I Have thought to leave you the Extract of all my Experienceth ſo far as may concern your 〈◊〉 and becauſe there are ſo many Books Printed, looking 〈◊〉 Caſes, which I have often ••• mended to you; my Labour 〈◊〉 the leſs, though your Pains the greater, in ſearching and ſtudying them, which next to the Scriptures, I conjure you to acquaint your ſelf withal; for never Age was ſo pregnant that way ſince our Saviour came in the Fleſh, which Light I wiſh may grow to greater Glory. But to thy ſelf:

1. Above all things know, That nothing can do you any good without Union with Chriſt the Head; which can never be, till your Underſtanding be enlightened with the want of Chriſt, and His Worth, and then that your Will be ſo ſubdued to that Light, that it draw forth choice, and conſent of, and to that only good, with an Empire or Reſolution to cloſe with Him againſt Sin, World, Hell, Death, &c. And know this, That the neceſſity of a Chriſt (which the Underſtanding diſcovers) will ſet the Will on work to all Duty, and (the worth in Chriſt it makes manifeſt) will make the Will delight: unleſs theſe two Faculties be thus wrought upon by the Word and Spirit, you will be at a conſtant leſs, and all the Miſcarriages in Religion have the Ignorance of this for the Foundation. Read Shepherds Convert, Daniel Rogers Practical Catechiſm, and Hooker, to this end, with ſuch other helps as you may get: And herein I am the more earneſt with you, becauſe in this my Condition, I find that Ʋnion with Chriſt, and the Satisfaction Chriſt hath made to His Fathers Juſtice, by his Active and Paſſive Obedience, are the only Two Pillars that must Support a Soul leaving a mortal Body: For, as I profeſs my ſelf Orthodox in all Points of Religion, according to the Aſſemblies Confeſſion, Explained by Others at the Savoy alſo ſo I have deſired in nothing to be more Clear, than in the Two Doctrines aforeſaid: I have wiſhed you to be perfect in Romans 8. and mind verſe •• and verſe 28. well, with what follow • to the end of that Chapter: this 〈◊〉 been my Experience, That the Pa ••• ing of theſe Truths have be 〈◊〉 greateſt Advantage, and of moſt benefit to Others: though in this I have enough to bewail alſo.

2. To this purpoſe, Hear the beſt Men, Keep the beſt Company, Read the beſt Books, eſpecially make the Grounds of Religion your own: Balls and the Aſſemblies Catechiſm, with the like you have from me Commended to you: And though there are near an Hundred ſeveral Catechiſms in the Nation; yet (if ſound) they muſt ſpeak one thing, viz. Man lost in Himſelf, Redeemed only by Chriſt, and holy Walking, or Thankfulneſs; you have my experience ſo often repeated to you, That an unbroken Heart, and an uncatechiſed Head, will keep diſtance enough betwixt God and a poor ſinful Creature: Oh! that Parents and Miniſters would think of it, what a heap of Miſchiefs this Neglect hath produced.

The Waldenſes and Germans had never been ſo famous for Suffering, had they been uncatechized: This is a large Field, in which I could Walk long, Preach long, yea, loſe my ſelf in this ſweet Wilderneſs: For this is life eternal to know thee and Jeſus Chriſt, Joh. 17.23. But take this for a Caution, That many may be well Taught alſo, who never took forth Chriſts firſt Three Leſſons, never Denying themſelves, nor Taking up the Croſs, nor Following Him, Matth. 16.24. We know no more than we Practiſe, yet we ſhall never Practiſe without Knowledge; How many Scriptures give Evidence to this? which I forbear to quote; only remember how Solomon extols Wiſdom and Knowledge.

I take my ſhare in Mourning, that I ſee in the Afternoon of this Age, the Shadow longer than the Subſtance, Profeſſion than Practice; though the Trade may not be Condemned, when it falls into ill hands that manage it.

He that ſets up Religion, to get any thing by it, more than the Glory of God, and the ſaving his own Soul, will make a bad Bargain of it in the cloſe. My dear only Child, be rooted in the Truth, and thou ſhalt be Fruitful, and Thriving.

3. Be conſtant in Reading the Scriptures, and that with a fervent Meditation, I mean, as to Pray in Praying, Faſt in Faſting, ſo to Read in Reading: Many doubtleſs take up a curſory trade, to read out the Cries of a defiled or rackt Conſcience: I ſay Read with delight, not as under a load, or as a Labourer, who waits for the ſhadow of the Evening, which you ſhall never do, unleſs your Heart be connatural with the Word; and therefore Remember as Juſtification takes away Guilt, and Puniſhment; Sanctification takes away the Power and Filth; Glorification takes away the Preſence of Sin: So Effectual Calling takes away that Jarre that is betwixt the Soul and the 〈◊〉 of God, by reaſon of Sin; the ••• ed of God read but their Fathers ••• eſſed Will in reading His Word, His ••• ſtament, His Lagacies, His Precepts, His Threatnings againſt Sin, &c. all which His Child delights to hear and ••• d. This one Book, well read, will anſwer my Queſtion, or Caſe, and you'l find Solomons Proverbs the beſt Politicks, and Chriſt Crucified the beſt Divinity. But in reading the Scriptures let me reach out this Experience; When you have Prayed over your ••••• ſe that way, then in every Chap ••• firſt mind the Method, then note ••• hard things you underſtand not, and get helps to clear them to you. And Laſtly, Gather out the chief Doctrines, or Leſſons, then in reading one Chapter, you may underſtand many: And if you read the Bible with the Annotations of ſome Divines, or the Dutch tranſlated, it will not be amiſs. I have formerly commended to you a Little Engliſh Library, in this kind, which I now fear, your ſo much altered Condition will not give you time to be vers'd in: However, Remember David, Pſal. 119. how every Verſe almoſt ſhews Love to the Word. And truly you may be aſſured, you ſhall upon mine and your own Experience find, that you ſhall have no more Chriſt, nay God, Spirit, Faith, Peace, Comfort, than you have Scripture: Nor will you have any Chriſt, a Saviour, that is not a Scripture Chriſt. Oh that the word may dwell plentifully in you, my poor Child.

4. Pray Continually, is the Apoſtles Counſel to the Theſſalonians: And for this you may have far better helps, then from my unworthy unable ſelf. There are many helps to Devotion, Mr. Baxter, B •• rows, Gurnal, Bridge, &c. Yet you ſhall have what I promiſed, even my Experience: I hope you know that Prayer is the breathing forth of holy Deſires, or, lifting up the Soul unto God, or asking the Things we need from God, in and by Chriſt, according to His Holy Will, not without Confeſſions, and Thanksgiving. This Work muſt have Time, Seriouſneſs, Compoſure: And this take undoubtedly, That Prayers can never fly high, where the Perſon is not accepted; can have no ſtrength without Faith: About this Duty, I muſt let you know, There are Three Miſcarriages uſually.

