THE great Kindness I have for you and always had makes me at this time write to you, §. 1. The Oc­casion of this Letter. and that the rather, because the good Character that has been given of late by the President Aungier, (a Person of great Honour and Integrity) of your Honesty, great Diligence, and graceful Behaviour in all your Actions, as it has procured you the Company's Favour in making you one of their Factors in India, so it has exceedingly rejoyced me that I [Page 2]cannot but with this New Year congratu­late to you all Health and Happiness, long may you live to Enjoy that Place to your Contentment, Satisfaction, &c. You shall never want my good Counsel and Prayers, to further you with Gods Blessing in all Well-doing. Silver and Gold have I none to send you, but what is above the Price of Rubies, and Diamonds, and above all the Riches of the East; You shall not fail every Year to have a just Letter full fraught with them; and that is Wise and serious Di­rections for the Conduct of your Life here to the Attainment of a Better hereafter: Instructions that shall never hinder Business either Publick or Pri­vate, such wholsom Advices, that you shall be the better for them, or at least never repent that you have follow'd them. An Example and Proof of them this Paper-Messenger brings you by this present Shipping, from one that hear­tily loves you and all your Relations after the highest rate of Friendship, and therefore what he says you will I doubt [Page 3]not entertain with the like good Affe­ction.

I will not long detain you with any tedious Pre­faces, §. 2. The main Argument, or subject matter of it. for Time is short and precious, but immediately betake my self to that Argument of Dis­course I have proposed to my self, to enlarge my good Will upon, with the best Understanding I have of it. You know very well that It is the great Desire of all men to be Happy. For no man would be Miserable. Every one of us takes care to establish his Hap­piness in some good thing or other, which he judges will most Contribute to that End, but in the several Ways and Means that are made Choice of, all Men (but the Wise and Virtuous) are mistaken; and therefore I will, God wil­ling, for your Information, and my own, give you my Choicest Thoughts about this matter. And that we may proceed Me­thodically herein, I shall first paint out unto you, what I judge to be a Man's [Page 4] Sovereign Good, that can only render him Happy, and then shew you the most Direct and Infallible Way of Attaining it.

First, §. 3. Of the Sovereign Good of Man. By the Sovereign Good of Man I mean the Acqui­sition and Possession of such a thing as is most Beneficial to him and all others in the whole World, that which gives him full Content and Sa­tisfaction of Mind, the greatest Peace and Tranquillity, a permanent Joy, sin­cere and unmixed, that which he can never Lose but by his own Default, nor be deprived of by any outward Force or Violence; a Good that is commensu­rate to the great End of mans Creation (as he is a Free and Rational Agent) and for which he was made by God, and sent into this lower World, that he might Live according to the Tenor of his Nature; a Good that is of it self sufficient to gratifie all our Reasonable Appetites and Desires; a Good that is Perfective of our Nature, that improves our Rational Powers and Faculties, that every one [Page 5]of them may attain their Chief End, for which they were given us by God Al­mighty, the Liberal Donor of all Good Things; in a word, it is the General Good of all the Ʋniverse; that which does not only procure our Real Profit, Plea­sure and Satisfaction, but also the greatest Pleasure to all others of the same Com­munity with us— Ʋt universis & singulis bene sit. That it may fare well with all and every one of us.

Now, Wherein it consists. that this can be no­thing else but Virtue, or the most Heavenly Life that Man can lead here upon Earth; You may easily make out to your self from the Descri­ption I have just now premised: for he that endeavours to Live Vertuously and really doth so, reaps thereby the comfor­table benefits of this Life, and that which is to come, and so do all others too by this good man's Intention and Provisi­on. He enjoys the truest Pleasure, Con­tent and Satisfaction of Mind; the se­renest Peace, and Tranquillity of a good [Page 6]Conscience attend him perpetually, and nothing is of that sufficiency as this to gratifie all his Reasonable Appetites and Desires. Here is a Good that is Perfective of our Nature, that Improves and Ad­vances all our Rational Faculties and Powers; for it makes us truly Wise and truly Good, it is infinitely conducive to our Happiness; it is our very Happiness, and nothing else so much. This was that great and excellent Good for which God Almighty made Man, and gave him a Na­ture suitable to this very End and Pur­pose, that he should make it his main Business and Work in this World, to Live Vertuously, and do all the Good be can: For in so doing he approves himself a True Citizen and Worthy Inhabitant of the World, and all the World is the bet­ter for him, for not only my own Plea­sure is hereby Procured, but also the Pleasure and Satisfaction of all others by me; the General Good I mean of our Community we Live in. This I say is the Sove­reign Good of Man's Happiness.

All other things without this can never make us Happy; This, Wherein it cannot Consist. and this only can do it. That which the men of this World so much Admire and Hunt after, is Riches, Honors, and Sensual Pleasures, but upon an impartial Review and Examination, none of these Idle Toys can ever pre­tend to make the Owners of them Happy, for they are all at the Best but Vain and Momentary, and Perish in the Enjoyment, they do not only not make us Good or Better, but they nei­ther make us truly Rich, truly Honourable, or truly Joyful; as they may be well Used and Employed by us in the Way of Vertue they are good Tools or Instru­ments, but in disjunction from Vertue they are stark naught, and so can be no Ingredients of Happiness. Besides they reach not the Mind of Man, the better Part in us, they are common and trivial things, few are ever the Better for them, but most are the Worse, for the greatest Enjoyment of them. But [Page 8]this can never be said of Divine Vertue, all the World is the better for it, and every Man in particular may be so too if he will but List himself under her Colours; and therefore to conclude this point; The Sovereign Good of Mans Happi­ness consists in the Acquisition and Possession of this Great and Everlasting Good.

Secondly, §. 4. Of the In­fallible way of Attaining it. Now to At­tain this Happy State of Life, to live in a constant and uninterrupted Fruition of the best Pleasures of the Mind, to have true Peace, Content and Satisfaction, and that all others for whom we are con­cerned, may have it too by our means; This can only arise from the Conscience of doing well, and always better and better, that is to say, if you would be truly Happy as you and I desire to be.

Let us once for all resolve to Live according to the Rules of Vertue, and the Laws of our Holy Christian Religion, and I can assure you that we cannot but be exceeding [Page 9]Happy. What those Rules and Laws are that set out to us the Divine and Hea­venly Life of Vertue, I will now lay before you, I mean the Chiefest of them, for the Holy Scriptures especially of the New Testament, which I hope you dili­gently Read, with Erasmus his Excellent Paraphrase, will inform you better in the particulars, and all other things re­lating to this Affair, than I can do; and here tho' I could be Large and Copious, yet for your sake and my own, I will be as brief as I can in the Enumeration and Explication of them.

He that Desires, § 5. The Ge­neral Way. and Hear­tily Endeavours to be truly Happy, must make it his Prin­cipal Care to lead a Life of Holiness and Ver­tue, correspondent to those Laws, which Reason and Revelation have made known unto us: They are for our singular Advantage, not Many and Burthensome, but Few, Easie and Pleasant Injunctions, as for Instance.

