THE MOTHER'S Legacy, To her unborn CHILD. By ELIZABETH JOCELIN. The second Impression. LONDON Printed by john Haviland, for William Barret. 1624. The Approbation. Our laws disable those, that are under Covert-baron, from disposing by Will and Testament any temporal estate. But no law prohibiteth any possessor of moral and spiritual riches, to impart them unto others, either in life by communicating, or in death by bequeathing. The reason is, for that corruptible riches, even to those who have capacity of alienating them, bring only a civil propriety, but no moral & virtuous influence for the well dispensing, or bestowing them: whereas virtue and grace have power beyond all impeachment of sex or other debility, to enable and instruct the possessor to employ the same unquestionably for the inward enriching of others. This truly rich bequeather, taking that care for the providing an everlasting portion for her hoped issue, which too many parents bend wholly upon earthly inheritance, by her death already hath given unto her Testament that life and strength, whereof the Scripture speaketh, A Testament is of force after death: Heb. 9, 17. Now remained the other validity & privilege of a Testament, that it be enacted in perpetual and inviolable Record. Which in this was necessary not so much for the security of the chief and immediate Legatary, as for the benefit of all those, who, by the common kindred of Christianity, may claim their portion in this Legacy, left in pios usus; whereout, whosoever taketh, yet leaveth no whit the less for others in remainder. Wherefore upon the very first view, I willingly not only subscribed my Approbat for the registering this Will, among the most public Monuments, (the rather worthy, because proceeding from the weaker sex) but also, as bound to do right unto known virtue, undertook the care of the publication thereof, myself having heretofore been no stranger to the Testators education and eminent virtues. Whereof, I here beheld reflection clear enough, though perhaps not so particularly evident to those that take knowledge of them only 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 own parentage: She being the only offspring derived from a reverend Grandfather, Doctor Chaderton, sometime Master of Queen's College in Cambridge, and public Professor of Divinity in that University, afterward Lord Bishop, first of Chester, and thence of Lincoln: by and under whom she was from her tender years 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 2 Tim. 3.15, 16 child known the holy Scriptures, which made her wife unto salvation through faith in Christ, how well she continued 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 deep impression, long since, when she was not above six years old, made in her mind by the last words of her own Mother, charging her upon her blessing to show all obedience and reverence to her Father (Sir Richard Brook) and to her reverend Grandfather. In the whole course of her pen, I observe her piety and humility: these her lines scarce showing one spark 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, what eyes cannot behold the flames of her true and unspotted love toward her dearest, who enjoyed her about the space of six years and a half, being all that while both an impartial witness of her virtues, and an happy partner of those blessings both transitory and spiritual, wherewith she was endowed. Beside the domestic cares pertaining to a wife, the former part of those years were employed by her in the studies of morality and history, the better by the help of foreign languages, not without a taste and faculty in Poetry: Wherein some essay she hath left, ingenious, but chaste and modest like the Author. Of all which knowledge she 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 own most ready memory, enabling her upon the first rehearsal to repeat above forty lines in English or Latin: a gift the more happy by her employment of it in carrying away an entire Sermon, so that she could (almost following the steps of the words, or phrase) write it down in her Chamber. The latter years of her life she addicted to no other studies than Divinity, whereof some imperfect notes remain, but principally this small Treatise found in her Desk unfinished, by reason either of some troubles befalling her about a month before her end, or of prevention by mis-reckoning the time of her going with this her first (now also last) Child: which Treatise, intended for her child, she so leaving, recommended the same to her husband by her letter to him, written and subscribed by her own hand, as hereafter followeth. The many blessings, she enjoyed, were not without some seasoning of afflictions, which, by the good use she made of them, bred in her a constant temper of patience, and more than womanly fortitude: especially in her latter time, when as the course of her life was a perpetual meditation of death, amounting almost to a prophetical sense of her dissolution, even then when she had not finished the 27. year of her age, nor was oppressed by any disease, or danger, other than the common lot of childbirth, within some months approaching. Accordingly when she first felt herself quick with child (as then travelling with death itself) she secretly took order for the buying a new winding sheet: thus preparing and consecrating herself to him, who rested in a new Sepulchre wherein was never man yet laid. And about that time, undauntedly looking death in the face, privately in her Closet between God and her, she wrote these pious Meditations; whereof herself strangely speaketh to her own bowels in this manner, It may seem strange to thee to receive these lines from a mother, that died when thou wert borne. October 12. 1622. In Cambridge-shire she was made a mother of a daughter, whom shortly after, being baptised and brought unto her, she blessed, and gave God thanks that herself had lived to see it a Christian: and then instantly called for her winding sheet to be brought forth and laid upon her. So having patiently borne for some nine days a violent fever, & giving a comfortable testimony of her godly resolution, she ended her prayers, speech, and life together, rendering her soul into the hand of her Redeemer, and leaving behind her unto the world a sweet perfume of good name, and to her only child (besides a competent inheritance) this Manuel, being a deputed Mother for instruction, and for solace a twinlike sister, issuing from the same Parent, and seeing the light about the same time. Which composure because it cometh forth imperfect from the pen, doth the more expect to be supplied and made up by practice and execution. Sic approbavit Tho. Goad. TO MY TRULY loving, and most dearly loved Husband, Tourell jocelin. MINE own dear love, I no sooner conceived an hope, that I should be made a mother by thee, but with it entered the consideration of a mother's duty, and shortly after followed the apprehension of danger that might prevent me from executing that care I so exceedingly desired, I mean in religious training our Child. And in truth death appearing in this shape, was doubly terrible unto me. First, in respect of the painfulness of that kind of death, and next of the loss my little one should have in wanting me. But I thank God, these fears were cured with the remembrance that all things work together for the best to those that love God, and a certain assurance that he will give me patience according to my pain. Yet still I thought there was some good office I might do for my