Prov. 1.30 31. They would none of my counsell they despised all my reproof therefore shall they cat the fruit of their own way and be filled with their own devices Prov. 11.3 The integrity of the upright shall guide them but the perversnesse of transgressors shall destroy them Ezek. 18.25 Ye say the way of the Lord is not equall hear now O house of Israel are not my wayes equall are not your wayes unequall Hos 4.9 Who is wise and he shall understand these things prudent and he shall know them for the wayes of the Lord are right and the just shall walk in them but the transgressors shall fall therein Psal 45. â—0 Forty years long was I grieved with this generation and said it is a people that doe erre in their hearts and they have not known my wayes Prov. 16.10 Every one that is proud in heart is an abomination to the Lord. Prov. 11.4 Riches profit not in the day of wrath but righteousnesse delivers from death 1 Cor. 11.31 And they that use this world as not abusing it for the fashion of this world passeth away 1 Chron. 29.15 Our dayes on the earth are as a shadow and there is no abiding Job 14.2 He cometh forth as a flower and is cut down he fleeth as a shadow and continueth not Prov. 10.7 The memoriall of the just is blessed but the name of the wicked shall rot And 11. Ver. 5. The wicked shall fall by his own wickednesse Psal 9.17 The wicked shall be turned into hell Psal 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thy eyes And Ver. 22. Now consider this you that forget God least I tear you to pieces and there be none to deliver you To God alone be glory for ever Amen Prov. 2.6 For the Lord giveth wisdome out of his mouth cometh knowledge and understanding James 1.5 If any of you lack wisdome let him aske of God that giveth to all men liberally and upbraideth not and it shall be given him 1 King 3.9 Give thy servant an understanding heart O God to judge thy people that I may discern betwixt good and bad for who is able to judge this thy so great a people Ver. 10. And the speech pleased the Lord that Solomon had asked this thing ver 11. And God said unto him because thou hast asked this thing and hast not asked for thy self long life neither hast asked riches for thy self nor hast asked the life of thy enemies but hast asked for thy self understanding to discern judgment Ver. 12. Behold I have done according to thy word loe ' I have given thee a wise and an understanding heart so that there was none like thee before thee neither after thee shall any arise like unto thee Ver. 13. And I have also given thee that which thou askedst not both riches and honour so that there shall not be any among the Kings like unto thee all thy dayes Ecclus 7.36 Whatsoever thou takest in hand remember the end and thou shalt never doe amisse What I say vnto you I say vnto all Watch Mark 13.37 If God at all forsake vs wretched wee Become a prey to our grande enimie Rest with our mother earth and watch the call To right hand loues and joyes perpetuall Adein foule eares tast smell invention sight You haue mee deluded now I see cleare light There is much wisdome and counsell in the Apocripha and in the Proverbs and sayings of wise and devout men Seek and thou shalt finde You aske and receive not because you aske amisse Children this is only my gift of Advice to you hinting some part of duty which by the blessing of almighty God you may in practice make out better with this I humbly pray the Lord give you understand ng in all things for it is not in my power I cannot give you wisdome it is only by the true performance of duty to be obtained as the gift of God A generall Discourse of Religion IT 's too much God knowes the manner of Christians to owe their Title meerly to the Font Education or Countrey their primitive principles much satisfying their proceeding devotions whereas Grace and reason best confirms Christianity by which we are taught not to hate but pity those of carnall and corrupted belief heartily endeavouring their better reformation and instruction Christianity being largely spread and divided and many professors fallen from the native beauty and true belief thereof wherefore we must be very wary to preserve and practise it in the primitive integrity which our Saviour and his Apostles taught the holy Fathers and Martyrs have confirmed and take heed we imitate not the ancient Pagans contemning a pure truth for a poor profession I doe not herein disswade from a just and pious reformation well knowing it 's better to avoid then detain a corrupted principle in which the humble and sincere heart the Almighty guideth and will deliver from those evils and corruptions which I fear in some sort possesse both reformations and reformers either from too much self-inclination or advantage therefore I take it not unfitly warned from violence or warre onely for Religion or belief for whatsoever one hath framed or beleeved another may likewise frame and beleeve therefore heresies will arise so we reade but not that they will be quite abolished there are schismes and divisions in all Religions but a wary combatant may lye unvulnerable under the true buckler of faith where reason cannot faith must lead the way which is not only above