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The first charge I giue thee, I learned of Solomon, Eccles. 12. 1. Remember thy Creator in the dayes of thy youth. It is an excellent be­ginning, and a fit lesson for a childe. Looke with what the Vessell is first seasoned, it retaines the taste: and if thou beginnest to re­member to serue GOD [Page 13] when thou art young, be­fore the world, the flesh, and the deuill take hold on thee, God will loue thee, and send his holy Spirit to take possession of thee, who shall resist those enemies, and not suffer them to hurt thee.

To moue thy heart to re­member thy Creator be­times, meditate vpon the benefits thou continually receiuest: First, how hee hath created thee when thou wert nothing, redee­med thee being worse than nought, and now of meere grace he hath giuen thee his holy Spirit, sanctifying [Page 14] thee to an eternall King­dome. Thou canst not pos­sibly vnderstand how great these mercies are, but straight thy soule must cry, What shall I doe for so gra­cious a God? All the pow­ers of my soule and bodie will I giue to his seruice, my first thoughts will I de­dicate to him, like Abels sa­crifice I will present to him the first fruits of my youth; In the strength of my age will I fall downe before him, and if I liue to old age, that weaknesse will not let my knees bow, nor my hands bee lifted vp, yet [Page 15] shall my heart meditate on his goodnesse night and day, and my tongue shall be alwaies telling of his mar­uellous works.

When thou hast thus re­membred the infinite mer­cies of God, it behoues thee to settle thy selfe to a con­stant seruice of him, to or­der thy thoughts, words and actions to his glory, and to couenant with thy selfe that thou wilt not breake thy promises to God. That thou maist the more easily performe these duties, marke I pray thee these following rules for [Page 16] ordering thy life, and God will blesse thee and all thy good endeuours.

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At thy first waking in the morning, be carefull of thy selfe, that thou harbor in thy braine no vaine or vnprofi­table, but of all no vngodly fancy to hinder thy morning sacrifice, but straight frame thy selfe to meditate on the mercies of God, the malici­ousnesse of the deuill, and thine owne weaknesse.

Thine owne weaknesse is apparant to thee: for euen but now thine eyes [Page 17] were closed, thou couldst not see to defend thy selfe, thy strength was gone, so that thou wert not able to resist the weakest creature, a gnat or a flea might glut themselues with thy bloud.

The Deuils malice is as easily perceiued, for euen now hee lies lurking ready to catch euery good moti­on from thy heart, sugge­sting things more delight­full to thy fancy, and per­swading thee to deferre thy seruice of God though but for a little while.

But bee warned and ar­med against his tentations; [Page 18] for bee assured if thou once yeeld to neglect praying to God, but one halfe houre, when that time comes thou shalt finde thy selfe farre more vnapt, and thy heart more dull to pray than be­fore: whereas if thou dis­posest thy selfe to pray, though thou beest heauy and vncheerefull in it, yet God, who searches the heart, and sees thy desire to pray, though thou canst not, will enlighten thee and prepare thy heart against the next time, that thou shalt finde comfort. There­fore, take heed the Deuill [Page 19] deceiue you not, for you see his malice is not small that seekes to cousen you of all happinesse present and to come: For bee assu­red you can take no true ioy in earthly pleasures, no longer than you seeke after heauenly.

Hauing thus discerned the infinite malice of the Deuill, and your owne ex­ceeding weaknesse, how doe you thinke you were pre­serued from his snares while you slept? or doe you thinke hee onely besets you when you are awake? No, bee not deceiued, hee is not [Page 20] so faire an enemy: his hate is such to you, that if hee could hee would teare your body and drag your soule to hell while you slept. A­las, all this hee might haue done, your strength was small to resist him. Now you must needs confesse who it is that is only able to pre­serue you, that it is God, and that it is his mercy, not your desert, that you are preserued: and gather to your selfe a strong resolu­tion with all your force to serue him all the day, and to resist all the tentations of the deuill.

[Page 21] Then being thorowly awake (for sure God likes not sleeping prayer) begin to giue God thankes, and to desire the continuance of his mercy towards thee in these words, till thou canst finde such as may better ex­presse thine owne soule.

Amen.

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Hauing thus inuited God into your soule, take heed you offend not against so great and glorious a guest: [Page 23] Thinke if thou seest a supe­riour entertained with such obseruance of the Master, such diligence in the ser­uants, such a generall care that all things may giue a testimony of his welcome, O thinke, sinfull soule, what care oughtest thou to haue when the liuing God vouchsafes to dwell in thee: Oh watch, Oh be wary. Doe not (my deare Childe) Oh, not wilfully offend him, for hardly are presumptu­ous sinnes forgiuen: but if out of weaknesse thou of­fend against him, runne straight before hee can bee [Page 24] gone, for hee is mercifull, and will stay a while after thou hast sinned to expect thy repentance: but if thou doest not make haste, then the deuill, who will not de­lay to seeke thy destruction, hee will accuse thee, mock­ing thy impietie, and God will leaue thee, being more offended at thy neglect, or rather contempt of his mercy, than at thy first of­fence.

Therefore runne quick­ly esteeme no sin small, but what member soeuer cau­sed thee to offend him, bring it before him, and let [Page 25] it assist thee chiefly in thy repentance. If thine eye teach thee wantonnesse, co­uetousnesse, or the like, let them powre forth teares to purchase thee a pardon. If thy tongue haue offended toward God or thy neigh­bour, bring it with shame and sorrow to confesse in priuate, what it was not a­shamed to glory of in pub­like. Learne to be ashamed to commit sinne, but, being committed, hope not to hide it from God by any other meanes, than by hear­ty repentance: so indeed thou maist winne his mercy [Page 26] to couer thy transgression, and in his Sonnes passion he will bury thine offences, so as hee will hide them from himselfe: but then thou must delay no time, goe quickly, get thee alone, weare thy knees, wring thy hands, beat thy breast, know as little measure in thy sorrow, as thou didst in thy sinne. The Lord will not despise a contrite heart, and though hee let thee kneele long, hee will haue mercy at the last. Learne of Iacob to wrestle with God, and to cry with a feruent spirit, I will not let thee goe [Page 27] vnlesse thou blesse me. Our Sauiour saith, The King­dome of Heauen suffereth violence, and the violent take it by force.

