THE BURDEN OF a loaden conscience: OR THE MISERY OF SIN: Set forth by the confession of a miserable sinner. Printed by CANTRELL LEG, Printer to the University of Cambridge. 1608. To all Christened people. I Knowing the great honour which Almighty God hath graciously given unto you, for you are his children, & his holy Ghost is in you; do therefore acknowledge my bounden duty next after God, unto you, and accordingly with humble reverence dedicate this my Confession, first to God, & then to you his dearly beloved children. I wrote it in deadly disease of body, and in doleful trouble of mind: my purpose was to glorify God, and to show unto all people the horrible bondage of sin; that they might plainly see it, truly fear it, and timely prevent it. Herein if any shall think me over-harsh, and too too plain, I beseech them to weigh in their conscience, what it is to be at the door of death, and the gate of hell; terrified with the sight of God's wrathful judgement, and in continual danger of sudden death. This is no time to cover, or to colour my sins, but to lay them open, that it may please God mercifully to cover them. To this end, I do humbly crave your Christian furtherance, in earnest prayer to God for my confession, and for me. For my confession, that it may prosper against sin: for myself, that I may be delivered out of hell, and received into your heavenly company: I ask no more, but to be the very lowest of all people that shall be saved. Which if it shall please the blessed God, through your prayers in jesus Christ to vouchsafe unto me most unworthy, then shall I be in good hope to live, and set forth an Hallelu-ia, that you may praise God for his mercy, his marvelous mercy towards you and me. Then shall you know the poor sinner's name, that now beggeth the benefit of your prayers. Hallowed be the name of God, and his blessing be upon Christened people, men, women, and children for evermore, Amen. Thus I humbly take my leave. june 13. 1608. To the Printer. IF any thing which I have written, do seem unto godly learned men, not likely to work well for the destruction of sin, I desire that they will take the pains to amend it; so as they will answer their doings therein unto the Lord jesus Christ, when all purposes and causes shall be brought to light. I protest before God, that nothing be mitigated concerning me; by turning, I am, into I was, etc. It is very needful for a man to know what he is. I know none but myself, I judge none but myself; I entreat others to give me leave to judge myself, because I fear the judgement of God, and would persuade people to fear God, that they may escape his judgement, and obtain his mercy: Amen, Amen. O good Lord jesus! for thy holy names sake, say thou, Amen. The burden of a loaden conscience. ALl Christened people, men, women and children, I sinful sinner, having by long, and woeful experience found the miseries of sin, am desirous to confess the same, that others may see and speedily turn away from it. Therefore I humbly beseech you, that for Christ's sake you will charitably read, or hear this my confession. WHen I was a child, and first began to understand and speak, than was the foundation laid of all my misery. Because I was not by and by, entered into the faith, and fear of God; but the Devil had leisure to take full possession of my heart. Who so deeply seasoned me with sin, that I have continued sinful ever since: yea, I am so hardened in wickedness, that although I feel death coming upon me; and may look every hour when I shall suddenly die, and be cast into hell fire, yet I have no power to turn unto God. Wherefore I beseech all people to take warning by me: let it be your first, and chiefest care to live in the faith, and fear of God. Believe verily, for it is most true; you are always in the sight of God. He searcheth out your thoughts and affections: he hearkeneth to your words, he vieweth your behaviour, and writeth up all in a book, with purpose to judge you according to the practice of your life. Bear this continually in mind, and be afraid to displease God; who shineth over your head with such a glorious brightness, that if it were his pleasure to show himself openly to the world; the sun that shineth in the sky should be utterly darkened, and no earthly creature could remain alive, by reason of the terrible sight of his almighty majesty. Blessed are you if ye have the fear of God before your eyes. But you are in woeful case, if you fear him not. O all ye parents, and bringers up of children; great is the account which you must make unto God. Therefore so soon as your children be able to understand and speak, accustom them to know and fear God. Take good heed, lest the devil get the first possession of your children: for he knowing that is little ones are seasoned in the beginning, so they are likely to savour ever after; will lose no time, nor let pass any occasion to sow his cursed seed in them. This many parents, and tutors of children do little think of; and therefore give the devil leave to work his will. But do you mind it, and in the name of Christ kindly persuade your children to believe in God, and to fear him; oftentimes telling them what is good, and what is nought: and that the good cometh of God, and nought from the devil: and therefore if they will love, and practise goodness, God will love them, and keep them safe from the Devil: but if they love and practise naughtiness, God will forsake them, and leave them to the Devil. Why do so many teach little children to say, and to do that which angreth almighty God? the silly children seeing their parents & others so much delighted with evil 〈◊〉 settled in belief that it is good. Thus the devil is furthered in working the destruction of children. But some sa● that unless children be framed to mirthful wantonness, they will not prove witty. To which I answer, the children of God are witty to say, and do good: the children of the devil are witty to say, and do evil: now consider to whom you do liken your children; to God, or to the devil? for like will to like. Children give great heed to that which they see, or hear, especially in their parents, and governors: therefore all people, as you will answer to God, be careful what you say or do before children: for they will think, that they may safely say as you say, and do as you do. Let not children be much among servants, for many servants love to teach children that which is nought. O ye godfathers, and godmothers, remember that you are bound unto God for the good bringing up of your god-childrens. In the beginning of Christian religion, people were very careful of bringing up their children: whereupon a learned jew was wont to say, that Christians were called tilers; because they did diligently till the hearts of those that were under their charge; sowing in them the seeds of godliness. There are too few such tilers now adays: that heavenly husbandry, and blessed tillage is laid aside. Our most mighty Lord God for his son jesus Christ's sake restore it, and be merciful to young children, that his holy Ghost may fill their hearts with grace and goodness. Amen, Amen. AS I grew in age, so I increased in sin, provoking God's displeasure continually, who notwithstanding patiently endured me, yea & delivered me out of many deadly dangers, whereinto I by folly and sin did thrust myself from time to time. Moreover, of his great goodness he gave me knowledge of his righteousness, and of mine own sins; moving me oftentimes to leave the way of damnation, and turn unto his blessed majesty through jesus Christ; assuring my heart that in so doing I should be blessed, but otherwise cursed, and condemned. But all this did not prevail with my reprobate heart, which being utterly hardened in sin, and void of repentance, causeth me to heap up wrath upon wrath, and vengeance upon vengeance, to the increasing of mine everlasting torments in hell fire. All manner of people, young and old, take heed by me. Have no more Gods but one. Consider well what he hath done for you. He made you at the first like unto himself in wisdom, and holiness; and when you were by sin made like the devil, and must therefore have been condemned to hell torments, God sent his only son, who taking unto him a body, and soul, was a man, and suffered great wrong, and a shameful death to procure your pardon, and to buy you out of the devils bondage; that ye might be renewed to the likeness of God. And now he hath sent the holy Ghost to enter, and take possession of your hearts, cleansing you from sin, which is the devils likeness, and making you righteous, which is the likeness of God; to the end ye might be fit to keep company with all Saints in the joys of heaven. Call to mind, how long ye have entertained the devil, and kept out the holy Ghost; and with how great patience God hath hitherto suffered you, and kept you alive, because he would not have you perish; but 〈◊〉, and be saved. O what is the reason that people do not love this God above all things? yea above their own life? Surely the 〈◊〉 is, because they lack faith: for they do not esteem it their only happiness to be in the favour of God; but like unto bruit beasts give credit to deceitful shows, and flattering enticements, and so are wilfully snared of the Devil, who with his alluring baits draweth them on to destruction: and the further he draweth them, the surer he is of them. Therefore all people for God's sake take heed, do not delay the time as I have done; thinking to turn unto God, to morrow, and next day: for the longer you continue in sin, the harder it will be to repent, because the devil doth every day get more and more power in you, till your heart be fulfilled with wickedness, and so God do everlastingly forsake you. Never be at quiet with your heart, until you be in love with God, Study, and strive to compass the love of God, joy in whatsoever furthereth you unto it; grieve in all that hindereth you from it. How shall I endeavour to love God? love that which is good, and hate that which is nought: for good cometh of God, and evil is of the devil. The thought is the beginning of your good, and of your evil. An evil thought is sent from the devil, and if you entertain it, it bringeth in the devil. A good thought is sent from the holy Ghost, as a messenger unto your soul; if you receive it, and make much of it in your heart, the holy Ghost will enter, and putting out the Devil, will fill you full of heavenly grace. Therefore do as the Psalm biddeth you; 4.7. lift up your heads, O ye gates, and be ye lifted up ye everlasting doors; and the King of glory will come in. Withdraw your mind from all evil thoughts, and think upon God, and godliness, cleave thereunto with full purpose of heart, and study how you may always do his will with diligence, and suffer his pleasure with patience: assuring yourselves, that if you give your mind to serve him, he will not sail you, nor forsake you; but preserve you to his everlasting kingdom and glory: do not endure to think, say, or do any thing against your conscience, but always be careful to please God. My heart being not knit unto God, but to the world, I framed my religion to mine affection, and mine affection to imagination: first, I was hot against the Roman religion, then being much befriended by some that favoured that religion, I to gratify them, grew in good liking of it also, yea so far forth, that I became a recusant, was received into the Church of Rome by a Seminary Priest, and did what I could to persuade many others to lean that way. But when trouble was likely to fall upon me, I went to Church again; and so by little and little fell off: yet so, as wheresoever I found any of that religion, I was still suitable unto them. After this, I being kindly used of some, that were commonly called Puritan, took liking of their opinions; yea and in some points, was ready to run beyond them; and all this in great show of zeal towards God, so that I made myself believe, that I was in the right way, and did well. I do often wonder at myself, how fervent I was, first a Protestant, than a Roman Catholic, afterward a Precisian, so that I took upon me to rebuke many, yea and some of high degree; as though I had been a very man of God, full of the holy Ghost: whereas indeed the devil was in my heart, and therefore all my ways were sinful, and displeasing unto God. O all ye Christian people, take heed by me; do not rashly give your mind to fancy this or that religion: but first of all settle your heart in the fear, and love of God. Make conscience between God and your soul of all that you think, say, or do. Serve God in your spirit, unfeignedly turning from sin, and striving to please him. Till you be thus settled in true godliness, it is vain, yea and dangerous to hammer & meddle with points of religion: for your heart being uncleansed, and your affections unrighted, God is not your leader, but the devil: who will strangely deceive you, and make you proud of your doings, when you stink in your sins before the face of God. Therefore submit yourselves humbly to God, wean your souls from sin, that ye may be wedded to jesus Christ, and by his spirit bring forth such fruits, as are pleasing to God: which if you do, God will surely lead you into all truth. Of what side soever you be, do nothing against your conscience, nor despise the practice of religion in them that are contrary to your opinion. But if you be sure that they are in a wrong way, pity them, and pray hearty to God for them, that he will mercifully enlighten their minds, and turn their hearts. To which end you must endeavour to serve under God with the holy Ghost; that you may help to overcome the enemies of God's truth; not with the weapons of this world, as reproachful speeches, and bloody practices; but with the armour of God; as charity, humbleness, meekness, patience, for these are the means to overcome evil with goodness, and turn men's minds from false opinions to the true religion. True Christianity is an holy Priesthood, to offer up spiritual sacrifices, well-pleasing to God through jesus Christ. A true Christian doth faithfully intend to offer first himself, and then others also unto God. In offering yourself, you must begin with your heart: for God saith, Prov. 23 My son, give me thine heart. Your heart must be wholly set upon God, always desiring to enjoy his grace and favour. Secondly, your tongue must be sacrificed unto God, that it may be as the pen of a ready writer, to glorify and please God in every word that cometh out of your mouth. Thirdly, your apparel, gesture, eating, drinking, buying, selling, borrowing, lending, labour, pastime, and all your behaviour must be sacrificed to God; that in nothing you dishonour, or displease him: yea, your body, soul, life, & all that you have, must be dedicated and given to the service of God. A good subject doth bear the mind to spend both life, and goods in defence of his Prince, and country; therefore a true Christian ought much more to sacrifice all his power and possibility to uphold the kingdom of jesus Christ; first in maintaining the ministery of his word and Sacraments, 〈◊〉. 