Antiquities of these times or places examine the Original if thou canst or consult the opinions and explication of those Authors who are most learned and especially of such as are most esteemed for integrity and least obnoxious to self-interest or the service of any party yet so consider what is said by them as that thou mayest not be swayed by their Authority or popular estimation but ever use thy own understanding and be judge for thy self of what thou readest making always Truth and nothing else the end of thy search that as near as thou canst nothing may be entertain'd by thee but what is consonant thereunto and that by thus using thy parts thou mayest be at all times able to give an account to others of what thou believest as therewith to satisfie thy self Lastly Let me enjoyn thee never to speak slightly or irreverently of the Scriptures for 't is the way that leads to the doubting of God and his Providence The most undeniable instances and demonstrations of both we have from thence For though natural Religion afford us great demonstrations of the reality and necessity of a Divine Being and the continuance of the World in its just order implies that the same Transcendent Being takes cares in the regulation and preservation of what he has made yet would these natural impressions daily fade and impair in us were they not frequently reviv'd by the instructions of good men and the frequent hearing and perusal of the Holy Scriptures And let it be ever spoken to the Honour of that Divine Book that all the good documents therein contained are but lively expressions of what God first wrote with his own finger in the Table of our hearts All these reluctancies and shudderings of Conscience these drawings back and internal whispers against proceeding in any evil action which the better we are the more urgent we find are but Conservators of the first Copy and original of the Laws by which God Almighty intended to bound Mankind and which he after exemplified in the Life of Christ and in the Rules which occasionally flow'd from him and his followers The best Municipal Laws that any Countrey or any Order of men have contriv'd for the happiness of mans Life and preservation of the publick Peace are abundantly short of what is in this Book contained and wherein any Laws of men are opposite to the Rules of Scripture there mayest thou safely conclude that they are not good or for a good end established but in order to some unworthy and indirect Interest which intimately examine and thoâ— shalt find it in equal opposition to the Life and Doctrines of our blessed Jesus Keep therefore my Son close to the instructions of this Heavenly Book have it always in just respect and reverence prefer it before all the Writings in the World examine all laws practices and designs of men by it Give no ear to those loose Spirits who speak irreverently and contemptuously of it and though thy whole Library burn think not thy self unfurnish'd as long as thou retainest or canst purchase the Bible Thus my dear Son have I taken some pains to perswade thee to give all reverence willing submission acknowledgement and adoration to Almighty God and prompted thee thereunto from the contemplation of his works in the Creation and Conservation of the World and the direction of the two great and agreeable Lights that of Conscience and this of the Scriptures I shall now proceed to the more particular actions of thy Life For though the Light of Nature and Scripture be a rule adaequate to whatsoever may fall out in thy Life and which if thou beest true to thy self will furnish thee with the knowledge of what is best in every occurrence yet a Fathers Love cannot rest here but must proceed to instructions more particular referring especially to what I conceive may most probably fall out either too hard for thy opposition as wherein I observe men commonly to fail or of such a nature as that men pass it over too regardlesly and supinely and yet in such things as are of great moment and high concernment to the felicity or infelicity of Humane Life In doing whereof I would have thee favour me so far as not to look for any exact method I shall not be sollicitous about it but set down things as they come in my mind or occasion brings them in In defect of a Method I may perhaps make thee a Table referring to the particulars or if I do not it will be no time lost to make one for thy self Of the Fear of God 1. Thou art often advis'd in Scripture to fear God and it is said to be the Beginning of Wisdome This is most excellent Counsel for he that fears God avoids whatsoever is Evil and consequently ever makes the best choice which is the manifestation of Wisdome Yet I would have thee understand that this Fear ought to be inseparable from Love 'T is not such a fear as we have of a Tyrant whose yoak we would ever shake off if we knew how but such a fear as a good Child has of a very loving Father and is indeed no other but Love varied in the expression He that loves God and follows the Dictates of that Love will do nothing displeasing to