Firſt, Before the Duty, Unpreparedneſs, Unſuitableneſs, Reaking hot out of the World, Self, Sin, into that Service; as if Men could leap into Gods Boſom, out of the Devils Lap: Before Prayer you need to ſtudy God, your ſelf, and the Way to Him, John 6. You need to take a time when He is moſt like to hear, even when He is inditing for you, and puts Words into your mouth, Hoſ. 14.

The Second Failer in Prayer is, When you do not Watch to Prayer. O the Hurreys of our Hearts: the Thorowfare that carries crooked Thoughts through us, the Vanity, Folly, Obliquities of our Spirit: as the Heart muſt be whipt to the Duty, ſo it muſt be bound faſt to it. How few Pray! How many ſay Words? Oh, how many ſay their Prayers backwards, call Him Father, who is not their Father, would not have His Name Hallowed, nor His Kingdom Come? &c.

3. And Laſtly, After this Duty there is either an aptneſs to be Proud: And add another Note, as if the Lord was in our Debt: or upon miſcarriage in point of Inlargement, we grow weary and peeviſh, and call for our Prayers again, if we ſucceed not, as Lovers for the Portion, not the Perſon, call for their Love-Tokens back: Look on Th. Goodwin, on Iſa. 55.6, 7, 1. Be plain and honeſt with God, ſhew your Sores, and His Love to you: You cannot be ſo bad as He is good. With the Old Martyr, I cry, Pray, Pray, Pray, (My deareſt Child) Regard no Injury in thy heart.

5. Keep a conſtant Watch, upon your whole Man, for which much hath been Written,, as Mr. R • yners Rule for the New Creature. Mr. Brinſleys Watch; and many others, from the Thoughts, and Affections, to all Caſes almoſt.

But ſince I promiſed the Addition of my Experience to your Self, I have held that very true, noted by David: yea, by ſome Heathens, That our Life is Seventy Years: half of which time ſpends it ſelf in Eating, Drinking, and Sleeping: the Remainder is Thirty Five: and of that you may allow the firſt Fifteen, even for Child-hood till when ordinarily little is minded that is ſolid: then Twenty only are left of the Number, and of them even half ſpent in by-buſineſs: and then tell me how little do we live? How needful is it then that you be upon your Watch continually, when ſo many Silver Brooks run by many Doors unregarded.

It is hard to Watch, moſt are very Drowſie: The Diſciples themſelves could not Watch One Hour.

My Advice is, That mainly you Watch your ſelf in what you are, And where you are: Theſe Two go far in your Watch; to ſee your ſelf in a good Eſtate; And to be where you ſhould be in your Duty and Employment, argues a curious Eye, and a careful Head: But to be very accurate in your Watch, and to keep off from troubleſome Annears, keep a Book by you (I mean it literally) in which, every Night before you ſleep, you ſet down on the one ſide, the Lords gracious Providence and Dealings with you; and your Dealings with Him on the other ſide: This Watch well kept, ſits for Prayer, Faſtings, Sabbath, Sacraments, and Death; upon which Judgment follows.

I pray Watch ſo, That Thoughts, Affections, Head, Heart, Hand, Foot, and all have a ſhare in, and benefit by the Work.

The Fleſh and the World, in all the Pleaſures and Profits of them, ſend up fumes to the Head, occaſioning ſleep: Therefore the Lord is forced to keep us waking by Affliction, as the Thorn to the Singing Bird. David ſought God early: The Three Women early looking after Chriſt. Remember thy Creator betimes. And this Watching, is the Circumſpect Walking, Epheſ. 5.16. Look round about you continually, as if you Walked with God as Enoch, before God as Abraham: or, after God, as David: he walked in Gods Ways. If you do not Watch, you will be Tempted, I ſay, Tempted. The Lord Watch over thee, that thou mayeſt Watch (my deareſt Child.)

6. For thy growth in Grace, I am the more zealous, becauſe (2 Pet. 3.8.) the Apoſtle propounded it as a Cure againſt all the Errors of the wicked. For this alſo there are divers helps, as M. Symmons his Cure to Distreſſed Conſciences, (a Choice Piece) and many others. But this you muſt know, that all labour tends not to growth; no more than Ants grow in bulk, though very much in labour; Every great Hearer is not a great Grower: Nay, a tree may grow in parts, though not in all. Grow ſoundly in the Root Jeſus Chriſt, and the Freeneſs of his Grace, and then you will not grow as Weeds do, but as good Grain. To which purpoſe I adviſe you, to obſerve what you gain againſt Corruption, and ſo much you may hope, you may thrive in Grace; as the Houſe of David, and the Houſe of Saul. Do not therefore keep the Devils Counſel; but let ſome able Friend Watch you, to whom communicate your Decays or Growth. When a Ship is obſerved by a Land-mark, her way is eaſily obſerved. Therefore mind much this one thing, in all make much of a Rule, and keep to it; as few under the warm Goſpel but know whether they be Hypocrites or otherwiſe. Even ſo you ſhall feel your Growth. An old ſtock will not ſerve turn (which hath been the deluſion of many) when every day needs new Incomes of the Spirit, and ſo advancement to Heaven.

Long to grow, ſtrive to grow; bewail decayes: grow in both the Tables Duties.

The Apoſtle tells us of growth from Vertue; yea, at laſt to Patience by Affliction, if we hear the Rod, &c.

Chriſts method is, He hath all Grace. He giveth out what He pleaſeth; He maintains what He gives▪ He perfects what He maintains; He Crowns what He perfects: And thus Chriſt loves you, more than ever you could hate Him, without whoſe watering by His Blood you can never grow. The beſt Evidence of Growth, is to grow more Humble, more Holy, attend that well: and ſee how it is from Meal to Meal, from one Sabbath to another, one Sermon to another: are you fed or ſurfeited? A very very little Grace (if true) is ſaving: a little Growth (if right) is comforting: Believe and Live, Believe and Grow; all decayes come through want of Faith: to fetch Blood from the Life Vein, the Lord Chriſt. The South and North blow upon thee for Growth (my Child.)

7. In all things as you will have uſe: ſo you need to ſtudy Conſcience well, for it Eats, Drinks, Walks, Sleeps, Buys, Sells, accompanies you to every Duty, Service, Work, Doing, or Suffering; for which you have Ames his Caſes, and ſome others.

It is a judging your ſelf according to the judgment of God.

I Write none of theſe Heads to you, as intending any common place, which this and others would make; but only to leave with you a few practical thoughts upon each.

Our Saviour made the Jews to buy a Knife to cut their own Throats, when he told them the Parable of the Servants, and Son, ſent and killed: and ſo the Spirit by the Jews, Iſai. 5. when he made them impannel a Jury among themſelves, and by Conſcience their Judge: So Nathan by David, it is a Witneſs with a Witneſs, and Judge Paramount: therefore I wiſh you to obſerve it narrowly, if you ſuffer it to be defiled with the leaſt Sin, whilſt it hath Life you may hear of it; and therefore Samuel and Paul in all, kept all clear there; the leaſt filth muſt be waſht out by the Blood of Chriſt: David paid dear for it; Cains Building, and Sauls Harping, will do but little to cure it; it may be quiet and good, unquiet and good, and ſo on the other hand; but this I have noted, that falſe Lights or dim ones, have helpt much to the violation of it: preſent things and the out-ſides of things, have alſo broke in upon it: and in Sinning, whether the wound be in the Head or Conſcience firſt, is a queſtion, but not hardly reſolved.