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Thus you see, it must be an eager, not a slothfull course, that must bring you to Heauen. Take heed there­fore that you auoid all the kinds of this sinne. What­soeuer you goe about, doe it with cheerefulnesse. Be ashamed of idlenesse, as thou art a man, but trem­ble at it, as thou art a Chri­stian. [Page 28] For bee sure the de­uill neuer is so happy in his tentations, as when hee em­ploies them on a slothfull man, who cannot endure to take so much paines as to resist him.

Solomon promises no o­ther patrimony to a slug­gard but pouerty. GOD hates the slothfull. Wit­nesse the fiue foolish Vir­gins, and the vnprofitable seruant, Matth. 25. The one Christ would not know; the other is branded with two shamefull markes, euill and slothfull, and his talent ta­ken from him. What more [Page 29] wretched estate can there be in the world? first to bee hated of God as an idle Drone, not fit for his ser­uice: then through extreme pouerty to bee contemned of all the world. Oh then at no hand yeeld thy youth to sloth, but so soone as thou hast made thy prayer to God, prepare to rise, and rising vse this Prayer.

Amen.

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Thou art no sooner broke out of the armes of sloth, but pride steps in diligent­ly, waiting to furnish thee with any vaine toy in thy [Page 31] attire. And though I be­leeue there are diuers sorts of pride more pestilent to the soule than this of appa­rell, yet this is enough dan­gerous, and I am sure be­traies a mans folly more than any other. Is it not a monstrous thing to see a man, whom God hath cre­ated of an excellent forme, each part answering the due proportion of another, should by a fantasticall ha­bit make himselfe so vgly, that one cannot finde a­mongst all Gods creatures any thing like him? One man, though not resem­bling [Page 32] another in shape or face, yet for his rationall soule is like another: but these fashionists haue (I feare) changed their reaso­nable soules for proud soules without reason: could they else deforme and transforme themselues by these new fangled fashi­ons, and apish behauiour; crindging, shrugging, star­ting, and playing the fanta­stiques euery way. So that they may truly say when they are fashionable, that they are not like other men: and I beleeue wife men will not be sorry for it. For who would be like them?

[Page 33] I desire thee for Gods sake shunne this vanitie, whether thou bee sonne or daughter. If a daughter, I confesse thy taske is harder because thou art weaker, and thy temptations to this vice greater, for thou shalt see those whom perhaps thou wilt thinke lesse able, exalted farre aboue thee in this kinde, and it may bee thou wilt desire to bee like them, if not to out-goe them. But beleeue and remember that I tell thee, the end of all these vanities is bitter as gall.

[Page 34] Oh the remembrance of mis-spent time, when thou shalt grow in yeeres, and haue attained no other knowledge, than to dresse thy selfe. When thou shalt see halfe, perhaps all, thy time spent, and that of all thou hast sowed, thou hast nothing to reape but repen­tance, late repentance, how wilt thou grieue? How wilt thou accuse one folly for bringing in another? and in thy memory cast ouer the cause of each misfortune which hath befallen thee, till passing from one to ano­ther, at last thou findest thy [Page 35] corrupt will to bee the first cause, and then thou wilt with griefe enough per­ceiue, that if thou hadst ser­ued God when thou ser­uedst thy fond desires, thou hadst now had peace of heart. The God of mer­cy giue thee grace to re­member him in the dayes of thy youth.

Mistake me not, nor giue your selfe leaue to take too much liberty with saying, My mother was too strict. No, I am not, for I giue you leaue to follow mo­dest fashions, but not to be a beginner of fashions: nor [Page 36] would I haue you follow it till it bee generall; so that in not doing as others doe, you might appeare more singular than wise: but in one word, this is all I desire, that you will not set your heart on such fooleries, and you shall see that this mo­dest carriage will win you reputation and loue with the wise and vertuous sort.

And once againe, re­member how many houres maist thou giue to God, which if thou spendest in these vanities, thou shalt neuer bee able to make ac­count of. If thou dost but [Page 37] endeuour to doe well, God will accept the will for the deed, but if thou wilfully spend the morning of thy time in these vanities, God will not bee put off with such reckonings, but pu­nishments will follow, such as I pray God thou maist not pull vpon thee.

Yet alas, this is but one sort of pride, and so farre from being accounted a vice, that, if the time mends not before you come to vnderstanding, you will heare a well drest woman, (for that is the stile of ho­nour) more commended [Page 38] than a wife or honest, or re­ligious woman. And it may bee, this may moue you to follow their idlenes: but when you haue any such desire, draw your selfe to consider what manner of persons the commended and commenders are, and you shall finde them all of one batch, such as being vaine themselues, applaud it in others.

But if you will desire praise, follow the example of those religious women, whose vertuous fames time hath not power to raze out: as deuout Anna, who ser­ued [Page 39] the Lord with fasting and prayer, Luke 2. Iust Elizabeth, who serued God without reproofe: Religi­ous Ester, who taught her Maids to fast and pray, Est. 4. 15, and the chaste Susan­na, whose story, I hope, the strictest will allow for a wor­thy example.