To Love God, our Neighbour, and our Selves in the last place, after the best manner.

For Love is the Fulfilling of the whole Law, it is that which the Royal Law of Liberty, The Everlasting Gospel of our Saviour Jesus Christ, above all Duties most strictly Enjoyns us, and as Effectu­ally recommends unto us; all other Particular Commands are but so many Parts of this General Law of Love, this contains them all, and is indeed the true Source and Vital Principle of the Divine Life of Vertue and Doing Well, which can only render us Happy.

First, By Loving God. By Loving of God I mean nothing else but what any body may easily un­derstand that Loves Vertue: Namely, that we always have Worthy Thoughts of him in our Minds, becoming the Per­fection of his Divine Nature, and his Sovereignty over us; that we Reverence [...] [Page 11]Esteem him Infinitely for his Wisdome, Goodness and Power, that we Magnifie and Praise him for his Be­nefits, The best Ex­pressions of that Love. that we constantly Depend upon him, and Pray unto him for the Sup­ply of all our Wants, that we heartily thank him for every Good Thing we enjoy, and look upon it as an Effect of his Grace and Bounty, that we be always willing to Trust our selves with him, to submit to his Wise Disposals, [...]hat we fear nothing so much as to displease him, nor love any thing so Affectionately and Devoutly, as to Obey him Universally and Constantly in the most perfect Resignation of our Wills to him. For this is the Love of God, says St. John, that we keep his Command­ments. All which if we do, let our Con­dition in this World be what it will or may be, we cannot but be truly Happy and Bl [...]ssed. For the God of Love whom we Serve and Worship, will be always Blessing us, and doing us all the Good we are capable to receive from his [Page 12]Bountiful Hands; under his Fatherly Care, Protection and Government, we are Safe and Secure, and nothing shall be able to disquiet us; where ever we are we shall always carry about with us a Heaven upon Earth; the Peace of a good Conscience arising from this Love of God, will be a Continual Feast to us.

Secondly, By Loving our Neighbour. The next thing in Order to our Happiness, is To Love our Neighbour, that is, All Men. Our Charity as to the Object or Persons to be Beloved by us must reach them all not one excepted, and as to the several Acts of it, they are only these two.

For First, The Principal Parts or Acts of this Love are two. The Love of our Neighbour requires of us that we hurt no man in any of his Concerns, that we be tender of his Life, To wrong or grieve no man. Honour, Credit, Reputati­on, and Good Name, that we look after the Good Condition [Page 13]of his Mind and Body, that we do him no Wrong, in impairing his outward Estate, his Goods and Chattels, or whatever belongs to him, always re­membring That whenever I wrong any Man I first wrong my Self, and there­fore to avoid this Mischief and Evil I bring on my Self, I will be sure never to Wrong my Dear Neighbour, but resolve to Love him as my Self, and be as Favourable to him as I would be to my self, or desire that others should be to me. Hence

Secondly, To do all the good we can. The Love of our Neighbour requires of us also that we bear a good Will to all men, wishing them all the Happiness they want, and are capable of, and that we endeavour also to do them all the Good we can, as we have opportunity, and as their necessity may be; Instances of it. to In­struct the Ignorant, to Counsel the Doubtful, to Convert a Sinner from the Evil of his Ways, to Encourage [Page 14]others in Well-doing by my good Ex­ample and Seasonable Exhortations, to Relieve all Indigent and Necessitous People, the Poor and Needy by giving Alms Liberally, to Comfort all Di­stressed and Calamitous Persons, and such like Generous Acts of Charity are the Sum and Substance of this Law of Love to our Neighbour.

But then because as thus consider'd, Our Particular behaviour to­wards our Su­periors, Equals, and Inferiours. he may be either your Superiour, or Equal, or Inferiour, as to the Circum­stances you are in, you must behave your self so as to give to every Order and Rank of Men, that which of Right appertains to them. Our Superiors and those that are in Authority over us, Whether in Church or State, we are to Reverence them and Obey them in all their Pious Commands: Our Equals we must Love and Respect, as our Selves, do to them as we would be done unto again: Our Inferiours, if we have any, we must raise to an Equality [Page 15]with us, and treat them with such a Due Observance as if they were our Equals, that they may see we have as True and Kindly a Respect for them in the Condition they are in, as for all others that are in a higher Condition above them. For Christian Love makes no Difference, but where it finds it made already to its hand, it makes the best and most of it, considering every one in the Circumstances he is in, propor­tions her Respects and Kindnesses to them in such a befitting manner, that Right and Justice may be done to all without Partiality or Diminution of any Mans Right, be he my Superiour, Equal or Inferiour, if that can be. This is I say, for the main and most consi­derable Instances of it, the true Law of Love to our Neighbour, which Law whosoever Observes and Does those things it Enjoyns to do (ex Animo & Bona Fide, truly and sin­cerely) as he has the Pleasure, Content, and Satisfaction of Mind, of seeing others made Happy by him, in a way of Justice and Charity; So he also hereby [Page 16]Secures and Furthers his own Happiness, for who will wrong an Innocent Person, or do him any harm that makes it his business by his Beneficence, to Oblige all. Are they Not Indebted to him? And Is he not before hand with them? and therefore they are under an Obligation really and truly to become his Friends, to do him again all the Good they can, and by this Way of Gratitude to Requite all his Kindnesses, And yet if they should not do so, God Almighty interprets this Man's Love to his Neighbour as if it were shewn to him­self, and therefore will Love this Good Man for it, and ever Bless him with all manner of Good Things, with such Delights and Solacements, as this World can neither give nor take from him.

Thirdly, By Loving our Selves. The last thing I would recommend to you Is the True Love of your Self, after the best manner; for there is a sort of Self-Love that is very vicious and culpa­ble, when a Man only regards himself, [Page 17]and takes care that it may go well with him, whatever becomes of all others round about him: this, I say, is to be abandoned, for it will never render you hap­py, but rather betray you to a thousand inconveniences and real evils. But now on the other hand, the true love of your self consists in this.

First, This Love Con­sists in two things. That you deny your self in some things, and then,

Secondly, That you make much of your self in some other things.

First, I say, In denying our selves in some things. you must deny your self in some things, and that very pe­remptorily; that is, In all such things as are contrary to Conscience, and the Light of Reason within you, or are expresly forbidden by the Law of God. S. Peter calls these unhallowed things fleshly Lusts which war against the Soul; S. Paul calls them worldly Lusts, Tit. 2. What these things are. by both which thus much is given to under­stand that whatever Appe­tites [Page 18]and Desires arise in us from the flesh and the world, desires that only advance worldly designs that are apt to pamper the body to the neglect of the mind; these must be cashered and banished out of the soul of man if happiness and welfare shall ever come in there. And this is but the the same that your baptismal Vow obliges you unto; to renounce the Devil, the World, and the Flesh, with all the pomps and vanities thereof, and there­fore, as you are a Christian, charge your self daily with it, to observe it, and put it into Execution: by this shew the World that you are not only a Christian by name and profession, but in truth and reality by a constant practice of this holy self-denial of your self.