Your wiſdom will be to live upon a directing Word: and then Conſcience will make a ſoft Bed for you in your greateſt ſorrow: A wounded Conſcience who can bear? Go to our firſt Parent, and he will tell you ſo, who might have gathered fruit to eat, rather than leaves to cover himſelf.

Do not grieve Conſcience twice, it muſt be your beſt Friend, yea, when Friends, and World, and all leave you to ſolitarineſs.

If it whimper a little, do not make it roar out: and yet do not ſtiffle it, but attend it, and carry it up to Mount Cavalry for peace.

Remember, a good Conſcience and Sin cannot live together: Let but this Bird ſing ſweetly within, and let Heaven and Earth come together, thou ſhalt be ſafe, (my poor Child.)

8. Next I am to remember you, that you have much work to do in a little time: which calls you up to Labour, as the Day the Lark, and the Lark the Husbandman; Eccl. 12. the whole Chapter: I hope you have it.

About Redemption of time, you have many Treatiſes. The greateſt of your work in your ſhort time, is to get Chriſt, and live upon Him, and to Him; And this is the life of Faith, which you can never live, unleſs Faith have to live upon it ſelf, which will digeſt nothing but Word, and Promiſes: Therefore now you are Young, lay in a good Stock for Faith to live on; but you muſt do it ſeaſonably; you are Young I ſay, and may have a little time before you, which certainly hath Eternity hanging upon it; called a Race, a Day, or Hour: the Old World had their Day, Jeruſalem a Day, the Goſpel is called the Day of Grace: Therefore lay in ſeaſonably; and not only ſo, but abundantly, for your Market may be at the higheſt; Fooliſh Virgins had Oyl in their Lamps, none in their Veſſels: Store is no Sore; for you know not what Promiſes you may need, for Want, for Reproach, for Sickneſs and Death.

The Kingdom of Heaven muſt ſuffer Violence: Violent Faith, Love, Prayer, muſt ſtorm it.

The time will come when wiſhes will not help; your own Works and Righteouſneſs will fail.

Laſtly, Lay up your ſtock for Faith conveniently, that you may reach a Word when you need it moſt. Ah that you would be wiſe! Ask your heart at Night, what you have done that Day in this Point, becauſe every Night may be your laſt.

Therefore ſecure your Principles, walk up to the Compaſs of every Duty, clear your Evidences, keep cloſe Communion with God, Look out to growing Evils, and fit for them; And theſe are the work of your Generation. I ſay, it is your work, you may eaſier make bars to the Sea, and order the Influences of Heaven, then call back yeſterday.

Therefore Work and Pray, Repent, Believe, get Aſſurances of Heaven to Day, I ſay, to Day, and be happy for ever, (Dear Child.)

9. I muſt alſo invite you to Content in a Low Condition, for which you have great furtherance, as Mr. Burrows for Contentment (whoſe Writings are all ſavory) But for my own thoughts they are theſe, That though many write and ſpeak of the Contempt of the World, ſome cloyſter up themſelves from it; yet very few are Maſters of this Art, which the Apoſtle himſelf had been long learning.

Conſtitution, Age, Experience, Parts, Afflictions, Fulneſs, Honour, Glory, will all ſay, We have it not; Crowns have it not; and Beggars want it: I was about to ſay, it is only in Heaven. This Herbs grows in very few Gardens. But Oh that you might be truly Content!

You will find a But upon all your Comforts; and therefore you cannot be contented: You may find a fulneſs in Chriſt, Col. 1.19. And therefore you ſhould be Contented. Mind the Diſeaſe, and the Cure in this Caſe.

Firſt, All your under-moon Refreſhings, or Comforts, are too ſhort, and too narrow Beds for Content to lye in.

And, Secondly, They are but partial in their help, and cannot anſwer all Caſes.

Thirdly, They are ſhort liv'd. Riches have Eagles wings, and Beauty but skin deep; Honour in anothers keeping: Friends and all, are but waking Dreams.

Content muſt have ſomething to anſwer all the defects of the Creature; and it only dwells where all Queſtions are fully anſwered, ſpringing from thence.

A Naked Soul meeting with a Naked Chriſt, can only be quieted in Spirituals, and the ſame Chriſt improved alſo for Temporals: Sin is pardoned, Iniquities and Corruptions done away; the Favour of God gained▪ the Spirit bearing Witneſs to Adoption, anſwers all; for to this you muſt roul at length. Though I know (as others) ſo we our ſelves, add to our Diſcontents, and often quarrel for a Feather in our Cap.

Paul ſayes nothing befalls us, but what is common to man, and upon that would ſtay us: but when Eternity will pay for all: And Chriſt hath ſatisfied for all Sin, and cut the ſcore, and will make all work to the Great End: The Saints make their Challenge againſt all, Rom. 8. and laſt.

The good Lord grant you may groundedly ſay, Thy Will be done in Earth as it is in Heaven; and that is Content, My Child.

10. I commend unto you Meekneſs of Spirit, Zep. 2.3. Be loving to all, envy none, though they thrive by evil, and are evil, Pſal. 37.1. You know what a Promiſe the Meek have, Matth. 5.5. As inordinate Paſſion bears the name of all Sin in Scripture, ſo Meekneſs carries many good things with it, as Love, Pity, Patience, &c. Nor do I oppoſe Meekneſs to Zeal, but would have you to allow both their perfect work. Meekneſs will make ſmooth all your ways, diſappoint Enemies of the advantage they may take againſt you; And your Love will not only cover many Sins, but help many out of them: Indeed theſe will be a ſtrong guard unto you, and Grief will hardly get footing long, where Meekneſs and her Concomitants dwell.

When you loſe a poor Father, or a rich Freind, you will be able to ſay you knew them Mortal, and will be quiet, though not ſenſleſs. It will fit you for Meditation, a duty even out of Doors, and very hardly practiſed: I know the ſad Experience of Paſſion, how it bars the door againſt Prayer and other Duties: Oh! how can we lift up wrathful hands to Heaven? They ſay, Anger is the boyling of the Blood about the Heart; I am ſure it cools the Heart in Spirituals: God too ••• ils to Himſelf, when He diſcovered His Name to Moſes, a Pitiful, Pardoning, Long-Suffering God. Oh that you might be God-like, Chriſt-like, Moſes-like. Michael conteſting with the Dragon, maintained his Meekneſs; and Paul ſays, it is the Womans Ornament.

To get this Meekneſs, Gentleneſs, Long-ſuffering, Patience and Love; I only adviſe, to get all when they may be had; as James for Wiſdom, Jam. 1.5. Study Examples, for with the froward you ſhall learn frowardneſs; Prize it as a Jewel. And becauſe all the good or evil we have, we act through our Complexions and Skins, (and great are the advantages ſometimes that way) know there are tears of conſtitution, as well as of contrition, and joyes alſo; ſo Meekneſs and other Graces will be hardly diſcern • d by ſome from Naturals and Morals. The Lord make you Meek from the true Root, (my dear Child.)