but sometimes against it also how necessary then is the contemplation of the attributes of the Almighty his wisdome eternity mercy c. which never admits us to be alone or solitary which is a sweet companion a constant rest repose and comfort Reason and wisdome are co-partners and jewels to be earnestly sought for whereby we learn to read the book of the Creatures Natura nihil git frustra and therein to behold the infinite bounty of our Creator Cast out the glorious likenesse of thy reason To finde the truth both in and out of season To finde the sacred webb that Nature wove Circle from center to the seat of Jove Search all those simple Hierogliphs that read Those secret pathes wherein her steps do tread That was our Makers Character to lead us To truest comfort had not sinne deceiv'd us And blotted out that blessed guiding art That now the most we know is scarce an Yet mercy hath allowed us to search That pains and reason some small part may reach Search while thou wilt and let thy reason goe To ransome truth even from th' Abyss below Rally the scatterd causes and that line Which nature twists be able to untwine It is thy Makers will for unto none But unto reason can he here be known The Devils know him but those damned meteors Build not his
severall Mothers yet let your love and unity be one in faith and truth and the One eternall God will undoubtedly give you the incomprehensible blessing both of temporall and eternall peace and will strongly fortifie you against any dejection at the deprivement of any temporall blessings whilest you truly consider the uncertainty of them the difficulty in well using of them and the danger if abused and that nothing is worthy our serious thoughts but what accompanies us to our eternall habitation and goeth with us to that admirable perfect and happy estate we shall most certainly arrive unto if we wean our selves from these worldly impediments that here deface and clogge our souls and only endeavour and esteem that good which tends to the good of our eternity The inward endowments of the minde are by far more excellent than the outward adornments of the body therefore let the bottome and foundation of all thy endeavours be laid in pure and undefiled religion truly grounded upon the sacred Scriptures rightly understood Sint cast a deliciae meae scripturae tuae nec faller in eis O Deus meus nec fallam ex eis August Confess For except the Lord build the house the workmen labour but in vain We must all acknowledge and beleeve a most sacred heavenly Deity for whosoever come to almighty God aright fitting for his mercifull and saving acceptance must first know and beleeve that he is and that he is the rewarder of them that serve him True religion consisteth in the knowledge of God and of our selves for it is a relative action between both the office thereof is to extoll God to the utmost of our power and to beat down man as utterly lost and then to furnish him with means to rise again to make him feel his misery and his weaknesse to the end he may put his whole confidence in God alone Religion should knit and unite us to the author and principall cause of our good and re-unite us to our first cause and root where if we continue firm we are thereby preserved in our perfection and contray if we separate we instantly faint and languish True Religion doth make us give all honour to almighty God and receive all benefit to our selves Glory be to God on high and peace with men on earth Almighty God must be served with our hearts and spirits it is the service answerable to his nature he is a spirit then worship him in purity of spirit this he requireth and it pleaseth him the Father desireth such worshippers the most acceptable sacrifice unto his sacred Majesty is a pure free and humble heart this he will not despise A pure heart is a sacrifice to God an innocent soul an innocent life A holy man is a true sacrifice to God his body is his Temple his soul is his a Image his affections are his b offrings his solemne sacrifice is to imitate serve and implore him God is rich and therefore giveth unto us poor and therefore aske Although all true worship be from the inward spirit yet neverthelesse we must not contemn or disdain outward and publick service which must be an assistant to the inward truth by observing ceremonies orders and customs with moderation without vanity ambition hypocrisie or covetousnes as they may and doe tend to the advancement of true devotion in us alwaies remembring that God will be served in spirit and what is performed by us otherwise is rather for our selves then for God for humane respects and formall observances then divine verity which rather belongs to manners and customs then the thing it self Our vowes and prayers to almighty God should be alwaies with this submission Thy will be done O Lord and not mine Tua voluntas Domine mea sit mea voluntas tuam semper sequatur optimè ci concordet saith a pious and ancient Father Take great heed of asking any thing against the determination of his revealed will his will is that we ought to fit our selves to receive We must think speak and deal with almighty God as if all the world did behold us and live and converse with the