Hypocrisie when it discovers it self shame and reproach attends it but scarce any other mulct or punishment and the reason is because we can properly judge but of the outward man 't is the bound of mans judicature Witnesses cannot reach the inward and the Law expects that testimonies should be plain and positive and therefore God alone to whom our thoughts are as obvious as our face has reserved to himself that Sentence of condemnation against the great day when all men's veils shall be taken off and every man seen as he is without the colourable pretences of his dissimulation It is no wonder where men take not up their opinions from their being the allowed ones of the Countrey they were born in without the trouble of examination that they should differ since the tempers ages inclinations and intellects of men are different What 10 6 4. yea 2 men understand in all things alike Neither is the apparency of what is to be believed in matters commonly contended for so perspicuous as to make all men consenters in their tenets It is to be feared also that in the conveyance of Doctrines and positions to us fair play has not alwayes been used how can it be then that with any ground of reason it should be judged fit that some should take upon them to conclude for all the rest and to make their dissent or non-compliance punishable not only with detriment of Estate but also with loss of Liberty yea with Banishment and Death To decry which practice there needs no other argument than that every man throughout the Universe that in these cases becomes the sufferer condemns it as unjust and injurious though at another time he himself practises it when power and disdain to be opposed by such as he accounts his inferiors or the impulse of some supposed necessity for conservation of a corrupt interest blears his eyes and makes him to do to others what he would not have done unto himself Never be instrumental my Son in being thus an opposer of thy Brethren choose rather if thou canst not with a good Conscience decline it the suffering part Consider in how much a happier estate Paul was in his persecuted condition than when he was breathing out threatnings and slaughter against the Disciples of the Lord and how much a nearer resemblance they who persecute have to the high Priests and rigid Pharisees than to Christ and his followers 'T is not the plea of Authority can excuse thee Paul was not unfurnished with it when he went to Damascus The Papists had it when they prosecuted with Fire and Faggot those who have now the repute in this Countrey of being the most Orthodox and who knows the uncertainty of things considered but that those who are now under the censure and lash of the Law may in time be on the top of the wheel and have their opinions pass for Sterling and it may be then also be as severe against others now above or below them as they are now dealt withal themselves Authority may give countenance to variety of opinions and successively to those in themselves opposite but it is not alwayes attended with veracity And there is no opinion of any repute amongst us but besides its numerous followers has many able and sufficient Champions furnished with art enough to say and write much in vindication of their Tenets sufficient to beget not only resolution in themselves to suffer but zeal also in their followers and a confidence that engages them oftentimes and that spontaneously to undergo many difficulties and disadvantages Things thus dubious and capable of exaltation and depression are not to oblige thee for their vindication to an engagement against the certain allowed and infallible rule of doing to others as thou wouldst be done unto thy self Verity is pleaded by all and by each imposed as such when they are uppermost But still they make themselves Judges where no judgment can be entrusted to them matters of Conscience being indeed uncapable of trust and with equal confidence themselves assume the Chair and dispense to others even capital punishments 'T is upon no other ground that this arrogant presumption of condemning others for dissent in matters of opinion is practised but upon a presumed supposition that the Church cannot err in matters of Faith and that its decrees therefore are of infallible verity This binds the Catholick people to an implicite obedience and submission to whatever is determined by their Church or its head the Pope be it never so apparently repugnant to the light of their own understanding or even the testimony of their senses As is notorious in the business of Transubstantiation They therefore make their Church answerable to God for all their opinions and content themselves with an easy and slothful submission and obedience casting away the glorious light of reason by the use whereof they are made men or using it only in matters not relating to Religion This false foundation which degrades man from the very state of manhood in which God made him is sufficiently exploded by the Protestant Church and well it may since God in all his dispensations especially in his promulgation of Christian Rules communicates to man as a rational Creature and expects conformity upon the convincement of his understanding But then what pretence can there be for the severities which Protestants use toward their Brethren since Protestants pretend not to infallibility Surely none that is just but such as men in power do assume for the