The Mothers Legacie,
To her unborne Childe.
Printed by John Haviland,
for William Barret.
Our lawes diſable those, that are under Couertbaron, from diſpoſing by Will and Testament any temporall eſtate. But no law prohibiteth any poſſeſſor of morall and ſpiritual riches, to impart them unto others, either in life by communicating, or in death by bequeathing.A3 thing iv A3v thing. The reaſon is, for that corruptible riches, even to thoſe who have capacity of alienating them, bring only a civill propriety, but no moral & vertuous influence for the wel diſpenſing, or beſtowing them: whereas vertue and grace have power beyond all empeachment of ſex or other debility, to enable and instruct the poſſeſſor to employ the ſame unqueſtionably for the inward inriching of others.
This truly rich bequeather, taking that care for the providing an everlaſting portion for her hoped iſſue, which v A4r which too many parents bend wholly upon earthly inheritance, by her death already hath given unto her Teſtament that life and ſtrength, wherof the Scripture ſpeaketh, A Teſtament is of force after death: Heb 9.17. Now remained the other validity a priviledge of a Teſtament, that it be enacted in perpetuall and inviolable Record. Which in this was neceſſary not so much for the ſecurity of the chiefe and immediate Legatary, as for the benefit of all thoſe, who, by the common kindred of Christianity, may claime vi A4v claime their portion in this Legacy, left in pios uſus; whereout, whoſoever taketh, yet leaveth no whit the leſſe for others in remainder.
Wherefore upon the very firſt view, I willingly not onely ſubſcribed my Approbat for the regiſtering this Will among the most publique Monuments, (the rather worthy, because proceeding from the weaker ſex) but alſo, as bound to do right unto knowne vertue, undertooke the care of the publication thereof, my ſelfe having heretofore bin no vii a1r no ſtranger to the Teſtators education and eminent vertues. Whereof, I here beheld reflexion cleere enough, though perhaps not ſo particularly evident to thoſe that take knowledge of them onely by this Abſtract.
In her zealous affection to the holy Ministry, thereto dedicating, (if by ſex capable) her yet ſcarce budding firſt fruits, I ſaw the lineaments of her owne parentage: She being the onely off-ſpring derived from a reverend Grandfather, Doctor Chaderton, a ſome- viii a1v sometime Maſter of Queens College in Cambridge, and publique Profeſſor of Divinity in that University, afterward Lord Biſhop, firſt of Cheſter, and thence of Lincolne: by and under whom ſhee was from her tender yeeres carefully nurtured, as in those accompliſhments of knowledge in Languages, History, and ſome Arts, ſo principally in ſtudies of piety. And thus having from a childe known the holy Scriptures, which made her wiſe unto ſalvation through faith in Chriſt, 2 Tim 3.15,16. how well ſhe continuedtinued ix a2r tinued in those things, which ſhe had learned, appeareth, as otherwiſe to thoſe that knew her, ſo here to all by the frequent and pertinent application of them in theſe inſtructions.
In her proſecution of the duty of obedience unto Parents I view the deepe impreſſion, long ſince, when ſhee was not above ſix yeeres old, made in her minde by the laſt words of her owne Mother, charging her upon her bleſſing to ſhew all obedience and reverence to her Father (Sir Richard Brooke) and to her a2 reue- x a2v reverend Grandfather.
In the whole courſe of her pen, I obſerve her piety and humility: theſe her lines ſcarce ſhewing one ſparke of the elementary fire of her ſecular learning: this her candle being rather lighted from the lamp of the Sanctuary.
In her commiſſion of the office of an Overſeer to her huſband (which the Printer is pleaſed to ſtile by the name of an Epiſtle Dedicatory) what eies cannot behold the flames of her true and unſpotted love toward her deareſt, who enjoyed her xi a3r her about the ſpace of ſix yeeres and a halfe, being all that while both an impartiall witneſſe of her vertues, and an happy partner of thoſe bleſſings both tranſitory and ſpirituall, wherewith ſhee was endowed.
Beside the domeſtique cares pertaining to a wife, the former part of thoſe yeeres were imployed by her in the ſtudies of morality and hiſtory, the better by the helpe of forraine languages, not without a taſte and faculty in Poetry: Wherein some eſſay ſhee A3 hath xii a3v hath left, ingenious, but chaſte and modeſt, like the Author. Of all which knowledge ſee was very ſparing in her diſcourses, as poſſeſſing it rather to hide, than to boaſt of.
Among thoſe her eminencies deſerving our memory, was her owne moſt ready memory, enabling her upon the first rehearſall to repeat aboue 40. lines in English or Latine: a gift the more happy by her imploiment of it in carrying away an entire Sermon, ſo that ſhe could (almoſt following the ſteps of the words xiii a4r words) write it down in her Chamber.
The later yeeres of her life ſhee addicted to no other ſtudies than Divinity, whereof some imperfect notes remaine, but principally this ſmall Treatiſe found in her Deſke unfiniſhed, by reaſon either of ſome troubles befalling her about a moneth before her end, or of prevention by miſ-reckoning the time of her going with this her first (now alsſ lasſ) Childe.
The many bleſſings, ſhe enjoyed, were not without ſome xiv a4v ſome ſeaſoning of afflictions, which, by the good uſe sſe made of them, bred in her a conſtant temper of patience, and more than womanly fortitude: eſpecially in her later time, when as the courſe of her life was a perpetuall meditation of death, amounting almost to a propheticall ſenſe of her diſſolution, even then when ſhe had not finiſhed the 27. yeere of her age, nor was oppreſſed by any diſeaſe, or danger, other than the common lot of child-birth, within ſome months approaching. Accordinglycordingly xv a5r cordingly when ſhe first felt her ſelfe quicke with childe (as then travelling with death it ſelfe) ſhe ſecretly tooke order for the buying of a new winding-ſheet: thus preparing and conſecrating her ſelfe to him, who reſted in a new Sepulcher wherein was never man yet layed. Joh. 19.41. And about that time, undauntedly looking death in the face, privately in her Cloſet betweene God and her, ſhe wrote these pious Meditations; whereof her ſelfe ſtrangely ſpeaketh to her owne bowels in this manner, It may ſeeme ſtrange xvi a5v ſtrange to thee to receive theſe lines from a mother, that died when thou wert borne.
1622-10-12October 12. 1622. In Cambridgeſhire ſhee was made a mother of a daughter, whom ſhortly after, being baptized & brought unto her, ſhee bleſſed, and gave God thankes that her ſelfe had lived to ſee it a Chriſtian: and then inſtant ly called for her winding ſheet to bee brought forth and laied upon her.
So having patiently borne for some 9. daies a violent fever, and giving a comfortabletable xvii a6r table teſtimony of her godly reſolution, ſhe ended her prayers, ſpeech, and life together, rendring her ſoule into the hand of her Redeemer, and leaving behind her unto the world a ſweet perfume of good name, and to her onely childe (besides a competent inheritance) this Manuell, being a deputed Mother for inſtruction, and for ſolace a twinne-like ſiſter, iſſuing from the same Parent, and seeing the light about the ſame time.
Which compoſure becauſe it commeth forth imperfectperfect xviii a6v perfect from the pen, doth the more expect to be ſupplied and made up by practice and execution.
To my truly loving and most dearly loved Husband, Tourell Jocelin.
Mine owne deare love, I no ſooner conceived an hope, that I ſhould bee made a mother by thee, but with it entred the conſideration of a B mo- xx B1v mothers duty, and ſhortly after followed the apprehenſion of danger that might prevent mee from executing that care I ſo exceedingly deſired, I mean in religious training our Childe. And in truth death appearing in this ſhape, was doubly terrible unto me. Firſt, in reſpect of the painfulneſſe of that kinde of death, and next of the loſſe my little one ſhould have in wanting me.But xxi B2r
But I thanke God, these feares were cured with the remembrance that all things worke together for the beſt to thoſe that love God, and a certaine aſſurance that he will give me patience according to my paine.
Yet ſtill I thought there was ſome good office I might doe for my Childe more than only to bring it forth (though it ſhould pleaſe God to take mee) B2 when xxii B2v when I conſidered our frailty, our apt inclination to ſin, the devils of ſubtilty, and the worlds deceitfulneſſe, againſt theſe, how much deſired I to admoniſh it? But ſtill it came into my mind that death might deprive me of time if I ſhould neglect the preſent. I knew not what to doe: I thought of writing, but then mine owne weaknes appeared ſo manifeſtly, that I was aſhamed, and durſt not undertakedertake xxiii B3r dertake it. But when I could find no other means to expreſſe my motherly zeale, I encouraged my ſelfe with these reaſons.
First, that I wrote to a Childe, & though I were but a woman, yet to a childs judgement, what I underſtood might ſerve for a foundation to a better learning.