4.18. which is an offering greatly accepted of God. Secondly, in succouring his poor: with which kind of sacrifices God is well pleased; 〈◊〉. 13.16. as it may appear by that which the holy Ghost saith of a charitable man; ●al. ●12. ●. He hath dispersed, he hath given to the poor, his righteousness endureth for ever. Whatsoever mercy is showed to a Christian in necessity, ●atth. 25. is showed to Christ himself; and he that is any way unmerciful to a Christian, is unmerciful to jesus Christ: and so Christ will profess at the day of judgement. ●v. 25.22. It is a singular sacrifice to do good against evil, & kindly to secure your very enemy in necessity: for thereby you do your good will to offer your enemy unto almighty God, in turning him from enmity and evil, to peace and goodness. Saint james saith, jam. 5. 1●. he that turneth a sinner from going out of his way, shall save a soul from death, and shall cover a multitude of sins. In what a fearful case are they that sacrifice many to the devil, driving them by enmity, or drawing them by evil allurements, and naughty examples as I have done. He that will offer the sweet sacrifice of turning others unto God, must first with all diligence turn himself from sin; that his life and conversation may be holy, and unblamable: for than others will believe that God is in him, and therefore they will have a good opinion of him. All people by the light of natural reason, do honour virtue, and honesty. But if your behaviour be faulty, as mine is, and ever hath been, you are unfit to turn others, being not turned yourself. Secondly, if your conscience be clear, and your conversation faultless, you must not disdain sinners, Luk. 28 10, 11. as the proud Pharisie did; for than you mar all; because pride is of the devil, and God resisteth the proud. But you must pity their case that do evil, and mourn for them, as King David did. Psal. 115 Thirdly, you must pray devoutly unto God for them, that he will mercifully ordain some means to deliver them out of the devils bondage; and that it may please him to give you the grace, to be one of his workmen in so honourable a business. Fourthly, you must wait for any fit occasion that you may humbly and kindly entreat them to consider well in what a dangerous case they are; displeasing God, serving the devil, and working their own destruction. If you see, or hear that any under your government do sin, whether it be your child, or your servant, you are bound to break them from their sin, by fair means, if it may be; else by correction, and punishment. But if you see any such sinners, as are your betters in degree, or such as you have not the heart to rebuke, you must so much the more earnestly pray unto god for them, and strive more painfully to show them by the light of your conversation what they ought to do. When you go about to tell any one of his fault, take God in your mind, and humble your heart, that you may do it in the spirit of meekness, gentleness, peaceableness, and patience; carefully keeping out anger: for the wrath of man worketh not the righteousness of God. He that doth worthily receive the holy sacrament of Christ's body, and blood, doth offer unto God many sacrifices together: for that sacrament is a representation & setting forth of the sacrifice of Christ; who upon the cross offered himself unto God the father to pacify his wrath, and to purchase his grace for all people: whereupon almighty God doth offer his gracious pardon, and heavenly blessings to all that will worthily receive them. And if you will worthily receive the body, and blood of Christ, you must offer unto God, first a sorrowful heart for your sins, confessing them to his glory and your shame. Secondly, you must offer unto God the sacrifice of faith in jesus Christ, believing verily that he is the only son of God, God and man, and crying unto God for mercy in his name, beseeching God that for Christ's sake he will forgive you your sins, and cleanse you from all sinfulness. Thirdly, you must offer unto God a charitable heart towards all people: for God will not accept your heart, if it be not in charity, yea settled to keep the unity of the spirit in the bond of peace. Fourthly, you must offer yourself wholly unto God, to do and to suffer his good pleasure. Fiftly, you must offer humble and hearty praise unto God, for all his gracious gifts given unto mankind; specially for giving his only son jesus Christ to be our Saviour. Sixtly, you must offer of your goods a first fruits unto God, towards the supplying of bread, and wine for the communion; towards the relief of the minister, and of the poor. By baptism ye are graffed into jesus Christ, as if branches of a wild vine were graffed into a true vine; and by worthy receiving the holy communion of Christ's body and blood, ye are fed and filled with the graces of Christ, as graffs are nourished with the sap of that tree, whereupon they are graffed. I wicked wretch received first for fashion sake, negligently; afterward inclining to the Roman religion, I received for fear of the laws of this land, against my will, disdainfully; reckoning it as a thing of nought, which I received. Whereby, I do think in my conscience, I did sore displease almighty God. The Lord jesus Christ give grace, that no man or woman may hereafter receive his body and blood unworthily. I was not given to pray unto God, nor indeed knew how to pray, and therefore was not blessed in that which I did practise. All people be careful to pray always, in the beginning, continuance, and ending of all good employment. Whensoever you are about to think, to say, or to do any thing, pray unto God, that he will for Christ's sake give you the grace to think, say, and do his will; and for every blessing which he giveth unto you, be mindful and forward to give him thanks. When you purpose to pray unto him, or to praise him, quicken your faith in this manner: first, believe that you are in the sight, and hearing of God, believe it so verily, as you did see him with your bodily eyes. Secondly, consider his almighty majesty and your own vile baseness, being as you are a sinner, dust, & ashes, and thereupon humble your heart, as if you would cast yourself flat upon the ground before him. Thirdly, with all reverence, and diligent discretion lift up your mind, and utter your heart unto him. You may well pray to God, or praise him in your heart, although your mouth speak it not; but you cannot well speak unto him with your mouth, unless your heart do wholly intend and think upon that which you say: for it is your heart that God giveth heed unto. In your prayer and thanksgiving shun the pride of words; for God loveth plain speech: and use no needless circumstance; because he loveth no idle words. Be very careful, and fearful, least in any thing, that you say unto him, you displease him: for we are apt to displease God every way, yea even when we think to please him. Pray very leisurely: for haste maketh waste. Because I wanted instruction how to pray, I am desirous to help others the best that I can. Let your first prayer be for the forgiveness of your sins, in some such manner as this: O almighty and most dreadful Lord God, I loathsome sinner unworthy to live in thy sight, do humbly beseech thee, that for thine only son jesus Christ's sake, thou wilt vouchsafe to forgive me my sins, and to cleanse me from my sinfulness; that I may be thine humble and true servant: for unto thee all honour and glory is due world without end. Amen. When you purpose to think upon, to speak, or to do any thing: pray for grace, & good speed, O almighty God, Lord of heaven, and earth, the only giver of all good speed, and prosperity, I beseech thee ●o forgive me my sins, and so to bless me ●n this business which now I do intend, ●hat it may be prosperous to thy glory, through jesus Christ thine only son, who with thee, and the holy Ghost, three persons, and one God, be honoured in heart, word, and deed, henceforth for ever, and ever. Amen. When you receive any blessing, or prosperity from God, praise him hearty; O most blessed, and bountiful Lord God; what am I, that thou givest such blessing unto me? I am a vile sinner, worthy of nothing but misery, and damnation; and therefore it is thy mere mercy, that I am thus blessed. O good Lord, I humbly beseech thee to continue thy gracious favour towards me, and to make me every way unfeignedly thankful unto thee for the same, through jesus Christ thine only son, who with thee and the holy Ghost, three persons and one God, be unfeignedly praised for ever, and ever. Amen. When sickness, or any adversity falleth upon you, the first thing you do, humble yourself unto God; O most holy, and righteous Lord God, I do confess that thou mayest justly destroy me body and soul, for my many and grievous sins, wherewith I have daily, and hourly displeased thee all my life long; therefore I am bound to praise thee, because thou hast suffered me all this while, and now dost so favourably chasten me, to the end that I should repent, and not be condemned. O most mighty Lord, nothing can happen unto me without thine ordinance. Therefore I beseech then, that I may humbly, patiently, and thankfully take this thy correction, to the amendment of my life, and to the glory of thy blessed name, through jesus Christ thine only son, who with thee, and thy holy Ghost, three persons and one God, be rightly worshipped, obeyed, and praised for ever, and ever. Amen. When any cross, or adversity doth lie so heavy upon you, that you can not endure it, make humble supplication to God; O father of mercy, and God of all comfort, I vile wretch am much grieved under the burden of my sins; and thou hast not laid the whole weight of them upon me; I do hearty thank thee, that thou hast not overwhelmed me with thy dreadful wrath, which I have all my life time deserved; and also I humbly beseech thee, that if it may ●and with thy good pleasure, thou wilt ●ouchsafe to ease me of this, which I now ●uffer; that I may the better be able to do ●hee service; but if it please thee not, thy will 〈◊〉 holy, thy will be done; only vouchsafe me comfort and patience, most blessed Lord; ●hat thy holy name may be glorified of me ●n mine obedient suffering, through jesus Christ thine only son, who with thee ●nd the holy Ghost, three persons, and one God, be honoured and praised for ever, and ●●uer. Amen. I was not accustomed to say grace when I was young, but sometime said it for a ●aine glory, and finding the fashion of the world to be like unto the manner of bruit ●oastes, following nature, and not grace, I became a beast myself, falling to meat without any acknowledgement of God's goodness. Afterward finding that jesus Christ himself, and all good Christians, used to say grace, I was touched in conscience, and meant to use it, but having not the power to subdue mine own will, nor the heart to contrary the course of them with whom I lived; I remained as a reprobate, uncouth and unframable to every good work. All people, for God's sake, accustom yourselves to have grace before, and after you eat, and drink. If it seem uncouth unto you, as it doth to many people; be afraid: for it is an ill sign showing that your heart is a stranger to God, and if you be strange to him he will be strange to you. Therefore by any means overcome that ill quality, and give yourself to grace. But you may say, it is so out of use with most folk, that if I offer to say grace among them, they will think scornfully of me, and reckon me a precise foolish body: I answer; first, if you be the disciple of Christ, you serve a good master, be not ashamed of him and his service; lest he be ashamed of you at the day of judgement. Secondly, if you for serving God be ill thought of, a blessed soul are you. ●tth 9.10, ●●. It is a great favour of God, if he vouchsafe to give you the grace to suffer any wrong for his sake. For great is their reward in heaven, that are any way persecuted for righteousness sake. Grace before meat. O blessed Lord God I humbly beseech thee to pardon my sins, and to bless the food, which it pleaseth thee to give me; that I may be thereby nourished, & made able to do thee true service in my calling, through jesus Christ thine only son our Lord, and Saviour. Amen. Grace after you have eaten, and drunken. O most merciful Lord God, I am bound to give thee humble, and hearty thanks, for thy manifold blessings given unto me, and to all mankind. Therefore I beseech the to give me grace, that I may be continually thankful unto thee, through jesus Christ thine only son our Lord, Amen. Use often to say the Lords