maintenance of Lordliness and dominion even against the current and evident rules of the Sacred Word The words Heresy and Sectary which have made a great noise in the World were at first taken in a good sense Heresy being in Greek but an election of such opinions as every one thought to be best and most agreeable to truth Therefore the Apostle Paul said he lived a Pharisee Secundum exquisitissimam Haeresin according to the most exact Heresy or election he could make choice of But afterwards when differences and dissentions arose in the Church both the word Heresy and Sect which signifies the followers of some peculiar opinions were taken in the worst sense and denoted such as in some opinions dissented from those which were received by the Church As long then as the Church maintained purity and did not innovate or introduce opinions of their own making repugnant to evident and Christian verities who ever dissented were in a measure blame-worthy but when upon the Churches deviations from express rules of the Scripture and introduction of novelties or such opinions as served to maintain worldly ends and interests those that were Conscientious dissented from them retaining the first principles and sincere Doctrines of the Christian Religion though they were charged with the names of Hereticks and Sectaries yet were those names so far from being marks of Infamy that they became indeed appellations of Honour denoting their sincerity Since those dissents were not a
Light which God out of his great good will to man has given us for revival and recovery of the other I mean that of the Scriptures concerning which I would have thee my Son observe these following particulars Of the Scriptures 1. Be very conversant in them for besides that they contain the best directions for the guidance of thy actions thou shalt find in them also the Treasures of Life all that God has been pleased to communicate to man concerning his future Estate In both these particulars thou oughtest highly to esteem them As to the first If all that had been written by the Sages and Philosophers of any Nation in any or all the Ages of humane life if all Glosses Comments Lectures Sermons polemical Discourses or other Treatises upon the Scriptures were wholly and irrecoverably lost thou shouldst not need to afflict thy self but rather to be comforted in the consideration that thy mind shall not now be distracted by the various opinions imposed Authorities and numerous contradictions of others but come to this Fountain of Knowledge with a pure and unpossess'd heart not biass'd or prejudicated by the interest wit abilities or fallacies of others and receive in wholesome and sound precepts agreeable to Original and unperverted Nature to the good pleasure of the God of Nature comfortable to thy own Soul and beneficial to all the parts of the Creation 2. Though the whole and every part of the Bible is to be of great esteem and Authority with thee yet doth the History of our Saviours life the Registers of his sayings and actions and also of his Disciples and Apostles with their particular Rules and Directions given to the several Churches then established these I say do contain more express prescripts of Christian Religion and so more nearly oblige those who have enrol'd themselves under the profession of Christianity and therefore not neglecting the other here thou oughtest to be most conversant 3. Read the Scriptures alwayes with regard to the main end viz. to better thy Knowledge for emprovement of thy life Be not ambitious of the name of an able Disputant for the ardour of their zeal is commonly spent upon their Antagonist It is dangerous to be too able that way and the occasion of dividing Christs Seamless Coat into many pieces If thy Brother will not be convinc'd by plain truth the express words of Scripture thou shalt never gain him Interest and some near concernment holds him fast Pity him and leave him for why shouldest thou perplex thy self with a man that lives by his opinions and who if nothing else will serve must render thee by any false suggestions odious to his Auditors thereby to weaken the credit of what thou urgest be it never so apparent and expresly grounded upon Scripture His reputation must be salv'd for thereupon depends his livelihood and thou shalt be but in the predicament with those who spoke against Diana and her shrines gaining to thy self the name of a turbulent fellow seditious and not fit to live Be neither of them nor engage imprudently against them acquire knowledg for thy self thy family friends and all such as seek it for the bettering of their lives and leave the disputative part to those different interests collateral and extrinsick to Christianity contenting thy self with what is plain universally allowed which will be amply sufficient to build thy hopes upon and direct thee in the Tracts and Courses of thy life 4. Side not with this or that Sect or Faction in Religion but follow what the Scriptures clearly and plainly hold forth Be neither Papist Episcopist nor Presbyterian nor Independent nor Anabaptist nor Quaker nor of any other particular appellation who for some notion peculiar to themselves are thereby distinguished from others Be a Christian and take thy denomination from our great Master the Author and founder of our Religion Christ the Anointed of God If Apollos dissent from Cephas and opine something of peculiarity to himself