 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 confessed that he is the best man who has fewest inclinations to evil: And that man how vicious soever he has been, who now detesting his vices, takes resolutions, and performs them, of putting off all his vicious habits; is dear to Almighty God and his holy Angels, as having upon prudence and choice declined the opposite party, and Listed himself under Christ's Banner: 'Tis also much easier to continue the constant tract of goodness, which we have trod from our infancy, than to recover ourselves when we have gone astray: Study this point, my Son, and when thou hast examined thy own heart, and found therein any wander from the Laws of Conscience, let it be thy task with great diligence to take up, and recover thy innocence, set thyself 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 than is the hour of battle, and shows 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 Virtue 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 vicious 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 cowardice, 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 judgement, 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 world's infancy and innocency, there was no need of any reserves, every man's breast was and might safely be open to all: till propriety, and the various self concerns of men, made us all draw several ways, 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 thyself 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 passed recall, 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 says 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 persuaded 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 knowledge 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, always 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 shows itself, but poorly and out of passion to throw away thy own life, and put thyself into the Trap, his baseness set for thee, is an effect of indiscretion and untimely courage, than which nothing can more gratify 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 thyself, 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 peaceable, and innocent from the crafts and injuries of great and wicked Men: In defence of this Law, as a Servant to thy Country, joined in a common Bond with the rest of thy Countrymen, 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 forefathers 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 thyself 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 encroachments 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 expressed, 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 encourage others, or engage thyself upon every slight occasion, invited thereunto from some knowledge thou hast gained in the intrigues, and irregular proceed of the Law, which are not the allowed and beaten tracts thereof, but it's By ways, 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 thyself, 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 persuade 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 own 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 successful 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, says 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 punished 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 tight to the rules of justice, will by degrees grow worse and worse, as occasion and temptation sways him, and in time by custom fall into the highest pitch of injustice. It is one punishment which is annexed to evil actions, more easily and with less opposition to admit greater, especially when security in defence of the former persuades 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 enforces an audience. But to the matter, Passion does often hurry men into differences, which animosities and Lawyers foment: And at last after long toil, much money, and time spent, and both perplexed more at the irregular methods and proceed 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 expense Law Suits require, which you will soon know has often brought the two Clients 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 enjoys, for just distribution of right, and speedy determination, yet have the Lawyers for their profit, brought in so many intricate ways of proceeding, that it is much better, if it may be upon any reasonable terms obtained, to prevent engaging in Law, by a Friendly and equitable composure: which not only saves the expense 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 yourself, to swetten the anxieties and business of thy Life: But it is very fit that beforehand 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 humours, 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 yourself 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 days 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 employing it in things of small moment, cheerful 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 enabled 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 Ruin 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 idly, and as they call it pleasurably to spend their time, in hunting, hawking; coursing, fishing, drinking, gaming, or other unprofitable ways, 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 knowledge that should make them serviceable in their Generation: Their Estates (of which they are but Stewards) misspent, 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 employments, 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 viciously 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 forefather's been, to acquire an estate for their posterities, thus misemployed, 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 knowledge, or some profitable employment. It shall be therefore my care, my Son, and I would have the same purpose transmitted by thee to thy posterity, to be engaged 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 employs his time in: Thou wilt take great content in the progress and product of every day's affair, delighting thyself 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 thyself 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 convinced 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 cousin 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 liable 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 expense of Gaming will eat thee out: and that this is true is demonstrably evidenced, by the visible decays 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 employment. 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 thyself. 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 thyself, 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 Vlysses' men, being bewitched with the charms of Circe, is but an emblem 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 misspent 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 misspent, 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 distasteful 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 ruin 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 custom, and inconsideration, will as others incline thee, if a Father's 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, cheerful 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, Virtue, or whatever else offers itself 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 men's esteem: They are properly the man's own: Others are but properties left to thy Family, notwithstanding which, a man may no more truly be a gentleman, than a Kite a Pigeon, though with Doves Feathers, or a Wolf a Lamb, though in sheep's clothing. 