Child more than only to bring it forth (though it should please God to take me) when I considered our frailty, our apt inclination to sin, the Devil's subtlety, and the world's deceitfulness, 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 do: I thought of writing, but then mine own weakness appeared so manifestly, that I was ashamed, and durst not undertake it. But when I could find no other means to express my motherly zeal, I encouraged myself with these reasons. First, that I wrote to a Child, and though I were but a woman, yet to a child's judgement, what I understood might serve for a foundation to a better learning. Again, I considered it was to my own, and in private sort, and my love to my own might excuse my errors. And lastly, but chiefly, I comforted myself, 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 find a fitter hand to convey it than thine own, which mayst with authority see the performance of this my little legacy, of which my Child is Executor. And (dear love) as thou must be the overseer, for God's sake, when it shall fail in duty to God, or to the world, let not thy indulgence wink at such folly, but severely correct it: and that thy trouble may be little when it comes to years, 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 mild and honest disposition: Likewise if the child be to remain long abroad after waning, as near as may be, choose a house where it may not learn to swear, or speak scurrilous words. I know I may be thought too scrupulous in this: but I am sure thou shalt find it a hard matter to break a child of that it learns so young. It will be a great while ere it will be thought old enough to be beaten for evil words, and by that time it will be so perfect in imperfections, that blows will not mend it. And when some charitable body reproves or corrects it for these faults, let no body pity it with the loss of the mother. Next, good sweet heart, keep it not from school, 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 will please of his mercy to give him grace and capacity for that great work. If it be a daughter, I hope my mother Brook (if thou desirest her) will take it among hers, and let them all learn one lesson. I desire her bringing up may be learning the Bible, as my sisters do, good housewifery, writing, and good works: 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 own, having seen that sometimes women have greater portions of learning, than wisdom, which is of no better use to them than a main sail to a flyboat, which runs in under water. But where learning and wisdom meet in a virtuous disposed woman, she is the fittest closet for all goodness. She is like a well-balanced ship that may bear all her sail. She is-Indeed, I should but shame myself, if I should go about to praise her more. But, my dear, though she have all this in her, she will hardly make a poor man's wife: Yet I leave it to thy will. If thou desirest a learned daughter, I pray God give her a wife and religious heart, that she may use it to his glory thy comfort, and her own salvation. But how soever thou disposest of her education, I pray thee labour by all means to teach her true humility, though I much desire it may be as humble if it be a son as a daughter; yet in a daughter I more fear that vice; Pride being now rather accounted a virtue in our sex worthy praise, than a vice fit for reproof. Many Parents read 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 esteem yourself, others will esteem of you. Again, what you give to others, you derogate from yourself. And many more of these kinds. I have heard men accounted wise that have maintained this kind of pride under the name of generous knowing or understanding themselves: But I am sure that he that truly knows himself shall know so much evil by himself, that he shall have small reason to think himself better than another man. Dearest, I am so fearful to bring thee a proud high minded child, that, though I know thy care will need no spur, yet I cannot but desire thee to double thy watchfulness over this vice, it is such a crafty insinuating devil, it will enter little children in the likeness of wit, with which their parents are delighted, and that is sweet nourishment to it. I pray thee dear heart, delight not to have a bold child: modesty & humility are the sweetest groundworks of all virtue. 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 expense of clothes upon it. Me thinks it is a vain delight in parents to bestow that cost upon one child which would serve two or three. If they have not children enough of their own to employ so much cost upon, Pauper ubiqueiacet. There waniss not poor at every door. Thus, Dear, thou seest my belief, if thou canst teach thy little one humility, 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 the other, I should reserve this to writing. When thou thinkest thus, dear, remember how grievous it was to thee but to hear me say, I may die, and thou wilt confess this would have been an unpleasant discourse to thee, and thou knowest I never durst displease thee willingly, so much I love thee. All I now desire is, that the unexpectedness of it make it not more grievous to thee. But I 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 dear, I despair not of life, nay, I hope and daily pray for it, if so God will be pleased. Nor shall I think this labour lost, though I do live: for I will make it my own lookingglass, wherein to see when I am too severe, when too remiss, and in my child's fault through this glass to discern mine own errors. And I hope God will so give me his grace, that I shall more skilfully act than apprehend a mother's duty. My dear, 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 I am of learning and natural endowments to take such a course in writing. Or if that strong affection of thine have hid my weakness from thy sight, I now profess seriously my own ignorance: and though I did not, this following Treatise would bewray it: But I send it only to the eyes of a most loving Husband, and of a child exceedingly beloved, to whom I hope it will not be altogether unprofitable. Thus humbly desiring God to give thee all comfort in this life, and happiness in the life to come, I leave thee and thine to his most gracious protection. Thine inviolable, Eliza. jocelin. THE MOTHER'S LEGACY to her unborn CHILD. Having long, often and earnestly desired of God, that I might be a mother to one of his children, and the time now 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 compass this happiness 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 weak request to desire thee only for an heir to my fortune. No, I never aimed at so poor an inheritance for thee, as the whole world: Neither would I have begged of God so much pain, as I know I must endure, to have only possessed thee with earthly riches, of which to day thou mayst be a great man, tomorrow a poor beggar. Nor did an hope to dandle thy infancy move me to desire thee. For I know all the delight a Parent can take in a child is honey mingled with gall. But the true reason that I have so often kneeled to God for thee, is, that thou mightest be an inheritor of the Kingdom of Heaven. To which end I humbly beseech Almighty God thou mayest bend all thy actions, and (if it be his blessed will) give thee so plentiful a measure of his grace, that thou majesty 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 poor men's children, younger brothers, and such as have no other means to live. But for God's sake be not discouraged