Againe, I conſidered it was to my owne, and in private ſort, and my love to my owne might excuſeB3 cuse xxiv B3v cuſe my errours.
And laſtly, but chiefly, I comforted my ſelfe, that my intent was good, and that I was well aſſured God is the proſperer of good purpoſes.
Thus reſolved, I writ this enſuing Letter to our little one, to whom I could not finde a fitter hand to convey it than thine owne, which maiſt with authority ſee the performance of this my little legacy, of which my Childe is Executor.And xxv B4r
And (deare Love) as thou must be the overſeer, for Gods ſake, when it shal faile in duty to God, or to the world, let not thy indulgence winke at such folly, but ſeverely correct it: and that thy trouble may bee little when it comes to yeeres, take the more care when it is young. First, in providing it a nurſe: O make choice, not ſo much for her complexion, as for her milde and honeſt diſpoſition: B4 Like- xxvi B4v Likewise if the childe be to remain long abroad after waining, as neere as may be, chuſe a house where it may not learn to ſweare, or ſpeak ſcurrilous words.
I know I may be thought too ſcrupulous in this: but I am ſure thou ſhalt finde it a hard matter to break a childe of that it learnes ſo young. It wil be a great while ere it will bee thought old enough to be beaten for evill words, & by that time it will be so pre xxvii B5r perfect in imperfections, that blowes will not mend it. And when some charitable body reproves or corrects it for theſe faults, let no body pity it with the loſſe of the mother.
Next, good ſweet heart, keepe it not from ſchoole, but let it learn betimes: if it be a ſon, I doubt not but thou wilt dedicate it to the Lord as his Miniſter, if he wil pleaſe of his mercy to give him grace and capacitie for that great B5 worke. xxviii B5v worke. If it be a daughter, I hope my mother Brook (if thou deſireſt her) will take it among hers, and let them all learne one leſſon.
I deſire her bringing up may be learning the Bible, as my ſiſters doe, good houſwifery, writing, and good workes: other learning a woman needs not: though I admire it in thoſe whom God hath bleſt with diſcretion, yet I deſired not much in my owne, having sſene that xxix B6r that ſometimes women have greater portions of learning, than wiſdome, which is of no better uſe to them than a main ſaile to a flye-boat, which runs it under water. But where learning and wiſdome meet in a vertuous diſpoſed woman, ſhe is the fittest cloſet for all goodneſſe. Shee is like a well- ballanced ſhip that may beare all her ſaile. She is- Indeed, I ſhould but ſhame my ſelfe, if I ſshould goe about xxx B6v about to praiſe her more.
But, my deare, though ſhe have all this in her, ſhe will hardly make a poore mans wife: Yet I leave it to thy will. If thou deſireſt a learned daughter, I pray God give her a wiſe and religious heart, that ſhe may uſe it to his glory, thy comfort, and her owne ſalvation.
But howſoever thou diſpoſeſt of her education, I pray thee labour by all meanes to teach her true humi xxxi B7r humility, though I much deſire it may be as humble if it be a ſon as a daughter; yet in a daughter I more feare that vice; Pride being now rather accounted a vertue in our ſex worthy praiſe, than a vice fit for reproofe.
Many Parents reade lectures of it to their children how neceſſary it is, and they have principles that must not be diſputed againſt. As firſt, look how much you eſteeme your ſelfe xxxii B7v ſelfe, others will eſteem of you. Again, what you give to others, you derogate from your ſelfe. And many more of these kinds. I have heard men accounted wiſe that have maintained this kinde of pride under the name of generous knowing or underſtanding themſelves: But I am ſure that hee that truly knowes himſelf ſhal know ſo much evill by himſelfe, that hee ſhall have ſmall reason to think him xxxiii B8r himſelfe better than another man.
Deareſt, I am sſ fearfull to bring thee a proud high minded child, that, though I know thy care wil need no ſpur, yet I cannot but deſire thee to double thy watchfulneſſe over this vice, it is ſuch a crafty inſinuating devill, it will enter little children in the likeneſſe of wit,wt which their parents are delighted, and that is ſweet nouriſhment to it.I xxxiv B8v
I pray thee, deare heart, delight not to have a bold childe: modeſty & humility are the ſweetest groundworks for all vertue. Let not thy ſervants give it any other title than the Chriſten-name, till it have diſcretion to underſtand how to reſpect others.
And, I pray thee be not profuſe in the expence of clothes upon it. Mee thinkes it is a vaine delight in parents to beſtow that coſt upon one childe which xxxv B9r which would ſerve two or three. If they have not children enow of their owne to imploy ſo much coſt upon, Pauper ubique iacet.
Thus, Deare, thou ſee2st my beleefe, if thou canſt teach thy little one humiity, it must needs make thee a glad father.
But I know thou wondereſt by this time what the cauſe ſhould be that we two continually unclaſping our hearts one to xxxvi B9v to the other, I should reſerve this to writing. When thou thinkeſt, thus, deare, remember how grievous it was to thee but to heare me ſay, I may die, and yu wilt confeſſe this would have beene an unpleaſant diſcourſe to thee, & thou knoweſt I never durſt diſpleaſe thee willingly, ſo much I love thee. All I now deſire is, that the unexpectednes of it make it not more grievous to thee. But I know xxxvii B10r know thou art a Chriſtian, and therefore will not doubt of thy patience.
And though I thus write to thee, as heartily deſiring to be religiously prepared to die, yet, my deare, I deſpaire not of life, nay, I hope and daily pray for it, if ſo God will be pleaſed.
Nor shall I thinke this labour loſt, though I doe live: for I will make it my owne looking-glaſſe, wherein to ſee when I am too xxxviii B10v too ſevere, when too remiſſe, and in my childs fault through this glaſſe to diſcerne mine owne errors. And I hope God will ſo give me his grace, that I ſhall more ſkilfully act than apprehend a mothers duty.
My deare, thou knoweſt me ſo well, I ſhall not need to tell thee, I have written honeſt thoughts in a diſordered faſhion, not obſerving method. For thou knoweſt how ſhort xxxix B11r ſhort I am of learning & naturall endowments to take ſuch a courſe in writing. Or if that ſtrong affection of thine have hid my weakneſſe from thy ſight, I now profeſſe ſeriouſly my owne ignorance: and though I did not, this following Treatiſe would bewray it: But I ſend it only to the eies of a moſt loving Husband, and of a childe exceedingly beloved, to whom I hope it wil not be altogether unprofitable.Thus xl B11v
Thus humbly deſiring God to give thee all comfort in this life, and happineſſe in the life to come, I leave thee and thine to his moſt gracious protection.
The Mothers Legacie to her unborne Childe
Having long, often & earneſtly deſired of God, that I might be a mother to one of his children, and the time now draw- 002 B12v 2 drawing on, which I hope he hath appointed to give thee unto me: It drew me into a conſideration both wherefore I ſo earneſtly deſired thee, and (having found that the true cauſe was to make thee happy) how I might compaſſe this happineſſe for thee.
I knew it conſiſted not in honour, wealth, ſtrength of body or friends (though all theſe are great bleſſings) therefore it had been a weake requeſt to deſire thee onely for an heire to my fortune. No, I never aimed at ſo poore an inheritanceritacen 003 C1r 3 ritance for thee, as the whole world: Neither would I have begged of God for ſo much paine, as I know I muſt endure, to have only poſſeſt thee with earthly riches, of which to day thou maiſt be a great man, to morrow a poore begger. Nor did an hope to dandle thy infancy move mee to deſire thee. For I know all the delight a Parent can take in a childe is hony mingled with gall.
But the true reaſon that I have ſo often kneeled to God for thee, is, that thou C migh- 004 C1v 4 mighteſt bee an inheritour of the Kingdome of Heaven. To which end I humbly beſeech Almightie God thou maieſt bend all thy actions, and (if it bee his bleſſed will) give thee ſo plentifull a measure of his grace, that thou maiſt ſerve him as his Miniſter, if he make thee a man.
It is true that this age holds it a most contemptible office, fit only for poore mens children, younger brothers, and ſuch as have no other meanes to live. But for Gods ſake bee not diſcouraged with these vaine 005 C2r 5 vaine ſpeeches; but fortifie your ſelfe with remembring of how great worth the winning of one ſoule is in Gods ſight, and you shal quickly finde how great a place it is to be a Priest unto the living God. If it will please him to move your heart with his holy Spirit, it will glow & burne with zeale to doe him ſervice. Lord open thy lips, that thy mouth may ſhew forth his praiſe.
If I had ſkill to write, I would write all I apprehend of the happy eſtate of true labouring Miniſters: C2 but 006 C2v 6 but I may plainly say that of all men they by their calling are the most truly happy; they are familiar with God, they labour in his Vineyard, and they are so beloved of him, that hee gives them abundance of knowledge. Oh be one of them, let not the ſcorne of evil men hinder thee. Look how God hath provided for thee ſufficient meanes; thou needeſt not hinder thy ſtudy to looke out for living, as the Iſraelites hindred their worke to looke for ſtraw: if thou beeſt not content with this, thou wilt not 007 C3r 7 not bee with more; God deliver thee from covetousneſſe.