must the Members of Christ divide and flock into distinct parties It is not reasonable to be so This is not the interest of Christianity but of private persons for so they may justly be nam'd in respect to the whole Leaders of these Sects who are supported by these divisions who now know so well how to improve them as to live gloriously and splendidly upon them and raise a heat and zeal in the people as high and impetuous as if the strife were about the very fundamentals and realities of Religion Peradventure thou maist find something in the Scriptures that may seem to import as much as this or that particular sort of men hold forth and yet I see no reason thou shouldest be of them and thereupon divide from all the rest If it be true and expresly in Scripture thou believest it as thou art a Christian let that be sufficient Probably that Sect that maintains it has many other opinions which the Scriptures are dark in and hold not forth but in a wrested sense By being of that party thou intitlest thy self to them all and art oblig'd to maintain them By my consent if the Generals will needs have a War let them fight it out themselves do not thou partake nor interest thy self in their Quarrels Let thee and thy House serve the Lord in peace or at least fight only under Christs Banner against Hypocrisie Atheism oppression and whatsoever else our Lord and Master declar'd against 5. Believe what is in the general current of the Scriptures and if any particular Text do seem to oppose it give not easy credit thereunto thou mayest fail in the understanding thereof or some mistake may have been in the Translation or derivation from the first delivery thereof but certainly there can be none in those particulars which are the main scope and drift of that book and which also agree with the current of other parts of Scriptures Many Opinions thou wilt find which have their foundation only upon one or two dark places of Scriptures hard to be understood and capable of another sense than what is imposed this I conceive the most reasonable and safe way and therefore commend it unto thee 6. In reading the Scriptures use thine own understanding and take the whole sense together with what goes before and comes after for a Verse taken alone may be hard to be understood or bear a sense different from what it doth together with the context for want of this many errors have been broach'd as also by the glosses of Commentators who first assume their opinions and then incline the Scriptures all they can to the maintenance thereof When thou meetest with any thing difficult to be understood ponder upon it well first with thy own brain and if thou canst not so attain to the satisfactory understanding thereof because it may be it depends upon some usage or custome of the Jews Romans or other Nation or for that it is not well rendred by the Translators search the
of the Laws of our Countrey they bear it off with the reputation of their wealth and the opinion they labour to gain from their shews of zeal and forms of Religion though even those are taken up for the advantage of their Traffick Link not thy self with those men partake not of their secrets their confederacies and combinations for what is not built upon the basis of natural Justice and the sincere regard to unshaken honesty though it may make a shew and seem to prosper in the judgment of those who are by many indeed the most that take wealth for reputation and riches for true happiness yet are they themselves otherwise conscious who often feeling the gnawings of the worm within in the unavoidable reflections upon the disproportion between their actions and the rules they profess find alwayes a little Colloquintida in the Pot which imbitters the specious enjoyment of their lives and renders them miserable even when they are thought to be most happy Remember that before this Quicksand I place a Buoy that thou mayest avoid the being what our good Master calls a Painted Sepulchre and elsewhere a Generation of Vipers a sort of people full of venome and destruction to those who are not aware of their frauds blinded with the specious shews of external performances which are indeed but as the tithing of Mynt and Cummin the weightier matters of true justice and integrity being neglected If thy mind be well seasoned with true and honest principles enlivened with the love of God and thy neighbour thou wilt easily find out distinguish and loath these Hypocritical pretenders who speak of Vertue as a worldly qualification undervalue and deface all the lights of nature by which God distinguisht man from other Creatures and to recover which from the defilements of the prophane and the disregards of the Pharisaical pretenders was one of the chief businesses of our blessed Master Regard well what I have said in this particular and consider well that though riches well got and with an honest mind are convenient helps for our better passing this troublesome World yet what is otherwise is an indiscernable canker eating insensibly into an estate the justice of God having so ordered it to deter men from avarice and oppression Of Truth Love truth my Son and for no advantage whatsoever speak a lie 'T is a worthy reputation to be known to be a man of ones word that it may be relied upon and no obligation beyond it thought necessary Though it is not in a mans power to be rich it is to be a True man which in a just ballance