with these vain speeches; but fortify yourself with remembering of how great worth the winning of one soul is in God's sight, and you shall quickly find 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 and burn with zeal to do him service. The Lord open thy lips, that thy mouth may show forth his praise. If I had skill to write, I would write all I apprehend of the happy estate of true labouring Ministers: 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 he gives them abundance of knowledge. Oh be one of them, let not the scorn of evil men hinderthee. Look how GOD hath provided for thee sufficient means; thou needest not hinder thy study to look out for living, as the Israelites hindered their work to look for straw: If thou be'st not content with this, thou wilt not be with more; GOD deliver thee from covetousness. I desire thee that though thou takest a spiritual calling, thou wilt not seek 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 only end should be to do God service, without desire of any thing to thyself, save the Kingdom of Heaven. Yet as I would not have thee seek these things, so I would have thee as careful not to neglect God's blessings, but with all thankfulness to receive what he bestows, and to be a careful steward, distributing it to those that have need. I could not choose but manifest this desire in writing, lest it should please God to deprive me of time to speak. And if thou be'st a daughter, thou mayst perhaps think I have lost my labour; but read on, and thou shalt see my love and care of thee and thy salvation is as great, as if thou wert a son, and my fear greater. It may peradventure when thou comest to some discretion, appear strange to thee to receive these lines from a Mother that died when thou wert borne, but when thou seest men purchase land, and store up treasure for their unborn babes, wonder not at me that I am careful for thy salvation, being such an eternal portion: and not knowing whether I shall live to instruct thee when thou art borne, let me not be blamed though I write to thee before. Who would not condemn me if I should be careless of thy body while it is within me? Sure a far greater care belongs to thy soul, to both these cares I will endeavour myself so long as I live. Again, I may perhaps be wondered at for writing in this kind, considering there are so many excellent books, whose least note is worth all my meditations. I confess it, and thus excuse myself. I write not to the world, but to mine own child, who it may be, will more profit by a few weak instructions coming from a dead mother (who cannot every day praise or reprove it as it deserves) than by far better from much more learned. These things considered, neither the true knowledge of mine own weakness, nor the fear this may come to the world's eye, and bring scorn upon my grave, can stay my hand from expressing how much I covet thy salvation. Therefore, dear child, read here my love, and if God take me from thee, be obedient to these instructions, as thou oughtest to be unto me, I have learned them, out of God's Word, I beseech him that they may be profitable to thee. (1) The first charge I give thee, I learned of Solomon, Eccles. 12. 1. Remember thy Creator in the days of thy youth. It is an excellent beginning, and a fit lesson for a child. Look with what the Vessel is first seasoned, it retains the taste: and if thou beginnest to remember to serve GOD when thou art young, before the world, the flesh, and the devil take hold on thee, God will love thee, and send his holy Spirit to take possession of thee, who shall resist those enemies, and not suffer them to hurt thee. To move thy heart to remember thy Creator betimes, meditate upon the benefits thou continually receivest: First, how he hath created thee when thou wert nothing, redeemed thee being worse than nought, and now of mere grace he hath given thee his holy Spirit, sanctifying thee to an eternal Kingdom. Thou canst not possibly understand how great these mercies are, but strait thy soul must cry, What shall I do for so gracious a God? All the powers of my soul and body will I give to his service, my first thoughts will I dedicate to him, like Abel's sacrifice I will present to him the first fruits of my youth; In the strength of my age will I fall down before him, and if I live to old age, that weakness will not let my knees bow, nor my hands be lifted up, yet shall my heart meditate on his goodness night and day, and my tongue shall be always telling of his marvelous works. When thou hast thus remembered the infinite mercies of God, it behoves thee to settle thyself to a constant service of him, to order thy thoughts, words and actions to his glory, and to covenant with thyself that thou wilt not break thy promises to God. That thou mayst the more easily perform these duties, mark I pray thee these following rules for ordering thy life, and God will bless thee and all thy good endeavours. (2) At thy first waking in the morning, be careful of thyself, that thou harbour in thy brain no vain or unprofitable, but of all no ungodly fancy to hinder thy morning sacrifice, but strait frame thyself to meditate on the mercies of God, the maliciousness of the devil, and thine own weakness. Thine own weakness is apparent to thee: for even but now thine eyes were closed, thou couldst not see to defend thyself, 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 blood. The Devil's malice is as easily perceived, for even now he lies lurking ready to catch every good motion from thy heart, suggesting things more delightful to thy fancy, and persuading thee to defer thy service of God though but for a little while. But be warned and armed against his tentations; for be assured if thou once yield to neglect praying to God, but one half hour, when that time comes thou shalt find thyself far more unapt, and thy heart more dull to pray than before: whereas if thou disposest thyself to pray, though thou be'st 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 find comfort. Therefore, take heed the Devil deceive you not, for you see his malice is not small that seeks to cousin you of all happiness present and to come: For be assured you can take no true joy in earthly pleasures, no longer than you seek after heavenly. Having thus discerned the infinite malice of the Devil, and your own exceeding weakness, how do you think you were preserved from his snares while you slept? or do you think he only besets you when you are awake? No, be not deceived, he is not so fair an enemy: his hate is such to you, that if he could he would tear your body and drag your soul to hell while you slept. Alas, all this he might have done, your strength was small to resist him. Now you must needs confess 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 yourself a strong resolution with all your force to serve him all the day, and to resist all the tentations of the devil. Then being thoroughly awake (for sure God likes not sleeping prayer) begin to give God thanks, and to desire the continuance of his mercy towards thee in these words, till thou canst find such as may better express thine own soul. O eternal God, gracious from the beginning, and merciful to the latter ending of the world, I give thee humble thanks, that according to thine abundant goodness, thou hast graciously defended me this night from all dangers that might have happened unto me. I beseech thee continue this thy favourable goodness toward me, and so grant me thy grace, that in all my thoughts, words, and actions