I desire thee that though thou takeſt a ſpirituall calling, thou wilt not ſeeke after the livings of the Church, nor promotions, though I honour them as I have great cauſe, but I would have thee ſo truly an humble and zealous Miniſter, that thy onely end ſhould be to doe God ſervice, without deſire of any thing to thy ſelfe, ſave the Kingdome of Heaven. Yet as I would not have thee ſeeke theſe things, so I C3 would 008 C3v 8 would have thee as carefull not to neglect Gods bleſſings, but with all thankfulneſſe to receive what he beſtows, and to be a carefull ſteward, distributing it to thoſe that have need.
I could not chuſe but manifest this deſire in writing, leſt it should pleaſe God to deprive me of time to ſpeake.
And if thou beeſt a daughter, thou maiſt perhaps thinke I have loſt my labour; but reade on, and thou shalt ſee my love and care of thee and thy ſalvation is as great, as if 009 C4r 9 if thou wert a ſonne, and my feare greater.
It may peradventure when thou comeſt to ſome diſcretion, appeare ſtrange to thee to receive theſe lines from a Mother that died when thou wert born, but when thou ſeeſt men purchase land, and ſtore up treaſure for their unborne babes, wonder not at mee that I am carefull for thy ſalvation, being such an eternall portion: and not knowing whether I shall live to inſtruct thee when thou art borne, let me not be blamed though I write C4 to 010 C4v 10 to thee before. Who would not condemne mee if I should be careleſſe of thy body while it is within me? Sure a farre greater care belongs to thy ſoule, to both these cares I will endevour my ſelfe so long as I live.
Againe, I may perhaps be wondred at for writing in this kinde, conſidering there are ſo many excellent bookes, whoſe leaſt note is worth all my meditations. I confeſſe it, and thus excuſe my ſelfe. I write not to the world, but to mine own childe, who it may be, will more 011 C5r 11 more profit by a few weake instructions comming from a dead mother (who cannot every day praiſe or reprove as it deſerves) then by farre better from much more learned. Theſe things conſidered, neither the true knowledge of mine owne weakneſſe, nor the feare this may come to the worlds eye, & bring ſcorne upon my grave, can ſtay my hand from expreſſing how much I covet thy ſalvation.
Therefore, deare childe, reade here my love, and if God take mee from thee, AC5 be 012 C5v 12 be obedient to these instructions, as thou oughtest to be unto mee, I have learnt them out of Gods Word, I beseech him that they may be profitable to thee.
The first charge I give thee, I learned of Solomon, Eccle. 12. I. Remember thy Creator in the daies of thy youth. It is an excellent beginning, and a fit lesson for a childe. Looke with what the Veſſell is firſt ſeaſoned, it retaines the taſte: and if thou beginneſt to remember to ſerve God when 013 C6r 13 when thou art young, before the world, the fleſh, and the devill take hold on thee, God will love thee, and ſend his holy Spirit to take poſſeſſion of thee, who ſhall reſiſt thoſe enemies, & not ſuffer them to hurt thee.
To move thy heart to remember thy Creator betimes, meditate upon the benefits thou continually receivest: Firſt, how hee hath created thee when thou wert nothing, redeemed thee being worſe than nought, and now of meere grace he hath given thee his holy Spirit, ſanctifying thee 014 C6v 14 thee to an eternall Kingdome. Thou canſt not poſſibly underſtand how great theſe mercies are, but ſtraight thy ſoule must cry, What shall I do for so gracious a God? All the powers of my ſoule and bodie I will give to his ſervice, my first thoughts I will dedicate to him, like Abels ſacrifice I will preſent to him the first fruits of my youth; In the ſtrength of my age will I fall downe before him, and if I live to old age, that weakneſſe will not let my knees bow, nor my hands be lifted up, yet ſhall 015 C7r 15 ſhall my heart meditate on his goodneſſe night and day, and my tongue shall bee alwaies telling of his marvellous workes.
When thou haſt thus remembred the infinite mercies of God, it behoves thee to ſettle thy ſelfe to a conſtant ſervice of him, to order thy thoughts, words and actions to his glory, and to covenant with thy ſelfe that thou wilt not breake thy promiſes to God. That thou maiſt the more eaſily performe theſe duties, marke I pray thee theſe following rules for or- 016 C7v 16 ordering thy life, and God will bleſſe thee and all thy good endevours.
At thy firſt waking in the morning, be carefull of thy ſelfe, that thou harbour in thy braine no vaine or unprofitable, but of all no ungodly fancy to hinder thy morning ſacrifice, but ſtraight frame thy ſelfe to meditate on the mercies of God, the maliciouſneſſe of the devil, and thine owne weakneſſe.
Thine owne weakneſſe is apparent to thee: for even but now thine eies were 017 C8r 17 were cloſed, thou couldſt not ſee to defend thy ſelfe, thy ſtrength was gone, ſo that thou wert not able to reſiſt the weakeſt creature, a gnat or a flea might glut themſelves with thy bloud.
The devils malice is as eaſily perceived, for even now he lies lurking ready to catch every good motion from thy heart, ſuggeſting things more delightfull to thy fancy, and perſwading thee to deferre thy ſervice of God though but for a little while.
But bee warned and armed against his tentations; for 018 C8v 18 for be aſſured if thou once yeeld to neglect praying to God, but one halfe houre, when that time comes thou ſhalt finde thy ſelfe farre more unapt, and thy heart more dull to pray than before: whereas if thou diſpoſeſt thy ſelfe to pray, though thou beeſt heavy and uncheerefull in it, yet God, who ſearches the heart, and ſees thy deſire to pray, though thou canſt not, will enlighten thee and prepare thy heart againſt the next time, that thou ſhalt finde comfort. Therfore, take heed the devill de- 019 C9r 19 deceive you not, for you ſee his malice is not ſmall that ſeekes to couſen you of all happineſſe present and to come: For be aſſured you can take no true joy in earthly pleaſures, no longer than you ſeeke after heavenly.
Having thus diſcerned the infinite malice of the Devill, and your owne exceeding weakneſſe, how do you thinke you were preserved from his ſnares while you ſlept? or doe you thinke he onely beſets you when you are awake? No, be not deceived, he is not ſo 020 C9v 20 ſo faire an enemy: his hate is ſuch to you, that if hee could he would teare your body and drag your ſoule to hell while you ſlept. Alas, all this he might have done, your ſtrength was ſmal to reſiſt him. Now you muſt needs confeſſe who it is that is only able to preſerve you, that it is God, and that it is his mercy, not your deſert, that you are preſerved: and gather to your ſelfe a ſtrong resolution with all your force to ſerve him all the day, and to reſiſt all the tentations of the devill.Then 021 C10r 21
Then being thorowly awake (for ſure God likes not ſleeping prayer) begin to give God thankes, and to deſire the continuance of his mercy towards thee in theſe words, till thou canſt find ſuch as may better expresse thine owne ſoule.
O eternall God, gracious from the beginning, and mercifull to the latter ending of the world, I give thee humble thankes, that according to thine abundant goodneſſe, thou haſt graciouſly defended me this night from all dangers “that 022 C10v 22 that might have happened unto me. I beſeech thee continue this thy favourable goodneſſe toward mee, and ſo grant mee thy grace, that in all my thoughts, words, & actions I may ſeeke thy glory, and evermore ſo live in thy feare, that I may die in thy favour, for thy ſonne my onely Saviours ſake. Amen.
Having thus invited God into your soule, take heed you offend not against so great and glorious a guest: Thinke 023 C11r 23 Thinke if thou ſeeſt a ſuperior entertained with ſuch observance of the Maſter, ſuch diligence in the ſervants, ſuch a generall care that all things may give a teſtimony of his welcome, O thinke, ſinfull ſoule, what care oughtest thou to have when the living God vouchſafes to dwel in thee: oh watch, oh be wary. Doe not (my deare Childe) oh, not wilfully offend him, for hardly are preſumptuous ſinnes forgiven: but if out of weakneſſe thou offend againſt him, runne ſtraight before hee can bee gone, 024 C11v 24 gone, for hee is mercifull, and will ſtay a while after thou hast ſinned to expect thy repentance: but if thou doeſt not make haſte, then the devill, who will not delay to ſeeke thy deſtruction, he will accuſe thee, mocking thy impiety, and God will leave thee, being more offended at thy neglect, or rather contempt of his mercy, than at thy firſt offence.