much overweighs the Rich man that is not so How heinous it seems to every man to be given the lie which is an argument that we all applaud and prefer Truth And yet to the shame of mankind what is more common than falshood not amongst the slighter sort of people only but even amongst the sober where advantage in trade prompts them in which they satisfie themselves with tacite reservations and other palliating excuses which are indeed rather aggravations because they imply an allowance of the Authority of Truth and yet dare wittingly offend against her Crown and Dignity The beginning of the perversion of any age is the low esteem of Truth when the mind begins to faulter in that there is scarce any vice but upon opportunity and occasion will be admitted As to be sincerely true is the foundation of all vertues and the first Article which Plato required in the Government of his Commonwealth But now adayes as Montaigne truly sayes That it is not Truth which is True but what we impose upon others Falshood is so common that to be taken napping is of no disreputation The Man 's witty we say and would live in the World He must be excused thinks the grave senior for he knows he has done it before him 'T is taught now and transmitted from Master to Servant and to Son too Men fashion themselves to it as to a part of their Craft and it is esteemed no mean quality of this age The reason one gives we are so angry at the reproach of a Lie is that Men are aptest to quit themselves of those vices they are most tainted withal for thereby we seem to free our selves from the blame and imputation we condemn it in appearance but practise it in reality Consider my Son he that tells a lie contemns God and is a coward towards Men He knows that God understands him and yet dare utter falshood he dares run the hazard of that guilt when he is afraid to be known to man it may be for some small seeming disrepute or from the perswasion of some little advantage 'T is this falshood that has begot the necessity of Laws Bonds Obligations and many other Nets of constraint to hold us to the performance of our faiths and duties an unsufferable affront to manhood by which we are come to be almost of another kind than in what we were created what other bond is there of human Society than the truth of mens words for the heart being no otherwise to be known if there be falshood in that man is at a loss in commerce and converse and is now no longer guided by Truth but the nice observation of interest which is as much as to say that men are no farther to be credited upon their words than it is for their profit to observe them Who is resembled in this God or his opposite Not God for he requires Truth in the inward parts and commands us by his Apostle that putting away lying we should speak everyman truth to his Neighbour being members one of another That as man is true to the parts of his own body so should we be one man to another There is not the corruption of mankind considered there is not any particular more frequently more effectually to be prest than this and therefore have I besides my intention somewhat the more freely expatiated upon it Oblige me by a constant regard to Truth and thou canst not deeplier endear me thou mayest then use me and all my endeavours as my Soul I shall love thee my substance shall be a Servant to thee Nor will it less glad thy own heart than mine 't is Honey in the inward parts it gives beauty to the countenance beyond Wine and Oyle It is a Pot of precious oyntment to thy name and memory The value of it being now greater than at first because of Mens deflections from it Man was created with it and no doubt it was long dear and pretious unto him 'till pride and profit crept in and justled Truth out How sweet till then was mans life when every Mans heart was in his words and face When every stranger was as a Brother Accursed force gain and self interest which have deprived the World of that inestimable blessing when we are not now ashamed to say Truth goes a begging That the just man 's a fool and
were or are not steered by the ends above mentioned Content your self that others are of an opinion different from yours 't is sufficient that yours is built upon justifiable grounds and have so much charity as to believe that others think theirs so too unless you see design swayes them which cuts off all your hope of convincing them unless you can alter their design I like not the holding an argument for argument sake it should never be done but for the sake of Truth and therefore contrary to the custom of the World weigh candidly what is urged by him thou arguest withal that if thou seest reason for it thou mayest by being better informed change thy opinion I dislike therefore the terms of the Schools of Opponent and Defendant and the word Polemical as if to dispute were to set us together by the ears or to enable us to maintain a bad cause He is but a very little gainer who conquers another by his greater ability to dispute as I think it is scarce honesty in a Lawyer to undertake the defence of a cause he knows to be bad and therefore our Logical niceties and syllogistical crafts are justly banished from all grave and reverent Assemblies who worthily prefer truth and reality before the charms of Rhetorick and subtleties of Logick Let thy Conscience be first perswaded before thou openest thy mouth in any dispute and then urge fairly the grounds