11. Beware of a trifling looſe Heart, which hath been the guiſe, and the bane of many in theſe laſt days of Liberty, and the decay of that old ſolemn, ſerious ſpirit, and ſober, that was among and upon the Ancient Profeſſors of Religion, was very viſible, and broke out to the common vanity of the World, in Dyet, Cloaths, Recreations, condemn'd and threatned, Iſai. 3. But ſo looſe in holy things, that who almoſt did not make Religion an indifferent thing, and all duties concerning it accordingly, (though the like Reformation was never known in any Age.) But new Temptations drew forth old Corruptions, made good by the changes the Iſraelites were under, and their trifling with God under all His bounty to them, till they ſcorn Manna and Eaſe, and would have Garlick and Oppreſſion. It much appear'd in this, that it grew common to diſpute Principles, even the higheſt, and moſt conſented to; as alſo in ſlighting Promiſes, Vows, Ingagements, Oaths, Inconſtancy in Duty, undervaluing Authority; ſhaken Men were with every Wind, like to every Company; Miniſters many Words, and Frothy, Shells, and Outſides, moſt Men playing faſt and looſe with God. Do but mind in your Reading, what a ſober, plain, unaffected, holy ſtrayn is in Dod, Sibs, Preſton, Hooker, Burrows, and many other Good Men, to what you find in ſome others, though it may be Good Men too.

Ah (my Child,) a Frothy Wit, and a Vitious Life carry directly to Atheiſm, which is the Maſter Miſchief of this Age, yea in Profeſſing England.

This trifling, ſprings either from a Heart and Head never kindly wrought upon, or never well way'd: where Sin hath been, or is an eaſie burden, there Men trifle with their Spirits; and where Men are not guided by a Rule, they will prove the Children of Changes; it grows as other evils, gradually, and ſoon Conſpicuous in ſome Conſtitutions, like Davids Waters, from the Ancle, ſoon over the Head. I muſt tell you, Thoughts are not free, nor Words wind, they will judge us one Day, and from thence this Trifling comes. The beſt cure I know by experience, I ſay by woful experience, of this evil, will be to look within the Vail, to the Mercy-Seat, made of pure Gold, for free Grace to help againſt ſo great a miſchief; and then to be much in Prayer, Communion of Saints, Faſting, and holy Duties, to lay ſome more weight upon this ſpirit, and often to mingle the ſenſe of Sin, to take away this Froth and Lightneſs. Every Morning down to Golgotha, and from thence go up to Mount Cavalry. Believe me, If Sin made our Saviour cry, My God, My God, &c. What is the weight of Sin? Look to a Day of Reckoning. Chriſts Spirit was ever Serious, never known to Laugh. Be Sober and Watch; (dear Child.)

12. In like manner againſt that ſpreading evil of being a Buſie-Body, and Pragmatical, which is the Plague of Mankind, 1 Theſ. 4.11. The words are very full and plain, Study to be quiet, Do your own Buſineſs, Work with your own Hands. The laſt two will cure the former danger. Read and know, That whileſt you look too much into others Gardens, you will neglect your own. Be not like the Squiril, leaping from Tree to Tree, and Bough to Bough. Be much at Home, and you will find work enough; as long as you keep Chriſt and Sin before you, you will have work enough for your Thoughts; and if your Fancy be not well fed, your Thoughts (like Milſtones) will grind themſelves. Spirits rais'd, and not imploy'd, will torment the Witch that rais'd them. And if you ſet not your ſelf on work, the Devil will. Mark but the ſeveral Trees of Fruit or others, they grow in their own Roots and change not. Be content to be a ſhrub, Cedars will ſhake, and never deſire to be near Greatneſs. Honour often dies grinning and ghaſtly. Our Buſineſs muſt be our own, as well as our Croſſes. To meddle with other Mens work, will be thankleſs, as to take other Mens Phyſick, will be uſeleſs, if not dangerous. An Hours Idleneſs is a Sin, as well as an Hours Drunkenneſs. Few Mens Feet ſtand before Princes, becauſe few Mens Hands are diligent.

The Maid was poſſeſt, becauſe the Devil found her in his own Houſe, viz. a Play-Houſe.

The Buſie Body is but a Pedler to carry up and down, and vend the Devils Wares. How few loſe any thing by quietneſs, and doing their own work? Their ſweet ſleep commends it.

David got his great wound upon this neglect, and Peter his, by warming his Hands, when he ſhould have been breaking his heart in ſecret.

Oh keep home, keep home; I ſpeak experience to you, who never found good hour but in mine own work: Nor doth this cut off works of Love, or Charity, which muſt be attended in their Seaſons, and by their Rules. The cure of this evil lies much in Studying Duty, the end of your Creation, and being the practice of Saints; that though you work here, eaſe is in Heaven; all your labour is little enough for your own Buſineſs; be always ready to ſay, I am where the Lord would have me to be.

How bitter is the remembrance of good Hours ill ſpent? How cutting of time loſt? Death knows no diſtance; whether King or Biſhop, or Pawn, all at the end of the Game put into one Bagg, the Grave. Be doing your own Work, whatever your condition be; Tell me what our bleſſed Lord did, but the work he was ſent about! Be like Him in this, as in all things elſe, and that Spirit of the Lord Jeſus be with thee, (My dear Heart.)

13. Through your whole courſe let Truth have its way, and do not make Lyes your Refuge, they will mock you in the end.

Mr. Reynor and others have written largely about the Words and the Tongue, but none to James the Apoſtle You ſee I do not load you in any thing with Heathens, Fathers, Poets, and their Apothegms, which are many in theſe Caſes: which I purpoſely avoid as tickling the ear, when often they reach not the heart: A Scholar, yea a School-boy may gather them, but the Truth of God, ſet on by His Spirit, muſt make you conſiſtent.

All the World is hung with Lyes, and all of man Proclaims ſo much; Cloaths, Meats, Trades, Salutations, yea ones Profeſſion of Religion: All men are Lyars, and all things on this ſide Chriſt a Lie; The Prince of the Air makes it his work, who was the Father of Lies. Chriſt calls for Yea, and Nay only.

I wiſh in Chriſtianity we could find this Chriſtianity: Heathens and Turks ſhame us: it is the blot of the Nation, as if we were Lyars in the Womb: the Sin even lives and dyes with us: you may not tell a Lye for God.

The Prophet Zechary puts Peace and Truth together, as if they could not be aſunder, Zech. 8.15, 16, 19.