I may seek thy glory, and evermore so live in thy fear, that I may die in thy favour, for thy Son my only Saviour's sake. Amen. (3) Having thus invited God into your soul, take heed you offend not against so great and glorious a guest: Think if thou seest a superior entertained with such observance of the Master, such diligence in the servants, such a general care that all things may give a testimony of his welcome, O think, sinful soul, what care oughtest thou to have when the living God vouchsafes to dwell in thee: Oh watch, Oh be wary. Do not (my dear Child) Oh, not wilfully offend him, for hardly are presumptuous sins forgiven: but if out of weakness thou offend against him, run strait before he can be gone, for he is merciful, and will stay a while after thou hast sinned to expect thy repentance: but if thou dost not make haste, than the devil, who will not delay to seek 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 run quickly esteem no sin small, but what member soever caused thee to offend him, bring it before him, and let it assist thee chiefly in thy repentance. If thine eye teach thee wantonness, covetousness, or the like, let them pour forth tears to purchase thee a pardon. If thy tongue have offended toward God or thy neighbour, bring it with shame and sorrow to confess in private, what it was not ashamed to glory of in public. Learn to be ashamed to commit sin, but, being committed, hope not to hide it from God by any other means, than by hearty repentance: so indeed thou mayst win his mercy to cover thy transgression, and in his Son's passion he will bury thine offences, so as he will hide them from himself: but then thou must delay no time, go quickly, get thee alone, wear thy knees, wring thy hands, beat thy breast, know as little measure in thy sorrow, as thou didst in thy sin. The Lord will not despise a contrite heart, and though he let thee kneel long, he will have mercy at the last. Learn of jacob to wrestle with God, and to cry with a fervent spirit, I will not let thee go unless thou bless me. Our Saviour saith, The Kingdom of Heaven suffereth violence, and the violent take it by force. (4) 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 sin. Whatsoever you go about, do it with cheerfulness. Be ashamed of idleness, as thou art a man, but tremble at it, as thou art a Christian. For be sure the devil never is so happy in his tentations, as when he emploies them on a slothful man, who cannot endure to take so much pains as to resist him. Solomon promises no other patrimony to a sluggard but poverty. GOD hates the slothful. Witness the five foolish Virgins, and the unprofitable servant, Matth. 25. The one Christ would not know; the other is branded with two shameful marks, evil and slothful, and his talon taken from him. What more 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 yield thy youth to sloth, but so soon 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 blood hast redeemed me. I beseech thee this day, to govern, keep, and bless me: lead me forth in every good way, therein direct and confirm me, and after this frail and miserable life, bring me to that blessed life which hath no end, for thy great merit and mercy's sake. Amen. (5) Thou art no sooner broke out of the arms of sloth, but pride steps in diligently, waiting to furnish thee with any vain toy in thy attire. And though I believe there are diverse sorts of pride more pestilent to the soul than this of apparel, yet this is enough dangerous, and I am sure betrays a man's folly more than any other. Is it not a monstrous thing to see a man, whom God hath created of an excellent form, each part answering the due proportion of another, should by a fantastical habit make himself so ugly, that one cannot find amongst all God's creatures any thing like him? One man, though not resembling another in shape or face, yet for his rational soul is like another: but these fashionists have (I fear) changed their reasonable souls for proud souls without reason: could they else deform and transform themselves by these new fangled fashions, and apish behaviour; crindging, shrugging, starting, and playing the fantastics every way. So that they may truly say when they are fashionable, that they are not like other men: and I believe wife men will not be sorry for it. For who would be like them? I desire thee for God's sake shun this vanity, whether thou be son or daughter. If a daughter, I confess thy task is harder because thou art weaker, and thy temptations to this vice greater, for thou shalt see those whom perhaps thou wilt think less able, exalted far above thee in this kind, and it may be thou wilt desire to be like them, if not to outgo them. But believe and remember that I tell thee, the end of all these vanities is bitter as gall. Oh the remembrance of misspent time, when thou shalt grow in years, and have attained no other knowledge, than to dress thyself. When thou shalt see half, 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, till passing from one to another, at last thou findest thy corrupt will to be the first cause, and then thou wilt with grief 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 days of thy youth. Mistake me not, nor give yourself 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 a beginner of fashions: nor would I have you follow it till it be general; so that in not doing as others do, you might appear 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 virtuous sort. And once again, remember how many hours mayst thou give to God, which if thou spendest in these vanities, thou shalt never be able to make account of. If thou dost but endeavour to do 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 be put off with such reckonings, but punishments will follow, such as I pray God thou mayst not pull upon thee. Yet alas, this is but one sort of pride, and so far from being accounted a vice, that, if the time mends not before you come to understanding, you will hear a well dressed woman, (for that is the style of honour) more commended than a wife or honest, or religious woman. And it may be, this may move you to follow their idleness: but when you have any such desire, draw yourself to consider what manner of persons the commended and commenders are, and you shall find them all of one batch, such as being vain themselves, applaud it in others. But if you will desire praise, follow the example of those religious women, whose virtuous fame's time hath not power to raze out: as devout Anna, who served the Lord with fasting and prayer, Luke 2. Just Elizabeth, who served God without reproof: 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 fearful that thou shouldst fall into this sin, that I could spend my little time of life in exhorting thee from it. I know it is the most dangerous subtle sin that can steal the heart of man, it will alter shapes as oft as the Chameleon doth colours, it will fit itself to all dispositions, and (which is most strange) it will so disguise itself, that he must be cunning who discerns it from humility, nay it may lie in thine own heart, and it thou be'st not a diligent searcher of thyself, thou shalt not know it: but it thou watch well thou shalt take it, for it hath one property that cannot change, as the common people believe the Devil cannot alter the shape of one foot. It is true of pride, that though it be changed into that Angel of light, Humility, yet thou mayst know it by self-love; if thou findest that within thee, be sure pride is not far off. For humility will make thee seem vile in thine own eyes, it will make thee see thine own faults, and confess them to be greater than other men's; so that thou wilt respect every man above thyself. But the rules of self-conceit are just contrary, they stand on tiptoes, reckoning their virtues like the proud Pharisie, scorning to be like other men. Shun it for thy soul's sake, for if thou entertain it, it is such a shameless flatterer, that it will make thee believe thou art greater, wiser, learneder than all the company, when indeed, thou wilt prove thyself the greatest fool of them, wearying them all with thy vain talk. Solomon saith, Pride goeth before destruction, Prou. 16. 