by which thy Conscience is perswaded My Father Walwyns rule in this case was Argue mildly conscientiously In the Second place Contention refers to Propriety which respects thy Person or what is else thine If in any of these thou be'st injur'd consider first whether it be not greatest prudence to pass it over unobserved or if it be needful to take notice of it whether it be not best to let the fear of punishment or legal satisfaction keep him in aw from doing a fresh injury or perswade him by thy patience to ask thee pardon try what fair and gentle means will produce Moderate and impassionate reasonings But if thou findest obstinacy rancour and malice let thy prosecution be vigorous spare no pains no time no cost to make the Law do thee right this is necessary to slavish natures to whom fear of punishment is a greater restraint than the love of Vertue 'T is a justice also thou owest as well to mankind as thy self that troublesome and unreasonable men may meet with sufficient discouragements and since they cannot by power of reason they may by sufferance or fear of it be perswaded to bear themselves with candor and justice to other men However be assuredly convinced that it is better suffer them to do an injury by how much some little trouble of body or detriment in estate is a lesser evil than the worm that gnaws the Conscience and keeps it in continual anxiety Besides injuries are almost immortal very fruitful ever charging the memory nothing can extinguish them but Repentance and satisfaction Arm therefore as a wise man said slowly swiftly Slowly from thy own inclination and calmness of mind from thy own unwillingness to do an injury or engage in contention Swiftly from an appearance of thy Adversaries evil purposes that thou mayest timely obviate his wicked ends and that he may receive no advantage from thy delayes or neglect but be titely followed with sound advice and diligent prosecution which course if good men would observe and be assistant to one another therein the number of villanous and vexatious persons would soon lessen For nothing makes a Tyrant in any degree but the easy yielding of the people to the admission of gradual injuries by which right in time comes to be easily and wholly opprest and none to flourish but the injurious What therefore thou dost in this particular is not for thy own sake only but a common debt thou owest to the good of mankind Of Revenge Concerning revenge 'T is a Drugg transplanted out of Italy and France into England The French is a brisk biting Plant the Italian more poisonous The French wreak their anger more quick and openly the other cowardly moodily and maliciously both against the rules of Philosophy and Christian patience Let your rule be that you never use revenge that bears not exactly the stamp of justice of which therefore the Law should be the executioner and not your passion Endeavour therefore in case of high injury or provocation to bring it to this and what is above or besides that leave to God Almighty and the sting of the offenders Conscience 't is better do so than by afflicting your own mind in prosecution of revenge keep the ungratefulness of the injury fresh in your memory to your perpetual disquiet and it may be contract a guilt by some irregular or evil course your passion makes you take more grievous afterwards and mischievous to you than the injury you would revenge Not that I would have thee slightly or easily fly to the Law but use it where necessity requires for relieving thy self or others oppressed and for preventing of injuries To forgive is most noble on the part of the injured It is the glory of a man to pass by an offence said Solomon To be forgiven most obliging on the part of the injurious prevailing far unless upon very perverse natures If thy Stomach rises and thou thinkest much to forgive Consider how much greater thy offences have been against God how infinitely exceeding his kindnesses have been towards thee that thou daily beg'st his forgiveness that thy remission towards others is the condition of what thou askest of God And Lastly that thou remittest but pence and expectest to have thy Bonds cancel'd of hundreds and thousands By Revenge we design to bring the person doing the injury to a real sorrow for it and to a willingness to make acknowledgment and restitution The best way to effect thiâ— is to take but a slight notice of the injury to do kindness to him that did it to win him to thee by thy courtesies this will be very pleasing to thy self and if any spark of good nature remain it must be exceeding operative upon thy Adversary So that thou wilt better recover thy end by pardoning and obliging than by prosecuting thy Revenge Revenge as the word usually imports is a tenacious retention of an injury closely in thy mind with a purpose to repay it when opportunity serves by whatsoever unlawful wayes making ones self the Judge and so it can be executed it matters not to what damage to thy self to thine own or the othersrelations I would have thee heartily abhor this opposite to all good Laws the Principles of Nature and Christianity It will keep thee much perplext before thou hast done the fact and abundantly more after the violence of passion begets and maintains it whereas in a high degree partaking the nature of all other vices it in like manner leaves repentance shame and horrour of Conscience behind it 'T is bestial