him And what can Fear do more Were Love in perfection there would be no Fear Fear is therefore from the imperfection of Love Hence St. John saith 1 Ep. c. 4. v. 18. There is no Fear in Love but perfect Love casteth out Fear because Fear hath torment or pain He that Feareth is not made perfect in Love Consider likewise that Fear is the fruit of self-Self-Love which prompts us to avoid the sin only to escape the punishment not because we detest sin or because 't is contrary to Gods command but that we may not endure the penalties which are the wages of it Such a Fear as this the Devils themselves have it is therefore not to be the motive against Sinning to the Children of God He that refrains from sin upon this account only loses not the love and desire to sin and does therefore still sin in his Heart He would not continue to be innocent if he could contract guilt without punishment God will never be displeas'd with obedience as it is an effect of Love and questionless loves them best who so obey him Fear was put in because of the perversion of our Natures and because we ceast to be good from the admiration of Gods Excellency and Love to Goodness it was therefore expedient that we should know that there were punishments which would certainly follow those who broke his commands and would not be restrain'd by Love In the mean time take notice my Son that God has most delight in uncompell'd Goodness the sweet bloomings and productions of Love and therefore would have all fear resolve into this where vertue is delight and goodness the pleasure of the Soul where Obedience has
no eye to Punishment but flows from the heart as the Suns rayes do from its own fountain of Light Do not the best Parents esteem those children most who love them truest and whose obedience is an effect of that Love and we reckon it somewhat a sign of a bad disposition to be good only from fear of the Rod Strive therefore my Son as the most acceptable sacrifice to God ever and truly to love him to love his Commands as pleasant in themselves and therefore chosen by God to be his Commands For be assured that God has commanded nothing but what is good for them to whom he gives it and delightful too were it not for reluctancies begotten in us either by the perversion of nature or the impediments which the depraved world put upon it Of Reading Meditating and going to Church Though Reading of good Books and going to Church frequent discourses with wise and good men Meditation with thy self be very good means of acquiring and improving thy knowledge yet these things thou must not make thy end but the means rather for the better accomplishment of the end The main end for which thou takest pains in all these particulars is to lead an honest and good life well pleasing to God just and regardful to thy Neighbour and thy self Never therefore go to Church meerly for shew nor take upon thee the semblance of that which men call Religion for thy profit It will denote thee a Hypocrite the worst and most contemptible sort of men odious to God to those who are good and in time to thy self It debases Religion and makes it serve the vilest purposes Whatever the professions of men are and how great soever their shews of Sanctity from the constancy of going to Church and the frequency of private exercise yet must not these things denote them true Christians unless the goodness of their lives not only in their avoiding of the most noted vices as Whoredome Drunkenness Profaness c. but also in forbearing and detesting the less noted and more injurious crimes of oppression extortion covetousness hard and unjust dealing high mindedness and overweening of themselves severe censuring of others hard-heartedness want of Charity and natural affection which are crimes I say more destructive to mankind and in my opinion not in the least to excuse the other much more hateful to God Whatsoever therefore thou takest up of publick or private duty as it is call'd exercise it with a sincere mind but let thy acquisition of Knowledge be always in order to the bettering thy life not for vain-glory or to be esteemed better than thy Neighbour If thy business be the Practice of Physick the exercise of Trade or whatever employment else let me forewarn thee that thou take not up any mode of Religion in order to the improvement of thy employment but let that depend wholly on thy painful endeavours to acquire a valuable ability in thy profession and in a just and conscientious discharge of the same Of Praying to God Besides hearing concerning which the former paragraph is chiefly meant there are two other particulars in which our applications to God Almighty chiefly consist And they are Praising of God and Praying to God concerning each of which I shall advise thee And first of Praying to God Conceive that Prayer ought to be a serious and premeditated application to his Divine Majesty for the obtaining of something that we want or the continuance of what we enjoy or the averting some evil we have deserved Here we are well to consider who it is to whom we apply