Secondly, In making much of our selves in some other things. I say you must also make very much of your self in some other things; I mean, 1. Such Internal Excellencies and Perfections must be minded by you, besides, 2. Some other external good things, as will in the way and in the end make you truly happy.

Now these Internal Ex­cellencies and Perfections of your Nature either relate to the body, or the mind, What those things are is here delared, as for instance. or to the whole man: The exter­nal good things without you, but very convenient for you to have them also, are such as relate either to your good Name and Reputation, or real and per­sonal Estate.

Therefore what concerns your body, The good health of the body must be minded. you must chiefly mind the good health and constitution of it. For a sickly and crasie body is not fit for acti­on, nor a good Servant for the Soul. The best way of attaining it, un­der the Divine Blessing, The best Rule for that. is to use moderate and whol­some Diet, good Exercises, and innocent Recreations, to live always temperately, soberly, and according to Rule; for they that do so, sleep quietly, in utramque aurem, they are seldom overcharged with noxious humours, or arrested by any satal distempers, their heads are [Page 20]clear, and their hearts sound, their blood moves briskly and vigorously in their Veins; and wherever they go, they car­ry about with them a chearful mind in an healthful body, Mentem sanam in corpore sano, and that surely is a great happiness, not to be parted with for all the voluptuous man's most sumptuous Cheer, and ex­travagant Jollity; for that commonly ends in pains, lingring diseases, and a miserable death.

Secondly, The Perfe­ctions of the Mind. The perfections of your mind which must be looked after, and for which you may justly love your self, and make much of your self, in the enjoyment of, are such as these, viz.

1. To acquire as much useful knowledge as you can; Ʋseful knowledge. for as light is pleasant to the Eye, so is truth to the Un­derstanding: above all knowledge there­fore, labour to attain that which is most beneficial to you, which really will make you wise unto Salvation, as cer­tainly the knowledge of the true Reli­gion [Page 21]of our Blessed Lord and Saviour Jesus Christ is: An Account of some of the b [...]st Books. and that you may easily learn from those good Books I have formerly re-commended to you when you went to the East-Indies.

I think they were such as these, tho' I shall add some few more that have been publish'd since to perfect this Ac­count.

An Account of the best Books in Christian Religion.

I. Bishop Wilkin's Principles and Pra­ctices of Natural Religion, in Octavo.

Hugo Grotius of the Truth of the Chri­stian Religion, of Dr. Patrick's Edition, in Twelves.

Dr. Patrick's Witnesses in 2 Octavo's, and Dr. Parker's Demonstration of the Divine Authority of the Law of Nature, and of the Christian Religion, in Quarto.

These good Books will acquaint you with the true Grounds and Principles of all, and of Christian Religion in general.

II. Bishop Pearson upon the Creed, in Folio.

Here this worthy Author gives you a most rational Account of the Funda­mental Articles or Doctrines of our Christian Faith, as to the Verity and Necessity of them to a good Life.

III. Doctor Hammond's Practical Cate­chism, in Octavo.

The whole Duty of Man, in Octavo.

Doctor Taylor's Holy Living, and Ho­ly dying, in Octavo.

The Grand Exemplar, in Folio.

Mr. Scot's Christian Life, in Octavo.

These five most useful Books thus put together will instruct you in all the wor­thy Practices of our holy Christian Re­ligion. Whatever concerns a pious and vertuous life, you may learn from [Page 23]hence. As for the Historical part of Christianity, that you may know what manner of men the Primitive Christians were, you shall do well to read

Doctor Cave's Primitive Christianity, in Octavo.

The Lives of the holy Apostles, and primitive Fathers; by the same Author in two Folio's.

IV. Doctor Patrick's Devout Christian, in Twelves.

Next to the Common-Prayer-Book this excellent Treatise will be a good help to you in your Devotions: with this you may entertain your self upon all Occasions to very good purpose.

V. Doctor Patrick's Parable of the Pil­grim, in Quarto.

A most excellent Book in its kind. This will always put you in mind what [Page 24]you are by Profession, and should be in very deed, a Christian Pilgrim. Here you have a Guide that will instruct you in the true way to Heaven, and direct you so to steer your course of life, that by the Blessing of God upon your good endeavours, you shall not fail to come thither in God's own due time.

VI. Dr. Tillotson's Sermons, in Octavo.

This is one of the best Sermon-Books that I know, and therefore I would have you read it frequently, and make the best use of it: as also Bishop Wilkins's Ser­mons lately published; and Doctor Isaac Barrow's Sermons, all Octavo's.

VII. Doctor Henry More's Grand My­stery of Godliness and Iniquity in two Folio's. Divine and most excellent Books to inform you in all the great things of Christian Religion, or the grand Myste­ry of Godliness; and how some people have apostatized from it, by advancing the grand Mystery of Iniquity.

VIII. Mr. Will. Chillingworth's Prote­stant Religion the safe Way to Salvati­on, in Folio.

I know you are a good Protestant Christian; and therefore, to secure you in your Religion, I commend this in­comparable good Book to you.

Next to this most useful Knowledge, which so much conduces to your own Happiness, and the Way of attaining it, and is in the aforesaid Books very well explained and demonstrated, if you have any time of leisure hereafter, you shall do well to study History and Geography, Studies that are both Pleasant and Pro­fitable, and will fit you for Discourse and ingenious Conversation. The best in that kind I have also heretofore na­med unto you, and given you my ad­vice how to proceed methodically in the reading of them.

Another Account of the best Books in Geography and History.

I think (for your memories sake) they were such as these, and may be (with some new ones) ranged in this Order.

I. Abbot's Geography, in Twelves.

A Book for young Beginners, that contains a great deal in a little room, and will give you a very good descripti­on of all Countries, and the most re­markable things in them.

II. Doctor Heylyn's Cosmography, in Folio.

This Book gives you a larger Ac­count of all Countries, as appears by the Title Page thereof.

In subsidium, for a farther help and di­rection in your Geographical Studies, you shall do well to take in these, viz.

Varneii Geographia Absoluta. in Octavo.

P. Bertii Tabula Geographicae. in Quarto.

G. Fournier Geographica Orbis Notitia, in Twelves.

Mercatoris Atlas.

Bleau's—or the English Atlas. All in several large Folio'.

Goth-fredi Archontologia Cosmica. in two Folio's.

Couringii & Oldenburgeri Thesaurus Rerum publicarum Totius Orbis Quadripertitus. in four Octavo's.

The first will instruct you fully in the General part of Geography, and the others in the Special part of it, as to the Topography and Situation of all par­ticular Countries; and also as to the Go­vernment, Customs and Manners of the People.