art of speaking have divided the people and made them confidents and abettors of their several errors for truth being but one and they being of numerous distinctions and diversities in opinion must consequently be erroneous and are so far from being discovered by them that those leaders are supported and maintained in better plight and equipage than most of their very maintainers Rhetorick has been an Art of greater esteem than now it is there having been in several Countries of Greece Masters teaching it as we now teach Grammar or Musick But in continuance of time the people finding many evils to arise therefrom and especially the justification therewith of falsity and even of vice it self They found it necessary to banish that sort of men and to interdict the teaching thereof in their Countries The wisest Law-makers have for the same reason excluded them and the wisest men despised them Socrates esteemed them dishonest regardless of truth and vertue ever to be suspected and therefore men of no estimation Plato thought it necessary they should be kept out of his Common-wealth as corrupters of the manners and integrity of mankind From whom derive indeed their Discent Accusers Advocates Sycophants and all those who for indirect ends study the art of speaking and the methods of deluding mankind It is therefore very rare to find good men eloquent for such having no ends but what are honest and justifiable seek no assistance from the fine contexture of words it being sufficient that they can plainly and significantly in proper words speak to the present matter Where as such as are minded to deceive must not speak plainly to the point in hand but are forced to use flourishes preambles circumlocutions and windy ambages to amuse the understanding and by degrees through several windings and Meanders to draw it out of the easy and obvious path of truth into the labyrinths of error and false perswasion Marcus Cato forbid the three Athenian Orators Carneades Critholaus and Diogenes to be received into the City of Rome because they had so sharp wits such pleasant speech and passing eloquence that they could perswade any thing and justifie a cause though never so unrighteous For error having oftentimes a very great resemblance to truth Men that love not truth and design not in their words and Actions to promote it may easily find colourable words so to dress error in a specious shape that it may pass for that which it is not to the delusion of many Rhetoricians were therefore three times banished out of Rome 1. When Caius Fannius Strabo and Marcus Valerius Messala were Consuls 2. When Cneus Domitius Enobardus and Lucius Lucinius Crassus were Consuls And 3. in the time of Domitian by a general Decree of the Senate they were banished not only out of Rome but all Italy The Athenians forbid them the place of judgment as perverters of justice Nor was there any thing more odious among the Lacedemonians than this curious cunning of the Tongue which is to the understanding as Legerdemain is to the eye I would not have you therefore my Son spend time in gaining this deceitful Art which though banished the best Commonwealths is however taught in the Schools and Universities and used much in our Courts of Justice Pulpits and Assemblies of men Acquaint your self with the realities of things with Nature and Truth and you shall never want words pertinently and enough forcibly to acquaint others with what is necessary even to the shame of those who use glozing words and deceitful eloquence For as Cornelius Agrippa hath well exprest the speech of Truth is simple lively piercing a searcher of the inward intentions of the heart And like a two handed Sword doth separate and cut in sunder all the artificial arguments of Oratours Such was that of our Saviour when he had to do with the Learned Scribes Pharisees and Lawyers How plain and yet how convincing were his answers how short and yet how sufficient Such were the pleadings of Paul The Letters of the Apostles Yea the whole stile of Scripture furnisht with Truth soundness of Reason plainness and pertinency of expression This is the best example can be set before you which if with care and sincerity of heart you observe and follow you shall have a firmer and a more deserved esteem amongst the best and wisest of men than those who study eloquence and prefer the artifice of words before truth and realities Of Opinion From these particular false Coins that pass in the World for true ones I come to discourse a little of opinion it self as it is exalted in the World and oftentimes placed in the Throne of Truth and Reality And yet it is but my Ladies false glass with which she is well pleased because it gives a fair aspect to her deformity and hides all imperfections of Nature 'T is this opinion every where Deified that does the greatest mischief to mankind because it takes away the real regards to Vertue and gives men satisfaction in the false shews and bare appearances of her Machiavel has exprest by her what his Princes are A sort of strangly disguised creatures that are to seem to be Religious Just Merciful and stored with all Vertues yea even with Fidelity and Truth But upon forfeiture of their Crowns to be none of these indeed 'T is King-craft this and the most adored Motto of Regality well to know how to dissemble So that when several Kings have to deal one with another knowing each others Latitude what cautions bonds