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 virtues of the mind. 'Tis therefore in every Man's power to be a Gentleman; 'Tis a matter of mer it not of birth: 'tis to be esteemed and preferred in rags: whilst the mere Title is despicable in all its bravery, and Lordships. According to this rule guide thy estimation of others, and of thyself. And be not wanting to thyself 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 sour, morose dispositions: effects that arise partly from ill temper of body, but chief 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 themselves, 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 Virtue, 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 grossly 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 virtues 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 endeavours in the acquisition of those qualities may make the retain the image of God's 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 praiseworthy, 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 man's estate, I purpose to persuade thee, and shall endeavour to enable thee, for the practice of Physic: 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 applied to) that you are the Son of a Physician: It being presumed that you have both the assistance of your Father's knowledge, and your own additional acquisitions. Besides these reasons given you, why I would incline you to the profession of Physic: 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 employed 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 privileges, as exemption from Offices, and several duties both chargeable and burdensome: That it is of all others most independent, not so liable to the vicissitudes of times, not engaged to declare itself 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 endeavour. 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 choosing for them, those that are over laborious, and toilsome to the Body: for they occasion aches and diseases, and shorten life. Avoid those which are dirty, and greasy, as a Tallow-Chandler, Soap-boiler, Cook, especially roasting one: etc. 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. etc. Above all avoid being engaged in any thing that is vexatious to the people, I had rather you should be Cobblers, 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 Council may guide their judgements to the being engaged 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 satisfy 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 toil 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 thyself, 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 knowledge 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 yourself, that you will find much comfort in time thus spent, and in knowledge thus gained. 2. Another Diversion profitable and pleasant, may be the study of the Mathematics: Especially of Arithmetic, Geometry, and Music: Not too superficially, but radically, for though Fundamental knowledge 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 knowledge 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 yourself, and Family, of this kind is Music: of the other Arithmetic, 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 yourself, is the reading of History, and gaining knowledge 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 Giants, Fairies, Ghosts, and Goblins, Walking Spirits, and many such like appearances, which though merely chimerical, having no being but in the minds of those who fancy 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, virtuous, and of good design, or which are purely Moral, and under proper names commend the Virtues, truth, and Religion to the practice of mankind: Such in particular is, Dr. Ingelos Bentivolio & Urania, 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 Romantic 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 Governors, 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 Country, our Laws, just Government, common safety, or particular, lawlessly 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 Romantic stripling, despise other people as vulgar, the Herd, Rabble, Multitude, who yet are in God Almighty's esteem of equal rank with themselves, many of whom also have parts and virtues more eminent than themselves; the vices and debaucheries also of the rest, own 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 Virtue, 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 World's continuance, and for the preservation of which God implanted that noble passion in the minds of Men and Women, this kind of love these Romantic vapours are ignorant of, crying up in place thereof an idle, fantastical, 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 fantastical 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 profane 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 yourself, which is not barely to enable yourself for discourse, but to be serviceable in your Generation, by gaining knowledge of what has been good and well acted by those who have gone before you; by acquainting yourself 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 veiled under fair pretences, and thereby rescue the weak and ignorant from those abuses the proud and crafty would impose upon them. 2. Tyre not yourself with multiplicity of Authors; but when you desire to acquaint yourself 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 chief upon matter of fact, and rendering 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 Governors, in the manners, and behaviours of the people, judging thereof by the instincts of nature, and the rule of right and unperverted reason. Aim chief at the knowledge of what has been, and is now acted in your own Country: 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 chief with reference to what is or aught to be done at home, without which respect the knowledge of Foreign matters is a useless expense of time which may be more profitably employed. 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 yourself with gaining knowledge in the Laws of your Country: Especially by reading some few Books that writ 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 yourself 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 yourself or any neighbour or friend is to be engaged 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 vicious employments 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 thyself , that thy posterity may be strong and vigorous, thyself in heart and fruitful. Before thou Marriest, see the way clear, that thou be'st in a good condition to maintain a Family, and not necessitated to depend upon her dowry: In Choosing take good advice with Friends, and thyself, 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 chief 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 thyself into, will have if not a reflection upon thee, yet avoidable some 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 thyself against every one of these: especially when you shall consider the sweet effects of the contrary virtues: 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 herself or others, for Riches, Birth, Beauty, or other things without her: but showing a decent kindness to all, and preferring how mean soever, those who are truly good and virtuous. 