Therefore runne quickly, eſteeme no ſin ſmall, but what member ſoever cauſed thee to offend him, bring it before him, and let it 025 C12r 25 it aſſiſt thee chiefly in thy repentance. If thine eye teach thee wantonneſſe, covetouſneſſe, or the like, let them poure forth teares to purchaſe thee a pardon. If thy tongue have offended toward God or thy neighbour, bring it with ſhame and ſorrow to confeſſe in private, what it was not aſhamed to glory of in publike. Learne to be aſhamed to commit ſinne, but, being committed, hope not to hide it from God by any other meanes, than by hearty repentance: ſo indeed thou maiſt winne his mercy to 026 C12v 26 to cover thy tranſgreſſion, and in his ſonnes paſſion he will bury thine offences, ſo as hee will hide them from himſelfe: but then thou must delay no time, goe quickly, get thee alone, weare thy knees, wring thy hands, beat thy breaſt, know as little meaſure in thy ſorrow, as thou didſt in thy ſinne. The Lord will not deſpiſe a contrite heart, and though he let thee kneele long, hee will have mercy at the laſt. Learne of Iacob to wraſtle with God, and to cry with a fervent ſpirit, I will not let thee go vnlesse 027 D1r 27 unleſſe thou bleſſe me. Our Saviour ſaith, the Kingdome of Heaven ſuffereth violence, and the violent take it by force.
Thus you ſee, it must be an eager, not a ſlothful courſe, that must bring you to Heaven. Take heed therefore that you avoid all the kinds of this ſinne. Whatever you goe about, doe it with cheerfulneſſe. Bee aſhamed of idleneſſe, as thou art a man, but tremble at it, as thou art a Chriſtian.D ſtian. 028 D1v 28 ſtian. For be ſure the devill never is so happy in his tentations, as when he emploies them on a ſlothfull man, who cannot endure to take ſo much paines as to reſiſt him.
Solomon promiſes no other patrimony to a ſluggard but poverty. God hates the ſlothfull. Witneſſe the five fooliſh Virgins, and the unprofitable ſervant, Mat. 25. The one Chriſt would not know; the other is branded with two ſhamefull markes, evill and ſlothfull, and his talent taken from him. What more wretched 029 D2r 29 wretched estate can there be in the world? firſt to be hated of God as an idle Drone, not fit for his ſervice: then through extreme poverty to be contemned of all the world. Oh then at no hand yeeld thy youth to ſloth, but ſo ſoone as thou haſt made thy prayer to God, prepare to riſe, and riſing uſe this Prayer.
In thy name, oh bleſſed Saviour, I ariſe, who with the Father, and the holy Spirit, created me, and with thine own most precious bloud haſt redeemed mee. I beſeech D2 “thee 030 D2v 30 thee this day, to governe, keepe, and bleſſe mee: lead mee forth in every good way, therein direct and confirme mee, and after this fraile and miſerable life, bring mee to that bleſſed life which hath no end, for thy great merit and mercies ſake. Amen.
Thou art no ſooner broke out of the armes of ſloth, but pride ſteps in diligently, waiting to furniſh thee with any vaine toy in thy attire 031 D3r 31 attire. And though I beleeve there are divers ſorts of pride most peſtilent to the ſoule than this of apparell, yet this is enough dangerous, and I am ſure betraies a mans folly more than any other. Is it not a monſtrous thing to see a man, whom God hath created of an excellent forme, each part answering the due proportion of another, ſhould by a fantaſticall habit make himselfe ſo ugly, that one cannot finde amongſt all Gods, creatures any thing like him? One man, though not reſemblingD3 bling 032 D3v 32 bling another in ſhape or face, yet for his rationall ſoule is like another: but these faſhioniſts have (I feare) changed their reaſonable ſoules for proud ſoules without reason: could they elſe deforme and tranſforme themſelves by theſe new fangled faſhions, and apiſh behaviour; crindging, ſhrugging, ſtarting, and playing the fantaſtiques every way. So that they may truly ſay when they are faſhionable, that they are not like other men: and I beleeve wiſe men will not bee ſorry for it. 033 D4r 33 it. For who would be like them?
I deſire thee for Gods sake ſhunne this vanity, whether thou bee ſonne or daughter. If a daughter, I confeſſe thy taſke is harder becauſe thou art weaker, and thy temptations to this vice great, for thou ſhalt ſee thoſe, whom perhaps thou wilt think leſſe able, exalted farre above thee in this kinde, and it may bee thou wilt deſire to bee like them, if not to out-goe them. But beleeve and remember that I tell thee, the end of all theſe vanitiesD4 ties 034 D4v 34 ties is bitter as gall.
Oh the remembrance of miſ-ſpent time, when thou ſhalt grow in yeeres, and have attained no other knowledge, than to dreſſe thy ſelfe. When thou ſhalt ſee halfe, perhaps all, thy time ſpent, and that of all thou hast ſowed, thou haſt nothing to reap but repentance, late repentance, how wilt thou grieve? How wilt thou accuſe one folly for bringing in another? and in thy memory caſt over the cauſe of each miſfortune which hath befallen thee, til paſſing from one to another,ther, 035 D5r 35 ther, at last thou findeſt thy corrupt will to be the firſt cauſe, and then thou wilt with griefe enough perceive, that if thou hadſt ſerved God when thou ſervedſt thy fond deſires, thou hadſt now had peace of heart. The God of mercy give thee grace to remember him in the daies of thy youth.
Miſtake me not, nor give your ſelfe leave to take too much liberty with ſaying, My mother was too ſtrict. No, I am not, for I give you leave to follow modeſt faſhions, but not to be D5 a 036 D5v 36 a beginner of faſhions: nor would I have you follow it till it be generall; ſo that in not doing as others doe, you might appeare more ſingular than wiſe: but in one word, this is all I deſire, that you will not ſet your heart on such fooleries, and you ſhall see that this modeſt carriage will win you reputation and love with the wiſe and vertuous sort.
And once againe, remember how many houres maiſt thou give to God, which if thou ſpendeſt in theſe vanities, thou ſhalt never bee able to make accountcount 037 D6r 37 count of. If thou doſt but endevour to doe well, God will accept the will for the deed, but if thou wilfully ſpend the morning of thy time in these vanities, God will not bee put off with ſuch reckonings, but puniſhments will follow, such as I pray God thou maiſt not pull upon thee.
Yet alas, this is but one ſort of pride, and ſo farre from being accounted a vice, that, if the time mends not before you come to understanding, you will heare a well dreſt woman, (for that is the ſtile of honour)nour) 038 D6v 38 nour) more commended, than a wiſe or honeſt, or religious woman. And it may bee, this may move you to follow their idlenes: but when you have any ſuch desire, draw your ſelfe to conſider what manner of perſons the commended and commenders are, and you ſhall finde them all of one batch, ſuch as being vaine themſelves, applaud it in others.
But if you will deſire praiſe, follow the example of thoſe religious women, whose vertuous fames time hath not the power to race out: as 039 D7r 39 as devout Anna, who ſerved the Lord with faſting and prayer, Luk. 2. Juſt Elizabet, who ſerved God without reproofe: Religious Eſter, who taught her Maids to faſt and pray, Eſt. 4. 15. and the chaſte Suſanna, whoſe ſtory, I hope, the ſtricteſt will allow for a worthy example.
I am ſo fearfulle that thou ſhouldſt fall into this ſinne, that I could ſpend my little time of life in exhorting thee from it. I know it is the most dangerous ſubtill ſinne that can ſteale the heart of man, it will alter ſhapes 040 D7v 40 ſhapes as oft as the Camelion doth colours, it will fit it ſelfe to all diſpoſitions, and (which is moſt ſtrange) it will ſo diſguiſe it ſelfe, that he must be cunning who diſcernes it from humilitie, nay it may lie in thine owne heart, and if thou beeſt not a diligent ſearcher of thy ſelfe, thou ſhalt not know it: but if thou watch well thou ſhalt take it, for it hath one property that cannot change, as the common people beleeve the Devill cannot alter the ſhape of one foot. It is true of pride, that though 041 D8r 41 though it bee changed into that Angell of light, Humility, yet thou maiſt know it by ſelfe-love; if thou findest that within thee, bee ſure pride is not farre off. For humilitie will make thee ſeeme vile in thine owne eies, it will make thee ſee thine owne faults, and confeſſe them to bee greater than other mens, ſo that thou wilt reſpect every man above thy ſelfe. But the rules of ſelfeconceit are just contrary, they ſtand on tiptoes, reckning their vertues like the proud Phariſie, ſcorning to 042 D8v 42 to bee like other men.
Shun it for thy soules sake, for if thou entertaine it, it is such a shamelesse flattery, that it will make thee beleeve thou art greater, wiser, learneder than all the company, when indeed, thou wilt prove thy selfe the greatest foole of them, wearying them all with thy vaine talke.