18. And a high mind before the fall. And our blessed Saviour, the true pattern of humility, exhorts us to learn of him that was lowly and meek in heart, Mat. 11. 29. And if we do so, he promises we shall find rest unto our souls. Neither want there curses, threatening, where persuasions will not serve. Whosoever exalteth himself shall be humbled, Luke 14. 11. Read the holy Scriptures often and diligently, and thou shalt find continual threatenings against pride, punishment of pride, and warnings from pride. Thou shalt find no sin so heavily punished as this: it made Devils of Angels, a beast of great Nabuchodonezzar, dog's meat of jezabel, and I will conclude with a good man's saying, If all the sins reigning in the world were burnt to ashes, even the ashes of pride would be able to reduce them all again. I know in fewer words there might much more have been said against this sin, but I know not who will say so much to thee when I am gone. Therefore I desire thou mayst be taught these my instructions when thou art young, that this foul sin may be weeded out before it take deep root in thy heart. I will return now to my first purpose, which is to set thee down one day for a pattern, how I would have thee spend all the days of thy life. (6) Therefore avoiding all manner of pride, make thyself decently ready, which being done, retire to a place alone, where humbling thyself upon thy knees, again renew thy prayers, humbly confessing, and earnestly desiring forgiveness for all thy sins, and use Doctor Smith's morning prayer, than which I know not a better, nor ever did I find more comfort in any. In advising you to a set form of prayer, I do not prohibit conceived Prayer, but humbly beg of God to give you grace to pray often out of your own 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 form of prayer is most necessary: my reason is, that your servants being used to it, are always ready to go 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. (7) When you have finished your private prayer, be sure that you absent not yourself from public prayer, if it be used in the house where you live: which ended, go and use any lawful creation, either for thy profit or pleasure, and from all these exercises reserve a time to fit down to some good study, but use that most that may make thee greatest, Divinity. It will make thee greater, richer, happier than the greatest Kingdom of the earth, though thou couldst possess it. If any man serve me, saith Christ, him will my father honour; If Mordecay were thought so highly honoured by Ahasuerus for a little gay trapping, what shall 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 aim, Saint Paul assures thee, that Godliness is great gain. If thou covet pleasure, set David's delight before thine eyes, I have had more delight in thy testimonies than in all manner of riches, Psal. 119. And in the 92. Psalm he saith, Thou Lord hast made me glad by thy works. In the 4. Psalm, Thou hast given me more joy of heart, etc. and reading the 91. Psalm, thou shalt see what manner of blessings they are that God makes his children merry withal. And when thou hast once fixed thy heart to this 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, and practise it in all thy actions publicly, thou wilt weigh thy thoughts so even, that thy words shall not be light, and a few lines I will use to persuade thee to be advised in thy words. (8) 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 we to forget God in our foolish talk, that sometimes we by our discourse would make Gods of ourselves. Therefore it will not be amiss to receive a few instructions, though weak, from me for ordering thy speech. The morning I have dedicated to meditation, prayer, good studies, and honest recreation. The noon time is most used for discourse, it being all a man can do while he eats, and it is a time wherein a man ought to be careful of his speech, having before him God's good blessings to refresh his body, and honest company to recreate his mind, and therefore aught to be no way offensive in his speech either to God or good men. But most especially take heed that neither heedlessness nor earnestness in thy discourse, cause thee to take Gods holy Name in vain, but always speak of him with reverence and understanding. Next, let not thy neighbour suffer in thy speech, but be rather silent than speak ill of any man, though he deserve it. And that thou mayst do thus, observe this rule; whensoever thou hearest one ill spoken of, before thou second it, examine thine own heart, and it is odds but thou mayst find in thyself either the same fault, or a worse than that he is accused for. So thou shalt be forced either to mend thyself, or not to condemn him. Also shun multiplicity of words, and what thou speakest, be sure to understand fully, for it is a grating to the ear to hear a man talk at random. If thou desirest to better thyself, modestly ask a question of those whom thou seest to have knowledge to resolve thee, and be less ashamed to confess thy ignorance, than by holding a foolish argument, to betray it. And ever avoid that scornful fashion of questioning a man, who, thou knowest, cannot make thee a satisfying answer: neither make a scorn of his ignorance, for be assured he knows something that thou dost not know. If God have given thee a ready wit, take heed thou abuse it not. At no time maintain arguments against the truth, especially in sacred or moral matter: for it is hard to do it, without offending the God of truth; and by it thou mayst harm thy weak brother, but the greatest harm will be thine own when thou comest 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 virtuous friend. And I pray thee, asthou wouldst have blessings multiplied upon thee, let no speech pass from thee that may grieve chaste ears. How hateful is obscene speech in rude people? But it makes one of gentle birth odious to all honest company. Solomon says, A wise man conceals k nowledge, but the heart of a fool publisbeth foolishness, Prou. 12. 23. and he that keepeth his mouth, keepeth his life, 13. 3. and in the 14. 