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 allurement of external form, or some cunning and counterfeit behaviours. In this case the best way of prevention is not to make too much haste; 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 age's 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 distastes and irreconcilable breaches, too too frequently seen amongst us. 6. It is as expedient also that thou be'st 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 ourselves, 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 thyself being in plenty: Thy content will every day increase by it; 'tis praiseworthy 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 Virtuous. Lastly be sure to please thyself in the person of her thou marriest, and therefore avoid the unwholesome 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 wholesome, 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 offspring: 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 virtuous 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 thyself 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 thyself, 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 sour 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 ourselves, what reason is there you should expect a permanency of her affections, when through your default she is made most miserable. For what ever humour and obstinacy may persuade 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 vicious 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 yourself whether if she were become so vicious, 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 burden to your Conscience, and a certain diminution or destruction of all the contentments which would otherwise flow from that relation. A Vicious Father seldom makes good Children. 2. Your Vicious 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 Virtue: What power also can your instructions have, when as they grow up, they shall discover in your own life, vicious practices contrary to the instructions you give them: 'Tis by all allowed, that practice and example persuade 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 own to God, that love to honesty and virtue, 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 than will remain, when there is not only a neglect of the paternal duty, but your own persuasive example, to hurry them into vicious 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 World's perversion: And therefore my Son, for the sake of yourself and Wife, whose felicity is here much concerned, for the respects you own 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 vicious) and last for the common respect you own to your Country, 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 yourself 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 Vicious 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 charged with a care of them, not only to afford conveniences for their livelihood 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 Governors, but that however lessens not the verity and validity of it, since it is grounded upon this just Maxim, That all crimes have a reflection of guilt upon those who by their Authority and power, being employed in their charge, might have prevented, if through supine negligence, or their own encouragement 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 yourself have made your Servants good, you can become guiltless, if in default of your care they become otherwise. 3. A Man by his vicious 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 Virtue, and though a Vicious 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 show 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 knowledge and bettering their lives; and lastly let him not spoil all by exposing to them the daily sight of his own vicious habits, invalidating thereby all that he otherwise says to them: and rendering 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 children's shame, and their own: My opinion of it is quite otherwise, when it does not proceed from debauchery, or universal ignorance: I judge it a man's 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 knowledge. What though the greatest part of mankind are shallow in judgement, 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 Physic, State matters, or whatsoever profession: Acquire my Son, real worth from thy Virtue and Honest life, acquire it also in thy profession, and let thy actions of desert gain thy esteem, and not thy vaunt, or confident extollings of thyself. The Bashful are every where thought to have more than they show, the Boaster suspected ever to have less: However use neither one nor other for advantage, but depend upon God's blessing in the constant practice of honest dealing, and acquisition of solid skill: The Bold appear best at first encounter, 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 itself. 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 thyself in this particular by the rules of Honesty and Justice: Let thy conversation be plain and courteous, showing always a dislike of the Vicious, and undeserving, plainly but candidly, where it may be done with safety to thyself; to reclaim as much as thou canst but not to irritate, and that for the common love to mankind, and to Virtue. 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 men's hearts, keep their own skreened with the outside of Ceremony, and art of obliging: Good men are of another mould, they do not hid their hearts in the formality of their carriage and expressions, but intent 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 falsehood 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 thyself 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 reproached: 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 ourselves 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 men's 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 ourselves, 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 distaste, 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 body's 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 Country 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 thyself 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 Fabrics, 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, joined 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 Vicious: 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 choose their Mates, and were not their natures perverted, would live Chastely 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 mere 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 hazard of a disease of all others the most noisome, painful, and opprobrious? For since they must be slight and vicious 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 heightened too by the use of Mercurial and Antimonial Medecines, too frequently engaged 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 children's, and the