The Root is the Heart, from whoſe abundance the Tongue ſpeaketh. Oh the falſeneſs and deceit of this little thing! Not a Breakfaſt for a Kite! Away with that diſtinction of Jocous, or Friendly Lyes. Pſal. 101. David will have no Lyar with him. Truth takes in all good Religion, God owns none where it is not. Hypocriſy is a Lye. Friend, Name, Credit, Eſtate, Beauty, Honour, &c. are full of Lyes. John 6. Chriſt the Truth, as well as Life and Way. Though every untruth be not a Lye, where it is not ſpoken with a purpoſe to deceive, (ſo men diſtinguiſh;) your care muſt be to trade with your heart: Na •• anaels heart was honeſt, and ſo without guile; good ſeed fell into an honeſt heart. Truth is naked, beware of baſe Coverings.

Let your converſation be without Guile, without a Lie, the Lord is the Heart-ſearcher.

Sow up your Mouth, but let it be with Honeſty, not Policy. As you never hurt your ſelf by ſpeaking little, ſo will you never gain any thing by telling a Lie. Let others call this Sin a Vertue, but do you call it by its own Name, and hate it as Poyſon.

Let Truth be thy Portion, it will preſerve you; and ever ſay, I can do nothing againſt the Truth; (dear Child.)

14. And what I ſaid laſt, urgeth me to commend Wiſdom to you, which is a very comprehenſive Word, and is juſtified of her Children: But I mean not the Wiſdom of this World, whether natural or artificial: I intend Scripture Wiſdom, which is from Above. And this is a Light that God ſets up in the Soul, to direct us, and affect us, in our whole courſe, Job 28. laſt. The Fear of the Lord, that is Wiſdom; and to depart from evil, that is Underſtanding: If you be wiſe, be wiſe for your ſelf: To have all Books in ones Head and want this Catechiſm in the Heart, will never amount to it. Many great Clerks, not wiſe; many a Statiſt falls ſhort. But this will make you hear, Prov. 1.5. It will make you to lay a ſure Foundation, Matth. 7. the Wiſe Builder. This will make you provide for Changes, Luk. 16.8. This will make you lay in abundantly, Matth. 25. The Virgins were Wiſe. This will make you bear Sorrow, Eccleſ. 7.4. And truly this is Wiſdom, and the Helps hereunto are, to become a Fool, 1 Cor. 3.18. To number your dayes, that ſo you may apply your heart to Wiſdom, Pſal 90.12. To beg it of God, Jam. 1.5. But above all, to make Chriſt your Wiſdom, 1 Cor. 1. laſt. Oh that you were thus Wiſe! Much of Wit muſt be pared off before it will be uſeful. I have ſeen the ways of it, though never could pretend much to it: But this I know, that being unſanctifyed, it is a Sword in a Mad-Mans hand, ſpends it ſelf in vanity, fooliſh jeſting, abuſe of thoſe who are weaker than our ſelves; yea often to play with the bleſſed Word of God. But this Wiſdom will guide, preſerve, honour you: How doth Solomon admire it in the Proverbs! bids you ſeek it, love it, follow after it, and this is Chriſt Himſelf. You ſhall never have comfort in ſuffering for Folly, therefore ſee the Plague, and hide, which hath invited ſome ſo to do often. Experience (which is the obſervation of many Events) will help you much in this ſtudy: be much in the Word, which will make you wiſe unto Salvation: Let your Companions be the Children of Wiſdom: Judge of all things by this Wiſdom, which will make you look upon them by Eternity. To the Only Wiſe God I commend you, dear Child.

15. There are two very great turns in Mans Life; the one is a lawful Calling: the other is Marriage: and miſcarriages in either are almoſt irrecoverable. For the former, I muſt ſay the leſs, becauſe of your Sex, though your preſent condition may lead you to the Service of others: and then know, Fidelity and Diligence are your Duties: your time and parts will then be anothers, not your own: Eye-ſervice will not be acceptable to God or Man, much leſs comfortable to your ſelf. Many have written upon this Subject, as Dr. Gouge, and others.

For Marriage, though your preſent Eſtate (according to the World) renders you many wayes hopeleſs: yet your times are in Gods hands, and da • ly Experience (with my own, will let you know, that as it is the joyning together of one Man and one Woman lawfully, in an indiſſolvable bond, either for an help, procreation of Children (which were before the Fall) or a remedy againſt Sin ſince that; ſo it hath many Concernments in it, where Goodneſs and Suitableneſs are the primary ingredients; And as the Husbands duty is, Love, Teaching, Providing, Honouring, &c. So the Wives muſt be Subjection, ſuitable to that Love in all the parts of it: And theſe duties need mutual ſupports. And this Conjugateneſs (like a yoke) muſt ſtill be fin • d with more Love to make the draught eaſie. Againſt this Love, the Devil and Temptations will be ſtriving. People ſo engaged, need a Standard, (even the Word) to be ſet up, to guide all by: They need to obſerve each others ſpirits; They need to Pray out, not Quarrel out their firſt brablings; They need at firſt to dwell much in their own duties, before they ſtep into each others: When Repentance comes too late, the beſt is to be made of the preſent condition. Read Prov. 31. Oh the bitterneſs of unequal Matches! Oh their ruine and miſery! I ever left you free, and do; only Marry in, and for the Lord; The ſenſual part of that condition, can never anſwer the incumbrances may attend it. Let Chriſt be your Husband, and He will provide you one to His own liking: do nothing herein without Prayer, Scripture and Counſel. The Lord love you, My dear Child.

16. For the World (I mean the People in it) and that part of it the Lord hath ſet you in; I have very much to ſay, becauſe my days in it are not a few (as we account) Believe our Saviour and the Word (Joh. 16. laſt.) and you will find that in the World you ſhall have Tribulation; and your paſſage out of it muſt be through many Tribulations, and Perſecutions too, if you will live▪ godly. The World loves her own: You muſt look upon it as your Enemy, and uſe it ſo; take what you may lawfully from it, and imbrace not this preſent World; It will kiſs you, and kill you; like a Sea of Glaſs, it ſoon cracks, though it gliſters, and when you have Iron Shoos that tread upon it; how ſoon may you drop in? The World will give you no more credit than you have of the World to maintain it: and therefore whilſt you are in the World, though you may know many, yet be acquainted with few, and even truſt none. Be ſure you get nothing unlawfully, it hath Fire in it to deſtroy: Sweat is our portion here below, and whatſoever is gained by your own labour will be ſweeteſt, deareſt, and of longeſt continuance with you; And do not borrow. You may wonder why the World is generally imbittered to Gods Children, and why the way to Canaan was paved with ſo many difficulties. Oh know it is to keep us humble, to draw forth the exerciſe of His Attributes, viz. Power, Wiſdom, Mercy; and the exerciſe of our Gifts and Graces, Prayer, Faith, Patience, &c. He will have the uſe of what He hath given; yea, hereby Heaven is made dear and ſweet to us; the Storm commends the Haven; Priſon, Liberty, Sickneſs, Health; and Sin and Sorrow, Heaven; where the double vail of Corruption and Affliction ſhall be taken off, and we ſhall be with the Lord for ever.

Many dying Men ſpeak much about the Vanity of the World: But truly, as I would not die in a pet, ſo I would not quarrel with, or leave the World, becauſe I could be no greater in it, but becauſe I could not do, nor be better in it, and that God is pleaſed I ſhould leave it for a better: I wiſh I had never been vain in a vain World, but I appeal to, and plead with, Chriſt for my Peace. So uſe the World, as if you uſed it not: for the World hath a principle of decay in all the glory of it: Dote not on it, my poor Child.