our selves that the greatest King nay were there an Universal Monarch of this Earthly Globe to whom all Kings bow'd he were as nothing not so much in dignity as a Mote in the Sun compared to the Majesty of Heaven to whom notwithstanding men every day make hasty irreverent and trivial applications O my Son this is a matter of mighty weight And therefore whensoever thou makest thy addresses to God do it with the due consideration of the following Particulars 1. Let thy Prayer be for what thou wantest or for the continuance of what thou hast just cause to fear he will take from thee or averting of some deserved punishment 2. Let it not be hastily or unadvisedly exprest nor mixt with numerous and impertinent particulars but proportioned to the quality and extent of thy want in which the need it self must guide thee 3. Avoid Tautologies and vain Repetitions which imply affectation in Prayer and disrespect to him thou addressest to The Primitive Christians were longer in fixing their hearts in a fit posture for Prayer than in Prayer it self and it is very considerable that we find among them no Prayers of length but only private ejaculations and the short form that our Saviour himself hath set us 4. Take heed that thou never makest Prayer an Opus operatum a work done ending in it self a form of words spoken like a Parrot without premeditation and the concurrence of the mind but from the impulse and urgency of thy wants 5. Pray not with doubting but have those just and becoming thoughts of God that since he has permitted thee to pray he will certainly grant thy requests if thou prayest as thou oughtest that is not in formality not out of course and custome not to be seen of men but because thou art the submissive Son of a gracious Father alwayes ready to hear and infinitely able to accomplish whatsoever his obedient Children shall request of him if therefore we miss of what we desire we must impute it not to Gods unwillingness to hear but to some great defect in our selves for want whereof our Prayers justly become ineffectual 6. Consider likewise that Prayer seems to be rather a priviledge than a duty a gracious concession to us that when we are in straits and difficulties in terrors and disquiets of mind or bodily wants or afflictions we have the freedom allowed us yea and a fatherly invitation to make our applications to God for relief 'T is well pleasing indeed to God that those who are good and lead their lives in a careful obedience to his Laws do make their applications to his Majesty in their distresses but the profit redounds to our selves and 't is then God's special time to assist his Children when they can find no other way of relief 7. Lastly let the ground of thy hopes in obtaining thy desires be chiefly the goodness and mercy of God and his promise to hear those who pray in Faith and as they ought But withal think not that thy honest and good life is not necessary for obtaining thy Suit A debauched and lewd Son has little encouragement to expect that his Father should give him what he desires whilst he continues in the course of his lewdness And though God be full of mercy taking delight in the exercise thereof yet is it to the good and penitent not to the obstinate and contemptuous
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
otherwise we should make him an encourager of what he declares against it would also confirm men in their evil practices if notwithstanding the continuance in them they have hopes to expect a supply of new favours when their sins afford them leasure to desire them No my Son This is not to make God like but worse than our selves to prostitute Heavenly blessing to vile uses Be assured that though God gives common blessings indiscriminately making his Sun shine and his Rain fall as well upon the unjust as the just yet are not these alwayes the fruits of Prayer or instances of a Fathers love but Gods ordinary dispensations in order to the preservation of the World and to those who are contemptuously wicked marks and ensigns of their ingratitude and irreligion All sins are impediments to the obtaining our desires by Prayer but especially those which are in contrariety to mercy meekness and sincerity the proper vertues of Prayer such as pride hypocrisie especially in the act of Prayer and above all lust hard heartedness and wrath for why should we expect that God should grant us forgiveness or other signal favours when at the same time we foster severe and cruel purposes towards our brother perhaps much better than our selves Consider these things my Son that thy applications to Almighty God may be fitly qualified that so thou mayest with serenity of mind and Christian confidence approach the Throne of Grace and keep thy self in his favour who is able and willing to do for us abundantly more than is in our hearts to desire being more ready to hear than we are forward upon allowable grounds to make our applications to him Of Praising God As to the Second Duty of Praising God we ought to be exceeding instant in it 'T is the great business and