III. Johannis Cluverii Epitome Historie Ʋ ­niversalis, in Quarto.

I have pitched upon this Book, be­cause in my judgment, I think it the best in the universal way of History: it is very good Latin, and well digested as to the matter of it. After this read,

Marci Zuerii Bu [...]hornii Historia Sacra & Prophana Novi Testamenti. in Quarto.

A learned and most excellent Book, both for Ecclesiastical and Civil History.

For Chronology, the best in that way of History are,

D. Petavii Rationale Temporum. in Twelves.

Sethi Calvisii Chronologia, in Folio. as to Computation and Synchronisms.

IV. Sir Walter Raleigh's History of the World, in Folio.

This excellent Author was a great Traveller both by Sea and Land, and a great States-man to boot; and therefore well accomplished to write such an Hi­story. Had it been compleatly finished as he designed to have it done, you could not have read a better Book in the kind. However, so far as he hath carried it on, with great judgment and discretion, it is exceeding well worth your reading.

V. Doctor Howell's General History in two Folios.

A Book so well worth my recom­mending to you, and your reading of it over, that I heartily wish the learned and worthy Author of it had quite fi­nished it for your sake, and all others that love History; as I hope he will do so in due time.

VI. R. Verstegan's Antiquities, &c. in Octavo.

R. Sheringhami de Anglorum Gentis Ori­gine Disceptatio. in Octavo.

Milton's History of England. in Octavo.

Medulla Historiae Anglicanae, or a Com­prehensive History of England. in Twelves.

Cambden's Britannia,

Baker's Chronicle, and

Speed's Chronicle, all Folio's.

The Present State of England. Twelves.

I would not have you ignorant of your own Country, nor the History of it; and therefore you may serve your self out of these good Books, with such profitable Instructions, as will render you very knowing in those matters.

VII. Doctor Gilbert Burnet's History of the Reformation, in two Folio's.

This judicious and learned Author, in this Book of his, hath given you a true and impartial Account of the Reforma­tion of the Church of England, from the most Authentick Records of those Times. Here you will see with what Prudence [Page 31]and Moderation our Reformation was begun and continued. Which excellent Book I would have you therefore read when you have time and leisure, that you may be well grounded and satisfied in the present established Religion of the Church of England.

An account of some Books that Vindicate and defend the Church of England.

If you desire to know more particu­larly what those Books are of Eminent Note that have been written in De­fence of the Church of England, against those that dessent from her, I shall only recommend to you these few. viz.

I. Bishop Jewell his Apologia Ecclesia An­glicanae. in Twelves.

A Book of great Sense, and written in a very Elegant Latine stile.

II. Bishop Laud against Fisher in Folio. with

Dr. Stilling fleet's Rational account of the Grounds of Protestant Religion, &c. in Fol.

III. Mr. Richard Hooker's Ecclesiastical Polity in Folio.

IV. The Serions and Compassionate Enquiry, &c. in Octavo.

V. Dr. Patrick's Friendly Debate in Octavo. and then

Dr. Parker's Case of the Church of England briefly and truly stated in Octavo.

A farther Account of some other good Books in Philosophy and Mathematicks.

I know not whether you have a mind some time or other, to entertain your self [Page 33]with some other parts of Human Lear­ning; as Philosophy and Mathematicks; if you be so minded; these are the Books that I would recommend to you.

I. Antonii Le Grand Institutio Philoso­phiae, grounded upon the Great Des-Car­tes his Principles, together with his Histo­ria Naturae, in Quarto.

Item, Petri Gassendi Syntagma Philosophiae, & Rel qua ejusdem. in four Folio's.

Rehaulti Tractatus Physicus. in Octavo.

Sir Francis Bacon's Works. in Folio. And

The Honourable Mr. Boyl's Choice Pieces in Experimental Philosophy, some in Octavo's, and some in Quarto's, to which you may adjoyn.

Dr. Sprat's History of the Royal So­ciety in Quarto. A Book of great Excel­lency and Eloquence.

Item, Mr. Oldenburg's Philosophical Transactions. in several Quarto's. To entertain Inquisitive minds withal.

Item, The Weekly Memorials for the Ingenious relating to most Arts and Sci­ences. in Quarto.

Item. Pancirollus his Treatise de rebus re­pertis & deperditis. in Quarto with Salmuth's Annotations. A Book of very Curious Learning as to things newly found out and lately lost.

In Moral Philosophy especially read,

P. Charron of Wisdom, in Quarto.

Henrici Mori Enchiridion Ethicum. in 80.

Puffendorff de Officiis Hominis & Civis, in Octavo.

Hermanni Conringii Pro-Politica, vel Pruden­tia Civilis. in Quarto.

Hugo Grotius de Jure Belli ac Pacis. in Quarto.

Doctor Cudworth's true System of the Intellectual Universe: A Book of great Learning and invincible Reason; there wants nothing to recommend it further, but his Moral Ʋniverse, &c.

After this you may read some of the Ancients, as Plato, Aristotle, Plutarch's Mo­rals and Lives; and sometimes Tully and Seneca: some of which are in Folio, and some in lesser Volumes. Besides, Horis [Page 35]Subsecivis when you have not much to do, you may turn over some of the An­cient Poets, in which you were brought up, as Lucretius, Virgil, Horace, Ovid, Plau­tus, Terence, Seneca's Tragedies, &c. Books of several sizes that contain a great deal of the Natural and Moral Philosophy of the Ancients.

II. Petri Galtruchii Institutio Mathematica. in Octavo.

Andreae Tarquiteti Opera Mathematica. in Folio.

De Chales Cursus seu Mundus Methemati­cus. in three Folio's.

The most complete System of Mathe­matical Learning that I know.

Books that will sufficiently instruct you, either in Philosophy or the Ma­thematicks, and by reading of them you will come to the knowledge of others that are eminent in all the particular Arts and Sciences.

But so much for Books and the best Account of them.

I could have mentioned more in each kind, but I was not willing to create you too much trouble, nor to swell the Let­ter to a greater bulk than I designed at first, and therefore I have forborn.

And now for a Close, that in the reading of them and o­thers, Some Directi­ons concerning Reading, and the right use of good Books. you may attain your End, and so come to the most Ʋseful Knowledge; always take along with you, These Monita a few Directions.

The first Direction.

Wisely and well consider what you read, that is, understand the sense and reason of every Author you read, and make the best Use of his Notions in or­der to Practice, and Human Conversa­tion. By this way of Procedure, Liberty of Judgement and Probity of Will at best hand.

The second Direction.

Observe a due Order and Method in your Studies, that is, pass on leisurely and surely, from one thing to-another, from what you know certainly, from Self-evident principles proceed to the knowledge of other things, that you may know them as certainly too. Ne­ver Assent to any thing that is doubtful and questionable, Assensum Cohibe, till you meet with something of Certainty that approves it self to the mind either by the clearest conviction of Reason, or the best Attestation of others in matters of Fact, if you do so, you are then, and not till then in a Good and Safe Way of Knowledge.

The third Direction.