prayer, so called because our Lord jesus Christ made it, and taught it his disciples. It is a most heavenly prayer, short and sweet, containing all that we need in few words. Therefore you must say it very leisurely, and also understandingly. According to my weak understanding, I will by the grace of God, briefly open unto you the meaning of the Lords prayer: O father of jesus Christ, The L● pray●ned. and through him the father of all true Christians, of which number I trust, that by thy grace, I am one. Thy glorious majesty, and powerful greatness filleth heaven and earth; but in heaven thy joyful countenance is to be seen. Thy name is holy: O let the holiness thereof be every day more and more set forth, that all the world may honour thee in heart, word, and deed. Thou art the only rightful King of heaven, and earth; but the Devil by temptation hath made us rebel against thee; O let the kingdom of thy grace come into our hearts, and put out Satan for evermore. Thine Angels, and Saints in heaven do altogether obey thy will, O grant that we children of men here upon earth may likewise be obedient unto thee in all things. Our bodies do daily need the comfortable supply of food, raiment, lodging, and such like; O give us therefore such continual comfort, as thou knowest we cannot be without; and because it is dangerous to our fowls to have too much, or too little of worldly goods; we beseech thee to give us neither more, nor less; but just so much, as by thy grace, may best fit us to serve and please thee. Our sins do deserve thy wrathful vengeance, and everlasting torment in hell fire; yet of thy wonderful mercy thou dost offer unto us thy gracious pardon through jesus Christ, with condi●●on, that we shall hearty forgive all that ●ffend us; O good Lord we do forgive ●hem from the bottom of our hearts, and ●s we do forgive them, and not seek revenge against them; so we pray thee to forgive us, and not to late thy heavy vengeance upon us. The devil by means of this world, and our own naughty inclination can easily overcome us, and tempt us to his pleasure; Therefore we beseech thee, that thou wilt not give us over into his hands; but by thine almighty goodness, preserve us from Satan, and all his partakers. For the kingdom of all blessedness is thine, thou art the right owner of all goodness; all power cometh from thee, and therefore all glory, and praise is due only to thee, O father almighty, with thy son, and thy holy Ghost, for evermore. Be it even so. Amen. Pray often and with great devotion unto God, that all Christian people may be knit together by the holy Ghost in one faith, and one charity, and show forth the mighty power of God in their lives, and conversations; that the jews, Turks, and all misbelieving people, may thereby take knowledge that Christian religion is the only true worshipping and service of God, and thereupon turn to be true Christians. For it is not war, nor worldly conquest that turneth people unto God; but the holy prayers, and heavenly lives of them that serve God. IF God will not hold him guiltless that taketh his name in vain, what shall become of me, who have all my life time most grievously taken his name in vain, every kind of way. For first, I professed myself a Christian; that is, a child of God, through jesus Christ, but indeed I have been heretofore the child of the devil: because I have done his will, and not Gods will. Secondly, I took upon me to be a minister of Christ; that is, a messenger sent of God to join with the holy Ghost in training people to be children of God; but indeed I joined in work with the devil to make people his children. The very name, and word of God I used vainly, rashly, unreverently, and undiscreetly, to glorify and please myself, not to glorify and please him. All Christians, take heed to yourselves; if you wear the King's livery, serve not the King's enemy. You were christened in the name of the father, and of the son, and of the holy Ghost: therefore serve God, and not the Devil, lest it be proved against you at the day of judgement, that ye took God's name in vain, and so ye be found guilty. At that day neither shall the only preaching, nor the only hearing of God's word be allowed: for both take the name of God in vain, because the one preacheth, and practiseth not; the other heareth, and doth not the will of God; therefore both shall be cast away with this grievous sentence, I know you not; Matth. 23. Luk. 13 27. away from me, ye workers of unrighteousness. Therefore frame yourselves to be obedient unto your Lord God, and do not think, speak, writ, hear, or profess his name, or his word without due discretion, and groat reverence. Do not make so light reckoning of your God, as to use his name, or his word in idleness. It is idle to call upon the name of God without good cause, and reverent manner; as some will say, O God, what a jest is this! O jesus! who ever hard the like! In any such speaking, you are too bold with your God. It is also a vain taking of God's name, to praise him in scorning, or blaming oothers; as some will not be content to say of an idle body, he liveth idly; but they will say, God be thanked he liveth idly. O do not thank God for any sin, because you should so do him great wrong; and of all things he cannot abide it to be noted as the cause of sin, which is far from his most holy nature. Be not a common swearer: for a man given to swearing, shall be filled with wickedness. You ought not to call God to witness, unless there be great need, and none other means to make the truth known. O how grievous it is to hear people, old and young swear by God, without fear of his displeasure. Some swear not by God, but by their faith, and troth; by the mass; by some Saint; by gold, and silver, and many others ways. But do not you so: 〈◊〉 7. for it is displeasing to God to swear by that which is not God. It is called swearing, when any say, God's wounds, God's blood, God's heart; God's nails, God's foot, etc. but you shall hear what Christ will call it, when he cometh to judgement. In the mean time use no such raging speeches; for they grievously take the name of God in vain. Bless yourself from cursing and banning: for cursing is the vengeance of God. Luk. 9.51, 52, 53, 54. He that wisheth vengeance to fall upon his very enemy, had need to be well advised what spirit is within him. Take heed how you hear the word of God, that you be not negligent, nor contentious, nor dainty, nor vainglorious; but diligently hunger and thirst for the pure, and plain word of God, which if you receive it in meekness, is able to save your soul. Some make jests of God's word; but do not you so. For it is ill jesting with edge tools. Do not allege any part of God's word but to a good, and godly end; and in the fear of God. Take heed how you make any vow to God, or how you promise any thing with an oath; for when you have vowed, or sworn, your soul is bound. Therefore before you vow, consider whether it be pleasing to God, and in your power to perform: and when you have made such a vow, rather lose your life, then break it. jesus Christ keep you from being a vow-breaker, as I am. Mock no body with their poverty, lameness, blindness, or with any thing, which they cannot help; lest you take the name of God in vain. For Solomon saith, he that mocketh the poor, reproacheth his maker. It is a most horrible thing to blaspheme almighty God; that is, to think, or utter any thing dishonourable unto him. It is dangerous in some things to speak that of God, which is true. Because our blind understanding is not able to see the depth of his wisdom, and righteousness. Therefore it is your safest way, to be thoroughly persuaded, that God in whatsoever he doth, or suffereth to be done, is most perfectly wise, and righteous; and to refrain your mind from prying into the high questions of God's foreknowledge, and predestination: for the more you look upon the sun, the worse you shall see, and the more you seek into the secrets of God, the weaker will your understanding be. Whatsoever calamity, or misery falleth upon you, acknowledge yourself to have deserved it, yea, and much more. Submit your heart wholly to God, and praise him as well for adversity, as for prosperity; for that is meet, and right; So you shall best please him, and most ease yourself. They that wickedly blame God for any thing which cometh to pass, do both wrong his blessed majesty, and hurt themselves. Although all things go cross, and contrary unto you, yet praise and bless the name of God continually, yea to the death, and in dying. Never despair of God's goodness, but confess his righteousness, and your own unrighteousness, and so yield yourself to his good pleasure. I Never kept holy the Sabbath day, and therefore am full of all unholiness. I forsook the Church to follow every vain pleasure, or worldly profit. I travailed upon sundays in service time. And when I went to Church, the Devil persuaded me to come late, that I might tarry the less while there. Coming into Church, I took no heed that I came into the house of God, to pray unto him, and to learn my duty out of his word: and first I leaned upon a seat, or kneeled charily upon one knee, hiding my face, or moving my lips, that others might think I prayed, when indeed I either said nothing, or with no devotion. I little regarded what the minister prayed, or what he read in the word of God; and if there were any sermon, I minded not to hear it; but wished for an end of service, and sermon, that I might go to my dinner, and then to my vain delights. As for eveing prayer I either lost it, or came short unto it, or howsoever, I made no reckoning of it, being wholly given to foolish pastime. Thus I made sunday the worst day of the week, and myself the worst sinner of all the world. But do you make it the best day of the week, that you may be every Sabbath day, by the grace of God, made better and better; till at the length you be fit to enter into the everlasting Sabbath, and rest of God in heaven. Therefore leaving your worldly affairs, and weaning your hearts from all pleasures of sin, you must desirously intend to keep holy the Sabbath day. Arise early in the morning, fall down upon your knees, and humbly pray unto God, that he will give you grace to keep holy his sabbath day, according to his will. Prepare yourself so carefully to go unto the Church, as if you were to go out of this world into heaven. Be not decked in your apparel, as if you were to play a part in a stage play, or a may-game; but come into God's house, as an humble suitor, in such Christian plainness of raiment, as decently may show the lowliness of your heart; lest you displease God, and his Angels; and give much offence to God's people, yea, and hinder your own devotion; as I have done. Alas! I have been exceeding vain, and took great pride in coming gaily to Church, and so I quenched all desire of serving God, desiring chief to see, and to be seen. Come to Church with the first, and not with the last, lest you come too late to speed. Be more desirous, and more delighted to serve God, then to do any thing else. For it is he to whom you must trust, all other things will deceive you, and forsake you. If you be diligent to serve God, he will be careful to save you, he will love you, he will come unto you, and dwell with you. When you enter into the Church, humble your hearts, kneel down upon your knees, lift up your mind to God, cry him mercy for your sins, crave his grace in Christ jesus, that you may truly please him in all that you shall think, say, or do. When the minister readeth the prayers appointed; join you with him: think that which he readeth word by word; and at the end of every prayer, say hearty, Amen. When any part of God's word is read, give diligent ear, as though God himself spoke unto you from heaven. When the Minister or any other is about to preach, pray earnestly to God in your heart, that God will give him grace rightly to understand, and well to utter that which is needful to be preached. Do not desire to hear fine words, or witty conceits: for the word of God is most powerful to salvation, when it is most plainly preached; because the mind intending only the will of God, the heart yieldeth wholly to the working of the holy Ghost. Although the preacher be long in his sermon, yet be not weary, but give heed to his words until he have made an end: for it is a dishonour unto God, if you neglect to hear his messenger. Take heed that you do not give any occasion to other folk, to turn their mind from serving God, to gaze upon you, or to look upon any thing which you bring into the Church with you: for so you should do much harm unto them, and wrong unto God. All the while that you are in the Church, keep your mind steadfastly upon God: let nothing move you to turn your eyes this way, or that way, but as a diligent waiting man, attend upon your Lord and master, who will be greatly pleased to see your heart, and mind earnestly intended unto him. Satan will practise many devices to turn your heart from God, specially by showing you fine and beautiful women, who do commonly come glistering into the Church after service is well begun, and then sit, or stand in the sight of men. When service is done, betake yourself unto God, and departed out of the Church: for it is no fit place to talk of worldly matters. If you must needs reckon, or pay, or receive money upon the Sabbath day, yet let it be after evening prayer. Were I worthy to give you counsel, you should eat and drink very measurably at Sondaie at dinner, that you might be the fit to serve God also in the afternoon. Many come seldom in the afternoon, because they cannot find in their heart to leave their worldly pleasure, or profit: and some think, they can serve God so well at home, as at Church. But do not you lose evening prayer, lest you lose that which is prayed