I am so fearefull that thou shouldst fall into this sinne, that I could spend my lit­tle time of life in exhorting thee from it. I know it is the most dangerous subtill sinne that can steale the heart of man, it will alter shapes as oft as the Came­lion [Page 40] doth colours, it will fit it selfe to all dispositi­ons, and (which is most strange) it will so disguise it selfe, that he must be cun­ning who discernes it from humilitie, nay it may lie in thine owne heart, and it thou beest not a diligent searcher of thy selfe, thou shalt not know it: but it thou watch well thou shalt take it, for it hath one pro­perty that cannot change, as the common people be­leeue the Deuill cannot al­ter the shape of one foot. It is true of pride, that though it bee changed into [Page 41] that Angell of light, Hu­mility, yet thou maist know it by selfe-loue; if thou fin­dest that within thee, be sure pride is not farre off. For humility will make thee seeme vile in thine owne eyes, it will make thee see thine owne faults, and confesse them to bee greater than other mens; so that thou wilt re­spect euery man aboue thy selfe. But the rules of selfe-conceit are iust contrary, they stand on tiptoes, reck­ning their vertues like the proud Pharisie, scorning to be like other men.

[Page 42] Shunne it for thy soules sake, for if thou entertaine it, it is such a shamelesse flatterer, that it will make thee beleeue thou art grea­ter, wiser, learneder than all the company, when in­deed, thou wilt proue thy selfe the greatest foole of them, wearying them all with thy vaine talke.

Solomon saith, Pride go­eth before destruction, Prou. 16. 18. And a high minde before the fall. And our blessed Sauiour, the true patterne of humility, ex­horts vs to learne of him that was lowly and meek in heart, [Page 43] Mat. 11. 29. And if we doe so, he promises we shall find rest vnto our soules. Nei­ther want there curses, threatning, where perswa­sions will not serue. Who­soeuer exalteth himselfe shall bee humbled, Luke 14. 11. Reade the holy Scrip­tures often and diligently, and thou shalt finde conti­nuall threatnings against pride, punishment of pride, and warnings from pride. Thou shalt finde no sinne so heauily punished as this: it made Deuils of Angels, a beast of great Nabuchodo­nezzar, dogs meat of Ie­zabel, [Page 44] and I will conclude with a good mans saying, If all the sinnes reigning in the world were burnt to ashes, euen the ashes of pride would bee able to re­duce them all againe.

I know in fewer words there might much more haue beene said against this sinne, but I know not who will say so much to thee when I am gone. There­fore I desire thou maist bee taught these my instructi­ons when thou art young, that this foule sinne may be weeded out before it take deepe root in thy heart. I [Page 45] will returne now to my first purpose, which is to set thee downe one day for a patterne, how I would haue thee spend all the dayes of thy life.

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Therefore auoiding all manner of pride, make thy selfe decently ready, which being done, retire to a place alone, where humbling thy selfe vpon thy knees, againe renew thy prayers, humbly confessing, and earnestly desiring forgiuenesse for all thy sinnes, and vse Doctor Smiths morning prayer, [Page 46] than which I know not a better, nor euer did I finde more comfort in any.

In aduising you to a set forme of prayer, I doe not prohibit conceiued Prayer, but humbly beg of God to giue you grace to pray of­ten out of your owne me­ditations according to his will.

But when it shall please God to call you to the charge of a family, I will not direct, but deliuer my opinion, that then a set forme of prayer is most ne­cessary: my reason is, that your seruants being vsed to [Page 47] it, are alwayes ready to goe along with you in their hearts, word for word, as you pray, and continuance makes them to vnderstand euery word, which must needs cause greater deuo­tion, and giue more life to the prayers.

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When you haue finished your priuate prayer, be sure that you absent not your selfe from publike prayer, if it bee vsed in the house where you liue: which en­ded, goe and vse any law­full creation, either for [Page 48] thy profit or pleasure, and from all these exercises re­serue a time to fit downe to some good study, but vse that most that may make thee greatest, Diui­nitie. It will make thee greater, richer, happier than the greatest Kingdome of the earth, though thou couldst possesse it. If any man serue me, saith Christ, him will my father honor; If Mordecay were thought so highly honoured by A­hasuerus for a little gay trapping, what shall be done to him whom God will ho­nour?

[Page 49] Therefore if thou desi­rest honour, serue the Lord, and thou art sure of it. If riches bee thy aime, Saint Paul assures thee, that God­linesse is great gaine. If thou couet pleasure, set Dauids delight before thine eies, I haue had more delight in thy testimonies than in all man­ner of riches, Psal. 119. And in the 92. Psalme hee saith, Thou Lord hast made mee glad by thy workes. In the 4. Psalme, Thou hast giuen mee more ioy of heart, &c. and reading the 91. Psalme, thou shalt see what manner of blessings they are that [Page 50] God makes his children merry withall. And when thou hast once fixt thy heart to this study, it will be so sweet, that the more thou learnest, the more thou wilt desire, and the more thou desirest, the more God will loue thee. Thou wilt study so well in priuate, and practise it in all thy actions publikely, thou wilt weigh thy thoughts so euen, that thy words shall not bee light, and a few lines I will vse to perswade thee to bee aduised in thy words.

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Though it is as much to say, Remember thy Crea­tor when thou speakest, as if I could vse all the exhor­tations, and tell thee all the perils that belong to speech, yet so apt are wee to forget God in our foolish talke, that some­times wee by our discourse would make Gods of our selues. Therefore it will not bee amisse to receiue a few instructions, though weake, from mee for orde­ring thy speech.