For the Relief of your Memory, that you may the better remember what you have read and well consider'd, com­mit that to writing; especially what [Page 38]you meet with in any Author, that is Great and Considerable, and therefore to that purpose, make to your self an Al­phabetical Common-place Book, especially for Archaeologys and curious Notions relating either to Persons or Ancient Customs.

The fourth Direction.

In all your Particular Studies mind the main Drift and Ʋse of them, as for in­stance, according to our former Account of Books.

1. Christian Religion îs the most useful knowledge, the best Learning in all the World in order to a better, and there­fore cannot be minded and studied enough: For it makes us Truly Wise and Truly Good, Happy here and Eternally Happy hereafter. In the studying of which, that your profiting may appear to all men, give your self very much to serious Meditations, Devout Exercises of Piety and Vertue, and reading of sound Books in Religion, and when [Page 39]you do so, always have your recourse to the Holy Scriptures, for the ultimate Resolution of all your Doubts and Diffi­culties; entertain no Opinions or Senti­ments in Religion but what are conso­nant to this Infallible Rule of Faith, and all good Manners. For the better un­derstanding of them you shall do well to have at hand

Sebastian Castellio, his Latine Version, with

Hugo Grotius his Annotations upon the Holy Bible: And

Dr. Henry Hammond's Paraphrase and Annotations upon the New Testament: all in Folio.

Books that will acquaint you with the True, and Rational Sense of the Holy Scriptures, The Book of Books.

2. Geography, a very Delightful and Profitable Study, by this kind of Learning you may converse with the Inhabitants of our little World, tho' never so re­mote from you; by this you will be [Page 40]no Stranger to any Place or Country, whatsoever, from all which you may Learn something or other that is very useful and well-becoming you, as you are a Traveller, especially if you take Notice, all along as you go, of the Choicest Productions of Nature and Art, the main End of this Study.

3. History. Most useful in its kind, for by this you may acquaint your self with all the Grand changes and revolu­tions of the world that have happened before you were born, and since your time: Here as in a great Theater you may behold humane Nature, under several Persons Acting its several Parts, exercising its Vigour in the greatest and most Heroick Actions of Life, and that under the Conduct of Divine Provi­dence; whatever therefore you meet with of Note, in your reading the History of several Ages; or of Persons in Every Age, I mean that is Truly Vertuous and Praise-Worthy, transform it to your own Ʋse, and make the best Improvement [Page 41]of it, Consider your self not only as a bare Reader or Spectator that stands by to look on, whilst others are a Doing; But as One, that is an Actor in every Scene of Human Life; as One that is really concern'd in every thing that is said and done by others; Always taking the right side and adjoyning your self to those Hero's and Worthy Men, that have appeared in Publick, and upon the Stage in the behalf of Truth, Honesty and Justice; The Rule and Solid Foundation of all Histo­ry, as also the proper Use and Result of it.

4. Philosophy and Mathematicks, very pleasant and delightful Studies. Studies for Minds and Abstracted Souls from world­ly Business, that desire to know the Nature of things with all their Affections and Phaenomena, and that from their Im­mediate Causes: This is the Standard and Great Rule in this kind of Learning, and to this you must make your Appeal, not to the Authorities of Men but the Ʋncontroulable Reason of things; the Con­stans [Page 42]& Invicta ratio rei whereever it re­sides, either in your own mind, or in the minds of others, that judge aright, from clear and distinct perceptions, without Prejudice or Partiality.

But I consider that you are now Secre­tary to the Council in the East-Indies; and so that Part of Philosophy which relates to Politicks, will be most proper for you to mind, the Maxims of which you will find in those Books I have reckoned under the Head of Moral Philosophy, for that is the true Source of Politicks, and consequently must Govern all Politi­cal Learning in its utmost Extent, for you may take it for an infallible saying, Nemo nisi vir Probus, Bonus est Civis, aut esse potest. The Best man in Morality is certainly the Best Citizen, and truest Polititian. For your Conduct herein I shall only recommend to you my own Political Compass, by which you may steer your Course in all Human and Civil Affairs (as I have done before you) very evenly and steddily, and notwith­standing all the blustering winds and [Page 43]storms in the State, come at last to your Port, and attain your So­vereign Good. The Author's Political Compass. It consists but of Eight Points, and therefore may be easily re­membred, they are these.

• Verity.
• Probity.
• Liberty.
• Sovereignty.
• Property.
• Charity.
• Unity.
• Piety.

Words of great Moment and Impor­ [...]ance, so duly connected and consequent one after another, That if they were [Page 44]made the Imperial and Standing Laws of Po­liticks, nothing could conduce more to the Publick Peace and Tranquillity of all mankind, than they Truly and Really do, for Verity by its kindly and effectual Persuasions, inclines the minds of well disposed men to Piety and Pro­bity, and they in Conjunction to Ʋnity, if that may not easily be obtained, which to me seems somewhat hard that it should not be so. Liberty and Charity will certainly adjust it and procure it too among rational and good natur'd men; But if these Lovely Graces should do it neither, because some men are unreasonable in their pretensions, and ill natur'd in their deportment towards others; Sovereignty must at last deter­mine all our unhappy Differences, and Establish every man in his just Rights and Beloved Property, so it should be, and there is very great reason for it, That by those Eight Words of Wisdom we should Govern all our Political Transactions, the Great Concerns of Human Life and Conversation; I am [Page 45]sure King Charles the First, the Martyr of Blessed Memory Governed himself and [...]his People committed to his Charge by all these Points, and tho' he met with hard Usages and an Untimely Death, yet he will be ever remembred for his Eminent Vertues and Sufferings, by all Re­ligious and Loyal People that Fear God, and Henour the King; and so long as his most Ex­cellent Writings remain with us, especially his [...], he can never be forgot. Our present Sovereign Lord King Charles the Second, whom God long preserve, following his Fathers Glorious and Illu­strious Example, has hitherto since his Happy Return endeavoured to promote among us all these great things of Verity, Piety, Probity, Ʋnity, Liberty, Charity, So­vereignty and Property. God Almighty Grant we may see the joyful Effects of them in our days: However in omnem Eventum, till they are better observ'd by us than they are, do you my Dear Friend and Pupil, take them into your Custody, keep them and Practise them, as you have occasion; for the Good of the Universe.

And now I think we have done with Books and the right Use of them in order to Useful Knowledge, the point we have been upon all this while; Let us now go on further if you please.

2. You must mind also the Practice of all Moral and Christian Vertues, espeeially those that velate to the good Govern­ment of your Thoughts and Passions, Vertuous Practices. and the culture and improvement of the inward man, in Humility Modesty, Pnrity, Meekness, Conten­tedness under all Estates, (of which I have given you a slender explication heretofore in an other Letter of mine) which if you mind, as I know you will, because it is really your truest Interest so to do, all Happiness will attend you, and be with you for ever. But because I was then somewhat too brief (the Ship [...] hasting away) I will now (God willing) more par­ticularly inform you (before I pass from this matter to another) what Method I judge best for the due Go­vernment [Page 47]of the Thoughts and Passions, Especially the due Govern­ment of our thoughts and Passions. which I would have you put into practise as often as you have occasion; for this is a matter of great moment, because if our thoughts within us be right, and our passions orderly; we have secured the two main springs of all Human Acti­ons, their regularity and goodness chiefly arising from them, and so in this procedure as our Thoughts & Passi­ons are, so will be our Actions in the End and Result.