and ties are thought necessary to hold one another and yet both reckon themselves at Liberty when interest perswades and opportunity is offered as if the tie of pacts Oaths and Agreements were to them only matters of form in themselves and to them not obligatory But oh the mistake of these Counsels the mischiefs the numerous mischiefs they produce I need not say to the inhabitants of Countries but even to Princes themselves who for the fulfilling of some exorbitant desires not in the least producing any increase of happiness yea infinitely diminishing and eclipsing it They lose what is beyond all value the inestimable solace of Vertue the unexpressible contentment that follows doing good and being as Gods that is in making others happy and in that gaining to themselves the highest pitch of earthly felicity I have often thought with my self what an advantage that Prince would have over all others in the world who would propose to place his own felicity in the steddy actions of Vertue and Wisdom and likewise of Truth and Justice both as to the people and all Nations and Countries he holds any Commerce or Correspondence withal abroad That would make it his great design to recover the depraved people and reduce them to honesty Truth and integrity of life That would countenance none who were of evil fame or blemished reputation That would incourage honest labour and industry That would allow and secure to all men the
Vitious Companions Keep him by your own examples to business which make pleasant to him and entertain him in the intervals with delightful and harmless diversions Study all the wayes you can to continue him in his new and good resolutions and be assured that of your pains and Charge in this particular you will never repent For admitting the worst that notwithstanding all means used he should continue perverse and unreclaimable yet this comfort will attend you that you have done but what Heaven does who is wanting in nothing necessary for the recovery of lost Sinners and that no blame remains upon you in ommitting any needful course in such a case requisite And now I grow weary of Counselling and indeed enough has been said if you prove considerate and will give an attentive ear to the instructions of a Father that most intirely loves all his Children and is therefore thus solicitous for their good Whilst I am living I will indeavour to fashion your minds aright when I am dead let this speak to you For your Fathers sake be as regardful of these Counsels as you would be of your Father I will end all with a Prayer to the Fountain of Goodness God of Heaven and Earth in whom is all Perfection the only God Give ear to and accept the humble supplication of thy Servant however unworthy let not I beseech thee my Sins and infirmities render my petition ineffectual For thou art all Goodness and Mercy It is not Riches I desire Honours or any other of the fadeing and mean things of this World but that thou would'st fashion and form the hearts of my Children so that they may love thee above all things and be truly obedient to all thy Commands manifested in thy sacred Word And though that word duly meditated upon with a sincere heart in order to the information of the understanding and guidance of the will be sufficient to make us wise unto Salvation yet since the minds of youth are every way beset with multitude of Temptations apt to mislead them into paths of Perdition and since thou hast also promised that thou wilt be aiding and assisting with those silent and to us undiscoverable wayes of turning the hearts of men to a due fear and love of thee and thy Laws I humbly beseech thee to afford thy aiding Grace in their restraint from Sin and inclinations to all Christian Vertues That they may see and detest the Loathsomeness of sin in whatsoever dress it is represented to them and that they may chearfully imbrace and follow the dictates of Truth and Realities of that only Religion which was commended to our practice by the words and example of the ever blessed Jesus the glorious Author and Founder thereof That they may distinguish between Truth and Falshood between Truth and dissembled appearances that they may love and follow the one and abhor the other as opposite to the pure eyes of the all-seeing God Touch their hearts with the secret radiations of thy blessed Spirit suggesting to them This is the way that they may walk in it and commend it to their Childrens Children through all Generations I rely Glorious God upon thy Fatherly goodness thy mercies are as rivers of Oyl soft and healing my rest and desires are in thee O thou rock of my Salvation The End THE CONTENTS OF Mans 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 Lords 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 heightning the differences of others p. 119. Of Temperance p. 123. Concerning Dyet 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 vitious 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 Expences p. 180. Of Tobacco p. 183. Of contentment in our present condition p. 188. About the foreknowledg of futurities p. 189. Of Pride p. 193. That it is better to live upon a mans own private business than publick offices or imployments p. 197. What esteem is due to Arts. p. 198. Of educatation in Schools and Vniversities p. 199. Of learning the Latin Tongue ibid. Of Logick p. 205. Of Rhetorick 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