Solomonsaith, Pride goeth before destruction, Pro. 16. 18. And a high minde before the fall. And our bleſſed Saviour, the true patterne of humility, exhorts us to learne of him that was 043 D9r 43 was lowly and meek in heart, Mat. 11. 29. And if we doe ſo, he promiſes we ſhal find reſt unto our ſoules. Neither want theſe curſes, threatning, where perſwaſions will not ſerve. Whoſoever exalteth himſelfe ſhall be humbled, Luk. 14. 11. Read the holy Scriptures often and diligently, and thou ſhalt finde continuall threatnings againſt pride, puniſhment of pride, and warnings from pride. Thou ſhalt finde no ſinne ſo heavily puniſhed as this: it made Devils of Angels, a beaſt of great Nabuchodonezzarnezzar, 044 D9v 44 nezzar, dogs meat of Jezabel, and I will conclude with a good mans ſaying, If all the ſinnes reigning in the world were burnt to aſhes, even the aſhes of pride would be able to reduce them all againe.
I know in fewer words there might much more have beene ſaid againſt this ſinne, but I know not who will ſay ſo much to thee when I am gone. Therefore I deſire thou maiſt bee taught theſe my instructions when thou art young, and this ſoule ſinne may be weeded out before it take deepe 045 D10r 45 deepe root in thy heart. I will returne now to my firſt purpoſe, which is to ſet thee downe one day for a patterne, how I would have thee ſpend all the daies of thy life.
Therefore avoiding all manner of pride, make thy ſelfe decently ready, which being done, retire to a place alone, where humbling thy ſelfe upon thy knees, againe renue thy prayers, humbly confeſſing, and earneſtly deſiring forgiveneſſe for all thy 046 D10v 46 thy ſinnes, and uſe Doctor Smiths morning prayer, than which I know not a better, not ever did I finde more comfort in any.
In adviſing you to a ſet forme of prayer, I doe not prohibit conceived prayer, but humbly beg God to give you grace to pray often out of your owne meditations according to his will.
But when it ſhall pleaſe God to call you to the charge of a family, I will not direct, but deliver my opinion, that then a ſet forme of prayer is moſt neceſſary:ceſſary, 047 D11r 47 ceſſary: my reaſon is, that your ſervants being uſed to it, are alwaies ready to goe along with you in their hearts, word for word, as you pray, and continuance makes them to underſtand every word, which must needs cauſe greater devotion, and give more life to the prayers.
When you have finiſhed your private prayer, be ſure that you abſent not your ſelfe from publike prayer, if it bee uſed in the house where 048 D11v 48 where you live: which ended, goe and uſe any lawfull recreation, either for thy profit or pleaſure, and from all these exerciſes reſerve a time to ſit downe to ſome good ſtudy, but uſe that moſt that may make thee greateſt, Divinitie. It will make thee greater, richer, happier than the greateſt Kingdome of the earth, though thou couldſt poſſeſſe it. If any man serve me, saith Christ, him will my father honor; If Mordecay were thought so highly honoured by Ahasuerus for a little gay trap- 049 D12r 49 trapping, what ſhal be done to him whom God will honour?
Therefore, if thou deſireſt honour, ſerve the Lord, and thou art ſure of it. If riches be thy aime, Saint Paul aſſures thee, that Godlineſſe is great gaine. If thou covet pleaſure, ſet Davids delight before thine eies, I have had more delight in thy teſtimonies than in all manner of riches, Pſal. 119. And in the 92. Pſalme hee ſaith, Thou Lord haſt made mee glad by thy workes. In the 4. Pſalme, Thou haſt given unto mee joy of heart, &c; and 050 D12v 50 and reading the 91. Psalme, thou ſhalt ſee what manner of bleſſings they are that God makes his children merry withall. And when thou haſt once fixt thy heart to his study, it will be ſo ſweet, that the more thou learneſt, the more thou wilt deſire, and the more thou deſireſt, the more God will love thee. Thou wilt ſtudy ſo well in private, & practice it in all thy actions publikely, thou wilt weigh thy thoughts ſo even, that thy words ſhall not bee light, and a few lines I will uſe to perswadeſwade 051 E1r 51 swade thee to be advised in thy words.
Though it is as much to ſay, Remember thy Creator when thou ſpeakeſt, as if I could uſe all the exhortations, and tell thee all the perils that belong to ſpeech, yet ſo apt are wee to forget God in our fooliſh talke, that ſometimes we by our diſcourſe would make Gods of our ſelves. Therefore it will not be amiſſe to receive a few inſtructions, though E weake, 052 E1v 52 weake, from me for ordering thy ſpeech.
The morning I have dedicated to meditation, praier, good ſtudies, and honest recreation. The noone time is most uſed for diſcourse, it being all a man can doe while he eats, and it is a time wherein a man ought to be carefull of his speech, having before him Gods good bleſſings to refreſh his body, and honeſt company to recreate his minde, and therfore ought to bee no way offenſive in his ſpeech either to God or good men. But most eſpeeſpeciallycially 053 E2r 53 eſpecially take heed that neither heedleſneſſe nor earneſtneſſe in thy diſcourse, cauſe thee to take Gods holy Name in vaine, but alwaies ſpeak of him with reverence and underſtanding.
Next, let not thy neighbour ſuffer in thy ſpeech, but bee rather ſilent than ſpeake ill of any man, though he deſerve it. And that thou maiſt doe thus, obſerve this rule; whenſoever thou heareſt one ill ſpoken of, before thou ſecond it, examine thine owne heart, and it is ods but thou maiſt finde in thy ſelfe eitherE2 ther 054 E2v 54 ther the ſame fault, or a worse than he is accuſed for. So thou ſhalt bee forced either to mend thy ſelfe, or not to condemne him.
Also ſhun multiplicity of words, and what thou ſpeakeſt, be ſure to underſtand fully, for it is a grating to the eare to heare a man talke at randome. If thou deſireſt to better thy ſelfe, modeſtly aſke a question of thoſe whom thou ſeeſt to have knowledge to reſolve thee, and bee lesse aſhamed to confeſſe thy ignorance, than by holding a foolish argu- 055 E3r 55 argument, to betray it. And either avoid that ſcornfull faſhion of queſtioning a man, who, thou knoweſt, cannot make thee a ſatiſfying anſwer: neither make a ſcorne of his ignorance, for be aſſured hee knowes ſomething that thou doſt not know.
If God have given thee a ready wit, take heed thou abuſe it not. At no time maintaine arguments againſt the truth, eſpecially in ſacred or morall matter: for it is hard to doe it, without offending the God of truth; and by it thou E3 maiſt 056 E3v 56 maiſt harme thy weak brother, but the greateſt harme will bee thine owne when thou commeſt to give account for thy idle words.
In thy mirth ſhun ſuch jeſting as may make thee offenſive, ſcoffing becomes not a Chriſtian. Priſe not therefore the froth of an idle wit, before the faith of a vertuous friend.
And I pray thee, as thou wouldeſt have bleſſings multiplied upon thee, let no speech paſſe from thee that may grieve chaſte eares. How hatefull is obſcene ſpeech in rude people?ple? 057 E4r 57 ple? But it makes one of gentle birth odious to all honeſt company. Solomon ſaies, A wiſe man conceales knowledge, but the heart of a foole publiſheth fooliſhneſſe, Pro. 12. 23. and hee that keepeth his mouth, keepeth his life, 13. 3. and in the 14. 5. The lips of the wise preſerve them.
To conclude, let thy tongue and thy heart goe together, hate diſſimulation and lying, and God wil love thee, which I humbly beg of him.
If thou keep thy thoughts holy, and thy words pure, I ſhall not need to feare, but all thy actions will be honeſt. But my feare thou ſhouldeſt know the way, and yet goe aside, will not ſuffer my counſell to leave thee alone, till thou come to thy journies end.
First then bee carefull when thou art alone, that thou do nothing that thou wouldeſt not doe if men ſsaw thee: remember that Gods eye is alwaies open, and 059 E5r 59 and thine owne conſcience will be witneſſe enough againſt thee.
Next bee ſure that no action of thine may bee a ſcandall to thy profeſſion, I meane to the profeſſion of the true Religion. This indeed is as much to ſay to thee, Eſchew evill. For there is not the leaſt ſinne thou canſt doe, but the enemies of truth will bee glad to ſay, Loe, this is one of them that profeſſes God in his mouth, but ſee what his life is. Therefore a great care ought a Chriſtian to have, eſpecially those E5 whom 060 E5v 60 whom God hath ſet as lights in his Church.