5. The lips of the wife preserve them. To conclude, let thy tongue and thy heart go together, hate dissimulation and lying, and God will love thee, which I humbly beg of him. (9) If thou keep thy thoughts holy, and thy words pure, I shall not need to fear, but all thy actions will be honest. But my fear thou shouldest know the way, and yet go aside, will not suffer my counsel to leave thee alone, till thou come to thy journey's end. First then be careful when thou art alone, that thou do nothing that thou wouldst not do if men saw thee: remember that God's eye is always open, and thine own conscience will be witness enough against thee. Next be sure that no action of thine may be a scandal to thy profession, I mean to the profession of the true Religion. This indeed is as much as to say to thee, Eschew evil. For there is not the least sin thou canst do, but the enemies of truth will be glad to say, Lo, 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 whom God hath set as lights in his Church. Whatsoever thou art about to do, examine it by God's Commandments: if it be agreeable to them, go on cheerfully, and though the end answer not thy hopes, never grieve nor grudge, but be glad that Gods will is performed, and let thy trust in him assure thee, that all things work together for the best to them that love GOD. And though it appear a cross, be assured it is a blessing. Therefore make right use of it; examine thyself what sin thou hast committed that may challenge that punishment, repent of it, and reconcile God unto thee, bearing thy Cross with patience, and doubt not he that deprived thee of thy hope to try thee, will (if thou bear it well) give thee as great or a greater blessing than thou hopest for. But if thou shalt find that thy attempts will not endure that trial, break from them, and tell the Devil in plain terms thou hast a light to discern his snares by, and therefore scornest to be his slave. For believe me, my child, if thou shalt out of any worldly respect do a dishonest act, it may be thou mayst thrive in it a while, but the end is miserable. Oh the burden of a wounded conscience who can bear? If thou seest others thrive & grow great in such courses, read the 73. Psalm; there thou shalt see David himself confesses his foot had well-nigh slipped when he saw the prosperity of the wicked. He describes all their felicities, but at the last when he went into the Sanctuary, he found what their end was, how they were set in slippery places, etc. and then he 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 be never so glorious to look upon, a small tempest will shatter it. When if thou lay the foundation of thy happiness upon Christ the rock of thy salvation, and build it with zealous service of him according to truth, then though the floods beat against it, and huge tempests threaten it, thou needest not fear, for thy walls will stand fast, and thy foundations will secure thee. It were enough to persuade any man to be honest if he would consider the day of affliction, and store up the comfort of a quiet conscience against it came: for only that discerns the patient job from despairing Caine. Cain hideously cries out, his punishment is greater than he can bear. job sighs forth, Lo though he slay me, yet will I trust in him. Indeed, till affliction comes, the worse sort of men appear to be the happiest, but then the chaff is soon known from the wheat: the good man knows his cross is good for him, bears it patiently; and casts his care on Christ, his heart knows no repining, nor his tongue other complaining, but Shall I receive good from God and not evil? On the contrary, when affliction falls upon those who have laid their foundation on the sand, alas, they have no comfort, they are either ashamed or besotted, they cannot find God, nay they will not seek him: but in stead of seeking counsel from him, they are not ashamed (with forsaken Saul) to implore the Devil. What do they less that seek after Witches for lost goods, cure for themselves, their children, or cattle? 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 sin. It is grace, mere grace, that preserves God's children from these dangerous falls, of which grace I beseech Almighty God make us all partakers. And to conclude, how I would have thee square thine actions, whatsoever thou dost, remember that thou art in the presence of God, (who will expect an account from thee) so thou wilt not dare to do evil, and thou wilt do well cheerfully, because thou art sure it pleases the Lord, who fees thy willingness, and will not leave thee unrewarded. The vices most reigning in these times I must particularly advise thee to shun: first, swearing. For God's sake, let your communication be yea, yea, and nay, nay, for what is more (saith Christ) cometh of evil. Keep not company with a swearer, lest custom make thee forget how great the sin is, and so by little and little thou mayst get thyself a habit of it. Reprove it in thy friend, if he will brook reproof: but it is to no end to reprove a scorner: Rebuke not a scorner lest he hate thee, but rebuke a wife man, and he will love thee, Prou. 9 8. Always keep a watch before thine own lips, and remember that thou needest not swear if thou dost not accustom thyself to lie. For if thou usest to tell truths, thy word will be 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 thyself. If thou be'st a Daughter, remember thou art a Maid, and such ought thy modesty to be, that thou shouldest scarce speak, but when thou answerest: thou art young, speak if 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 swear at all, Mat. 5. 34. The next vice too too common in this age is Drunkenness, which is the high way to hell: a man may travel in it from sin to sin, till the Devil show him he can go no further, as a Traveller from Inn to Inn, till he come to his journey's end. Oh think how filthy is that sin that makes a man a beast all his life, and a Devil at his death. Solomon asks, 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 redness of the eyes? 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, Prou. 23. That thou mayst avoid this sin, be careful in the choice of thy friends, for it is they that will betray thee to this sin. Never make choice of a Drunkard to thy companion, much less thy friend. For our Kingdom hath of late afforded more examples of those who have been slain by their friends in a drunken quarrel, than those that have fallen by the enemy's sword: and how unfit is he to be a friend, that when thou shalt have need of his counsel, will have his head, instead of wisdom, filled with wine, and add rather grief than comfort to thy necessities? And again, what secret thou shalt trust him with, thou mayst be sure shall be vomited forth, and all thy comfort must be, He did it unwillingly, when he knew not what he did. Thus thou seest to be a Drunkard, is to be a man unfit for God's service, or good men's company. I beseech God give thee grace to detest it. Next, I must exhort thee from a sin, that I cannot name, thou must search thine own heart for it. It is thy darling sin, that which to enjoy, thou couldst resist all others, at least thou thinkest so. But do not harbour it, search diligently for it in thine own nature, and when thou hast found it, cast it headlong from thee. It is thy souls subtle betrayer, 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 loath to call a sin. Thy other sins are like a rebellious multitude in a common wealth, which wanting a head, do little harm. This is their head, cut it off, and thou shalt see all thy other sins dispersed, as an army of fearful Rebels, when they hear their great leaders head hath kissed the block. (10) 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 thyself to God, and so shalt thou joyfully go to thy supper; which done, and the time of rest come, as thou begannest in the morning, so shut up the day with humble thanksgiving for all the benefits that day received, hearty repentance for all thy sins committed, naming and bewailing them. For thou knowest not if thou repentest not to night, whether thou shalt live to repent tomorrow. And though thou wert sure of it, yet the oftener thou makest even thy accounts with God, thy sleeps will be the sounder, and thou shalt awake with a heart full of joy, and ready