1. The Go­vernment of our Thoughts Therefore look to your Thoughts that you harbour none in your breast or mind, but such as are pure, holy and harmless, if any other should peep in or start up (ex improviso) as some­time or other they will, presently wink them into nothing, send them packing, bid them be gone, The true way of it by Avo­cation and Revocation. do not parley long with them, but immediately dismiss them, and least they should return upon you with a new force, in lieu of them always have [Page 48]your mind possessed with such divine and heavenly thoughts as relate to God, let God be in all your thoughts, and let all your thoughts be busied how you may love and serve him with all your mind; En­tertain also such brave and manly thoughts as will always incline your will to the no­blest actions of Justice and Charity, by considering the many ways you may do good to others, and to your self also; that you may be always well imployed, but never given to idleness the nurse of bad and evil thoughts. Think then also of the certainty of Death, of the judgment and the life to come; a few such good thoughts will always over-aw all vain and idle thoughts, that in time they shall not have the boldness, the daring­ness and confidence to appear before your mind.

2. The Go­vernment of our passions. Look also to your passions. for these are a vehement kind of thoughts or sudden agitations of the mind and body together that are apt to put men upon strange adventures, [Page 49]and so to hurry them into many incon­veniencies if their Carreer be not stopped, in the first Effort therefore of your Power and Go­vernment over them, In the first Effort. these two Rules are to be observed.

1. Two Rules to be observ'd. Determine your Pas­sions to their proper Ob­jects, and then 2ly, regu­late and order them in such a manner as that they be proportionated to those Objects.

First I say determine your Passions to their proper Objects, The 1. Rule. To determine our Passions to their proper Objects. for if they be only con­versant with such as they should be, they are then very Orderly and Useful, and there can no harm come to you by any of them; they will then be so far from disturbing the Peace and Tranquillity of your Mind that they will rather promote it: As for Example, If you admire nothing but what is Great and Highly Valuable, nor despise any thing but what is Mean, Little and Contemptible; if you only [Page 50]love what is to be loved, that is reall Goodness and Vertue, that makes for your real good and the good of all others too, if you hate nothing but what is vitious and mischievous to you and o­thers, if you fear nothing but what is truly evil and hurtful, hope for nothing but what is truly desireable, nor desire any thing but what is fairly and justly obtain­able, and last of all, if you rejoyce in no­thing but what will some way or other make you better; your Passions then are well determin'd as to their proper Objects, and whilst they are so, all is well within you, the serenity of your mind will never be over-clouded, and you need fear no dismal storms or tempests from without, you live in perfect peace and in a true enjoyment of your self.

Secondly, 2d. Rule. To Regulate and Order them in such a way and manner as may be pro­portionate to those Objects. I say regulate and order them also in such a way and manner that they may be pr [...]portionate to their several Objects; that is, there is a certain Decorum and Mo­deration to be observed in [Page 51]our Passions in reference to those things about which they are conversant; as for instance, The greatest, the best, and wor­thiest things, Objects of the highest nature and excellency, must be greatly admired, and then prosecuted with the greatest Love of Veneration, and then there can be no Excess, no Hyperbole of Love but what is truly commen­dable and Praise-worthy. So our Con­tempt of vile and little despicable things can nei­ther be too excessive, The Ʋse of this Rule shewn in most Passions. and so likewise our Hatred can never be too severe, if it be exerted against all man­ner of Sin and Wickedness: on the other side, things of a lesser rate and value will be esteemed, loved and re­garded by us, as the things themselves deserve and no further. Again, in the Passions of Fear and Hope, the greatest Evil most to be feared, and the greatest Good, that which is most beneficial to us, may justly raise great Hopes in us, and incite in us Desires commensurate [Page 52]to them: for all other things that fall short of these, whether Good or Evil, our Fears and Hopes must be but slen­der, or little and moderate; as for your Passions of Anger, Sadness and Joy, Anger is seldome warrantable but In Causa Dei & proximi, in the Cause of God and our Neighbour, if the Honour of God be assaulted, or diminished by prophane men, or my Neighbour enor­mously wronged by them; I cannot bear it, but with Indignation rise against such Persons as do so, and endeavour to re­dress it. For Sadness, you have no rea­son to be sorrowful for any thing but only for your sins, failings and miscar­riages; and therefore by the Grace of God amend them; be sorry indeed that you have done so unadvisedly, but do so no more. As for the Griefs of others, their ailes and maladies make them your own, be always sensible of their Cala­mities, pity them and relieve them to the uttermost of your power, share with them in their Sufferings, alleviate their Sorrows as much as you can, and [Page 53]leave the rest to the God of all Conso­lations.

For the kindly passion of Joy that so much transports others out of the right way and out of their wits too, do you so comport your self in the right way of Rejoycing, as neither to be exceeding joyful but when you do very well, and are conscious that you have done nothing amiss, but have rather heartily and sin­cerely endeavoured to do that which is well-pleasing to God, and right in His sight; be joyful also when you see that it goes well with others, concern your self very much in their good and wel­fare, and rejoyce at it when you per­ceive that men begin to amend, and follow the best and wisest courses of Life, when you see Unity, Peace and Con­cord, obtain in the World or any part of it, when Righteousness looks down from Heaven, and Truth springs up out of the Earth, and prevails univer­sally, when you hear of no Complaints in our Streets, no breaking in nor [Page 54]breaking out, then make your Bon­fires of Joy, Erect your Triumphant Arches, be exceeding joyful, and thank the God of Love and Peace. In a word, Remember always to rejoyce in the best things, and for the good things of this Life, so far as they may be Ser­viceable to you in a way of well-doing, to make you healthful and truly chear­ful, rejoyce that God Almighty has allowed you so liberal a portion of them, abound in Thanksgiving towards him for it, and make the best Use of them for the benefit of others, that others may also rejoyce with you, but never rejoyce at the Calamities and Miseries of others, never laugh at any body for any little silliness he is guilty of; For none but great Fools do so: but rather pity them all and enlarge your Charity and Good­will towards them, that by your gentleness and tender commiseration they may not be dejected or aggrieved, but on the contrary kindly comforted and relieved by you.

In this way and by this Method of Govern­ment [...] you may order all the rest of your Passions, do but determine them aright to their proper Objects, and then limit, butt and bound them after the manner before set down, and you will take a great deal of pleasure and satis­faction of mind, to see them all subject to your Commands. But now if any of them at any time should be so insolent, so re­fractory and rebellious, as not to submit them­selves to your Government, that is the Government of right reason, but bid defiance to it, and desire to reign in you without controul.