The morning I haue de­dicated [Page 52] to meditation, prai­er, good studies, and ho­nest recreation. The noone time is most vsed for dis­course, it being all a man can doe while hee eats, and it is a time wherein a man ought to bee carefull of his speech, hauing before him Gods good blessings to re­fresh his body, and honest company to recreate his minde, and therefore ought to bee no way offensiue in his speech either to God or good men. But most espe­cially take heed that neither heedlesnesse nor earnest­nesse in thy discourse, cause [Page 53] thee to take Gods holy Name in vaine, but alwaies speake of him with reue­rence and vnderstanding.

Next, let not thy neigh­bour suffer in thy speech, but bee rather silent than speake ill of any man, though hee deserue it. And that thou maist doe thus, obserue this rule; whensoe­uer thou hearest one ill spo­ken of, before thou second it, examine thine owne heart, and it is ods but thou maist finde in thy selfe ei­ther the same fault, or a worse than that hee is accu­sed for. So thou shalt bee [Page 54] forced either to mend thy selfe, or not to condemne him.

Also shunne multiplicity of words, and what thou speakest, bee sure to vnder­stand fully, for it is a grating to the eare to heare a man talke at randome. If thou desirest to better thy selfe, modestly aske a question of those whom thou seest to haue knowledge to resolue thee, and bee lesse ashamed to confesse thy ignorance, than by holding a foolish argument, to betray it. And euer auoid that scornfull fashion of questioning a [Page 55] man, who, thou knowest, cannot make thee a satisfy­ing answer: neither make a scorne of his ignorance, for bee assured hee knowes something that thou dost not know.

If God haue giuen thee a ready wit, take heed thou abuse it not. At no time maintaine arguments a­gainst the truth, especially in sacred or morall matter: for it is hard to doe it, without offending the God of truth; and by it thou maist harme thy weake bro­ther, but the greatest harme will bee thine owne when [Page 56] thou commest to giue ac­count for thy idle words.

In thy mirth shun such iesting as may make thee offensiue, scoffing becomes not a Christian. Prise not therefore the froth of an idle wit, before the faith of a ver­tuous friend.

And I pray thee, asthou wouldest haue blessings multiplied vpon thee, let no speech passe from thee that may grieue chaste eares. How hatefull is ob­scene speech in rude peo­ple? But it makes one of gentle birth odious to all honest company. Solomon [Page 57] saies, A wise man conceales k nowledge, but the heart of a foole publisbeth foolishnesse, Prou. 12. 23. and hee that keepeth his mouth, keepeth his life, 13. 3. and in the 14. 5. The lips of the wife preserue them.

To conclude, let thy tongue and thy heart goe together, hate dissimulati­on and lying, and God will loue thee, which I humbly beg of him.

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If thou keepe thy thoughts holy, and thy words pure, I shall not need to feare, but [Page 58] all thy actions will bee ho­nest. But my feare thou shouldest know the way, and yet goe aside, will not suffer my counsell to leaue thee alone, till thou come to thy iournies end.

First then bee careful when thou art alone, that thou doe nothing that thou wouldest not doe if men saw thee: remember that Gods eye is alwayes open, and thine owne conscience will bee witnesse enough a­gainst thee.

Next bee sure that no action of thine may bee a scandall to thy profession, [Page 59] I meane to the profession of the true Religion. This indeed is as much as to say to thee, Eschew euill. For there is not the least sinne thou canst doe, but the ene­mies of truth will bee glad to say, Loe, this is one of them that professes God in his mouth, but see what his life is. Therefore a great care ought a Christian to haue, especially those whom God hath set as lights in his Church.

Whatsoeuer thou art a­bout to doe, examine it by Gods Commandements: if it bee agreeable to them, [Page 60] goe on cheerefully, and though the end answer not thy hopes, neuer grieue nor grudge, but bee glad that Gods will is performed, and let thy trust in him as­sure thee, that all things worke together for the best to them that loue GOD. And though it appeare a crosse, be assured it is a bles­sing. Therefore make right vse of it; examine thy selfe what sinne thou hast com­mitted that may challenge that punishment, repent of it, and reconcile God vnto thee, bearing thy Crosse with patience, and doubt [Page 61] not hee that depriued thee of thy hope to try thee, will (if thou beare it well) giue thee as great or a greater blessing than thou hopest for. But if thou shalt finde that thy attempts will not endure that triall, breake from them, and tell the De­uill in plaine termes thou hast a light to discerne his snares by, and therefore scornest to be his slaue. For beleeue mee, my childe, if thou shalt out of any worldly respect doe a dis­honest act, it may bee thou maist thriue in it a while, but the end is miserable. Oh [Page 62] the burthen of a wounded conscience who can beare?

If thou seest others thriue & grow great in such cour­ses, reade the 73. Psalme; there thou shalt see Dauid himselfe confesses his foot had wel-nigh slipt when hee saw the prosperity of the wicked. Hee describes all their felicities, but at the last when hee went into the Sanctuary, hee found what their end was, how they were set in slippery places, &c. and then hee cries, Whom haue I in Heauen but thee? And I haue desired none in the earth with thee. [Page 63] Alas, all their labour is but to build a paper house vp­on the sand, which though it bee neuer so glorious to looke vpon, a small tempest will shatter it. When if thou lay the foundation of thy happinesse vpon Christ the rocke of thy saluation, and build it with zealous ser­uice of him according to truth, then though the flouds beat against it, and huge tempests threaten it, thou needest not feare, for thy wals will stand fast, and thy foundations will secure thee.

It were enough to per­swade [Page 64] any man to bee ho­nest if hee would consider the day of affliction, and store vp the comfort of a quiet conscience against it came: for onely that dis­cernes the patient Iob from despairing Caine. Caine hi­deously cries out, his pu­nishment is greater than hee can beare. Iob sighs forth, Loe though hee slay mee, yet will I trust in him. Indeed, till affliction comes, the worser sort of men appeare to bee the happiest, but then the chaffe is soone knowne from the wheat: the good man knowes his crosse is [Page 65] good for him, beares it pa­tiently; and casts his care on Christ, his heart knowes no repining, nor his tongue other complaining, but Shall I receiue good from God and not euill?