end of our lives for God has been so bountiful in the supplying of our wants that we should be much more frequent in Praising him than in praying to him Now the best kind of Praising God consists chiefly in acknowledging his absolute power and Soveraignty over the World as being the maker and during his pleasure the preserver thereof in admiring his Wisdom and the excellency of his Goodness Mercy and Compassion towards men and in the conformation of our lives agreeable to his will Thus we and all Creatures should be alwayes praising God letting our light so shine forth unto men that they may glorifie our Father which is in Heaven And doubtless this Praise in the life being seated in the heart is much to be preferr'd before what is formal and in course though seemingly done with more devotion whether we consider it for its constancy or reality Thus did our Saviour and his followers praise God in letting man see that they denyed and rejected all the specious vanities of the World Wealth Honour Power and Preeminence preferring God's favour before that of Princes and enduring all that the World counts calamitous in hopes of enjoying his presence and a cohabitation with Angels in the Eternal Heavens The mercies we receive are daily and hourly such and so frequent ought to be the lifting up of our hearts To praise God in shew and at set times and to deny him in the actions of our lives cannot but be an abomination to God a Sacrifice his Soul can take no delight in And therefore my Son whensoever you make any applications to God to give him thanks for blessings received let it be done with a serious and sincere intention of mind and with words pertinent to the occasion for which you are to give thanks And let your praises be chiefly manifested by the constant obedience you shew to his Precepts preferring them before all other interests and concernments whatsoever Of the Word Sacrament I purpose now to speak of the two Sacraments of the Reformed Church Baptism and the Supper of our Lord But first of the word Sacrament A term you will frequently meet with but hardly intelligible even by the Learned especially when applyed to the two institutions above mentioned In its proper signification it is an Oath or asseveration made à sacra mente from a holy mind so it was used by the Romans especially in Military employments It is also taken for the same with Mysterium among the Greeks denoting something Secret belonging to holy things not to be communicated to the vulgar as the people are often but cunningly and injuriously called In the latter sense 't is a Priestly term artificially devised for their Reputation and that they may the better impose upon the people In neither of these senses is it properly applicable to Baptism and the Lords Supper there is no Oath given or taken in either of them nor are they properly Mysteries to be concealed but institutions to be used for the benefit and behoof of Mankind Look therefore upon those institutions as they are in themselves and not as they are clouded by an unintelligible word Curselleus concerning which a good and very learned Man wonders how it came to be induc'd and applyed to such a purpose and wishes that as by an unhappy Star so he expresses it but I think he might better have said as it was craftily and for bad purposes introduced so it might for the future be abdicated and never applyed to these holy and necessary institutions He mentions also one great mischief more which it has been the occasion of and that is the introduceing of numerous controversies and contentions in the Church by means whereof the minds of men have been taken up about nice and unnecessary matters and the bond of Brotherly love thereby dissolved Let us come therefore to the things themselves and leave out this improper appellation which indeed makes them arcana secret mysteries which our Saviour when he instituted them designed as the most easy and intelligible matters which in the whole affairs of Humane Life could be pitch'd upon Of Ceremonious Institutions The heart of man as it hath been long corrupted is very apt to neglect the serious and solid acts of Religion which consists in a just and holy life and to satisfie it self in the practice of external Rites and Ceremonies Which the Priests in all ages and Countries observing and concluding that more of reverence to themselves and of profit likewise was to be gotten by inventing and encouraging them in the exercise of these external acts of seeming devotion than in the real acts of Sacred vertue have not been wanting to find out and fashion numerous Ceremonies and commend them to the practice of people by which they have every where acquir'd great honour and riches to themselves eclipsing thereby the natural lights of Conscience and the improved methods and divine precepts of true Religion This was manifest in the Jewish Priests and was the ground of those accusations which the men of God so called because they were prophetically and divinely inspired did declare in their Books of prophecy both against Priests