Whatsſever thou art about to doe, examine it by Gods Commandements: if it be agreeable to them, goe on cheerfully, and though the end anſwer not thy hopes, never grieve nor grudge, but bee glad that Gods will is performed, and let thy truſt in him asſure thee, that all things worke together for the beſt of them that love God. And though it appeare a croſſe, be aſſured it is a bleſſing. Therefore make right uſe of it; examine thy ſelfe what 061 E6r 61 what ſinne thou haſt committed that may challenge that puniſhment, repent of it, and reconcile God unto thee, bearing thy croſſe with patience, and doubt not hee that deprived thee of thy hope to try thee, will (if thou beare it well) give thee as great or a greater blessing then thou hopeſt for. But if thou ſhalt finde that thy attempts will not endure that triall, breake from them, and tell the Devill in plaine termes thou haſt a light to diſcerne his ſnares by, and therefore ſcornest to be his ſlave. For be- 062 E6v 62 beleeve me, my childe, if thou ſhalt out of any worldly reſpect doe a diſhonest act, it may be thou maiſt thrive in it a while, but the end is miſerable. Oh the burthen of a wounded conſcience who can beare?
If thou ſeeſt others thrive & grow great in such courſeſ, read the 73. Pſalme, there thou ſhalt ſee David himſelfe confeſſes his foot had wel-nigh ſlipt when he ſaw the proſperity of the wicked: Hee deſcribes all their felicities, but at the laſt when hee went into the Sanctuary, hee found what their 063 E7r 63 their end was, how they were ſet in ſlippery places, &c; and then hee cries, Whom have I in Heaven but thee? And I have deſired none in the earth with thee. Alas, all their labour is but to build a paper house upon the ſand, which though it bee never ſo glorious to looke upon, a ſmall tempeſt will ſhatter it. When if thou lay the foundation of thy happineſſe upon Chriſt the rocke of thy ſalvation, and build it with zealous ſervice of him according to truth, then though the flouds beat against it, and huge 064 E7v 64 huge tempeſts threaten it, thou needeſt not feare, for thy walls will ſtand faſt, and thy foundations will ſecure thee.
It were enough to perſwade any man to bee honest if hee would consider the day of affliction, and ſtore up the comfort of a quiet conſcience against it came: for onely that diſcernes the patient Job from deſpairing Caine. Caine hideouſly cries out, this puniſhment is greater than he can beare. Job ſighs forth, Loe though he ſlay me, yet will I truſt in him. Indeed, till 065 E8r 65 till affliction comes, the worſer ſort of men appeare to be the happieſt, but then the chaffe is ſoone knowne from the wheat: the good man knowes his croſſe is good for him, beares it patiently, and caſts his care on Chriſt, his heart knowes no repining, nor his tongue other complaining, but Shall I receive good from God and not evill?
On the contrary, when affliction falls upon thoſe who have laid their foundation on the land, alas, they have no comfort, they are either aſhamed or beſotted,ſotted 066 E8v 66 ſotted, they cannot finde God, nay they will not ſeeke him: but in ſtead of ſeeking counſell from him, they are not aſhamed (with forsaken Saul) to implore the Devill. What doe they leſſe that ſeeke after Witches for lost goods, cure for themſelves, their children, or cattell? I hope there are but few of theſe: but I know where God is once forſaken, man is apt to fall into the depth of ſinne. It is grace, meere grace, that preserves Gods children from the dangerous falls, of which grace I beſeech Almighty 067 E9r 67 Almighty God make us all partakers.
And to conclude, how I would have thee ſquare thine actions, whatſoever thou doeſt, remember that thou art in the preſence of God (who will expect an account from thee) ſo thou wilt not dare to doe evill, and thou wilt doe well cheerefully, becauſe thou are ſure it pleaſes the Lord, who ſees thy willingneſſe, and will not leave thee unrewarded.
The vices moſt reigning in theſe times I must particularly adviſe thee to shun: firſt 068 E9v 68 first, ſwearing. For Gods ſake, let your communication be yea, yea, and nay, nay, for what is more (ſaith Chriſt) commeth of evill. Keepe not company with a Swearer, leſt cuſtome make thee forget how great the ſin is, & ſo by little and little thou maiſt get thy ſelfe a habit of it. Reprove it in thy friend, if hee will brooke reproofe: but it is to no end to reprove a ſcorner, Rebuke not a ſcorner lest hee hate thee, but rebuke a wiſe man, and hee will love thee, Pro. 9. 8.
Alwaies keepe a watch before 069 E10r 69 before thine owne lips, and remember that thou needeſt not ſweare if thou doeſt not accuſtome thy ſelfe to lie. For if thou uſest to tell truths, thy word will bee as currant as thy oath. I hope thy calling (if God hath made thee a man) will be of authority to reprove this vice in others, and not to delight in it thy ſelfe. If thou beeſt a Daughter, remember thou art a Maid, and ſuch ought thy modesty to bee, that thou ſhouldst ſcarce ſpeak, but when thou anſwereſt: thou art young, ſpeake if need 070 E10v 70 need be, and yet ſcarcely when thou art twice aſked, Eccles. 32. 8. Whatſoever thou be, thou haſt a calling, which thou must not diſhonour: thou art a Chriſtian, and Chriſt commands thou ſhalt not ſweare at all, Mat. 5. 34.
The next vice too too common in this age is Drunkenneſſe, which is the high way to hell: a man may travell in it from ſinne to ſin, til the Devill ſhew him he can goe no further, as a Traveller from Inne to Inne, till hee come to his journies end. Oh thinke how 071 E11r 71 how filthy is that ſinne that makes a man a beaſt all his life, and a Devill at his death. Solomon aſkes, to whom is woe? to whom is ſorrow? to whom is ſtrife? to whom is murmuring? to whom are wounds without cauſe? and to whom is redneſſe of the eies? And in the next verſe anſwers, even to them that tarry long at the Wine, and to the end of the Chapter, ſets forth the miſeries occaſioned by this vice, Pro. 23.
That thou maiſt avoid this ſinne, be carefull in the choiſe of thy friends, for it is 072 E11v 72 is they that will betray thee to this ſinne. Never make choiſe of a Drunkard to thy companion, much leſſe thy friend. For our Kingdome hath of late afforded more examples of thoſe who have beene ſlain by their friends in a drunken quarrell, than thoſe that have fallen by the enemies ſword: and how unfit is hee to bee a friend, that when thou ſhalt have need of his counsell, will have his head, in ſtead of wisdome, fild with wine, and adde rather griefe than comfort to thy neceſſities?ſities? 073 E12r 73 ſities? And againe, what ſecret thou ſhalt trusſ him with, thou maiſt bee ſure ſhall be vomited forth, and all thy comfort muſt bee, He did it unwillingly, when he knew not what hee did. Thus thou ſeest to bee a Drunkard, is to bee a man unfit for Gods ſervice, or good mens company. I beſeech God give thee grace to deteſt it.
Next, I must exhort thee from a ſinne, that I cannot name, thou muſt ſearch thine owne heart for it. It is thy darling ſin, that which to enjoy, thou couldſt reſiſt all 074 E12v 74 all others, at leaſt thou thinkeſt ſo. But doe not harbour it, ſearch diligently for it in thy owne nature, and when thou haſt found it, caſt it headlong from thee. It is thy ſoules ſubtill betraier, and all thy other ſins depend upon it. There is not ſo much danger in all the rest that thou contendeſt with, as in this one, that thou art loth to call a ſin. The other ſinnes are like a rebellious multitude in a common wealth, which wanting a head, doe little harme. This is their head, cut it off, and thou ſhalt ſee all 075 F1r 75 all thy other ſinnes diſperſed, as an army of fearefull Rebels, when they heare their great leaders head hath kiſt the blocke.
When thou haſt ſpent the day in religious and honeſt exerciſes, in the evening return again to some good meditation or ſtudy, which conclude with prayer, commending thy ſelfe to God, and ſo ſhalt thou joyfully goe to thy ſupper; which done, and the time of reſt come, as thou be F ganneſt 076 F1v 76 ganneſt in the morning, ſo ſhut up the day with humble thankſgiving for all the benefits that day received, hearty repentance for all the ſinnes committed, naming and bewailing them. For thou knoweſt not if thou repenteſt not to night, whether thou ſhalt live to repent to morrow. And though you wert ſure of it, yet the oftener thou makeſt even thy accounts with God, thy ſleepes will bee the ſounder, and thou ſhalt awake with a heart full of joy, and ready to ſerve the Lord.Laſt 077 F2r 77
Last, commit thy ſelfe, and all that is thine, to God in zealous Prayer, uſing Doctor Smiths evening prayer, as his morning: both which though they be for a family, yet are they easily reduced to a private mans prayer. So going to bed, take thy reſt, beginning and, ending in him who is both firſt and laſt. Thus spend the ſix daies thou haſt to labour in, that thou maiſt be ready to celebrate the Sabbath, to which there belongs another.Remember
Remember that thou keeps holy the Sabbath day. This duty so often and earneſtly commanded by God himſelfe in the old Testament, ſo confirmed to us in the new, by the Reſurrection of our Saviour, in memory whereof it is called the Lords day, and perpetually celebrated by the Church, yet in theſe daies, as if wee neither had part in the creation, nor redemption of the world, too many keepe no Sabbath, or at 079 F3r 79 at the most but a ſhadow of the Sabbath. Where almoſt can we finde one that will loſe a good bargaine rather than make it on the Lords day? Or that will bridle his owne de2sires to ſanctifie that day?