for. He is no good servant that will not wait upon his master both at dinner, and at supper. And go you to Church, for there all the parish joineth in prayer with you, wherefore you shall be heard the sooner. Some that you make least reckoning of may be in greater favour with God, than yourself, and then you shall speed the better in praying with them. What cause soever you allege of not coming to Church, others will be ready to follow your example: for they will think they may as well lose their prayers, as you. The better day, the better deed; therefore love to do any work of charity to such as need upon the Sabbath day: to relieve the poor, to visit the sick, to counsel the counsellesse, to comfort the comfortless, and to make peace between parties that are in disagreement. Delight not much in worldly pastime: for it is like the burning of thorns, which make a great crackling for a little while; but by and by all the noise cometh to nothing. O take it upon mine experience; if you wed your heart to worldly joy, you shall in the end be ioilesse. Therefore give your mind to consider rightly of time to come, and set your love and delight upon God, and a good conscience: for that is a continual feast, which never will forsake you. And if you had once well tasted it, you would not exchange it for all the world's good. I say again, acquaint your heart with heavenly joy betime: for as that cloth which is thoroughly died black will afterwards take none other colour, so the heart which is fully possessed with the love of worldly joy, will very hardly be turned to love the joy of God. Our blessed Lord God for jesus Christ's sake, vouchsafe to give you grace, that you may rest in him, and joy in him, which is the right keeping holy of the Sabbath day. O The terrible wrath of almighty God, I horribly dishonoured my father and mother even from my birth until they were dead, and buried. Therefore I could never take good root in any place whithersoever I came: great means of happiness have been offered unto me, but through want of grace I have always lived wretchedly, and run into many grievous adversities. I began to dishonour, grieve, mock, and scorn my dear mother so soon, as I could speak; and fell into an hellish ungraciousness, wherewith I have disgraced, and misused myself ever since. In time also I began to dishonour, and grieve my father; in which cursed sin I continued till his death: Therefore few and troublesome are the days of my life: and that which is worst of all, an evil end is falling upon me. All children take warning by me; honour your parents in heart, in word, and indeed. Reverence them, obey them diligently, and strive to please them. Then will God surely bless you, and you shall prosper in body, and soul. But if you will be lead by the devil to despice your parents, to disobey them, and grieve them, God will despice you, grieve you, and destroy you. If you have any way misbehaved yourselves to your parents, cry them mercy upon your knees, and humbly entreat them to pray unto God, that he will forgive you. If your parents do need your help, help them to the very uttermost of your power. When they be sick, go unto them, tarry about them, be ready, and put forth yourself to to do any thing for them. O that children did know what is the worth of a fathers, or mother's blessing, when their hearts be comforted by the dutifullnesse of their child. They would rather than fail, creep upon their hands, and knees to please them. The Devil knoweth this to be true, and therefore blindeth children's eyes, and hardeneth their hearts, lest they, by honouring their father, and mother should procure to themselves the manifold blessings of God. When your parents die, mourn for them, and bury them in seemly sort. Never endure to say or hear any word against your father, or mother. If you have any grandfather, and grandmother, you must honour them as your father, and mother. Honour your uncles, aunts, brethren, and sisters, yea and all your kindred, for your fathers, and mother's sake. Moreover honour all them that have been friends to your father, and mother. you must honour the King as your father; for he under God preserveth you in peace from injury, and violence. You must love your country, as your mother: for in it you were borne and brought up. You must honour them that are in authority under the king, and all your superiors. For they are means to keep good order; that you may live a quiet life in all godliness, and honesty. Meddle not with state-matters above your calling: for it is a spice of a rebellious nature to call the doings of higher powers into question, and to find fault with them. If any thing seem amiss, pray humbly to God, that he will mercifully cause it to be amended; and do you carefully endeavour to amend your own self. For it may be that your sin is some part of cause, why there is any want of grace in your governors. This is your best way; and not to speak evil of those which are in authority, as I have wickedly done. You must honour Archbishopps, and Bishops and all Christ's ministers as fathers. For their office is to feed your souls; specially the minister of the parish, wherein you live, who in matter of salvation is as a mother to nurse you, ●s. 2.7. ●11, 12 and as a father to train you, and teach you. Have always a reverent opinion of your minister; for otherwise you shall greatly endanger your souls; as I have done. If your heart be possessed with a dislike of your minister, go to some other Church to hear the service of God, until you be in a better mind; lest the ill conceit of the minister make you to mistake and be distasted with that which he preacheth, readeth, or prayeth. For than you should be in a fearful case, and the devil would enter into you, and make you loathe the holy service of God. Whiles you live, bless yourself from saying, and doing any thing, that may disable the minister of Christ; Luk. 10. ● for that were to despice Christ himself. If you say, he is thus, and thus unfit for his calling. I answer, as before, if he be so, you are bound to pray that he may be amended. What warrant have you to judge God's minister; Take heed. I was once a naughty servant; and therefore do entreat all servants to honour them whose servants they are, as if they were their fathers, and mothers, reverencing, obeying, and serving them faithfully. Blessed are all good servants. For whether their masters use them well, or no, God will not fail to power his blessing upon them. But he will surely punish naughty servants, and naughty masters. Honour all your friends, and well willers: for they are, or would be, as your parents, means to preserve you. Hate my barbarous property, and never be unkind to any that hath been kind to you, although he be turned from a friend to an enemy. One unkindness, yea many times a false suspicion of unkindness, hath made me dishonour my kind friends: But if you will please God, practise the contrary, let not many unkindnesses cause you to forget one kindness; but let one kindness put many unkindnesses quite out of mind. Reverence your elders, and all that are in any gift or grace of God better than you, for they are as fathers and mothers unto you to do you some good, at least by example. God made all people in his own likeness, and their is none so low but that he may one way or other do you good; at least by excercising your patience if he be faulty, or your enemy; much more by praying for you, if you give him cause so to do: therefore honour all people, even your enemies. And let your own conversation be wise & virtuous, lest you do as I have done, dishonouring God that made you, your parens that brought you forth and nourished you, your governors that have the ruling of you, your friends that favour, and further you, for you doing evil are a discredit unto them all: yea, if your behaviour be not good you dishonour all the world, for if you do respect them as God's people ought to be respected, you will be ashamed that any should see, or hear evil of you. All parents, and bringers up of children nurture them while they be young to fear God and honour you, for so they will be framed to honour all others. But if in fond love you make your children your fellows or by ill behaviour cause them to think unreverently of you, how can they kindly perform their duty unto you. O that parents did so love their children, that their special care might be to make them lowly and lovely to God, and to all people; O Lord jesus, I humbly beseech thee to say, Amen. I am a murderer in heart, in tongue, & in outward works, therefore everlasting life is not in me: my heart is full of uncharitableness, ready to mislike any body, to surmise evil of them, and so to entertain furious anger, hellish hatred, and all deadly enmity my tongue is a sharp sword wounding even my friends; yea, I am like a fool that blindfoldeth himself and hurteth he careth not whom, when I conceive that any is adversary unto me, I spare no poison but revile him bitterly. I have murdered many with an evil eye, envying their prosperity; I have stricken and fling at others with a murderous mind, I have caused quarreling & and fighting, I have caused some to lose the means whereby they lived. I have hindered others from obtaining helps of preserving their life. I have greedily kept in store, and vainly wasted that, through the want whereof many poor have pined with hunger and cold. I have endangered the salvation of others by ill example, living among them as one infected with the plague; yea many sins like plague sores breaking and running out continually. All people take warning by me, if you will not be guilty of murder, shun all the causes, and occasions thereof. Do not endure to take any dislike of man, woman, or child, nor be too well conceited of yourself, for than you shall be apt to think ill of any body: O that you knew into how many dangers you put your self, when you begin to dislike or despise any body: for even as when your mouth is out of taste you cannot relish any thing be it never so good; so if your mind be ill conceited of an other, whatsoever he saith or doth you condemn it. But you may say, shall I not dislike such as I do see and hear to be evil? I answer first, you may by sight, and hearing take your taste amiss, Luk. 18. as the Pharisee did in disliking the publican; whose heart was better liked of God than the pharisees, that disliked him. Secondly, although an other be indeed so bad as you see and hear that he is; yet you must dislike him none otherwise, then for your own sins you dislike yourself. Sorry you are and much displeased with your sins, if you be a true christian; but yet you hate not yourself, you do not rail upon yourself; but loving yourself you hide your faults. So must you do to others, for if you love them, love covereth a multitude of sins. But if you hate any of God's people you are a murderer: 1. Ioh 3 therefore take heed, Eph. 4.2 follow the counsel of the holy Ghost, whatsoever cause is given you to be angry, pacify yourself, and let not wrath stay long in your heart; lest you entertain the devil, who will fill you with hate, and desire of revenge. If any do hurt you in word or deed, first consider well, whether you have given any cause either specially touching that party, or by any misbehaviour: examine your heart before the face of God, as he shall judge your soul, and if you find yourself any way in fault; cry God mercy both for your own sins, and for his that hath thereupon done you harm: for if you had not given cause, he had not sinned in harming you by word or deed. But if your conscience be clear, that you be hurt by them, to whom you have given no cause, then if you can have true patience, you are Gods own child. If a man were by the laws of the Realm condemned to die a grievous death, and might escape with condition that his coat should be beaten, and he take it patiently, it is to be thought that he would be very glad of the condition, and strive to be patiented: you are a sinner, and therefore by the law of God worthy to suffer death in hell fire, where the damned are ever in extreme pangs of death, and yet they never die. God of his mercy offereth you pardon through jesus Christ, upon condition that you shall patiently suffer the adversities, and injuries of this world. Therefore look well to yourself, and by your patience keep your soul, Matth. 