world as if God did behold us We must take great care not upon any slight occasion or cursorily to use the most sacred Name of God but with premeditation obediently and reverently to speak and use it his Name is holy and all honour is for ever due unto it The divine providence being well learned by us doth administer sufficient upholding comfort in all the chances and changes of this life We are most thankfully to acknowledge and submit to this providence which disposeth all things to the best to them that truly and obediently acknowledge it without which a Sparrow falls not and with whom our hairs are numbred this is the staff of life the blessed stay of comfort on which we safely rest in all the passages of our pilgrimage this inward spirit works quite contrary to the outward man it makes us truly say Thy will be done O God and not mine and not only say so but heartily and thankfully rejoyce that so it is knowing that it is best and only good for us this clears thy soul of grief and trouble and fills thy heart with joy and gladnes knowing that is done which is only good for thee and that thy will is not done for had it been against divine providence it would have produced thy utter ruine and destruction therefore for ever blesse that most gracious providence that hath avoided it Be diligent to finde out the good of necessity it is a sweet herbe but growes not in every garden it is an especiall branch of true wisdome and teacheth to take every thing by the right end the righteous and the wicked the wise and the foolish the true contented and discontented doe all the same things but not after the same manner not with the same apprehension understanding and judgment neither intending or conducing to the same end and purpose and therefore the operation in them is not the same but quite contrary Nothing in this world is perfect therefore there is both good and evill a right and a wrong use of them the first tending to true joy and comfort the latter to sorrow and discontent Correction upon search discovereth sinne and moveth to repentance and prevention Not to rejoyce after serious thoughts at the chastisements of Gods providence is a very evill signe of a wicked heart we must be truly sorrowfull for sinne which is the only cause of correction not for the correction for the cause of the disease not for the cure Before I was corrected I went astray but now have I learned thy word O blessed and sweet correction that leads and holds us in the way to eternall happinesse if correction bring thee not comfort with resolution by the gracious assistance of almighty God and joy in amendment search narrowly thy wayes for it is greatly to be feared they lead thee to eternall death
unpreparednesse Parents must chiefly take care of their Childrens soule and principle them in good Love of and in the truth most necessary p. 3. The endowments of the minde excell the adornments of the body A heavenly Deity to be acknowledged Wherein true Religion consisteth p. 4. The benefit of true Religion How Almighty God must be served A pure and true Sacrifice p. 5. Outward Ceremonies not to be contemned nor abused Submission is our duty in prayer A ask nothing contrary to the revealed will of Almighty God p. 6. Use not the Name of God without serious premeditation His Name is holy All honour is due unto it p. 7. The good of necessity and of correction p. 8. Corrections work to good or hurt Labour to be a good Text-man p. 9. In what sense Gods servants want nothing that is good but have their hearts desire p. 10. Search not over curiously into the misteries of the Almighty Take heed of infecting thy judgment with false doctrine Be not weary of well-doing Vain-glory hath at best but a worldly reward p. 11. It shall onely be well with the righteous p. 12. The first Age. The three chief destinguished Ages of mans life Infancy like the Red sea p. 13. Let not time passe in vaine p. 14. Death holds all our years in possession therefore fasten on to day Losse of time considered a great grief He that hath lived long hath often lived little Life is onely time spent with prudence and circumspection p. 15. Death is alwayes very nigh at hand p. 16. The second Age. What the action of this Age is Of what materials foundations ought to be p. 17. Learn not what must be unlearned Observing others changes fits us for our own Fly offences Corrupted nature first offereth corruption p. 18. How Tutors and Fathers of Children ought to be disposed p. 19. The third Age. Temperance necessary Passing Jorden dangerous The chiefest place is vertue The society of vertues inseparable p. 20. Vertues cannot be taken from us Earthly vanities may Quench not the spirit p. 21. A recitall of certain Vertues p. 22. The fourth Age. Wisdome and right reason necessary Prudence and humility are especiall guides to the mine Anger an enemy to reason The designes of reason and anger different Wisdome distinguisheth us from the beasts The properties of Wisdome The company and advice of wise men profitable 24 25. From Almighty Gods forbearance learn patience An honest Calling very necessary It must not hinder devotion A Souldiers life and calling very dangerous p. 26. The fift Age. Marriage dangerous Means that may make an Eunuch p. 28. Some directions in marriage p. 29. Chastity in both Sexes like laudable The inconveniences of incontinency p. 30. 