Seeing therefore this danger, in which thou maiſt easily bee entrapped by the Devils ſubtilty, and following the multitude; I cannot but with all my power exhort thee, carefully to keepe the Sabbath, to which end I pray thee marke well the fourth commandment, Remember F3 that 080 F3v 80 that thou keepe holy the Sabbath day, ſix daies ſhalt thou labour, and doe all that thou haſt to doe, but the ſeventh is the Sabbath of the Lord thy God, in it thou ſhalt doe no manner of worke, thou, nor thy ſonne, nor thy daughter, thy man ſervant, nor thy maid-ſervant, nor thy cattle that is within thy gates: For in ſix daies the Lord made Heaven and Earth, the Sea, all that is therein, and reſted the Seventh day, whereforethe Lord bleſſed the ſeventh day and hallowed it.
If thou wilt bee won to the due obſervation of this day 081 F4r 81 day as an obedient servant, see God commands, Remember that thou keepe holy the Sabbath day: If as a loving and dutifull ſon, ſee how God perswades thee, by equity, grounded upon his owne bounty to thee: Hee hath given thee ſix daies to doe thine owne workes, and hee requires but one of thee. What canſt thou ſay for thy ſelfe, why thou ſhouldest not wholly that day give thy ſelfe to his ſervice? Laſtly, if thou wilt learne how to ſerve him as a good Scholler, he teaches thee an admirable way, F4 both 082 F4v 82 both by rule and example. Firſt, by rule, Thou ſhalt doe no manner of worke in it: then by example, He made the whole world in ſix daies, and he reſted the ſeventh, wherefore he bleſſed it.
Seeing God thus commands thee by his power, perſwades thee in his mercy, and teaches thee both by rule, and his owne moſt gracious example, how canſt thou be ſo devoid of grace, nay of reaſon, as not to obey so just a Maſter? ſo mercifull a Father? ſo gracious a Teacher? If thou make 083 F5r 83 make not a conſcience of keeping this day, howſoever a dull ſecurity may poſſeſſe thee to flatter thy ſelfe, thou indeed makeſt conſcience of nothing. For I am perſwaded, if thou canſt diſpenſe with thy ſelfe to prophane this day, either for thy profit or pleaſure, thou wilt not ſticke upon the like occaſion to breake all the reſt of the Commandments one after another.
Therefore for Chriſts ſake be watchfull that the Devill deceive you not, nor none of his inſtruments F5 draw 084 F5v 84 draw thee away from this daies duty. Hee is alwaies buſie and ready at hand to draw thee away from God, but this day without doubt he doubles all his forces, he will provoke thine eies to ſleep, he will send heavineſſe and dulneſſe to thy heart, and perhaps paine to thy body, if he can ſo much prevaile: any ſleight, any tricke to ſtay thee from Gods house, and from the Congregation of his people, he will ſurely uſe, nay hee will ſometimes doe it with religious pretences, as to pray at home, read a Ser- 085 F6r 85 Sermon, ſtudy the Scripture, and to ſpend the time in ſuch Chriſtian exerciſes, as are infinitely good at other times. But I once heard a religious Preacher affirme (and I beleeved him) that thoſe who had ability of body to goe to Church, and yet out of any evill diſpoſition (for good it can hardly be) abſented themſelves, though they prayed, they were not heard.
It behoves thee by how much greater his practices are against thee that day, ſo much the more to fortifie thy 086 F6v 86 thy ſelfe against him: at no hand let him ſtay thee from the Church, where God hath promiſed to bee preſent, and there hee is. Dareſt thou then, ſilly wretch, abſent thy ſelfe from him? I know, thou dareſt not. Goe then with a heart prepared to pray by prayer, & going meditate on Gods great mercies in the creation of the world, his greater mercy in redeeming it, and mingle with thy meditation prayers, that may apply theſe great bleſſings to thy ſelfe.
So approach and enter, with 087 F7r 87 with reverent and fervent zeale, the houſe of God, and throwing away all thoughts, but ſuch as may further the good worke thou art about, bend thy knees and heart to God, deſiring of him his holy Spirit, that thou maiſt joine with the congregation in zealous prayer, and earneſt attention to his word preached. And though perhaps thou heareſt a Minister preach, as thou thinkeſt, weakly, yet give him thine attention, and thou ſhalt finde that hee will deliver ſomething profitable to thy 088 F7v 88 thy ſoule, either that thou haſt not heard before, or not marked, or forgotten, or not well put in practice. And it is fit that thou ſhouldest be often put in minde of thoſe things concerning thy ſalvation.
Thus if you ſpend thy time at Church, thou wilt bee ready to give thy ſelfe to meditate of the holy Word thou haſt heard, without which truly hearing profiteth little. For it is with the ſoule as with the body, though meat be never ſo wholſome, and the appetite never so great, yet if 089 F8r 89 if any ill diſpoſition in the ſtomacke hinder digestion, it turnes not to nouriſhment, but rather proves more dangerous. So the Word if after hearing it be not digeſted by meditation, it is not nouriſhing to the ſoule. Therefore let the time thou haſt to be abſent from Church, bee ſpent in praiſing God, praying to God, and applying to thy ſelfe what thou haſt heard. If thou haſt heard a ſin reproved that thou art guilty of, take it for a warning, doe it no more. If thou heareſt of a good action which 090 F8v 90 which thou haſt overſlipt, ſtrive to recover time, and reſolve to put it in act. Thus by practicing what thou heareſt, thou ſhalt bind it to thy memory, and by making it thine owne, make thy ſelfe moſt happy.
Learne of Iſaiah, the true obſervation of the Sabbath: If thou turne away thy foot from the Sabbath, from doing thy will on my holy day, and call the Sabbath a delight to conſecrate it as glorious to the Lord, and ſhalt honour him, not doing thy owne waies, nor ſeeking thine owne 091 F9r 91 owne will, nor ſpeaking a vaine word: Then ſhalt thou delight in the Lord, and I will cauſe thee to mount upon the high places of the earth, and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath ſpoken it, Iſaiah 58.13.
It is a wonder to ſee how often God hath commanded this one Commandement, and yet how ſlacke we are to keepe it. Exod. 31. from the 12. verſe, is all commanding this: againe in the 34. 21. and divers places more.Learne 092 F9v 92
Learne then to prepare thy heart early for this day, which if thou obſerveſt well, God will bleſſe thee and thy labours all the weeke. Thus farre I have endevoured to exhort thee to thy duty towards God.
Of which the honour due to thy Parents is ſuch a part as cannot bee ſeparated: for God commands it, Honour thy father and thy mother, it is the first Commandment of the ſecond table, as, Thou shalt have none other Gods but me, is of the firſt: 093 F10r 93 firſt: Idolatry being the greateſt ſin against God, & diſobedience to parents, being the ringleader in ſinnes againſt man, we are firſt warned of them, as if in caſe we ſhould fall into them, it were too late to avoid the other. For if wee once become in heart Idolaters, it will be no hard matter to be a bower down to an Image, to abuſe Gods holy Name, and to prophane his Sabbath: So if we dare di2sobey good Parents, at that breach, theft, murther, adultery, falſeneſſe, covetouſneſſe eaſily enter.Nay, 094 F10v 94
Nay, I dare ſay, if thou breakeſt either of these Commandements, thou breakeſt all of the firſt and ſecond Table: for as thou canſt not bee idolatrous without breaking all the reſt, ſo thou canſt not bee a diſobedient childe, but thou art a murderer, a double one: firſt of nature in thy ſelfe, which if thy wicked purpoſes doe not ſmother, will of herſelfe breake forth into that duty. For an example, the ſtory of Aeneas ſhewes how much it was obſerved by them that received not the Commandementmandement 095 F11r 95 mandement from Gods owne mouth, as did the Jewes, yet he expoſed himſelfe to all dangers rather than he would forſake his father. Secondly, thou art a murtherer of thy father, who having ſtored up all his joy in thee, hath by thy diſobedience his gray head brought with ſorrow to the grave: which God forbid.
And what difference, ſhal I ſay, is there betweene a diſobedient childe, and an adulterer? the one forſakes her, by whom he giveth being unto others, the other deſp2 lettersillegible 096 F11v 96 deſpiſeth thoſe from whom hee had his owne being. Truly this is a fearfull adultery, and ſin is a crafty ſtrumpet, ſhee will allure thee and delude thee.
Againe, in being diſobedient thou art a theefe, an impudent theefe, for thou doeſt not onely ſecretly ſteale, but openly detaine the honour, reverence and obedient duty, which all the world can witneſſe is thy fathers.