On the contrary, when affliction fals vpon those who haue laid their foun­dation on the sand, alas, they haue no comfort, they are either ashamed or be­sotted, they cannot finde God, nay they will not seeke him: but in stead of seeking counsell from him, they are not ashamed (with forsaken Saul) to implore [Page 66] the Deuill. What doe they lesse that seeke after Wit­ches for lost goods, cure for themselues, their children, or cattell? I hope there are but few of these: but I know where God is once forsaken, man is apt to fall into the depth of sinne. It is grace, meere grace, that preserues Gods children from these dangerous fals, of which grace I beseech Almighty God make vs all partakers.

And to conclude, how I would haue thee square thine actions, whatsoeuer thou doest, remember that [Page 67] thou art in the presence of God, (who will expect an account from thee) so thou wilt not dare to doe euill, and thou wilt doe well cheerefully, because thou art sure it pleases the Lord, who fees thy willingnesse, and will not leaue thee vn­rewarded.

The vices most reigning in these times I must parti­cularly aduise thee to shun: first, swearing. For Gods sake, let your communi­cation be yea, yea, and nay, nay, for what is more (saith Christ) commeth of euill. Keepe not company with [Page 68] a swearer, lest custome make thee forget how great the sin is, and so by little and little thou maist get thy selfe a habit of it. Reproue it in thy friend, if hee will brooke reproofe: but it is to no end to reproue a scor­ner: Rebuke not a scorner lest hee hate thee, but re­buke a wife man, and he will loue thee, Prou. 9. 8.

Alwayes keepe a watch before thine owne lips, and remember that thou nee­dest not sweare if thou doest not accustome thy selfe to lie. For if thou vsest to tell truths, thy word [Page 69] will bee as currant as thy oath. I hope thy calling (if God hath made thee a man) will bee of authority to reproue this vice in o­thers, and not to delight in it thy selfe. If thou beest a Daughter, remember thou art a Maid, and such ought thy modesty to bee, that thou shouldest scarce speak, but when thou answerest: thou art young, speake if need bee, and yet scarcely when thou art twice asked, Eccles. 32. 8. Whatsoeuer thou bee, thou hast a calling, which thou must not dis­honour: thou art a Chri­stian, [Page 70] and Christ com­maunds thou shalt not sweare at all, Mat. 5. 34.

The next vice too too common in this age is Drunkennesse, which is the high way to hell: a man may trauell in it from sinne to sinne, till the Deuill shew him hee can goe no further, as a Traueller from Inne to Inne, till hee come to his iourneyes end. Oh thinke how filthy is that sinne that makes a man a beast all his life, and a Deuill at his death. Solomon askes, To whom is woe? to whom is sorrow? to whom is [Page 71] strife? to wbom is murmu­ring? to whom are wounds without cause? and to whom is rednesse of the eies? And in the next verse answers, Euen to them that tarry long at the Wine, and to the end of the Chapter, sets forth the miseries occa­sioned by this vice, Prou. 23.

That thou maist auoid this sinne, be carefull in the choise of thy friends, for it is they that will betray thee to this sinne. Neuer make choice of a Drun­kard to thy companion, much lesse thy friend. For our Kingdome hath of [Page 72] late afforded more exam­ples of those who haue beene slaine by their friends in a drunken quarrell, than those that haue fallen by the enemies sword: and how vnfit is hee to bee a friend, that when thou shalt haue need of his coun­sell, will haue his head, instead of wisdome, fild with wine, and adde rather griefe than comfort to thy neces­sities? And againe, what se­cret thou shalt trust him with, thou maist bee sure shall be vomited forth, and all thy comfort must bee, He did it vnwillingly, when [Page 73] hee knew not what hee did. Thus thou seest to bee a Drunkard, is to bee a man vnfit for Gods seruice, or good mens company. I beseech God giue thee grace to detest it.

Next, I must exhort thee from a sinne, that I cannot name, thou must search thine owne heart for it. It is thy darling sin, that which to enioy, thou couldst resist all others, at least thou thin­kest so. But doe not har­bour it, search diligently for it in thine owne nature, and when thou hast found it, cast it headlong from thee. [Page 74] It is thy soules subtill be­traier, and all thy other sins depend vpon it. There is not so much danger in all the rest that thou contendest with, as in this one, that thou art loth to call a sinne. Thy other sinnes are like a rebellious multitude in a common wealth, which wanting a head, doe little harme. This is their head, cut it off, and thou shalt see all thy other sins dispersed, as an army of fearfull Re­bels, when they heare their great leaders head hath kist the blocke.

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When thou hast spent the day in religious and honest exercises, in the eue­ning returne againe to some good meditation or study, which conclude with pray­er, commending thy selfe to God, and so shalt thou ioyfully goe to thy supper; which done, and the time of rest come, as thou be­gannest in the morning, so shut vp the day with hum­ble thanksgiuing for all the benefits that day receiued, hearty repentance for all thy sinnes committed, na­ming [Page 76] and bewailing them. For thou knowest not if thou repentest not to night, whether thou shalt liue to repent tomorrow. And though thou wert sure of it, yet the oftner thou ma­kest euen thy accounts with God, thy sleepes will bee the sounder, and thou shalt awake with a heart full of ioy, and ready to serue the Lord.

Last, commit thy selfe, and all that is thine, to God in zealous Prayer, vsing Doctor Smiths euening prayer, as his morning: both which though they be [Page 77] for a family, yet are they easily reduced to a priuate mans prayer. So going to bed, take thy rest, beginning and ending in him who is both first and last. Thus spend the six dayes thou hast to labour in, that thou maist bee ready to celebrate the Sabbath, to which there belongs another Remember.