17. And whileſt I am in the World, and adviſing about it, there is a great Rarity in the World, if you could reach it, and that is a Friend; which is a Commodity ſo very ſcarce, that it will be your wiſdom ſo to look upon a Friend 〈◊〉 day, is likely to be an Enemy to morrow. How many ſad Experiences can I witneſs to of this kind, yea 〈…〉 times and changes? Fai • Dove coats •• ve moſt Pigeons; Lo •• B • a • es know 〈◊〉 Friends Job and all the 〈…〉 , David ſadly, 〈◊〉 had 〈◊〉 to • and by him: You ſee moſt Men now are • either upon their own ſecurity • r perferments; one cries, My Friend 〈…〉 me: another, My Friend •• hou me and ſome cry, All Fleſh • s 〈…〉 and much I could ſay, but that 〈◊〉 cauſes are to be attended above • nſtrumental. They ſay, T •• may 〈…〉 • aniel of one he 〈◊〉 . So • and it 〈◊〉 • ot a Friend; and if you have • any, you have hardly a • . The Friend 〈◊〉 commend, is a Soul Friend, which • ou will never find among Children. Fools or Prophane. An Experienced Chriſtians Friend I intend, 〈◊〉 muſt • ave three 〈…〉 • he muſt have the art and skill or Friend, few know its▪ muſt have the bowels and 〈◊〉 of a Friend, which moſt want; and laſtly, muſt have Faithfulneſs, the great ingredient: if ſuch an one you can find, you ſhall enjoy their Experiences freely, you ſhall conſtantly be carried to God in their Prayers, you ſhall have ſympathy and help in your troubles: The Spirit of Chriſt is a healing ſaving Spirit, and ſuch is theirs: To ſuch open your heart clearly, who will never upbraid you for Confeſſions; and know when Foundations ſhake, you will need a Maſter-builder or Workman, ſuch is a good Friend and wiſe. To get ſuch an one, muſt be your care; and to keep, muſt be your diligence: Walk not unworthy of the mercy if you gain it. Kinſman will not make it, no nor a Brother, though born for Adverſity. Your hopes may be thoſe, if the Lord promiſe; When your wayes pleaſe Him, your Enemies ſhall be at peace with you. He can raiſe a Friend, and Himſelf be your beſt Friend: To whom I commend you, dear Child.

18. And becauſe Sin will be creeping into all your conditions, ways and works, ſomething I muſt adviſe you about it from Experience, though many Books are written about it: as Mr. Goodwyns Sinfulneſs of Sin, &c. Yet two things take from me: Be marvellous careful it break not in: Secondly, as diligent to drive it out ſpeedily. And for the former, Gonge and Gurnal I commend, about the putting on the whole Armour, Epheſ. 6. Sin is a breach of the Law, and the ſtrength of Sin is the Law from that breach, the Soul being as well left to Sin the Keeper, as to Satan the Jaylor, by the Fall, and nothing but the Satisfaction of Chriſt, put in to Divine Juſtice, can remit the Authority of it; yea, though the power and filth in part be taken away by Sanctification, yet it will break in again, as an inmate, and will at leaſt get ſome out-room, as Pride in Cloaths, Cozenage in Dealings, Luſt in the Eye, Paſſion, &c. and bad work it makes, whereever it is; Oh keep it at ſtaves length: Peter, David, Heman and others ever crack under it: As you cannot build your Reformation upon unrepented Sin; ſo you ſhould not make daily work for Repentance, by admitting Sin, which muſt be reformed. Therefore to prevent this miſchief, you muſt exerciſe hatred againſt it, as againſt an Enemy that cut the throat, or would, of your beſt Friends, and yours alſo, and purſue it with a deadly feud; hate it in all the ſtock and linage of it, my Child.

A little Sin is Sin, down with it, keep your guard, and hate it in all the forrage that may maintain ſuch an Enemy: I mean, in the occaſions leading to it: in which I might be large. On with all your Armour ſpeedily: and when you find it hath beſpotted you, do as a good houſwife with her Linnen, get a Waſhing-day, I mean a Faſting-day, out with it by hand, laver, bucking; if it be a ſtain that gets through and through, it will out the next Spring for bleaking, I mean, a Sin premeditated as Davids: a few common tears will not help there, but extraordinary, and the Blood of Chriſt above all. Ask the Damned what they ail? Sin, Sin, they cry. Ask the diſtreſſed Conſcience? Sin too. Ask the Afflicted? Sin. For the Bulruſh will not grow without mire. That which croſſes the Law of God, make thy greateſt croſs; that which divides you from the beſt Good, call your worſt Evil. It made Chriſt to bleed, to groan, to die. The Lord ſprinkle thy Conſcience with the Blood of the Everlaſting Covenant, that you may not Sin to Death, My dear Child.

19. And next (becauſe bordering upon what went before) I would add a caſe, which ſo often, even choice Chriſtians are incumbred with, and that is, Their queſtioning all their works after many years Experience and Profeſſion; and their Objections, many againſt themſelves; as from Sins before Converſion, in Converſion, after it; repeated Sins, againſt Judgment, Mercy, Light, Means; yea, even cutting Purſes under the Gallows; againſt all Examples, and what not? Nay, it cannot ſtand with Gods honour to ſave, &c. though Iſai. 55.8. anſwers all.

This therefore I would have you know, that though it be not ſafe to dig at Foundations often, leſt we ſhake the Building; ſo our great care is to have ſound Foundations to build upon, which in the general is Chriſt, and other none can lay. Make quick work, and ſee you be in Chriſt, and offer your Evidences to a diſcerning Friend, or more; and know, that God hath limited his tenders of Grace to a day of this Life, of the Goſpel, and of Conſcience awakened; therefore look out whilſt it is To day.

Put by Spiritual ſloth, Cares of this World, boſom Corruptions, or whatever may hinder; God is not bound to your limitings: Were it not from His Mercy, and to leave every Soul inexcuſable, why ſhould the Lord give any time of Grace? Remember, this day ends ſuddainly; How unworthy to put the Lord off till to morrow, and how retaliated? See Prov. 1.29, &c.

Your delays rob your Soul long of Comfort, and you keep your ſelf the longer out of Chriſt's Service. The nature of Sin is poiſon, do not ſtay till to morrow for an Antidote What got Lots Wife by lingring in Sodom? The Lord muſt pull us out. Nor can you plead any thing for hereafter which you may not now. Oh to work, to work; and if you find it will not amount to Grace, then cry mightily; Ply the Lord with all the Promiſes of His Free-grace, Iſai. 55.1. Matth. 11. laſt. Revel. 22.17. Iſai. 53. the whole Chapter: Jer. 3.1. and many more.

Tell the Lord, none ſo vile as you, none ſo good as Himſelf: Tell Him, His Nature is Mercy, He may be a gainer by His Grace: However, hang upon Him living and dying in the uſe of all mean •• , Hoſ. 14.3, 4, 5.