World's esteem, and of whose education (for want of an orderly and regular life in themselves) not competent care is taken to prevent those dispositions to vice, which both on the Father and Mother's 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 Virtue) and impudently profess, what at first they timorously and covertly undertaken, 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 grossly mistaken in: For God Almighty has so abundantly overballanced those cares with the sweet enjoyment of a married life, of the sense and relish whereof, these by their doting merely upon sensualities are wholly deprived, that they are undergone with much content and delight, except where some vicious habits interpose, producers of want and necessities; otherwise where men do soberly, prudently, and with a competent industry engage in business for the maintenance of a Family, a thousand pleasures at home daily show themselves, sweetening and rendering 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 housewifery, 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 falsehood, which when means fail shows itself in contempt, rail, 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 traffic 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 extremest 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 Expenses. Of Expense 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 shouldst so manage and moderate thy expenses, as neither to deny thyself or thy needful conveniences, with due refreshments to sweeten your lives, nor yet to bring upon yourself 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 wondering people to him, but in a short time vanishes into air, and his memory with him? Let not (as the custom is) thy expense 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 get, where there are 1000 ways to beget a discontinuance. 'Twill be a trouble to the mind to be forced to lower expense, 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 man's esteem in the opinion of others, and that straitness which is occasioned by it, we should cheerfully bear, and aught 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 expense, 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 defrayed, you are growing, and find a competent and pleasing increase, so that year goes cheerfully round: But if you get much and raise your expenses 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 yourself grow Melancholy, and peradventure vicious, 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 show upon some great occasion, some extravagance in expense, 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 launching out, if you can prudently avoid it, which in your middle estate may certainly be done, for many are the inconveniences of such high expense, 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 expense 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 always my practice, the other I esteemed too troublesome, and pedantic: 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 show too low a suspicion, 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 good 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 expense to thy wife, for whom it is a meet employment, 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 itself, that it is looked 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 enjoin 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 juice, and desiring those which are acid, salt, and spicy: which only have smack with them: whereby their blood and nervous juice 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 juice being drawn off from the Muscles, unless in such as drink much; and to them also as great and many evils are attendant, as Fevers, peripneumonias, tremble, 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 confessed detriment arising from it. 4. As to the mind, by sharpening the blood, it begets an easy, and unresisting subjection to passions, a facile compliance, and yielding to vicious temptations. 5. It much indisposes us for business, both by dulling the animal faculties, especially the memory, as also by rendering 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 children's Children for many generations. 7. It becomes by the continued use thereof, it's own punishment as most other vices are; Pharaoh first hardened his own heart, and was then punished with hardheartedness; 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 enticing a Circe, but have found it too potent for their unsteady 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: persuaded 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 myself 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 allege by way of excuse, and intent them not as a justification of my taking Tobacco: because for aught 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 persuade, and do hereby enjoin you my Son, never to take it: For many inconveniences I find from it, and could hearty wish I had never taken it. Whereby I am persuaded out of my affection to you, to caution you against it. Foelix quem faciunt aliena pericula cautum. He that has suffered Shipwreck 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 solicitous 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 attend 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 blessed 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 cheerful 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, wholesome, 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 Babbles 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 God's goodness in the sober enjoyment of what we have, using only the easy and ordinary tract of industry, for continuance of things necessary, remembering 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 foreknowledge of Futurities. Before I pass this, I will instance one vanity of the mind, in our solicitation 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 knowledge 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 falsely 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 not 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 prerogative of the Divine Nature, for any person to take upon them to declare the contingent events of human undertake, success of Journeys, Voyages, Law-Suits, Marriages, Battles, to foretell the accidents of men's 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 God's Chair, and by ways 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 virtues 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 form into an Art, consisting of terms uncommon, and methodised 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 applied 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 itself 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, etc. But these by so doing, as they lose their innocence and conscience, knowing full well that their art is but imposture, so are they recompensed 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 foreknowledge of futurities, nothing conducing more to man's felicity than such an ignorance: how perplexed would he ever remain in the foreknowledge 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 sour and embitter all his present enjoyments 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 itself. 