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Remember that thou keep holy the Sabbath day. This duty so often and earnestly commanded by GOD himselfe in the old Testament, so confirmed [Page 78] to vs in the new, by the Resurrection of our Saui­our, in memory whereof it is called the Lords day, and perpetually celebrated by the Church, yet in these dayes, as if wee neither had part in the creation, nor re­demption of the world, too many keepe no Sabbath, or at the most but a shadow of a Sabbath. Where al­most can wee finde one that will lose a good bargaine rather than make it on the Lords day? Or that will bridle his owne desires to sanctifie that day?

Seeing therefore this dan­ger, [Page 79] in which thou maist ea­sily bee entrapped by the Deuils subtilty, and fol­lowing the multitude; I cannot but with all my power exhort thee, care­fully to keepe the Sabbath, to which end I pray thee marke well the fourth Com­maundement, Remember that thou keepe holy the Sab­bath day, six dayes shalt thou labour, and doe all that thou hast to doe, but the seuenth is the Sabbath of the Lord thy God, in it thou shalt doe no manner of worke, thou, nor thy sonne, nor thy daughter, thy man seruant, nor thy [Page 80] maid-seruant, nor thy cattle that is within thy gates: For in six dayes the Lord made Heauen and Earth, the Sea, and all that is therein, and re­sted the seuenth day, where­fore the Lord blessed the se­uenth day and hallowed it.

If thou wilt bee won to the due obseruation of this day as an obedient seruant, see God commands, Re­member that thou keepe holy the Sabbath day. If as a louing and dutifull sonne, see how GOD perswades thee, by equity, grounded vpon his owne bounty to thee: Hee hath giuen thee [Page 81] six dayes to doe thine owne workes, and hee requires but one of thee. What canst thou say for thy selfe, why thou shouldest not wholly that day giue thy selfe to his seruice? Lastly, if thou wilt learne how to serue him as a good Scholler, he teaches thee an admirable way, both by rule and example. First, by rule, Thou shalt doe no manner of worke in it: then by example, He made the whole world in six dayes, and hee rested the seuenth, wherefore hee bles­sed it.

Seeing God thus com­mands [Page 82] thee by his power, perswades thee in his mer­cy, and teaches thee both by rule, and his owne most gratious example, how canst thou bee so deuoid of grace, nay of reason, as not to obey so iust a Master? so mercifull a Father? so gra­cious a Teacher? If thou make not a conscience of keeping this day, howsoe­uer a dull security may pos­sesse thee to flatter thy selfe, thou indeed makest conscience of nothing. For I am perswaded, if thou canst dispence with thy selfe to prophane this day, [Page 83] either for thy profit or plea­sure, thou wilt not sticke vpon the like occasion to breake all the rest of the Commandements one after another.

Therefore for Christs sake bee watchfull that the Deuill deceiue you not, nor none of his instruments draw thee away from this dayes duty, Hee is alwaies busie and ready at hand to draw thee away from God, but this day without doubt hee doubles all his forces, hee will prouoke thine eies to sleepe, hee will send hea­uinesse and dulnesse to thy [Page 84] heart, and perhaps paine to thy body, if he can so much preuaile: any sleight, any tricke to stay thee from Gods house, and from the Congregation of his peo­ple, hee will surely vse, nay hee will sometimes doe it with religious pretences, as to pray at home, reade a Sermon, study the Scrip­ture, and to spend the time in such Christian exercises, as are infinitely good at o­ther times. But I once heard a religious Preacher affirme (and I beleeued him) that those who had ability of body to goe to [Page 85] Church, and yet out of any euill disposition (for good it can hardly bee) absented themselues, though they prayed, they were not heard.

It behoues thee by how much greater his practises are against thee that day, so much the more to fortifie thy selfe against him: at no hand let him stay thee from the Church, there GOD hath promised to bee pre­sent, and there hee is. Da­rest thou then, silly wretch, absent thy selfe from him? I know, thou darest not. Goe then with a heart pre­pared [Page 86] to pray by prayer, and going meditate on Gods great mercies in the creation of the world, his greater mercy in redeeming it, and mingle with thy meditati­on prayers, that may apply these great blessings to thy selfe.

So approach and enter, with reuerent and feruent zeale, the house of GOD, and throwing away all thoughts, but such as may further the good worke thou art about, bend thy knees and heart to God, desiring of him his holy Spirit, that thou maist ioine [Page 87] with the Congregation in zealous prayer, and earnest attention to his word prea­ched. And though perhaps thou hearest a Minister preach, as thou thinkest, weakly, yet giue him thine attention, and thou shalt finde that hee will deliuer something profitable to thy soule, either that thou hast not heard before, or not marked, or forgotten, or not well put in practise. And it is fit thou shouldest bee often put in minde of those things concerning thy saluation.

Thus if thou spend thy [Page 88] time at Church, thou wilt bee ready to giue thy selfe to meditate of the holy Word thou hast heard, without which truly hea­ring profiteth little. For it is with the soule as with the body, though meat bee ne­uer so wholsome, and the appetite neuer so great, yet if any ill disposition in the stomacke hinder digestion, it turnes not to nourish­ment, but rather proues more dangerous. So the Word if after hearing it bee not digested by meditati­on, it is not nourishing to the soule. Therefore let the [Page 89] time thou hast to bee absent from Church, bee spent in praising God, praying to God, and applying to thy selfe what thou hast heard. If thou hast heard a sinne re­proued that thou art guilty of, take it for a warning, doe it no more. If thou hearest of a good action which thou hast ouerslipt, striue to recouer time, and resolue to put it in act. Thus by practising what thou hearest, thou shalt binde it to thy memory, and by making it thine owne, make thy selfe most happy.