But if you have your ſhare in Chriſt, though hardly diſcerned; make much of it, you need walk very humbly, very h ••• ly: do not queſtion continually, as ſome do, Pſal. 18.1. Love the Lord who hath been your ſtrength, and will anſwer all thy hard queſtions, dear Child.

20. I add hereunto your Caſe, under croſs Providences: yea, ſuch as where Promiſes ſeem to ſpeak one thing, and Providence another; Under which the beſt Saints have had great and ſtrange ſinkings of ſpirit; For which you have Sibbs, Burrows, and others to help.

My poor thoughts alſo are theſe for Caſe and Cure; When Job faints, Job 4.5. When David chides his ſoul, Pſal. 42. When Heman is even diſtracted, Pſal. 88.15. Jacob will not be comforted, Gen. 37.35. and ſo divers. This great Diſſertion ſprings from either the overweening ſome Comforts we enjoy, our overvaluing them breeds much trouble in the loſs of them: So David with his Abſolom; or from the ſurpriſal being ſudden and unexpected; a priſon at firſt uncouth, in time eaſie and ſweet; where a mortified heart grows ſuited to it: (to this I could ſpeak much) or elſe it may ſpring from ſome ſecret weight God may put into this Change of Providence, which we are not aware of; and ſo the ſcale grows heavy with ſome Lead hanging at the bottom unſeen: a ſmall thing troubles more than a greater: the former we apply to our own ſtrength in it, but for the other to Gods. Or laſtly, it may ſpring from the Diſpenſation it ſelf; As when the Croſs is heavy, or multiplied, or of long continuance, or toucheth ſome noble part; as wounds that touch the Liver, Heart, Brain, &c. Nay, I muſt tell you, when we make our Caſe worſe than God doth, as by our refuſing the Lords Comforts, which Jacob did, Gen. 37. or where we let looſe the Reins of Paſſion, as David, On my ſon, my ſon! &c. Or when we drown all our preſent Enjoyments in that one croſs Providence, which is too near the ſpirit of Haman, who croſs by Moraecat, ſlights all his Favours at Court, and dies upon the other.

Your Cure in all this will be, To be willing to want, what God is not willing to give, and to know He is wife, to give what He will, how He will, and when He will: for the godly▪ Heart for Temporals cries, Lord, what thou wilt: and in Spirituals, When thou wilt: and in both, How thou wilt: 〈◊〉 part muſt be no chuſers, and any thing is good from the Hand of ſuch a Father.

Your Intereſt in Chriſt, ſupplies all, and ſweetens all: but with the Doves Innocency, uſe the Serpents Wiſdom; live in daily waiting and expectation of Changes, even in your beſt and holieſt condition here: Deaths-heads, and Hour-glaſſes will be but ordinary ſignificant Ceremonies: it is within you that cruciats, or comforts: He that made the World, can change it when He will: Your Comfort will will be, that in the greateſt Storm, your Heavenly Father is at the Helm; though Sin and Satan buſsle: that Hand keep you, My dear Child.

21. And if you ask me (after all) what you ſhall do with your fears to which your Sex and Condition prompt you? You ſhall have what I know, though the Lord Jeſus anſwers all to His little Flock when He ſays, Fear not; yea, more particularly, Fear not them that can only kill the Body, and deſtroy that. You muſt know that your queſtion will mainly lie about baſe and unwarrantable fears, which have theſe roots: Either (when our of this fear) you are loth to part with that the Lord would have you let go, or would part with that the Lord would have you keep; as when you wrangle about ſome Corruption, eſpecially which is dear unto you, and hath ſome great diſadvantage attending your throwing it away. Theſe kinds of fear are accompanied with theſe miſchiefs. As you will be unwilling to know your duty, ſo you will be unwilling to practiſe it when you know it; yea, not only ſo, but (through fear) be as unable, as unwilling: like that trembling King at the hand-writing he ſaw. The inconveniences are very many, and the Sins not few that follow it. The cure in general, even for Peter, who (by it) denied his Maſter, is this, That whoever fears to ſin, never ſins by fear: and more particularly, The abſence of ſome good you deſire, or the coming on of ſome evil, draws out this fear: Therefore make much of this Rule; Be ever poſſeſt of ſome good, that may anſwer the taking away of what you may loſe, which is the preſence and favour of God in Chriſt: In the night the waking Child in the Cradle is quiet at the Nurſes coming to it, becauſe there is more of comfort in the Nurſe, than fear in the dark.

And then be perſwaded to ſet a right value upon all earthly, periſhing, dying things; do not call a Pebble a Pearl. But above all, keep your fear in his proper channel: Oh fear God, fear God. It is not only the beginning of wiſdom, but the perfection of your joys, which kept Joſeph, and others of the Saints from Sin.

My earneſt deſire for you is, That the Lord would give you an even and equal ſpirit, and the root of it, Integrity: That (as the Righteous) you may be bold as a Lyon, and yet rejoyce with trembling. In this good fear I leave you, My dear Child.

22. And if the Evil you fear, and a day of Affliction come upon you; then my counſel is, (bear with the feebleneſs of it in all) take that Rule, Eccleſ. 7.14. In that evil day, or day of your diſtreſſes, you muſt Conſider: which is (as the Word bears) by ſolemn and diligent though fulneſs to take things aſunder, eſpecially ſorrows and ſins: For the little Needle will draw a long tail of Thread after it: little Sins may be followed with great Sorrows, to ſet you at your work.

Firſt, You muſt ſee the evil of Adverſity in the nature of it, ſuch a plague, and ſuch a viſitation: and in the cauſes of it: As in the principal, none of that evil in the city, but from the Lord.

In the Meritorious Cauſe, there look at Sin, and ſearch cloſely, and men the Final Cauſe, God will •• ther • e glorified by your Humiliation or Ruine; He will either bend you or break you; and th • He doth when Nations. Churches, and every Individual.

But for the Inſtrumental Cauſe, travel not much there. Though Pharoah were the occaſion of the Planges, not the Aegyptians Sins, the Cauſe.

Secondly, in ſuch an evil time you muſt l •• e by Faith (to Habbakkuk) and will unto God: for this muſt be your 〈…〉 no condition ſuperſeds 〈◊〉 〈…〉 be performed: And in theſe you may not dally, it is your life.

Thirdly, To get out of ſuch a day and caſe, you may not act unlawfully; nor did Paul in going out in a Basket.

Take theſe Rules,

Firſt, See what the Word ſays, if you can find a parallel caſe and help.

Secondly, If that be dark, ſee what Providence ſuggeſts; but that you muſt neither Slight nor Croſs, nor out run.

Laſtly, If here you want Light, then live and die upon the counſel of Impartial friends, that you may truſt Gods way in doubtful and hard caſes.

And be aſſured that in diſtreſs (I know not) if Enemies bring your Releaſe, it will be too late; and i • ſ • me Friends bring it, it may be too ſoon; but if God do bring it, it will be ſeaſonable.