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 possessed 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 ourselves also. The foundations of it are ignorance, and presumption: Ignorance I say, for though men accounted knowing, are very incident to it, yet it always 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 knowledge 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 always something of Herod's fault, for which he was eaten up of Vermin, 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 showeth 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 recompense of Virtue and true worth, so should it flow freely from others who are benefited by good Actions: but should never be sought by ourselves, 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 Virtue, is grounded upon a false supposition, that the motive to Virtue 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 dissuaded 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 knowledge thereof, lead thy life in conformity to it, for thereby thou wilt avoid many evils which the proud are exposed to. It's remedy is humility; grounded upon a just esteem of ourselves, and of others: In ourselves we are chief 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 ourselves: 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 ourselves, as to be detrimental to others, that the love of ourselves is the rule and extent of our love to others, that 'tis Christ's 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 ourselves equal to men of low degree, peradventure as being the best, or as having most need of encouragement, or to show that men are not to be esteemed for their riches, or disesteemed for their poverty, but all are to be loved, and the virtuous chief 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 vicious may be master of it, as well as the wise and virtuous. 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 virtue, will teach him to think meanly of it, since virtue praises itself 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, aught 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 ourselves. Consider that Pride is always attended with envy, is for the most part despised, makes itself many enemies; is the proper fruit of ignorance, and misconceit: it is a fault proper to youth, where there wants knowledge and experience: and therefore the Council 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 man's own private business than public Offices or Employments. Seek not public 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 men's 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. Choose therefore, and advise thy Children to choose any employment rather that depends upon their own honest industry, and wherein thou mayest serve in thy Sphere, others as well as thyself. 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 Virtue: what also are useful, and innocently pleasant: innocently I say, for no pleasures should be embraced that either defile thyself, 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 endowed man more than other Creatures, by which he has produced all implements, and convenience for his House, his Trade, his Husbandry, his Traffic 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 , 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 world's vogue, with what we first named; mankind being both apt to embrace, 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 Universities Amongst the number of the useless may be reckoned, what is professed and acquired for many years in the Schools and the Universities. I speak it not to upbraid them, or to arrogate aught to myself 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 knowledge, 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 misspend 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 Boys 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 expressed 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 chief if not solely, upon words, and the manner of his expression: The youth learning the Language by the by, and chief acquiring several other useful knowledges, as he grows up and his understanding is fitted for them: The Grammarian a mere 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 boy's 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 expressed myself, 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 chief 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 Country is to be preferred before him that has that or two or three more Tongues, and wants the better knowledge 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 ourselves 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 entire, and to me unanswerable: Besides the dependence 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 men's 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 furnished 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 traffic 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 confessed 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 ofttimes 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 expressed 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 misspend a vast deal of precious time, in which they might acquire many things useful, and commodious to their future life, and to this injurious way of education is justly chargeable 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 Logic. Logic 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 knowledge they have of things, and not from the slight, and artifice of Words: Logic 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 justify 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 knowledge of things, apt enough unto. By the help of this knowledge, or rather craft, Popery, which is a mere politic contrivance, and as such, obvious to common sense, is justified by infinite swarms of Monastical men, Cardinals, Bishops, Monks, Friars, 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 chief 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 precious 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 subtlest Arts men of those times: and has in great measure retained its lustre, and overruling force, notwithstanding all the artificial endeavours, and eclipsing sophisms, of the nicest Logicians. Decline therefore my Son, this not so truly called superfluous, as delusive science, gain with thy utmost endeavours, true and distinct knowledge 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 thyself in observation of true Christian Graces, and Virtues, and sully not thyself 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 Logic, to be as I have declared, and without learning Logic, thou wilt be able to defend thyself 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 merely as an man, thou wouldst soon be a weary and convinced of its irksome vanity, and esteem it rather an hindrance to sound reasoning, and a mere 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, Antipredicaments, and Post-predicaments. Antipredicaments, 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', 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 ways of Identity 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 ways 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. Virtue. 2. Quantity, as two Cubits length. 