And how wilt thou avoid being a falſe witneſſe? will not one ſinne draw on another? Wilt not 097 F12r 97 not thou bee ready to excuſe thy unnaturall obſtinacy, by throwing calumnious aſperſions on thy parents, giving thy tongue leave to lie against thy conſcience?
And lastly (oh horrible) how eaſie a step is it to covet what thou thinkeſt thy parents life too long detaines from thee?
Thus thou ſeeſt in being diſobedient thou breakeſt six Commandments, from which outrage, I beſeech Almighty God preſerve thee, and give thee grace to be obedient to him, and to thy 098 F12v 98 thy parents. I am ſure thou haſt a father, who will never command thee any thing contrary to the Commandments of God. Therefore I have no need to ſpeake to thee, how far a father ought to be obeyed: but humbly deſire of God to continue him in his good deſires with long life, that he may bring thee up in the feare of the Lord, and to give thee a heart ready to embrace all religious learning.
The next dutie equall to this, thou must performe to all the world in generall, Doe unto all men as thou wouldſt they ſhould doe unto thee. This is the commandment our Saviour gives us; Love one another: by this we ſhall be knowne to be his, if we love one another, as he hath loved us.
Yet of all that is commanded us, there is nothing more contrary to our wicked nature that this loving our neighbor as our ſelves. We can with eaſe envie G him 100 G1v 100 him if he be rich, or ſcorne him if he be poore; but love him? nay the devill hath more craft than ſo. It were hard for him if men ſhould once begin to love one another: therefore he uſeth all art to ſtirre diſſenſion among as many as he can, and to mix love with diſſimulation.
To avoid this, conſider well that God is the author of peace and love, and that ſtrifes and contentions proceed of the devill. Then if thou beeſt the child of God, doe the workes of God, love thy neighbour as he hath commanded, leſt thou pro- 101 G2r 101 provoke our bleſſed Saviour, when he ſhall ſee, that marke of the devill, malice in thee, to ſay as once to the unbeleeving Jewes, You are of your father the devil, and the luſts of your father will you doe, John 8. 44.
Oh take heed thou offend not God thus grievouſly, that he ſhall diſclaime thee as none of his, becauſe thou doſt not love thoſe that are his.
This, if well weighed, were enough to make everie man charitable, if it were onely for feare to hate whom God loved. But to G2 be- 102 G2v 102 beleeve or judge that God ſhould hate where thou doeſt, were such an impious uncharitableneſſe as a good Chriſtian must needs tremble at. God hath given thee no authoritie to judge any man, but he hath commanded thee to love thine enemie; Love your enemies, bleſſe them that curſe you, doe good to them that hate you, and pray for them that hurt and perſecute you, that you may be the children of your father which is in heaven, Matth. 5. 44.
A man may finde waies enow to poſſeſſe the devill of 103 G3r 103 of his ſoule, but none with leſſe pleasure to himſelfe than this: he may ſell it, as did Judas, to ſatisfie a covetous deſire: he may loſe it, as does many a lazie man his worldly eſtate; becauſe hee will not trouble himſelfe to looke over an account of his fortune, he ſinkes ere he thinkes of it; ſo fares it with a negligent Chriſtian. Thirdly, he may pawne it, like a fooliſh unthrift, who pawnes that which ſhould keepe him all his life, to purchaſe a gay toy, which ſhall ſerve him a day or two: ſo doth he G3 that 104 G3v 104 that pawnes that rich jewell his ſoule, to the griping uſurer the devill, for pleaſure; haply he meanes one day to redeem it, but runs on his ſelfe-pleaſing courſe till the use hath devoured the principall, and his unmercifull Creditor hales him to a dungeon, where he has time for ever to bewaile, not only his preſent miserie, but the loſſe of infinite happineſſe.
These are ſtrange enough that a man ſhould ſell eternitie of joy for wealth, or ſleepe away the time wherein hee might make ſuch a pur- 105 G4r 105 purchaſe, or pawne an ineſtimable treaſure for things not worth eſteeme. But yet they are all better than he that gives away his ſoule for nothing, as doth the envious man. The covetous gets riches, the ſlothfull eaſe, the wanton pleaſure, but this hater of his brother gets nothing (no not in present) but torment, fretting and vexation: he is not the fatter for his meat, nor doth he reſt though he ſleepe, yet he for whom, or againſt whom he thus toiles his ſpirit, haply eats, ſleepes, & laughes at his enviers folly, G4 or 106 G4v 106 or peradventure pitties him.
The more eaſily to avoid this ſinne, conſider well the diſprofits of it. Reade in the first Epiſtle of Saint John 3. chap. 14 and 15. verſes, and in the 4. chap. the 8. and the 20. verſes: read the 13. of the firſt to the Corinthians; there Saint Paul ſhewes that without charitie even ſpirituall graces are of no worth. As the want of it brings infinite miſerie, ſo the poſſeſſion infinite joy. By Charitie we performe our Saviour Chriſts commandment, who often requires this of us, as if hee ſhould 107 G5r 107 ſhould ſay, I have ſatiſfied my father for all the commandments that you have broke. Now your taſke is eaſie, I leave you nothing to doe, but to love one another; doe this and you doe all. By it we fulfill the Law, Romans 13. 8. and 10. verses. By it wee abide in the light, I Epist. John 2. 10.
Is it poſſible, when theſe are well weighed, that any man ſhould be ſo mad to beare an uncharitable heart about him, or ſo foole hardy to harbour a ſpleene that ſhall hazard his ſalvation?tion? 108 G5v 108 tion? Can we be so cruell to our ſelves, as to deny Chriſt one commandment? For all his love to us, he requires but this teſtimony of our love to him, which we cannot chooſe but performe if we do love him. Therefore take heed if thou feele any malice toward thy brother, be ſure thy heart is not upright toward God. So root it out from thy heart, that no ſting of it be left, for it will grow faſter than Jonahs Gourd.
Answer mee not with Flesh and bloud cannot do this: I know it. But if thou de- 109 G6r 109 deſire God to give thee his holy ſpirit, thou ſhalt be ſtrong to ſuffer, and ready to forgive. Thou muſt not in any thing be ſubject to the fleſh, for the wiſdome of the fleſh is death. But alwaies make the ſpirit thy guide, for there is life and peace.
The devill would deſire no greater advantage than that thou wouldſt truſt thy ſoule to the diſcretion of thy corrupt fleſh, he would ſoone inveigle that to betray thee. But when thou haſt put thy ſelfe under the ſpirit, ſubmitting thy will to 110 G6v 110 to the will of God, he is no more able to hurt thee.
The next excuſe I would take from thee, is a very fooliſh one, but so common, that I feare you may happen upon it, and that is this; If I ſhould ſuffer wrongs patiently, what will become of my reputation? what will the world ſay? Truly if you remember, Chriſt hath ſuffred more for you, than it is poſſible for you to ſuffer: yet he never reviled any of his enemies, nor ſtrake his perſecutors, but praied for them. And his example teaches all that love him to doe 111 G7r 111 doe the like. He wils you to turne the left cheeke to him that ſmote the right, to give to him that takes from you, and to goe with him that compels you.
But theſe are ſtrange rules for a generous ſpirit in these times, nay ſure if I be ſtrucke I must ſtrike againe, else I am a coward. Indeed as for giving, if it were to one that would deſire it at my hands, I had rather give a fragment of my right than goe to law, but if hee will not ſue to mee, Ile ſpend all I am worth ere I yeeld: Or I would 112 G7v 112 would goe out of my dore to ſhew a man his way, but I would faine ſee who could compell me. I mary, this is of the right ſtrain; but now looke with a conſiderate eie upon this cuſtome of the world, and the former Commandement of Chriſt, and thou ſhalt finde them just oppoſite.
Therefore take heed, and let it be thy chiefe care never to priſe thy reputation with men equall to the ſalvation of thine owne ſoule. But if thou deſireſt to keep thy credit unblemiſhed, ſerue 113 G8r 113 ſerve God with an upright heart, and doe nothing to any man, that thou wouldeſt not bee content hee ſhould doe unto thee. Open thy hand to the poore according to thy ability, meddle not with other mens occaſions, but where thou maiſt doe good, and haſt a calling to it. And if it be in thy power to hurt thine enemy, let it paſſe, doe him good if thou canſt, and boaſt not of it: he that ſees thee in private, will openly reward thee.
Lastly, let thy heart bee kept alwaies in awe of this want 114 G8v 114 want of charity, by continuall remembring that thou haſt of thy Saviour no other forme of praier to deſire forgiveneſſe for thy ſelfe, than that wherin thou covenanteſt to forgive others. All the other petitions we present unto God abſolutely: onely this is conditionall, he forgive us as we forgive others. Our Saviour hath taught us no other way to deſire it, and in the 18. of Matthew he shewes God will no otherwiſe grant it.