31. The sixth Age. Endeavour the common good Vertue to be desired p. 32. Wise men set not their hearts on earthly things Prosperity pusseth not them up nor adversity casts them down Engage not in a croud nor in Civil warre p. 33 34. The seaventh Age. Fortitude gravity and consideration is required Wisdome is the Candle of the Lord. A wise foresight necessary p. 35. Anger a high degree of madnesse Anger onely good against thy own oversights Complements commonly guilded untruths The heart and tongue are said never to wax old Lies are abominable p. 36 37. Fortitude or valeur What difference betwixt military valour and true fortitude p. 38 39. The eighth Age. A carefull watch over our selves at all times most necessary p. 40. Over what this watch is chiefly needfull Will the guide of the vulgar Reason of the prudent Ambition full of vanity and is onely just in its own punishment Humility the true embleme of Honour p. 41 42 43 43 44 45. The ninth Age. Sound judgement and justice what Justice not to be executed by the lump p. 46. Punishment and reward the hands of justice It must begin at home as well as Charity Live not by chance We may live both seriously and chearfully Defer not justice to thy self not buying till the market be past The happy life What the right use of the creature Sound judgement what Rashnesse and self-conceitednesse what p. 47 48 49. The tenth Age. True wisdome what The practicall part chiefly profits Wisdome three wayes discovered Wisdome doth peaceably attend all things even death As necessary for a man to study and know himself as it is naturall to him to think and be near himself Know thy self is a heavenly salutation Want hereof causeth much sinne One just act maketh not a just man p. 50 51 52 53. Wisdome subdueth passion Three traps that the most are taken with No limit in what is false No happinesse without subduing corrupted desires p. 54. The multitude unconstant They praise things past desire things to come and despise things present Severall things to beware of p. 55 50 57. Wisdome governs good and subdues evill How to carry our selves in company Three considerations Beware of flatterers Marks to know them from friends p. 58 59. Beware of suretyship Of all excesse Beware of chusing friends Of Suits and of revenge p. 60. A constant preparednesse for death most necessary p. 61. The too late repentance of the wicked after death p. 63. A generall Discourse of Religion p. 66. Reason The ten Ages The Metaphor p. 71. Humility p. 72. Why Sinne is forbidden and Righteousnesse commanded p. 73. The Life and Death of E.M. p. 74 75. A Speech to the Soul p. 75 76. Civil Warre p. 77. Demeanour Upon severall Accidents and Occasions p. 78. The Resolve p. 82. A Discourse shewing Honour dangerous Earthly things empty Order of Estate and Family Education of Children The Golden mean What tends to Eternall happinesse onely good A competency the best Great Estates have great troubles Our Saviour refused earthly treasures Disposall of Estate in life or death Respect the righteous Duty in using the Creatures They exceed in Sence we in Reason Some liberty from necessity p. 84. Severall comforts from Scripture both in life and death p. 87. Against Presumption and Despair at all times but especially upon the death-bed Satans suggestions and the Souls answer p. 107. True Love p. 110. A Prayer p. 112. A Confession and suit for pardon in Jesus p. 114. A Prayer p. 117. Pious Sentences JOB Chap. 24. in Meeter p. 121. My God Righteous Hope p. 122. Wise Sayings of the Ancients p. 126. For the mortification of the flesh p. 133. The sweetest Comfort p. 140. Of worldly rest On L.M.W. dying in Childe-bed p. 142. For L.M.W. in sicknesse p. 143. The least that tends to Eternall good unestimable p. 144. A Consult with the Soul p. 145. The Offring p. 155. The Belief p. 156. The Farewell p. 158. A Catechisme p. 160. A Discourse betwixt Adam and Eve p. 167. A Prayer p. 168. The Blessing p. 172. There are divers words mistaken misplaced mispelled added and omitted some of which I here mention the Readers care must reform the rest PAge 38. line 29. for vertue read valour p. 56. l. 13. for propriety r. piety and l. 36. for at r. all p. 67. l. 13. for sleiget r. sleight p. 71. l. 17. for health r. wealth p. 73. l. 22. for wreakes r. reckes and l. 28. for yet r. that p. 74. l. 13. for be r. tree p. 75. l. 11. for see r. so and l. 27. for maketh r. masketh p. 82. l. 4. for beauty will r. cenâ—ynill p. 84. l. 10. for their r. the. p. 109. l. 29. for if then I had not sinned r. if that I had not fallen p. 121. l. 37. for tombe or r. toom'ye p. 124. l. 18. for curaces r. cutaces p. 130. l. 8. for gapde r. garde r. garde and l. 22. for soy r. foy p. 138. l. 26 for enime r. enim p. 142. l. 32 for share r. steare p. 143. l. 1. for houre r. home l. 4. for then r. their l. 31. for shew r. chere p. 145. l. 40. for jarre r. ire p. 146. l. 12 and l. 13. should change places p. 150. l. 14. for both r. what p. 158. l. 9. for roote r. rocke p. 168. l. 41. for distruction r. distraction FINIS