Then in the second or next Effort you must use some Policy as well as main force and reduce them to Obedience and Submission, In the second Effort. and that you may easily do if you observe these two Maxims of State:

I. Two Maxims of State must be observed and practised. The first Ma­xim Divide and Com­mand. Divide & impera, Di­vide and Command. That is raise a strong Faction and Party among your Passions, set one against the other, Admiration of great things against Admi­ration of little things; so Love against Hatred, Hope against Fear, Joy against Sadness, &c. and then sometimes take part with one Side, at another time with another side; where you see any Passion exorbitant or headstrong, encourage some other Passions that are more Innocuous and Governable, to oppose its Tyranny and Undermine it, for by this means you will enjoy the Peace and Quiet of a good Mind always within you the better for it.

II. The Second Maxim. Trust, but look well whom you trust. Fide sed Cui Vide, that is trust not any of your Passions with your most important Affairs, never admit them to your Ca­binet [Page 57]Counsels, they are good Lacquaies to wait upon you, but very bad Coun­sellors to be advised withal, therefore keep them out upon your Errands, but let them never go before you give the Command; when they are returned, least they should grow idle or trouble­some to you, always find them work, make them your Tributaries as well as Subjects, and if any of them should re­fuse to pay that Respect and Homage, that Fidelity and Obedience, which is due to so noble a Governour, Correct them severely, and if they will not mend, turn them out of doors; as for those other Passions that you will find more dutiful and observant of your Com­mands, them only trust with your little concerns, let them have the Honour to serve you, and for their good Services do you turn them into Vertues, and then you shall be still better served, and your happi­ness will never be disturbed by them, but rather in greater measures and de­grees augmented.

I have been somewhat longer upon this head of discourse, because the mat­ter deserved it, I will now make you amends and be shorter in the next Paragraph.

III. The whole Man must be also regarded by us. You must also have a­regard to the whole man, that your outward Conversa­tion and deportment be such as becomes a generous Soul that dwells within you: that is to say, Endeavour always to be like your self, Sis semper idem, let your mind be seen by your face, your words agree with your meaning; shew your Self good­natur'd throughout; do all things (ex intuitu boni Ʋniversi) out of a kind respect to the good of the Universe, and then pro­ceed to bring it really about, Ex amore veri & optimi, out of your great love to that which the best reason of your mind judges to be the truest and best way to attain that Sovereign Good, be upright, sincere and constant in the whole course of your Life, be Courteous, Affable, [Page 59]Friendly and Obliging to all you Con­verse with, that others may know you by your actions and worthy deeds, as well as by your fair Carriage and ci­vill Behaviour, This will make you be well thought of, and truly be loved by all others, by this means you will contract a firm alliance with all good men, and that will not a little conduce to the increase of your happiness.

IV. Our good Name and Reputation. Be tender of your good Name and Reputation, which you may easily obtain and maintain, if you never do any thing whereof you may have just cause to be ashamed; be but true to your own Conscience in the faithful discharge of your several duties, and you cannot fail of an unstained Repu­tation, and that surely in this World goes a great way to secure a Mans hap­piness: If you live inoffensively and vertuously with a due respect to all Gods Commandments, if you walk un­blamably and righteously you will walk [Page 61]surely, and then Honour and all due Respect from men of the best judgement will follow you.

V. Our Real and Personal E­state. And last of all your re [...] and personal Estate, that you may live conveniently and handsomely by it, must be also minded by you. God Almighty has placed you in a condition of Life that may be very gainful and advanta­geous to you, in which many have got great Estates in a little time, now my dear Friend that you may do so too festina lente, do not make too much hast to be rich, but use all diligence and industry, all fair, just and honest ways to come to a plentiful Estate, for industry and honesty is the truest policy in this Case, to get and increase Riches, it has the blessing of God promised to go along with it, so says the wise King Solomon, The diligent hand maketh rich, and then when you are in possession of something of your own which your pains and innocent endeavours have brought you [Page 60]in, Remember that you lay by some of it for Pious and Charitable Ʋses, wherewith to gratifie your poor and indigent Neighbour, this I can assure you will ne­ver lessen your Estate, or make you poorer for it, but rather the richer, for it will never prove detrimental to you, but rather highly beneficial to you both in this World, and that which is to come, For the Charitable man is greatly be­loved of God, he will take especial Care of him, that whoever wants he shall never want, and at Doomsday he shall be most amply rewarded for all his Heroick Acts of Charity and Kindness, which he has out of the Love of God and his Neighbours shewn unto others.

And now I am come at last to an end of my long Letter, The Transiti­tion to the next head of Discourse. it is you see a Letter that treats of the most Sovereign Good in which mans happiness is to be placed, it is in A Letter of Love, but then it treats of the Divinest Love that a Human Soul is capable of, and therefore I hope [Page 62]you cannot have been weary in reading of it thus far. Now my Dear Mr. James King, for a farewell and to conclude, I will now only entertain you with one special Rule of Love more, that there may be nothing wanting in this Letter to com­pleat your happiness, and to further you in this great Vertue of Love, and that is as you are a Lover of Vertue, and so a good Christian, let me entreat you not to trouble your self with Controversies, or Litigi­ous Questions about Religion, for the Christian Religion (as it is Professed also by our Church of England in her Sixth Ar­ticle of Religion) is so plainly and in­telligibly laid down in the Scriptures, especially of the New Testament, that it requires not so much a subtle head to understand it; as a good and honest heart to Believe and Practise those Sacred Truths which are there so evidently delivered, and so effectually recommended unto us, I say waving [...] Controversies and nice Speculations, which are both fruitless and unprofitable, and also very destructive of this Holy Love I [Page 63]have all this while been discoursing of to you.

§ VI. The infal­lible way of attaining the Soverein good of Mans hap­piness. Make it your daily study and constant practice, to Love the Lord Jesus Christ in Truth and Sincerity: For this Love of him being firmly rooted in the heart will make you a True Disciple of His, In the special way of Chri­stian Religion. and infinitely tend to the advancement of your Happiness both here and hereafter.

Now that you may do so you will not fail to love our blessed Saviour Christ Jesus in sincerity, By Loving our Lord Jesus Christ in Truth and Sincerity. if you mind and practise these three things.

First, Honour Him. Always maintain in your mind an high and ho­nourable opinion of our ever blessed Master Jesus Christ, that is, think of [Page 64]him frequently with Honour and Re­verence.

1. As to his Person. As to His Person. 2. As to his Offices. 1. As to his Person, you then honour him with that Religious Veneration and Worship you ought, if you acknow­ledge him to be the True, the Honou­rable and only begotten Son of God, the express Image of the invisible God that came from the great God of Heaven and Earth, and from him received his Divine Authority: Hear him therefore who has been so highly dignified by God Almighty, as thrice to be openly and audibly declared the Well-beloved Son of God; besides the many Miracles he did, and at last his Glorious Resurrecti­on from the Dead shew him to you in the Glory of the only begotten Son of God, full of Grace and Truth, that you should honour him, as you honour God the Father.