1 23, 24, 25 least breaking the condition you forfeit your pardon, and so be tormented. Take heed how you judge of any body, for you may be many ways deceived; even in that which you see, much more in that which you hear, and most of all in that which you surmise. Do not wish, no nor imagine any evil to happen upon any of God's people; but think, and wish well to all, yea to your e-enemies, pray earnestly to God for them. Do not rejoice to see, or hear any evil of others, but sorrow and grieve at it; nor grieve to see or hear of the prosperity of others, but rejoice at it. Then are you in charity; else not. Whatsoever adversity happeneth unto you, humble yourself to God, and take it patiently, lest you hurt both body & soul with worldly sorrow, as I have done. Have a good conscience towards God, and be in charity and peace with all people; then nothing can overcome you. Be slow to speak, and when you speak let your speech be gracious, powdered with heavenly salt, that you may harm none of God's people in any word that you utter. Before you speak, be well advised what you say; of whom, and to whom, what you say? for you must give a reckoning of every idle word. One needles word draweth out an other, and commonly causeth much evil communication. Take heed of whom you speak: for you must not call any body's name into question, unless it be to some good and charitable purpose. It is an hellish property of mine to occasion speech of any in place where they are likely to be ill spoken of, whereby I set them as a mark for others to shoot at. Take heed to whom you speak: for some are of that quality, that you can hardly say any thing to them, but they will pick some evil out of it. Therefore let your words be few, and wisely spoken. Never speak word to reproach any man, woman, or child. It is nought to revile our enemy, worse to speak ill of him that never did you harm; but an horrible wickedness to disgrace your friend. Some will say; Is it not lawful to call a spade, a spade? I answer you by a notable example. S. Jude writeth that Michael the Archangel being in strife with the devil, durst not give any reproachful word. Why dared he not? Surely for displeasing God. If it be displeasing to God, that an holy Angel should speak any reproach to the devil, how can we safely quip, taunt, revile, defame, curse, and ban one an other? A word of reproach is grievous to him of whom it is spoken, maketh others to think hardly of him, and may cause his destruction. Cursers are murderers, for if it please God, to suffer their curse to take effect, the party cursed is murdered by the devil. They that sooth and flatter others in evil, are murderers: for they thrust them forward into destruction. Never practise any deceit to draw an other into danger: for God hateth blood thirsty and deceitful men. Be not double tongued, to speak fair to ones face, and foul behind his back. Make no debate, nor be a tale-carrier: for all such are set a work by the devil, to cause mischief, and murder in the world. Use no man, woman, or child uncharitably: be kind to all, and cruel to none. Be careful to secure the needy, lest they perish through want of that which you might do for them. Go often to them that are sick, but go with a good intent, to good purpose. Sickness warneth the sick to prepare towards heaven. Therefore you must not talk much of earthly matters: for a small touch plucketh him downward that is weakly going up the hill; but help him upward the best that you can with heavenly communication. Take heed that you give none evil example in word or deed, for it is like the poisoned infection of the plague, which may go far, and cause the destruction of many. If you would be clear from all blood-guiltynesse, flee from enmity, and labour to be in peace, and to make peace. To be in peace; first and foremost with God: for if there be enmity between God, and you, you take the way to murder your own soul; Secondly if you can possibly with a good conscience have peace withal people, yea sue, and seek for it. Because enmity can hardly be without much uncharitableness. And grievous is the danger thereof; as I find, and feel by woeful experience. If your ways please God, as mine did never, he will make your enemies to be in peace with you. And then you shall prosperously practise to be a make-peace between God and your neighbour; and between neighbour and neighbour, by your godly life, and good counsel. When you see or hear that any are in enmity, pity their case, as if their houses were a fire and they themselves likely to be burned; pray unto God for them, that they may be rightly agreed; and practise what good means you can to quench the fire; but come not to near it, lest you be also fired; meddle not to much with the points in controversy: for it is a very dangerous business. Keep yourself always indifferent, not holding with one, nor with the other: for a partaker cannot be thought to bear an even hand between them. Remember well the saying of Solomon, Prov. 10 It is honour for a man to keep himself out of contention; but fools will be meddling. Strive to live quietly: So shall you escape many troubles, prevent much mischief, and enjoy many blessings. ALas! how shall I do; without holiness none shall see God; I have always possessed my body in unholiness, and dishonour: for even from my childhood I was, and am defiled with fleshly lust, which hath consumed my body, and cankered my soul, so that I am before God a most ugly monster, and a detestable loathsome wretch. This hellish fire was first kindled in my heart by seeing lewd behaviour, and hearkening to filthy talk, whereby I grew to be of so beastly an imagination; that I could hardly see, or hear any thing, but presently I turned it to some meaning of lust. To quench this fire I some time thought upon Origens' remedy, sometime I purposed marriage, but all in vain, for to this day I continue inflamed with it; and never had the grace to be freed from it. O all ye children of men, live in the fear of God, and begin betimes to hate this foolish and filthy sin: for if it once take possession of your heart, it will haunt you like an evil spirit. Therefore do not endure to see, hear, or think any uncleanness. If any begin to talk, read, or sing matter of beastliness, flee out of their company: for it is the devil that setteth them a work to fire your hearts. Whatsoever lewd ballet, book, or picture cometh to your hands, tear it all to pieces, or burn it to ashes: for whosoever made it, the devil devised it for your destruction. If God do see that you hate all causes of filthiness, he will love you dearly, and many excellent graces he will give unto you. Parents, and governors of children, keep them carefully from the delight of this sin. It is not good that boys, and girls should lie in bed together, nor play in private places: for the devil watcheth his time to work his temptation upon them. It is strange, and I should not believe it, but that I remember it, since I was a child, how younglings will draw one an other to this filthy sin. All people if you desire by the grace of God, to be preserved from this fiery filthiness, in the name of jesus Christ, settle your hearts to pray, and to practise for chastity. O most holy Lord God, who in the beginning of this world didst make man and woman, and marry them together, ordaining that they should with so undefiled hearts increase their kind, as in eating and drinking they nourish their bodies: But ever since Satan by temptation had drawn them away from thee, thine holy ordinance is broken, for people do rather give themselves to the delight of beastly lust, then to the desire of blessed increase. Whereupon they pamper, and paint out themselves, that they may follow their filthiness, & allure one an other thereunto. Moreover by the procurement of our old enemy the devil, this world is so full of temptation, that I am continually in danger by seeing, hearing, or some one way, or an other to be infected by loathsome lust: yea, although there were not such abundance of outward allurements, yet mine own heart is ready to betray me to the devil. Therefore I do humbly beseech thy blessed majesty, that it may please thee to preserve me from all temptations of lust all the days of my life. And if it be thy will that I shall marry, good Lord give unto me a virtuous wife, that we may christianly live together, not in the unsatiable lust of uncleanness, as they that know thee not; but in such godly temperance, that our minds may be holy, our bodies healthy, our children, if thy pleasure be to send us any, holy, and able to do thee service. Most merciful God, grant me this my prayer for thy son jesus Christ's sake, to whom with thee, and the holy Ghost be all honour, and glory henceforth for evermore, Amen. Now with daily prayer join diligent practice. Give yourselves to some good exercise and labour, fly from idleness. Pamper not your bodies with gluttony, and drunkenness, but use very sober diet: abhor all bravery of apparel, be clothed only as becometh a christian in your degree. Whatsoever it be that moveth you any way to the thought, or desire of lust, leave it, and turn from it. I do heartily wish holiness to all people, but being a wretched man I do specially intend my confession unto men. All men, young or old, I beseech you give your heart and mind to holy thoughts, and heavenly desires, detest all motions of filthiness, which tend to displease God, & destroy you body and soul. Do not muse of woman, nor let your eyes be delighted in beholding their beauty and fineness; give no regard to their coy behaviour, tripping, and dancing. Take no pleasure in hearing their delicate talking, sweet singing, and amorous playing, for the devil is ready when you are any way touched with delight of women, presently to kindle his fire in your heart. Be not much familiar with any woman, specially alone for it will cause danger to you, and suspicion to others. If you see a woman to be very fellowly, judge her not, for she may be good; but be you a stranger unto her, lest Satan make you nought. Do not dally, jest, or play with women, lest it happen unto you, as to the fly that playeth about the candle till she have spoiled her flying. As you must carefully keep yourselves from being inflamed with lust, so also you ought to take great heed, that you give none occasion to inflame any of God's people. O what an hellish part it is to join with the devil in tempting others. A man and his wife should not dally one with an other in the sight of any, no not of their own children, lest it move them to evil thoughts. An heathen man among heathen people was put to great disgrace, because he kissed his wife in the sight of his daughter. This is a notable example for christians that make no conscience to infect others by word, and deed, apparel, gesture, and every way that can be devised: ●th. 18.6. you know that Christ saith, it were better for a man to be cast into the sea with a millstone about his neck, then to give any occasion to make an other to sin. O ye women, I pray you that for Christ's sake ye will consider, why God was so displeased with the daughters of Zion, Esa. 3.16. for their fine attire, and wanton behaviour: and also why the holy Ghost doth will christian women to deck themselves with virtues, and not with costly raiment? Surely it seemeth to me, that one cause is the great danger of men, who are enticed to lust by the trimness of women. And is not an other cause the wasting of God's goods upon vain ornaments? Take heed lest God do one day call you to a reckoning for every penny idly bestowed and for every man by your means tempted. O the modesty of women, what an heavenly preservative and remedy it is against lust? Young men pray humbly, and fervently to God, that you be not stained with lust; and if you find your bodies dangerously subject thereunto, strive to keep your minds clean. Rather than yield to any unlawful act of fleshliness, intent yourself to marry: for marriage is an honourable calling, and holy before God. It is far better to be married, and very poor, with honesty; then to be unmarried, and very rich, with dishonesty. If you mean to marry, pray unto God that he will give you grace, well and wisely to govern, and maintain a married life: pray also that he will match you with a godly wife. And as you pray, so practise by all good means to procure the blessings which you pray for. Commending yourself to the pleasure of God: be well advised before you make choice of a wife, and when you have once settled your mind, let nothing cause you to repent, or forsake your choice: I had been a married man, and freed from the flames of lust, but that I gave ear to those that disliked the party, whom I had good cause to like and to love, notwithstanding whatsoever they could say against her: I was accursed, and therefore unsteadfast in all good courses. Being determined to marry a woman, hate the thought of making her your concubine, before she be your lawful wife: lest God in great displeasure do lay some one plague or an other upon you. O that you knew what a blessedness it is for a man and a woman to come into the Church before the face of God, and his Angels, there to be married, being both undefiled. I Have been a thief many ways: when I was a child, I remember I was given to steal apples, and afterward I purloined divers things, yea money from my father and mother: I bought things, and never paid for them: I did steal books, and deceived others by many shifts: when I was put in trust to buy any thing for an other, I made them believe that I paid more for it, than indeed I did: and commonly took up much commodities for mine own use, and left it upon their reckoning whom I served; specially when I was a young scholar in the University, where I did much wrong my good friends. When I bought any thing, I made much ado to get it better cheap than it was worth; dispraising it, and promising to help the seller to custom. I have bought things for half the worth, of such as have wanted money. Contrariwise if I sold a thing, I falsely praised and prized it at more than it was worth, professing that I would not have parted from it, but for need of money, or for love of the buyer. I have made them pay extremely that were earnest to buy any thing which I had. If I found any thing, I closely kept it to myself; yea, and sometimes I found things before they were lost. Once one found certain money, who seeing me go that way, thought it had been mine, and therefore gave it me, and I took it for mine own, although I lost none. I have taken reward for doing many things, which I did not as I ought to have done. I have not well rewarded many that did for me, yea I have divers times done evil to them, that did good to me. In matter of reckoning, when some have not remembered so much as I owed unto them, I paid them according to their remembrance, and kept the residue to myself against my conscience. I have taken wages for schooling children, and ministering in the Church, but did not truly perform my duty, and therefore am a thief. I have been given to gaming, and therein practised deceit, which people do call foule-plaie; but before the face of God it is very theft. I have by fair words, and pleasing promises gotten many things of others, for which I made no recompense. I have set some