3. A Garment. 4. Something in part, as a Ring upon the right finger. 5. A part itself, 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 joined 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 needlessly 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 entangled mankind in words, that so the truth and reality of things, and the otherwise clear virtues 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 Logic, of which I have recited but the bare heads: But this being so tedious, so vain, so useless, why should I trouble myself 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 Logic, and acquiring competent skill in its objections and controversies, they might in the same time, well and advisedly employed, have gained one or two Languages, and it may be a very great insight in some profitable art, besides the chiefest acquisition of the knowledge of men, and the realities of things: whereas a mere 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 world's unhappiness that they have been engaged, and those to the World's 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 engages 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 Topics, and knowledge of Sophisms, to engage in the maintenance of things unjust, and which they would otherwise themselves have condemned. 4. It's use is wholly declined where business of the greatest moments are transacted: In Parliaments, and all other Counsels, 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 Colleges 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 plead easily discerned without the necessity of learning the Art, by prudent men: In the enabling 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 public Schools, and Colleges, 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 subtly to manage them. Of Rhetoric. Near a kin to Logic is Rhetoric, 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 public 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 knowledge 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 Rhetoric, 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 Rhetoric; from this delusory art I say arises, flattery, dissimulation, fallacy, perversion of judgement, 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 subtlety 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 persuasion, and acquiescence. But when men come to use long, and subtle discourses, eloquent orations, adorned with their flowers of Rhetoric, 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 falsehood, 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 endeavour to corrupt, and even despise those who are not deluded, as judging them shallow and . By virtue 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. Rhetoric 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 Music. But in continuance of time, the people finding many evils to arise therefrom, and especially the justification therewith of falsity, and even of vice itself: They found it necessary to banish that sort of men, and to interdict the teaching thereof in their Countries. The wisest Lawmakers have for the same reason excluded them; and the wisest men despised them: Socrates esteemed them dishonest, regardless of truth, and virtue, 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 Descent, 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 wind, and Meanders, to draw it out of the easy and obvious path of truth, into the labyrinths of error, and false persuasion. Marcus Cato forbidden 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 persuade any thing, and justify 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 forbidden them the place of judgement, as perverters of justice. Nor was there any thing more odious among the Lacedæmonians, 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 yourself 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 expressed, 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 Orators. 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 plead of Paul: The Letters of the Apostles: Yea the whole stile of Scripture, furnished 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 itself, 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 Virtue, and gives men satisfaction in the false shows, and bare appearances of her. Machiavelli has expressed by her what his Princes are: A sort of strangely disguised creatures, that are to seem to be Religious, Just, Merciful, and stored with all Virtues, yea even with Fidelity and Truth: But upon forfeiture of their Crowns, to be none of these indeed: 'Tis Kingcraft 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 persuades, 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 Virtue, 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 myself what an advantage that Prince would have over all others in the world, who would propose to place his own felicity in the steady actions of Virtue 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 encourage 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 weakening 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 aught 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 occasioned by that inviting Subject. What is there that is bad in the world, but owes its being to vain opinion? in preferring what has a seeming show 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 virtue and goodness: Opinion despises and derides these, as the weakness and ignorance of the mind, and allows them not in their reality, but in show: The dividing of men into Sects and parties, is an effect of false Opinion, whereby they decline the being truly Christian in name, and thing, for the colourable appellation of Papist, Episcopal. Presbyterian, Independent, or some other rank of men, into which they are fallen 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 man's 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 Goodfellow, and many others, which though they are called old Wives Fables, yet they have been but the propagators of them, not the inventors. These own 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 itself, they continued powerful, and predominant. Nor have the Popish Clergy (and I wish I could say, no other sort of Clergymen) 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 verity, 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 entitled, 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 endeavoured to draw the people from believing the true God, to the worshipping 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 ways 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 Catholics, but in times of ignorance amongst the Reformists also, especially the Presbyterians, abundance have suffered in this kind, (as I myself 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 show himself in opposition thereof. But from their Counsels 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 reform 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 particularise 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 not otherwise enter upon the Ministerial office, than as other men do upon their ordinary Trades and offices for a livelihood, 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 highminded as other men: prosecuting their particular interest with the same eagerness and ambition: Respecters of Persons, in their dispensations, and judgement: 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 show 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 befall mankind through and by the means of false opinion: Sufficient it is to have said that all evils own their being to her: and therefore (my dear Son) in all the actions of your life, give no ear to what is falsely suggested by her, but guide yourself by nature's 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 virtues 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 intrinsic 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 men's parts, or infirmities of nature: for I chief intent it against the vicious: To have a proud, envious, domineering, cruel rich man reverenced because he is rich, is to take off the blemish of the vices, as if the false splendour 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 vicious 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 yourself 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 life's great business without which a man sits upon a mettled horse without bit 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 encouragement of his strength he engages in hazardous undertake, 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 wrestle, 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 itself 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 engages its 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 knowledge, 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 Bachelors, 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 chief disturbed, their great abilities prompting them to great undertake, 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 Governors, are those of middle capacities, men that understand things well, of steady motion, and well grounded persuasion, that love to keep the tract of the Law of the anciently established Government: that are not capricious, that is always 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 thorough, 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 steady honesty; that if through industry you acquire substantial knowledge, you never employ it for other ends (my Sons) but what are consistent with Virtue, and your Christian profession; and then the more knowledge 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 always attend you. Of the Love that ought to be between Brothers and their Sisters. I will close my Advices to you, with enjoining you most entirely 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 itself 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 Virtue: Otherwise to despise Fame when it arises not from good and Virtuous 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 offspring 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 blame-worthy to be deficient in that particular. 2. If you are to love your Neighbour as yourself, you are upon a greater tie to love your Brother so, inasmuch as you are all the immediate Offspring of one Father and Mother. This Love is several ways to be manifested: as in the care of one another's 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 aught 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 persuaded 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 riotous, and bring themselves by an evil and debauched life to want and misery, though I would have the rest assistant in Council, and endeavour by all amicable, and prudent ways, 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 ruin upon themselves, and dishonour to their Family, bear the burden 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 shown, and assistance is to be given freely, gladly, and without upbraiding: For such is the method of God's 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 jointly assist him with part of your substance, with sound and prudent advice, preserve him from Relapse: sweetly, and affectionately persuade 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 Vicious 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 ways 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 entirely loves all his Children, and is therefore thus solicitous for their good: Whilst I am living, I will endeavour to fashion your minds aright, when I am dead, let this speak to you: For your Father's 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 wouldst 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 misled 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 ways 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 Virtues: That they may see and detest the Loathsomeness of sin, in whatsoever dress it is represented to them, and that they may cheerfully embrace 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 Falsehood, 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 allseeing 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 children's Children through all Generations. I rely Glorious God upon thy Fatherly goodness, thy mercies are as rivers of Oil, soft and healing; my rest and desires are in thee, O thou rock of my Salvation. The End. THE CONTENTS. OF Man's happiness: and wherein it consists. p. 1. No conversation with Atheists. p. 3. The best means to avoid Atheism. p. 4. Of Conscience. p. 9 Of the Scriptures. p. 20. Of the fear of God. p. 27. Of Reading, Meditating, and going to Church p. 29. Of Praying to God. p. 31. Of Praising God. p. 34. Of the word, Sacrament. p. 36. Of Ceremonious institution. p. 37. Of Baptism. p. 41. Of the Lord's Supper. p. 50. Of Justice. p. 55. Of oppressing the Conscientious. p. 59 Of the minds victory over the passions. p. 71. Of industry and business. p. 74. Against Covetousness. p. 75. Of Truth. p. 77. Of Wisdom. p. 81. Of the chief good. p. 92. Of felicity. ib. Of Fortitude. p. 93. Of Meekness. p. 105. Of humility and patience. p. 106. Concerning moderating our desires. p. 111. Of helping the distressed. p. 113. Not to be Contentious. p. 114. Of Revenge. p. 117. Of heightening the differences of others. p. 119. Of Temperance. p. 123. Concerning Diet and Apparel. p. 127. Of Chastity. p. 129. Of the prosperity of the wicked. p. 133. Of constancy in good resolutions. p. 135. Of secrecy and reservation. p. 137. Of going to Law. p. 141. Of Recreation. p. 144. Of Gentility. p. 152. Concerning the choice of thy Profession. p. 154. Of the choice of a Wife. p. 163. The happiness of a married life requires that both be good. p. 167. A vicious Father seldom makes good Children. p. 168. The concernment to the Family, that the Master be a good man. p. 170. Of boldness or confidence. p. 172. Of ceremonious behaviour. p. 173. Of Deformity. p. 175. Of a single life. p. 176. Of Expenses. p. 180. Of Tobacco. p. 183. Of contentment in our present condition. p. 188. About the foreknowledge of futurities. p. 189. Of Pride. p. 193. That it is better to live upon a man's own private business, than public offices or employments. p. 197. What esteem is due to Arts. p. 198. Of educatation in Schools and Universities. p. 199. Of learning the Latin Tongue. ibid. Of Logic. p. 205. Of Rhetoric. p. 212. Of opinion. p. 217. Of strength of Body. p. 225. Of agility of Body. p. 226. Of quickness of Wit. ibid. Of the love that ought to be between Brothers and their Sisters. p. 228. A Prayer. p. 232. The end.