to serve the Lord. Last, commit thyself, and all that is thine, to God in zealous Prayer, using Doctor Smith's evening prayer, as his morning: both which though they be for a family, yet are they easily reduced to a private man's prayer. So going to bed, take thy rest, beginning and ending in him who is both first and last. Thus spend the six days thou hast to labour in, that thou mayst be ready to celebrate the Sabbath, to which there belongs another Remember. (11) Remember that thou keep holy the Sabbath day. This duty so often and earnestly commanded by GOD himself 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 days, as if we neither had part in the creation, nor redemption of the world, too many keep no Sabbath, or at the most but a shadow of a Sabbath. Where almost can we find one that will lose a good bargain rather than make it on the Lord's day? Or that will bridle his own desires to sanctify that day? Seeing therefore this danger, in which thou mayst easily be entrapped by the Devil's subtlety, and following the multitude; I cannot but with all my power exhort thee, carefully to keep the Sabbath, to which end I pray thee mark well the fourth Commandment, Remember that thou keep holy the Sabbath day, six days shalt thou labour, and do all that thou hast to do, but the seventh is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid-servant, nor thy cattle that is within thy gates: For in six days the Lord made Heaven and Earth, the Sea, and all that is therein, and rested the seventh day, wherefore the Lord blessed the seventh day and hallowed it. If thou wilt be won to the due observation of this day as an obedient servant, see God commands, Remember that thou keep holy the Sabbath day. If as a loving and dutiful son, see how GOD persuades thee, by equity, grounded upon his own bounty to thee: He hath given thee six days to do thine own works, and he requires but one of thee. What canst thou say for thyself, why thou shouldest not wholly that day give thyself to his service? Lastly, if thou wilt learn how to serve him as a good Scholar, he teaches thee an admirable way, both by rule and example. First, by rule, Thou shalt do no manner of work in it: then by example, He made the whole world in six days, and he rested the seventh, wherefore he blessed it. Seeing God thus commands thee by his power, persuades thee in his mercy, and teaches thee both by rule, and his own most gracious example, how canst thou be so devoid of grace, nay of reason, as not to obey so just a Master? so merciful a Father? so gracious a Teacher? If thou make not a conscience of keeping this day, howsoever a dull security may possess thee to flatter thyself, thou indeed makest conscience of nothing. For I am persuaded, if thou canst dispense with thyself to profane this day, either for thy profit or pleasure, thou wilt not stick upon the like occasion to break all the rest of the Commandments one after another. Therefore for Christ's sake be watchful that the Devil deceive you not, nor none of his instruments draw thee away from this day's duty, He is always busy and ready at hand to draw thee away from God, but this day without doubt he doubles all his forces, he will provoke thine eyes to sleep, he will send heaviness and dulness to thy heart, and perhaps pain to thy body, if he can so much prevail: any sleight, any trick to stay thee from God's house, and from the Congregation of his people, he will surely use, nay he will sometimes do it with religious pretences, as to pray at home, read a 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 affirm (and I believed him) that those who had ability of body to go to Church, and yet out of any evil 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 fortify thyself against him: at no hand let him stay thee from the Church, there GOD hath promised to be present, and there he is. Darest thou then, silly wretch, absent thyself from him? I know, thou darest not. Go then with a heart prepared to pray by prayer, and going meditate on God's 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 thyself. So approach and enter, with reverend and fervent zeal, the house of GOD, and throwing away all thoughts, but such as may further the good work thou art about, bend thy knees and heart to God, desiring of him his holy Spirit, that thou mayst join 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 find that he will deliver something profitable to thy soul, either that thou hast not heard before, or not marked, or forgotten, or not well put in practice. And it is fit thou shouldest be often put in mind of those things concerning thy salvation. Thus if thou spend thy time at Church, thou wilt be ready to give thyself to meditate of the holy Word thou hast heard, without which truly hearing profiteth little. For it is with the soul as with the body, though meat be never so wholesome, and the appetite never so great, yet if any ill disposition in the stomach hinder digestion, it turns 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 soul. Therefore let the time thou hast to be absent from Church, be spent in praising God, praying to God, and applying to thyself what thou hast heard. If thou hast heard a sin reproved that thou art guilty of, take it for a warning, do it no more. If thou hearest of a good action which thou hast overslipped, strive to recover time, and resolve to put it in act. Thus by practising what thou hearest, thou shalt bind it to thy memory, and by making it thine own, make thyself most happy. Learn of Isaiah, the true observation of the Sabbath: If thou turn 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 own ways, nor seeking thine own will, nor speaking a vain 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 Commandment, and yet how slack we are to keep it. Exod. 31. from the 12. verse, is all commanding this: again in the 34.21. and diverse places more. Learn then to prepare thy heart early for this day, which if thou observest well, God will bless thee and thy labours all the week. Thus far I have endeavoured to exhort thee to thy duty towards God. (12) Of which the honour due to thy Parents is such a part as cannot be separated; for God commands it, Honour thy father and thy mother, it is the first Commandment of the second table, as, Thou shall have none other Gods but me, is of the first: Idolatry being the greatest sin against God, and disobedience to parents, being the ringleader in sins 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 we 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 profane his Sabbath: So if we dare disobey good Parents, at that breach, theft, murder, adultery, falseness, covetousness easily enter. Nay, I dare say, if thou breakest either of these Commandments, thou breakest all of the first and second Table: for as thou canst not be idolatrous without breaking all the rest, so thou canst not be a disobedient child, but thou art a murderer, a double one: first of nature in thyself, which if thy wicked purposes do not smother, will of herself break forth into that duty. For an example, the story of AEneas Ihewes how much it was observed by them that received not the Commandment from Gods own mouth, as did the jews, yet he exposed himself to all dangers rather than he would forsake his father. Secondly, thou art a murderer of thy father, who having stored up all his joy in thee, hath by thy disobedience his grey head brought with sorrow to the grave; which God forbid. And what difference, shall I say, is there between a