to work for me, & have paid them too little for their pains. I have been a broker to help one to get goods from an other: once I was a means to make a man give house and land from his kindred to an other. In performing which work I wrought with the devil, and practised much deceit. I have borrowed things, and either not restored them at all, or not in so good sort, as I received them. I have heartened some to trust others, by whom they have been deceived. I have many ways wasted and hurt the goods of other folk carelessly, covetously, and spitefully. I have oftentimes been very partial in question touching goods between party and party; because I have been ill conceited of the one, or well opinioned of the other, or thought to be a gainer by the business. I have many ways counseled, aided, and concealed unrightfulnesse. By all these ways, and many more, which I can not remember, Zach. 5.1, 2, 3, 4. I have been a thief, and therefore the huge book of God's curses written against thieves, doth take hold upon me, and will not leave me till I be brought to nought. O ye people of God, for Christ's sake be careful to keep yourselves true, and just. Do not get so much as a pin with an evil conscience: for howsoever the devil blindeth you, yet one day you shall see, that all naughty gain will have a naughty end. Practise no deceit, nor cruelty in buying, selling, chopping, changing, borrowing, lending, gaming, or any way else: for God will surely lay his vengeance upon all that make any unjust gain, or diminish the goods of others. Make no commodity by any trade, or practise that hindereth your neighbour, or is against a common good. Do not take, or hold from any that which in conscience is due unto them: for goods wrongfully gotten, or kept from the right owner, do continually cry unto God for justice against you. Therefore if you have by any manner of means hurt, hindered, or diminished the good of any, yield due recompense upon true repentance, to the party wronged, or if he be dead, to his heirs; or if he be dead without heirs, or you cannot find the party to whom restitution is due, give it to the poor. But if you have no ability to make satisfaction, confess the wrong to the party whom you have wronged, and pray him to forgive; and at least pray unto God continually that he will plentifully recompense them, whom you have injuried, pouring upon them his blessings in body and soul. If you think that Christ's religion doth not require satisfaction of wrongs, you are deceived: Luk. 19.8. for Zacheus instructed of Christ, offered that if he had done wrong to any man, he would give to the party wronged four times so much, as the damage came to. Therefore needs must single satisfaction be due, a penny, for a penny, and a pound for a pound. If you ask, whether I follow this lesson or no? I answer; my conscience doth tie me unto it. Therefore some satisfaction I have made, and some more, by the grace of God, I will make; and that which I cannot do through want of ability, I must crave of God, that he will supply: I do not speak to honour myself; but to glorify God, who is my judge, and to benefit you, who are his people. I have paid twenty shillings at once by way of restitution, to him that could not claim so much as a penny due; because I had formerly paid him his own reckoning; who thereupon held himself satisfied; but my conscience did testify that I owed more unto him. Some have judged me foolish, and vainglorious, because I appeared to secure some few poor people: I do not justify myself, for it is God that truly seethe, and judgeth all things. But my conscience is, that I am bound to give much, by way of recompense to the poor; because many that I have wronged are dead, or if they be alive, I know not where to find them; and therefore must follow S. Paul's direction, ●ph. 4.28. who sayeth, let him that stole, steal no more, but let him rather labour, working with his hands that which is good; that he may have to impart unto such as have need. All christians ought to put themselves to take any pains, yea such as they were never brought up unto, rather than to maintain themselves with the hindrance of other. Beware of slouhfulness, wastfullnes, and unthriftiness: for they will bring you into necessity; and than you must live like a drone, if not by wicked shifting, yet by base beggary. Godly thrift is a great virtue, having diligence to provide things necessary truly and righteously, and care to save and keep things gotten, yet without filthy niggardness and unmercifulness. Take heed, lest through your countenance, counsel, or commendation you cause one to suffer loss by an other: for if you do, the loss before God shallbe required at your hands. If the word of God be true, Prov. 19.9 as without doubt it is, that a false witness shall not be unpunished, and he that speaketh lies shall perish; then am I in a fearful case: for I have made many lies, and borne much false witness, I have signified many things, otherwise than I thought of them, I take much delight in telling strange reports: and such as are either altogether untrue, or peeced up with lies, or at least very uncertain, and not like to be true. Also I love lies, and when I hear them, I uphold them, some time for my own advantage, some time to please other, and some time to hurt them that I love not. Hereby it plainly appeareth whose child I am: for God is the father of truth, and the Devil father of lying. For God's sake therefore all people I beseech you hate lying, do not signify, or maintain any word that is untrue, although you might much benefit yourself by it: unless in very conscience you be persuaded and have good reason to move you that such a thing is true, utter it not. Be no common reporter of news, nor much given to talk: for such people do utter many lies. In bearing witness be well advised what you say, & with what intent; for you may be a false witness many ways, and sometime not perceive it yourself. False witness is a lie in matter or in meaning. The matter testified is false altogether, or in some part. A testimony altogether false is that, wherein there is no word true, as they which witnessed against Naboth, ●. king. 21. ●2, 13. that he had spoken against God, and the king: whereas he had not spoken any thing against God, or the king. A testimony partly false, is when somewhat is put to, or put out, or some word altered. Of putting to, we have an example in the jews who accused Christ to Pilate the emperors deputy, Luk. 23. ●, 2. that he did forbid men to pay tribute to the Emperor, saying, Mat. 22. that he was Christ a king. It is true that he said he was Christ a king; but false that he forbade men to pay tribute to the Emperor, Mat. 17.25, 26, 2● for he willed people to pay, yea, and paid for himself. Of leaving out we have an example in the devil; who, Mat. 4.6 Psal 91. ● to persuade Christ to throw himself down from the top of the temple, told him that it is written in the word of God, the angels of God had a charge given them to keep Christ from hurting himself. Here the devil left out these words, In all thy ways; which he would not speak, because he intended that Christ should not take the way to go down by stairs; but tempt God in falling from the top. Of altering some word we have an example in the two false witnesses, Mat. 26. ● that accused Christ saying; this man said, I can destroy the temple of God, joh. 2.15 and build it in three days. Whereas Christ said, destroy ye this temple, and I will build it in three days. You may testify of an other that which he hath said or done, and yet mistake his meaning. So when Christ said, joh. 2.10 destroy ye this temple; he meant his body; but his adversaries took it, that he meant the temple that was built of lime and stone. When David fled from the court of King Saul, ●m. 20. 〈◊〉 21. 〈◊〉 22. and came to Abimelec the Priest; he knowing none otherwise but that he was still in the king's favour, gave him entertainment; and was therefore falsely accused of one Doeg, to have conspired with David against the King; who thereupon put him to death and all his kindred. It is a grievous thing to consider, how both words and deeds are commonly mistaken, to the great wrong of many people, yea that which is more grievous, when a thing cannot in itself be mistaken we presume to find out some bad cause that moved the party to say it, or do it. 〈◊〉 2.13. When the Apostles by the inspiration of the holy Ghost spoke in strange languages good matter; some said they were drunk. When Christ cast out devils; ●t. 12.24. some said he was a conjuror, and wrought with the devil. job living an upright life, 〈◊〉 1.9, 11. the devil accused him that in his heart he was a dissember; and would serve God no longer than God fed him with gifts; and when he was proved a liar in that, 〈◊〉 2.4, 5. yet he urged, that if job were bodily punished with diseases, he would show himself falshearted to God: which also proved a false witness. Among all the apprentices that the devil hath in the trade of false witnessing and lying, none go beyond them that will accuse men for well doing, as they that accused Daniel for saying his prayers alleging that therein he showed an ill mind to the king. Dan. 6. You may testify against a man that which is true, and yet before the face of God, be within compass of false witness: as he that accused Moses of killing an Egyptian, Exod. 2 gave true testimony: for Moses did so indeed, therefore the accuser spoke the truth, but not truly, that is, not in zeal to the truth, but in malice to Moses, who told him of his fault. To keep yourself clear from lying & false witnessing, you must first fear God, for he is a most righteous judge, and will examine whatsoever you say of any body. Secondly, you must love the party of whom you speak, for it is very true, that evil will cannot speak well, but one way or an other it will outrun your conscience. Therefore if your heart be out of charity with any, refrain yourself from meddling with them: because the wrath of man worketh not the righteousness of God. 〈◊〉 1.20. Thirdly, whatsoever you see or hear of others, either meddle not with it according to S. Paul's lesson, Strive to be quiet, and do your business: ●hess. 4. or if it so concern you, that you must needs think and speak of it, take good heed that you do not mistake any part of it, for mistaking breedeth lies, and it is a sin to belly the devil, many things are so said and so done, that they may be taken well or ill, yea what can be said or done, but some one or other will turn it to an evil meaning, like unto the spider that out of the best flowers will suck some poison. But be you of the mind to take every thing the best way, knowing that it is the devils property to make the worst of every thing. You may be deceived in that which you have upon your own knowledge, because you cannot see the heart and meaning of the party, much more in that which you have by hearsay: for reports are commonly very faulty, and seldom hold truth in every point: wherefore almighty God to show us an example what we ought to do, ●n. 18. 〈◊〉 21. when the cry of the sins of Sodom came up to heaven, came down to see whether it were true or not, before he would seem to believe it, whereby you learn to be slow of belief in hearing evil of others. But if you be well assured that an other hath said or done wrongfully, the wrong is either to you or to others. If any have wronged you, you must by the commandment of your master jesus Christ, Mat. 1● first tell the party of his fault secretly and charitably; 16. if he so amend, you are satisfied. If he regard not your talk, you must take one or two with you, and tell him of his fault again in charitable manner: and if then he amend, you must rest contented: 17. but if he continue in his fault, you must complain to such as have authority to judge between you. If one wrong an other, and you be privy to it, and sure of it, you must be careful that you wrong neither of them; because they are both your neighbours, and brethren: therefore first desire the party that doth the wrong to right it, which if he will not do, you must discover it, least before God you be a partaker in the wrong doing. I Was never content with that which God gave me, but continually disliked my state; murmuring, and casting out complaints; envying the prosperity of others, judging them not so worthy of it as myself: yea, wishing in my heart that I had their goods. Being promised a living, which I could not have till the death of him that had it, and hath it, I often desired to hear of his death. Wherefore by the just judgement of God, he is likely to hear of my death. When I have heard that such, and such were in possibility of preferment, or had obtained it, I fretted and fumed at it, because I would have had it myself. When I saw a man have a wise of good condition, I could find in my heart to wish him dead, and myself married to his wife. And when one married a wife, whom I liked, I stomached it much, because I had her not. I have wished a good servant from one to another. Thus, and many other ways I have coveted my neighbour's goods, both to myself and to others, because I had not faith and charity. O all Christian people, hate this hellish covetousness, the root of all evil. Be highly content with that which God giveth you, and you get by good means: for that which you get by ill means God giveth not, but by the sufferance of God, the devil helpeth you to it. Therefore with goods well gotten quiet your mind, and be very thankful to God. Covet not to be rich, for when a man is overloaded he can hardly travel: and you are travailers passing through this world into heaven. But if you foreslow the time till heaven gate be shut against you, what will all this world's good avail you? your body must to the grave, your soul to hell, & your goods whereupon you have bestowed all your time, study, and labour, must remain to whom you know not. Therefore have a measure in your worldly cares, Mat. 6. 