2. As to his Offices. 1. Your Pro­phet. Look unto Jesus with a Religious regard and honour as to his Offices, for so you will find him to be, 1. Your great Prophet and Teacher, to instruct you in the Revelation of God's Mind and Will to you, what he will do for you, and what he will have you do in order to your Everlasting Happi­ness. Give him therefore that Honour that is due to so great a Prophet: Submit your self to his Instructions, take his Yoke upon you, and faithfully observe all his Sayings.

2. Your High-Priest. Behold Jesus also in the Glory of his Kingdom as your merciful High-Priest, to make Attonement for you, to represent your Case in Heaven, to interceed for you there, and from thence to bless you with all Spiritual and Temporal Blessings, and therefore daily pray unto him, that he would be mindful of you now he is [...]n his Kingdom, and has received all Power in Heaven and Earth, doubtless [Page 66]for your good and benefit, and be you also very mindful of him whilst you are here upon Earth, that you keep up the memory of his venerable Passion and Death, and Com­municate with Christian People as often as you can, Especially at those solemn times our Church has appointed the Holy Communion; I mean the Festival Days set apart and dedicated to the honour and everlasting remembrance of our Blessed Saviour.

3. Your King. And lastly, look upon him as your Sovereign Lord and most Gracious King, to Govern you by the wisest and best Laws, and to direct you by his good Spirit, to defend you from all your Enemies, and in due time to raise you from this infirm and mortal state, to an immortal, full of glory, ho­nour and blessedness in the world to come, to crown you with a Crown of Righteousness, and a Diadem of never fading Glory: Honour therefore and reve [...] this glorious King of yours, remember you are one of his Subjects, and therefore make good that relation you stand in towards [Page 67]your dearest Lord, love and serve and ho­nour him for ever.

2ly. Entertain his Doctrine. Entertain his Doctrine with all readiness and resolu­tion of mind with a full consent and purpose of your will to live according to it, that is,

1. Believe his Promises. Believe his Promises, as they are in themselves both general, respecting the good of all Mankind, and also conditional requiring something to be done by us, for our exceeding great comfort; first then believe his gracious Promise about the forgiveness of our Sins, upon the condi­tion of a living Faith, sincere repentance and new obedience to be performed by you, so his promises about the assistance of Di­vine Grace and the Spirit of God, to further you in all well-doing, his Promises re­lating to this Life, and a comfortable subsistence [...]ere; that you may be content with what­soever God sends, his Promise during your [...]boad and Pilgrimage here, that you shall [Page 68]be under his Guardianship and the Pro­tection of his good Angels to keep all Evil from you, and therefore be Valiant and Couragious; and last of all believe his great Promise of Eternal Life, to keep up your mind above all the Temptations of this world, that you be not insnared or over­come by them; these are the great things, and the good things that our Saviour has promised to us, and you need not doubt or question his Veracity, but he will make them good to you in particular, if you only believe on him with the heart unto Righteousness, and therefore in the next place:

2dly. Obey his Precepts. Obey his Precepts uni­versally, Sincerely and Constant­ly, that so you may with­out fail inherit his promises. These holy Precepts of his you may find in his di­vine and excellent Sermon on the Mount, and in most of the pages of the New Testament. St. Paul has re­duced them to three Heads, that we live Soberly, Righteously and Godlily. Tit. 2. [Page 69]and certainly he that makes consci­ence so to do, that lives in a constant observance of our Saviour's laws, that glorifies God Almighty by a Voluntary, chearful and constant obedience in the whole course of his life, as he does our Saviour the greatest honour and service of love, fulfills the whole duty of a Christian, loves his good Master heartily and in­tirely, according to that blessed saying of his, If ye love me keep my Commandments; so this holy and good man shall only inherit that blessedness and those beati­tudes which our Saviour has promised to bestow on his faithful Servants in the other world, when he shall appear in his own glory and illustrious presence, to our Eternal Satisfaction.

3. And lastly, Imitate his holy life and Example. follow your bl [...]ssed and holy Master Jesus in his holy life, and the many ex­amples of Vertue of all kinds he has set before you.

Imitate his Piety and Devotion in his lo­ving of God his Father, in magnifying [Page 70]his holy Name in the world upon all oc­casions, in setting up his Kingdom of righ­teousness, in advancing his honour and the due observance of his holy Laws, and in the resigning of himself perfectly to his divine Will in all things; so that it became his meat and drink to do the Will of his Father which is in heaven.

Imitate him next to that in his great Chari­ty to all men; for he went up and down, as the holy Story says of him, only to do good; where ever he was and where ever he came he left monuments of his great Beneficence behind him, all places and all per­sons were really the better for him; and so do you herein follow your blessed Master as you have opportunity to do good to all, especially to the houshold of faith, that is (to explain St. Paul's phrase to you in plain English) to those that are emi­nently Vertuous, truly Just and Good according to our Saviour's holy Religi­on and Faith, as those that best deserve your Charity and Kindness.

Imitate your holy Master also in his great Hu­mility, Purity, Sobriety, Temperance, Meek­ness, [Page 71]Contempt of this World, Heavenly-mindedness, his Magnanimity and Patience, in his undergoing and bearing all afflictions and sufferings, especially his invincible Patience under his Cross, and his last tri­umphs of it in his holy Passion and Death. In a word, always have this great Examplar of all Vertue and Holiness before your eyes, as he walked so do you, as he was in the World, so be you, that so you may say in truth and sincerity of heart with St. Paul, now I live, yet not I, but Christ lives in me, which if it be your happiness to do, (as it is really the great­est happiness in the world so to do) you will never repent your self that you have lived thus, and when you come to dye, as we all must, you will find the blessed comfort of it in your self, and so in full as­surance of your Faith, in sure and certain hope, you will pass into those happy regions of Light and Glory whither our blessed Saviour is gone before us to receive you; there you shall live and reign with him, and be blessed for ever world without end, Amen. So be it. My dear Friend; God grant we may all of us there meet in his due time to our everlast­ing comfort and satisfaction: In the mean time; Si­mus in procinctu, let us be always ready for that blessed state by Innocency and Holiness of life; let us love our Lord Jesus Christ in truth and sincerity, and follow St. Paul's short advice most exactly, with which I will shut up this long Letter of mine: Phil. 4.8, 9. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, and if there be any praise, think on these [Page 72]things. Those things which you have both learned and received, and heard and seen in me, do: and the God of peace shall be with you.

§ VII. The Conclusion. And so my good Friend farewell, and be perfect in this di­vine and heavenly art of living well and happily. God Almighty bless you and inrich your Soul with all the graces of his holy Spirit; May the divine Spirit of all love and goodness, and a sound Mind ever abide with you; as it is and shall be my constant Prayer for you, so in this excellent Spirit of Love, with all hearty Affection, I ever remain