disobedient child, and an adulterer? the one forsakes her, by whom he giveth being unto others; the other despiseth those from whom he had his own being. Truly this is a fearful adultery, and sin is a crafty strumpet, she will allure thee and delude thee. Again, in being disobedient thou art a thief, an impudent thief, for thou dost not only secretly steal, but openly detain the honour, reverence and obedient duty, which all the world can witness is thy fathers. And how wilt thou avoid being a false witness? will not one sin draw on another? Wilt not thou be ready to excuse thy unnatural obstinacy, by throwing calumnious aspersions on thy parents, giving thy tongue leave to lie against thy conscience? And lastly (Oh horrible) how easy a step is it to covet what thou thinkest thy parent's life too long detains from thee? Thus thou seeft 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 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 speak 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 fear of the Lord, and to give thee a heart ready to embrace all religious learning. (13) The next duty equal to this, thou must perform to all the world in general, Do to all men as thou wouldst they should do unto thee. This is the commandment our Saviour gives us; Love one another: by this we shall be known 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 than this loving our neighbour as ourselves. We can with ease envy him if he be rich, or scorn him if he be poor; but love him? nay the Devil 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 stir dissension among as many as he can, & 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 Devil. Then if thou be'st the child of God, do the works of God, love thy neighbour as he hath commanded, lest thou provoke our blessed Saviour, when he shall see, that mark of the Devil, malice in thee, to say as once to the unbelieving jews, You are of your father the devil, and the lusts of your father will you do, joh. 8.44. Oh take heed thou offend not God thus grievously, that he shall disclaim thee as none of his, because thou dost not love those that are his. This, if well weighed, were enough to make every man charitable, if it were only for fear to hate whom God loved. But to believe or judge that God should hate where thou dost, were such an impious uncharitableness as a good Christian must needs tremble at. God hath given thee no authority to judge any man, but he hath commanded thee to love thine enemy; Love your enemies, bless them that curse you, do 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 find ways enough to possess the Devil of his soul, but none with less pleasure to himself than this: he may sell it, as did judas, to satisfy a covetous desire; he may lose it, as does many a lazy man his worldly estate; because he will not trouble himself to look over an account of his fortune, he sinks ere he thinks of it; so fares it with a negligent Christian. Thirdly, he may pawn it, like a foolish unthrift, who pawns that which should keep him all his life, to purchase a gay toy, which shall serve him a day or two: so doth he that pawns that rich jewel his soul, to the griping usurer the Devil, for pleasure; haply he means one day to redeem it, but runs on his self-pleasing course till the use hath devoured the principal, and his unmerciful Creditor hales him to a dungeon, where he has time for ever to be wail, not only his present misery, but the loss of infinite happiness. These are strange enough that a man should sell eternity of joy for wealth, or sleep away the time wherein he might make such a purchase, or pawn an inestimable treasure for things not worth esteem. But yet they are all better than he that gives away his soul for nothing, as doth the envious man. The covetous gets riches, the slothful 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 sleep, yet he for whom, or against whom he thus toils his spirit, haply eats, sleeps, and laughs at his enviers folly, or peradventure pities him. The more easily to avoid this sin, consider well the disprofits of it. Read 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 shows that without charity even spiritual graces are of no worth. As the want of it brings infinite misery, so the possession infinite joy. By Charity we perform our Saviour Christ's commandment, who often requires this of us, as if he should say, I have satisfied my father for all the commandments that you have broke. Now your task is easy, I leave you nothing to do, but to love one another; do this and you do all. By it we fulfil the Law, Rom. 13. 8. and 10. verses. By it we abide in the light, 1 job. 2. 10. Is it possible, when these are well weighed, that any man should be so mad to bear an uncharitable heart about him, or so fool hardy to harbour a spleen that shall hazard his salvation? Can we be so cruel to ourselves, 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 perform if we do love him. Therefore take heed if thou feel any malice towards 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 me not with Flesh and blood cannot do this: I know it. But if thou 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 wisdom of the flesh is death. But always make thy spirit thy guide, for there is life and peace. The devil would desire no greater advantage than that thou wouldst trust thy soul to the discretion of thy corrupt flesh, he would soon inveigle that to betray thee. But when thou hast put thyself under the spirit, submitting thy will 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 fear you may happen on 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 suffered more for you, than it is possible for you to suffer: yet he never reviled any of his enemies, nor strake his persecutors, but prayed for them. And his example teaches all that love him to do the like. He wils you to turn the left cheek to him that smote the right, to give to him that takes from you, and to go with him that compels you. But these are strange rules for a generous spirit in these times, nay sure if I be struck I must strike again, 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 go to law, but if he will not sue to me, I'll spend all I am worth ere I yield: Or I would go out of my door to show a man his way, but I would fain see who could compel me. I marry, this is of the right strain; but now look with a considerate eye upon this custom of the world, and the former Commandment of Christ, and thou shalt find them just opposite. Therefore take heed, and let it be thy chief care never to prise thy reputation with men equal to the salvation of thine own soul. But if thou desirest to keep thy credit unblemished, serve God with an upright heart, and do nothing to any man, that thou wouldst not be content he should do unto thee. Open thy hand to the poor according to thy ability, meddle not with other men's occasions, but where thou mayst do good, and hast a calling to it. And if it be in thy power to hurt thine enemy, let it pass, do him good if thou canst, and boast not of it: he that sees thee in private, will openly reward thee. Lastly, let thy heart be kept always in awe of this want of charity, by continual remembering that thou hast of thy Saviour no other form of prayer to desire forgiveness for thyself, than that wherein thou covenantest to forgive others. All the other petitions we present unto God absolutely: only this is conditional, 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 shows God will no otherwise grant it. Sine fine finis.