1● 20, 21. and as your dear Lord and Saviour willeth you, give your minds to grow rich towards God, laying up treasure in heaven, where it shall be safely kept till you come, and there you shall enjoy the same for ever. Desire rather to make sure unto yourselves the salvation of your souls, than the goods of the body: for look what you desire most, you will most intend. Of the two, it were better to neglect the body, ●●th. 6.33. than the soul; because he that seeketh to assure unto himself the good of his soul, shall have the good of his body into the bargain. If this were settled in the hearts of people, they would not covet so unmeasurably. This unmeasurable covetousness doth show that the heart is not right set towards God: for if it were turned to him, it would be thoroughly sufficed with his grace, whether you had much or little of worldly goods. Like as the needle in a dial will never be quiet until it be set right to the north star, and then it will rest. It cannot be, but that a covetous man is a breaker of this commandment, because his heart is in the hand of the Devil, and he turneth it whither he will. But many will say, such, and such have to much, and I have to little; I answer, how know you, they have to much, and you to little. Because they have enough, and spare, but we want that which is necessary, yea but yet you live. We live indeed, but not so well, as they that have more. Ah, you do not far so well, nor go so gay, nor please your eyes with the sight of worldly wealth: If it be the felicity of this world that you look for; take heed lest you be one of them to whom Christ saith, Woe be unto you rich, Luk. 6.29. because you have received your comfort: that is, you have that which you sought after. Yea, but you will say, we have it not. I answer, God loveth you so much the better. But you will say, why doth he not give unto me as well as to others? A good child resteth content with that, which his father giveth him. But if that reason will not serve, why do parents keep knives from little children? least they should hurt their bodies: so God keepeth worldly goods from you, lest you should by the ill using of them harm your own souls. Do you think that the poor beggar Lazarus doth now grieve at the misery wherein he was, when he lay at the rich man's gate full of sores, and ready to starve through want of food? No verily: He rejoiceth, and praiseth God for his poverty, and for his patience, wherewith he endured the good pleasure of God: knowing that if he had contrariwise been rich, he might have thereby lost his salvation, as Dives did. It is a greater matter to use riches well, then most people imagine. Else would not our Saviour Christ have said, ●th. 19.24, 25, as he did say; That it is easier for a camel to go through the eye of a needle, then for a rich man to enter into the kingdom of heaven. And yet lest they to whom God giveth riches should be discomforted, he told his Disciples, that God is able to save the rich. Whereby you understand that to be rich, and to be saved, requireth a most mighty grace of God: for it were a great miracle to make a camel go through a needle's eye. All this I say, to the end that you should not covet more than you may with a safe conscience, your soul being first provided for, procure unto yourself. But some say, I could be contented with a little, were it not for my children; I must needs confess that it is a godly care to provide for your children: but let it be without covetousness. Let not your children be either brought up, or settled in the world with goods unconscionably gotten from others. It is better for them to be poorly brought up, and to have but little left them. Have you not seen many whose friends have left them much goods, fallen into more folly, than they that had little, or nothing left them? But if you say, some few get all into their hands, and then deal unmercifully with us. Do you believe in God? Yea. Then you must thoroughly persuade yourself, that he is your father, and in his fatherly care provideth that for you, which he well knoweth will do you most good: notwithstanding all the covetousness, and cruelty of this world, yet God, if it please him, could give you plenty: and because he doth not, it appeareth that he purposeth to punish you. Will you therefore be out of patience, knowing that whom God loveth, he correcteth? Surely I had rather be a patiented poor man, and God's child, than a cruel rich man, and God's rod: for commonly the child is received into favour, and the rod is cast into the fire. Howsoever the world go, be patiented, and submit yourself to the pleasure of God. Do not envy, nor condemn those that are any way in more prosperity than you. For if you do so, ye are not in charity, and if you be not in charity, Christ is not in you, but the devil. Therefore strive by your patience to possess your own soul, and by the holy Ghost, contrary to the nature of flesh and blood, be exceeding glad, that you may be one of Christ's company, although in the lowest degree that may be; yea, the very foot: rejoicing at the prosperity of any other, and sorrowing in their adversity, as if it were your own. This if you can do, you are a Christian indeed; and although you be in low degree upon earth, yet your Lord and father will highly advance you in the glory of heaven. Remember what Saint james saith, ●m. 1.9. Let a brother of low degree rejoice in his advancement. O that I were a brother of that heavenly company, and my name written in the book of life, although it were with condition to suffer all possible misery in this world. If you say I give you such counsel, as I could never take myself, I confess it, but you would not be in my case, if you knew it as I do, although you might have all the goods of the earth; for death and hell have taken sure hold upon me, and I am so hardened in sin through long custom in wickedness, & delay of repentance, that my soul is ready to despair of God's mercy. Therefore while time serveth, & while grace is offered unto you, make sure work; Strive by obeying the will of God to enter in at the strait gate: for Christ saith, ●k. 13. ● 24, 25. many wilt seek to enter, and shall not be able: because they seek not till it be too late. This is my state, and therefore I perish. All people young and old, pray daily and devoutly to God, that it will please him through jesus Christ to give you the graces of faith, hope, and charity, that you may clean fast unto him with full purpose of heart, and being sufficed with that which he vouchsafeth to give you, put him in trust with soul and body, assuring yourselves that he will not fail you, nor forsake you, & if his pleasure be to try your faith and trust by crosses and adversities, rejoice therein, for his mind is to crown you therefore in the world to come, Love all christians as your own self, yea love your very enemies, pray for them, and practise in word and deed to be kind unto them. By these graces you shall perform the kingly law of liberty, and so be kings unto God, ruling & reigning over your thoughts and affections, according to his pleasure, being set at liberty from the law of sin, & bondage of the devil. Almighty God for jesus Christ's sake fulfil you all with the holy Ghost, Amen, Amen. NOw I beseech all that give your mind to book learning, patiently to read or hear this last part of my confession intended to your good. When I went first to school, I was full of all ungraciousness, and misbehaved myself to God, to my parents, and to all people: which cursed qualities poisoned whatsoever learning I could get. All children that go to school, fear God, and pray unto him hearty that he will give you the grace to stand in awe of his almighty majesty, and to be afraid of displeasing him: for the fear of God is the beginning of wisdom. All learning without the fear of God, is as a sword in the hand of a mad man, likely to do much mischief and no good. Hate all naughty conditions, and behave yourselves lowly, and gently to every man, woman, and child. Pray often to God and say, O almighty God, the giver of all good learning and true wisdom, I sinful wretch do humbly beseech thee, that for thine only son jesus Christ's sake, thou will send thine holy ghost into mine heart, that I may be cleansed from sin, and get so much learning and knowledge as may best fit me to be thy faithful servant in that state of life, whereunto it shall please thee to call me, Amen. Use commonly to praise God in some such manner as this. O most bountiful Lord God, I do humbly and hearty thank thee, because thou hast caused my friends to set me to school. Good Lord I beseech the so to continue, & bless me in learning, that I may learn to do my duty to thee and to all thy people, in what degree soever it shall please thee to place me; through jesus Christ thine only son, who with thee and the holy Ghost, three persons and one God, be honoured and praised in heart word and deed, for ever and ever, Amen. Fellow your schooling diligently, and if it please God to give you the gift to learn, be glad, and give him thanks therefore, but be not proud of it: or if pride enter into your heart, it will puff you up like a bladder, & although you prove marvelously learned, yet in the end you shallbe nothing but wind. All scholars take heed of pride: for it will make you like the Devil, and hateful before God. When you are allowed to play, then play: for it is healthful to stir your bodies: Practise no base, and lewd pastime, but exercise yourselves in some honest sport, which may bring you into strength, and ability. At no time let any bad or beastly word come out of your mouth. Delight not in vain talk, mocking, or scorning: for all such things are very displeasing unto God. I went to the University very raw: for I had few grounds of grammar, and none of grace. Therefore I spent much time in getting little learning; but all manner of vice in me grew up and abounded. I was vain minded, proud hearted, busiheaded, and full of a bitter, peevish, contentious spirit. Being poor I found great friendship, and had good allowance of many; but I was singularly negligent, and unthankful unto them. My study was to make great show of little learning, and therefore I sought after fine choice words. When I disputed with any, I was desirous to dismay them with reprooches, in stead of reasons; and to that end I had a written phrase-booke stuffed with taunting, and biting speeches. All scholars that go to any University, take warning by me. Be careful to come thither well grounded in learning, and virtue. Give yourselves to be sober, humble, quiet, mild, and peaceable. Be diligent in your business, dutiful to all people, and very thankful to your friends. These virtues will make you gracious in the sight of God, Angels, and men. Be more careful to get sound learning, for good use, then to stand upon the show of knowledge; for it is a vainglorious folly. Hunt not after curious minion terms, whereof cometh no good; but speak and write plain ordinary words: for they that would seem to be worde-wise, are of grave and learned men accounted unwise. Pride and envy are properties of the devil; and of all other sins most ready to wait upon scholars. Therefore take great heed of them: If you be proud, you are Lucifer, high in your own conceit, and therefore shallbe brought low even down into hell. If you envy the learning, estimation, and prosperity of others, you are Satan, an enemy to the gifts of God's grace. Do never dispraise any, nor quip any in your orations, and speeches: for it showeth bitterness, which is very bad in a scholar. When you argue, or dispute publicly, or privately, fear God, and shun snarling, reproaching, and all furious behaviour. Let your reasoning be, as in the hearing and seeing of God, and Angels, calm, amiable, sweet, and sober. Whensoever you prepare any oration, disputation, or exercise of learning, first humble yourself before God, craving his mercy and grace; that you may so perform it, as best becometh a Christian scholar; thereby to be fitted for the service of jesus Christ in the Church, or common wealth. If any sin reign in you, strive by all means to subdue it: for where sin reigneth, there the Devil dwelleth; and the end of that man will be nought. WHen I had gotten a shadow, and outside of learning, I left the University, and took upon me to be a schoolmaster, God forgive me; I was a bad one: for how could I frame children to godly learning, being ungodly, and ill learned. I undertook to teach more than I had learned myself, I was new-fangled, and negligent in teaching; and yet tired, and dulled my scholars by keeping them too long at their books, and by fierce correction, and cruel beating of them. O ye school masters, I pray you for the reverence of God, be well advised; The schooling of children is the nursery of christians; therefore you ought to be learned and virtuous; that you may train your scholars to be the disciples of Christ. The devil will practise to make you his underschoolemasters, that you may fit your scholars to be his servants. To prevent this danger, you cannot be to careful of your behaviour every way. Take no more upon you, than you know yourself able, by the grace of God, to perform, follow the common way of teaching commanded by authority. It is to be wished that the Grammar for the latin tongue, were one whole book, the rules in english, the examples in latin. Teach your scholars their lessons very leisurely, and plainly, hear them their lessons mildly, and patiently, correct them for their faults merciefully and sparingly. What man fearing God can find in his heart to play the tyrant among God's tender children, reviling, buffeting, striking, scourging, and terrifying