Learne of Isaiah, the true [Page 90] obseruation of the Sab­bath: If thou turne away thy foot from the Sabbath, from doing thy will on my holy day, and call the Sab­bath a delight to conse­crate it as glorious to the Lord, and shalt honour him, not doing thy owne wayes, nor seeking thine owne will, nor speaking a vaine word: Then shalt thou delight in the Lord, and I will cause thee to mount vpon the high pla­ces of the earth, and feed thee with the heritage of Iacob thy father, for the mouth of the Lord hath [Page 91] spoken it, Isaiah 58.13.

It is a wonder to see how often God hath comman­ded this one Commande­ment, and yet how slacke we are to keepe it. Exod. 31. from the 12. verse, is all commanding this: againe in the 34.21. and diuers places more.

Learne then to prepare thy heart early for this day, which if thou obseruest well, God will blesse thee and thy labours all the weeke. Thus farre I haue endeuoured to exhort thee to thy duty towards God.

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Of which the honour due to thy Parents is such a part as cannot bee separa­ted; for God commands it, Honour thy father and thy mother, it is the first Com­mandement of the second table, as, Thou shal haue none other Gods but mee, is of the first: Idolatry being the greatest sin against God, and disobedience to parents, be­ing the ring-leader in sinnes against man, wee are first warned of them, as if in case we should fall into them, it were too late to auoid the [Page 93] other. For if wee once be­come in heart Idolaters, it will be no hard matter to be a bower down to an Image, to abuse Gods holy Name, and to prophane his Sab­bath: So if wee dare diso­bey good Parents, at that breach, theft, murther, adultery, falsenesse, coue­tousnesse easily enter.

Nay, I dare say, if thou breakest either of these Commandements, thou breakest all of the first and second Table: for as thou canst not bee idolatrous without breaking all the rest, so thou canst not bee [Page 94] a disobedient childe, but thou art a murderer, a dou­ble one: first of nature in thy selfe, which if thy wic­ked purposes doe not smother, will of her selfe breake forth into that duty. For an example, the story of AEneas Ihewes how much it was obserued by them that receiued not the Com­mandement from Gods owne mouth, as did the Iewes, yet he exposed him­selfe to all dangers rather than hee would forsake his father. Secondly, thou art a murtherer of thy father, who hauing stored vp all [Page 95] his ioy in thee, hath by thy disobedience his gray head brought with sorrow to the graue; which God forbid.

And what difference, shall I say, is there betweene a disobedient childe, and an adulterer? the one forsakes her, by whom he giueth be­ing vnto others; the other despiseth those from whom hee had his owne being. Truly this is a fearefull a­dultery, and sinne is a crafty strumpet, she will allure thee and delude thee.

Againe, in being disobe­dient thou art a theefe, an [Page 96] impudent theefe, for thou doest not onely secretly steale, but openly detaine the honour, reuerence and obedient duty, which all the world can witnesse is thy fathers.

And how wilt thou a­uoid being a false wit­nesse? will not one sinne draw on another? Wilt not thou bee ready to ex­cuse thy vnnaturall obsti­nacy, by throwing calum­nious aspersions on thy pa­rents, giuing thy tongue leaue to lie against thy con­science?

And lastly (Oh horrible) [Page 97] how easie a step is it to co­uet what thou thinkest thy parents life too long de­taines from thee?

Thus thou seeft in being disobedient thou breakest six Commandements, from which outrage, I beseech Almighty GOD preserue thee, and giue thee grace to bee obedient to him, and to thy parents. I am sure thou hast a father, who will ne­uer command thee any thing contrary to the Commandements of God. Therefore I haue no need to speake to thee, how farre a father ought to bee obey­ed: [Page 98] but humbly desire of God to continue him in his good desires with long life, that he may bring thee vp in the feare of the Lord, and to giue thee a heart rea­dy to embrace all religious learning.

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The next duty equall to this, thou must performe to all the world in generall, Doe to all men as thou wouldst they should doe vnto thee. This is the com­mandement our Sauiour giues vs; Loue one ano­ther: by this wee shall bee [Page 99] knowne to be his, if we loue one another, as hee hath lo­ued vs.

Yet of all that is com­manded vs, there is nothing more contrary to our wic­ked nature than this louing our neighbour as our selues. Wee can with ease enuie him if hee be rich, or scorne him if he be poore; but loue him? nay the Deuill hath more craft than so. It were hard for him if men should once begin to loue one ano­ther: therefore hee vseth all Art to stir dissention among as many as he can, & to mix loue with dissimulation.

[Page 100] To auoid this, consider well that God is the Au­thor of peace and loue, and that strifes and contenti­ons proceed of the Deuill. Then if thou beest the child of God, doe the workes of God, loue thy neighbour as he hath cōmanded, lest thou prouoke our blessed Saui­our, when hee shall see, that marke of the Deuill, malice in thee, to say as once to the vnbeleeuing Iewes, You are of your father the deuill, and the lusts of your father will you doe, Ioh. 8.44.

Oh take heed thou of­fend not God thus grie­uously, [Page 101] that hee shall dis­claime thee as none of his, because thou doest not loue those that are his.

This, if well weighed, were enough to make eue­ry man charitable, if it were onely for feare to hate whom God loued. But to beleeue or iudge that God should hate where thou doest, were such an impious vncharitablenesse as a good Christian must needs trem­ble at. God hath giuen thee no authoritie to iudge any man, but he hath comman­ded thee to loue thine ene­mie; Loue your enemies, [Page 102] blesse them that curse you, doe good to them that hate you, and pray for them that hurt and persecute you, that you may be the children of your father which is in hea­uen, Matth. 5.44.

A man may finde wayes enow to possesse the Deuill of his soule, but none with lesse pleasure to himselfe than this: hee may sell it, as did Iudas, to satisfie a coue­tous desire; hee may lose it, as does many a lazie man his worldly estate; because hee will not trouble him­selfe to looke ouer an ac­count of his fortune, hee [Page 103] sinkes ere hee thinkes of it; so fares it with a negligent Christian. Thirdly, hee may pawne it, like a foolish vn­thrift, who pawnes that which should keepe him all his life, to purchase a gay toy, which shall serue him a day or two: so doth hee that pawnes that rich iewell his soule, to the griping vsu­rer the Deuill, for pleasure; haply hee meanes one day to redeeme it, but runnes on his selfe-pleasing course till the vse hath deuoured the principall, and his vnmerci­full Creditor hales him to a dungeon, where he has time [Page 104] for euer to be waile, not on­ly his present misery, but the losse of infinite happinesse.

These are strange enough that a man should sell eter­nitie of ioy for wealth, or sleepe away the time where­in hee might make such a purchase, or pawne an in­estimable treasure for things not worth esteeme. But yet they are all better than hee that giues away his soule for nothing, as doth the en­uious man. The couetous gets riches, the slothfull ease, the wanton pleasure, but this hater of his brother [Page 105] gets nothing (no not in pre­sent) but torment, fretting and vexation: he is not the fatter for his meat, nor doth hee rest though hee sleepe, yet he for whom, or against whom hee thus toiles his spirit, haply eats, sleepes, and laughes at his enuiers folly, or peraduenture pitties him.

The more easily to auoid this sinne, consider well the disprofits of it. Reade in the first Epistle of Saint Iohn 3. Chap. 14. and 15. Verses, and in the 4. chap. the 8. and the 20. verses: reade the 13. of the first to the Corinthi­ans; there Saint Paul shewes [Page 106] that without charitie euen spirituall graces are of no worth. As the want of it brings infinite miserie, so the posession infinite ioy. By Charitie wee performe our Sauiour Christs com­mandement, who often re­quires this of vs, as if hee should say, I haue satisfied my father for all the com­mandements that you haue broke. Now your taske is easie, I leaue you nothing to doe, but to loue one ano­ther; doe this and you doe all. By it we fulfill the Law, Rom. 13. 8. and 10. verses. By it wee abide in the light, 1 Iob. 2. 10.

[Page 107] Is it possible, when these are well weighed, that any man should bee so mad to beare an vncharitable heart about him, or so foole hardy to harbour a spleene that shall hazard his saluati­on? Can wee be so cruell to our selues, as to deny Christ one commandement? For all his loue to vs, he requires but this testimony of our loue to him, which we can­not choose but performe if we doe loue him. Therefore take heed if thou feele any malice towards thy brother, bee sure thy heart is not vp­right toward God. So root [Page 108] it out from thy heart, that no sting of it bee left, for it will grow faster than Ionahs Gourd.

Answer mee not with Flesh and bloud cannot doe this: I know it. But if thou desire God to giue thee his holy Spirit, thou shalt bee strong to suffer, and ready to forgiue. Thou must not in any thing bee subiect to the flesh, for the wisdome of the flesh is death. But al­wayes make thy spirit thy guide, for there is life and peace.

The deuill would desire no greater aduantage than [Page 109] that thou wouldst trust thy soule to the discretion of thy corrupt flesh, he would soone inueigle that to be­tray thee. But when thou hast put thy selfe vnder the spirit, submitting thy will to the will of God, he is no more able to hurt thee.

The next excuse I would take from thee, is a very foo­lish one, but so common, that I feare you may hap­pen on it, and that is this; If I should suffer wrongs pa­tiently, what will become of my reputation? what will the world say? Truly if you remember, Christ hath suf­fred [Page 110] more for you, than it is possible for you to suffer: yet hee neuer reuiled any of his enemies, nor strake his persecutors, but prayed for them. And his example teaches all that loue him to doe the like. He wils you to turne the left cheeke to him that smote the right, to giue to him that takes from you, and to goe with him that compels you.

But these are strange rules for a generous spirit in these times, nay sure if I be strucke I must strike a­gaine, else I am a coward. Indeed as for giuing, if it [Page 111] were to one that would desire it at my hands, I had rather giue a fragment of my right than goe to law, but if hee will not sue to mee, Ile spend all I am worth ere I yeeld: Or I would goe out of my doore to shew a man his way, but I would faine see who could compell mee. I ma­ry, this is of the right straine; but now looke with a con­siderate eye vpon this cu­stome of the world, and the former Commande­ment of Christ, and thou shalt finde them iust oppo­site.

[Page 112] Therefore take heed, and let it bee thy chiefe care ne­uer to prize thy reputation with men equall to the sal­uation of thine owne soule. But if thou desirest to keepe thy credit vnblemished, serue God with an vpright heart, and doe nothing to any man, that thou woul­dest not bee content hee should doe vnto thee. O­pen thy hand to the poore according to thy abilitie, meddle not with other mens occasions, but where thou maist doe good, and hast a calling to it. And if it bee in thy power to hurt [Page 113] thine enemy, let it passe, doe him good if thou canst, and boast not of it: he that sees thee in priuate, will openly reward thee.

Lastly, let thy heart bee kept alwayes in awe of this want of charity, by conti­nuall remembring that thou hast of thy Sauiour no other forme of praier to de­sire forgiuenesse for thy selfe, than that wherein thou couenantest to forgiue o­thers. All the other petiti­ons wee present vnto God absolutely: onely this is conditionall, hee forgiue vs as wee forgiue others. Our [Page 114] Sauiour hath taught vs no other way to desire it, and in the 18. of Matthew hee shewes God will no other­wise grant it.