them with thundering speeches, as if they were dogs, yea limbs of the Devil, no man can with a safe conscience so cursedly use a beast, as I in word and deed have used my scholars, I pray God forgive me, and grant that no schoolmaster offend in that point. Think with yourselves how hateful such rigorous usage is to God, and his holy Angels, who have the charge of children. Frame your scholars by all means to fear God, and to please him; and then assure yourselves that over and above whatsoever their fathers and friends give unto you, he will give you a rich reward. It is not good to hold children too hard, or too long at their books: for their wits are tender, and therefore aught to be gently used, and often refreshed. Our Lord jesus Christ bless all schoolmasters, that they may know, and do their duties to the continual increase of right Christian learning, Amen. I Presumed with all mine abominable vices to enter into the holy ministery, and have been a professed minister of Christ; that is, a soule-keeper, and a soule-feeder almost twelve years: jesus Christ forgive me. I took upon me to preach, neither understanding the word of God, nor endued with the power of godliness. Therefore I have endangered the salvation of many people, even as an ignorant and unhonest physician doth hazard the bodily life of them that take physic by his appointment. Although water in the spring head be pure and wholesome, yet if it be carried from thence in an unclean and poisoned vessel, who can drink it without danger? The word of God is in itself most pure and wholesome; but my preaching hath defiled it with ignorance, and with the wicked infection of pride, envy, wrath, covetousness, and all sins; every vice upon occasion putting itself into my sermons. Moreover if I preached any thing according to the word of God, I utterly unpreached and denied it in my life and conversation. Alas how many souls may justly challenge me before the face of jesus Christ, for giving cause of their damnation; I cannot say, upon my conscience, that in all this time, wherein I have taken upon me to be a minister; I have done my duty, so much as to the saving of one soul. A true minister of Christ should be a means to turn all evil from his sheep, and to procure all blessings unto them. But I contrarily have been a means to turn blessings from them, and to bring misery upon them. It had been better for me to have gotten my living by begging from door to door; yea, less had been my sin, if I had lived by stealing and robbing: for he that is a minister and doth not discharge his duty, is a thief and a robber in the highest degree: because he robbeth God of his people, and robbeth people of their salvation. How is it possible for me to escape the vengeance of hell fire? All you that purpose to be ministers in the Church, for Christ's sake, take warning by me. Before you enter into the ministery, examine your heart according to your conscience in the sight of God; what moveth you to be a minister? and what you principally desire and intend? for look what you mind, that you will follow, and to compass the same, neglect all other things. Therefore if you perceive that your mind is chief set upon worldly gain, or glory, take no souls to keep: for you will let them sink or swim: and notwithstanding what show soever you make, they shall be sorrily respected, and many ways unfit. But if you do chief aim at the glory of Christ in the salvation of Christians, you are the blessed of the Lord; God increase the number of you: for you will not stick to lose any worldly commodity, yea your own life, rather than hazard the loss of one soul. Enter therefore in the name of jesus Christ. But before you take a charge of souls upon you, give all diligence that you may have a good understanding in the word of God, and that the power of godliness may be in your life and conversation: for if the blind lead the blind, they fall both into the ditch: and he is graceless, that having sight, doth lead the blind out of the way: because the blind will follow their leader. The people's eyes are never well opened until the light of their minister do so shine before them, that they may see his good works and glorify God, in following his ensample. O happy is that minister that ever he was borne, who before he undertaketh a charge of souls, Matth. 4. hath the grace to overcome the temptations of Satan, as Christ did. Being made a minister, and having a charge of souls, bear always in mind, that you must be answerable to Christ for every one of them. So that whatsoever a minister might possibly do to save them, you shall dearly abvie it, if you perform it not. This moved S. Paul to warn every one, 〈◊〉. 28. & teach every one in all wisdom, that he might present every one perfect in Christ jesus. Therefore you knowing the terribleness of the Lord, must approve yourself unto God, and to every conscience of man, woman, and child in the sight of God, carefully and discreetly waiting upon your charge, that you may give to every one their portion of meat in due time. You must truly teach God's people the way of salvation out of his word. Therefore in understanding and expounding the holy Bible, follow the consent of ancient and learned writers, & those especially who are reported to have lived an holy life: for God in all ages doth most respect them that fear him, and they have most certain knowledge of his will. Others although they seem exceedingly learned, yet they are full of errors, because the spirit of deceit hath power in them. Therefore take heed. Desire not to be singular, nor to differ from others: for it is a sign of a naughty spirit, which hath caused much evil in the world from the beginning. Teach people that which doth necessarily concern their salvation: for it is a temptation of the devil to busy folks minds with bymatter, that they may neglect the main work of saving their souls. A minister ought diligently to take particular knowledge of his charge: who be young in understanding; who be ripe in discretion; who be sick in sin, and who be sound in soul, that he may accordingly diet them. Much preaching and teaching doth not take that good effect which it might, if people's understanding were ripened to hear it. There is a certain teaching called the A, b, c, of God's word; because even as a scholar must learn to know letters, and to spell them together, before he can read; Heb. 5.12. so must a Christian first learn the ground work of religion, before he can well proceed in the understanding & practice of God's word. I have found elderly people, that seemed to be much delighted in hearing the word of God preached, yet notwithstanding strangely ignorant in the foundation of faith. As for example, they did believe in the son of God, and yet did not think that he was in time before the virgin Marie. How is it possible, that people should be ignorant of such points, commonly preached and printed? Because they are not instructed orderly, pithily, and plainly: orderly, as children are taught to read: pithily, for many words and toilsome circumstances do bring an ignorant hearer into a wood, where he looseth himself: plainly, for terms of art, and fine eloquence are not suitable to the gospel of Christ, because in darkening the understanding of some, & tickling the ears of others, they hinder the working of the matter. Fie upon all vain glorious shows: for the kingdom of God is not in word, 1. Cor. 4.20 but in power. If you do not so teach the will of God, that the very ignorant may well understand it, and keep it in remembrance, what answer can you make to jesus Christ, when he calleth you to a reckoning? Although a scholar be taught to know his letters, yet many times he is not well instructed to spell them together: So the foundation points of religion may be taught, and yet not put well together: for example, Rom. 3.28. Christians are justified by faith in jesus Christ, without the works of the law. This is one point. ●at. 16.27 ●. Cor. 5.10 Christ will judge all people according to their works, answerable to the practice of their lives. This is an other point. Now unless these two points be rightly joined together, the devil will make some utterly neglect works, and other altogether to presume upon their own deserts. justifying faith is the gift of God, and bringeth forth good works, whereby true Christians are justified at the day of judgement. The capacity of people is like unto a small bottle with a narrow mouth, if you power in wine hastily, you shall spill much beside, and if you do exceed their measure they will run over: no work or employment in all the world doth require more careful diligence, than the office of a minister. Although you teach and preach very much, and in plain words, yet your sheep will specially regard your practice of life, because their nature is to be lead, rather than to be driven. I would I had preached less in words, & more in works. Your conversation must be every way square to your profession: for you cannot so much as speak a word in jest, but it shall be heeded and considered. Yea, if there be any ill word spoken in your hearing, people will mark how you take it. Believe me upon mine experience; if there be gaps in your conversation, your sheep will thereby run out from Christ; yea they will boldly make gaps themselves, presuming that they may with as little danger sin in one kind, as you in an other. When I as a Curate entered into a charge of souls, the people at the first had such a reverent opinion of me, by reason of mine earnest plainness in preaching; that they were very careful lest I should see any fault in their behaviour; but afterward when they perceived that the practice of my life was not according to my preaching, they grew in a manner careless what they said, or what they did: whereas if I had not lost that first reputation, I think in my conscience, that many, yea most of them would have amended their ways. A minister ought to be grave and mild. Gravity without mildness is surliness, and mildness without gravity is lightness. jocund, jesting, and scoffing behaviour doth not become a minister, for he is the messenger of God, and weighty is his message. It is a true saying, that too much familiarity breeds contempt; and so I have always found it. Therefore use to retire yourself, and be no common company keeper: for howsoever you may preserve your personal reputation, yet the power of your office, which is much grounded upon a reverent estimation, will be by company keeping many ways diminished. The appearance of any vice in a minister doth disable his ministery; specially pride, and covetousness. It were to be wished that ministers would in their apparel, and gesture, use decency, shunning all vanity and bravery; whereby the humbleness and meekness of jesus Christ might be seen in them. You that teach others to be content with that which they have, aught to show yourselves free from filthy covetousness. Keep always within compass of your maintenance, that you may be before hand; else you shall run into many inconveniences: for first you shall by want be forced to lose your liberty: for, as Solomon saith, the borrower is a servant to the lender. Then much more is the receiver servant to the giver. An heathen man said truly, He that taketh a gift, looseth his liberty. Who hath more cause to keep himself free then a minister? for if he be engaged to any, the devil will tempt him to soothe them in their sins, or at least to be tonguetied, and not to reprove them for their faults. Alas! in what wretched state are many Curates? for they are driven to seek their commodities, where they can find them. another inconvenience in a hinderly minister is, that he cannot be beneficial to the poor: which is a very special point in a minister: for how can it appear that he is zealous to feed men's souls, that hath no care to comfort their bodies. Therefore Christ and his Apostles were very diligent to provide for the poor. ● Mar- An ancient writer testified to an heathen Roman Emperor, that among Christians the minister is a provider for all needy people. Although any other minister seem faulty and have an ill report, yet do not endure to speak or hear any evil of him: for so you should very much offend, and encourage to be distasted with the ministry. Do not envy nor despise any minister whomsoever, not meddle with any man's charge but your own. Suffer much wrong rather than enter into strife. Be no party nor partaker in any contention. If you be assured that any one doth amiss in your parish, I took upon 〈◊〉 to find fault rigorously with many; yea, & with great men out of my charge; 〈◊〉 my great shame. tell him his fault secretly, and very kindly, beseeching him in Christ's behalf to turn unto God. Whosoever fall out, do not you appear to be adversary to any one, nor to uphold the party against him. It will hinder your ministery, & peradventure put you into more trouble than you can imagine. Contention and partaking hath tormented me very grievously, for I met with those that overmatched me, and laid heavy accusations upon me. God forgive me and them, and God give you the heavenly blessing of quietness. Hate all jarring, and snarling, for they are dogged properties: as also fawning, and flattery. He is a right dog, that will one while snarl, and an other while fawn, as I have foolishly done. Be a man of wisdom and few words. Be slow to speak, and short and sweet in speaking. A man full of words is full of many offences. Last of all, I commend unto you a notable sentence which the holy Ghost sent to a minister. No man that is a warrior entangleth himself with worldly business, ●. Tim. ●. that he may please him who hath chosen him to be a 〈…〉 beseech the blessed God, 〈…〉 kne●●, that he will for jesus 〈…〉 give vn●o all ministers the grace 〈…〉 and pe●●●●e the true meaning 〈…〉 ●●●●nce. Amen, Amen.