I will hear what the Lord will ſay, cries the Prophet: So do you, (M ••• deas Heart.)

23. Though in part I have hinted ſomething about Errors, yet in this age and juncture, I need let you know what I know, ſince the importunity of Error hath brought forth ſo many Obliquities, and occaſioned ſo much ſcandal to Religion the World thorow.

And becauſe many have touched hereupon (as you ſee in their Writings,) and many more Polemicks and Diſputes are Printed than profitable, every Party ſtriving their own advancement; this I have ſaid, this I muſt ſay, That whoſo departs from thoſe Fundamentals profeſt, and died upon by the Saints and Martyrs ſince the reformation and departure from Popery, need to have his Opinion written in Stars: for If an Angel bring another Goſpel, he or it may not be received, that ſhall contradict what we have received already from the Lord Jeſus. It is a continuing word. Oh that it might abide in us, and with us.

Two things in ſuch a danger I commend unto you:

Firſt, Obſerve, or ask your ſelf or others what frame of ſpirit or heart you are in, when you receive this novelty; and if I miſtake not, When the heart is Proud, Lazie, or Frothy, neglects communion with God, duty, and exactneſs, then a cover-cup for ſuch corruption is ſought after; then Preachers underſtand nothing; then men can live without God, Ordinances, &c.

You muſt know that this work is gradual: The Ship ſails through the Channel, where ſhe may have Land on both ſides, before ſhe come to the Main, and loſeth ſight of all Land.

But this you will certainly find, That if theſe People would ſpeak out, they have changed their Opinions about God, before they change about His Ways. I could be very large in this, accounting it my very great Mercy, that temptation never led me from that Honeſt, Old, Godly, Puritan Profeſſion of the everlaſting truths of the Goſpel.

Secondly, Enquire whether they have been carried more to God and Holineſs ſince their change. For that which comes from God, will carry us to God: but if only to Pride, Cenſuring, Libertiſm, &c. you know what to make of it.

Beware of Leaven of the Phariſees, (Chriſt ſays) for Leaven will ſowre the Dough: will ſwell it, will harden it, and theſe you meet with in mens ſpirits leavened with Error. Where men once leave the Rule, there will be no end of their running, till they come to Atheiſm.

Therefore ſtand in awe of God, and fear Him always; Hold to the Word as to Life; Queſtion not Truths: Look to your Company: Value the meaneſt Ordinance: You will need all. Be very low and humble before the Lord, and Grow in Grace, 2 Pet. 3.18. (My dear Child.)

24. And becauſe the firſt Child that appears in view of this Jeſabel, the Mother of Miſchief (Error) ſo called by John, Rev. 2.20. is about the Sabbath: either wholly ſlighting it, or counting it Jewiſh: or our day not the right day, not the Seventh: yea that every day is a Sabbath, with the like: I mean beſides all ſuch as profanely look upon it as a day of Sport, Pleaſure, and Vanity: I think it my duty to Charge you, (as ever you mean or hope to enjoy that everlaſting Reſt hereafter) that you would value the Sabbath. Read Dod and others about it.

I do not remember that I have ever met with a truly Godly gracious Soul, that lived above or beyond this.

The Firſt Commandment ſets up the true God, The Second His Worſhip according to His own Will, The Third His Reverence and Honour, and the Fourth Time, the Seventh part of Time for Him, is holy Time, Works of Neceſſity and Charity not croſſing that Holineſs.

I ſay the Seventh part of Time, becauſe it is Night in one place, when Day in another; which Time begins at the Evening, as Time is diſtinguiſhed into days, Gen. 1: And though the Queſtions about the Sabbath and Baptiſm breed much diſpute in the World, yet we muſt Study to know Gods Will in both.

I muſt ſay more to you: Where the Sabbath is at an under-value in any Country, ſay it be France, Holland, Germany, &c. there you ſhall find Religion low, and at beſt waſting it ſelf into Diſputes. But know that England (which is moſt famous for Religion) got it from the Sabbaths, upon which Day the Lord is pleaſed (as Princes by their Almoners) to give out His Gifts and Graces to the ſons of Men.

I was a witneſs that Middleburgh in Zealand grew famous for Religion, by Teeling their Preacher fetching the keeping of the Sabbath from England.

Certainly the Fourth Commandment is the Key to all the reſt; for how ſhall the reſt be practiſed if not taught? and how taught, if not time allowed? and what time more likely to carry a Bleſſing, than Gods Appointment?

It were as good to take down Miniſtry, and all Ordinances, as to take down the Sabbath.

The wonders of God have born witneſs (as Burton and others write) againſt the Breakers of it.

Wherefore look well about you, Iſai. 58.13. Love the Lord in His Sabbaths, as you would have reſt hereafter. Look to this Reſt here, and remember the Sabbath; that is, Prepare for it all the Week long, eſpecially the Evening before.

The Jews had two Preparations to the Sabbath, at Three, and Six.

Do you keep on, and gather home all Affections to wait upon the Work, and let the day be dear to you. The God of Sabbath be yours, (dear Child.)

25. The Premiſes conſidered, I ſhould a little open what I mean by Free Grace, to which I ſend you ſo often for ſuccour in Caſes; and truly it hath been much ſpoken of, and as much abuſed, as if men from thence might take leave for any evil; and on the other hand alſo, filth caſt upon men that have laboured to hold it forth; for which Dr. Criſp ſuffered alſo, and ſome of that mind, who meant faithfully to the Church of Chriſt, and have written much for the abaſement of the Creature, and lifting up Grace.

I wiſh we may judge right judgment of all men, and things.

But a little Practically to caſt in ſomething to profit you:

The Grace ſo ſpoken of, ſhould mainly be minded as the Root and Fruits of the New Covenant, Jer. 31. and that in Hoſ. 2.19, 20, &c. Which you will find lie upon two Parties, Chriſt, and the poor Believer; and Chriſt to be conſidered in a double Act of his:

Firſt, In his loving, or rather manifeſting his love, in time to the ſoul, And,

Secondly, In paſſing over that Right he hath in himſelf to the believing ſoul.

Anſwerable whereunto, the ſoul firſt from Chriſts love is warm'd to love again; and from his bounty in his ſecond Act, turns over all the ſoul hath to the Lord Jeſus Chriſt; whether Name, Eſtate, Wit, Parts, yea all its Intereſts.

Now Chriſt thus loving the ſoul, and giving himſelf upon no Meritorious or procuring Cauſe on the ſouls ſide, is called Free Grace indeed; when the Father ſhall freely give his Son, and the Son freely his Heart-blood, and the Spirit freely all its operations, and make a free Covenant of grace and mercy to pardon all ſin, to receive a ſinner into his boſom, without money or price; nay not to offer any thing of his own, either Duty, or Righteouſneſs, Iſa. 55.1. this call Free Grace: though when Chriſt comes to manifeſt this, he (by the Law) gets Parly with the ſinner he means to ſave, by ſome uncouth wayes, and often very croſs to fleſh and blood, which makes the work hard to judge of at firſt: yet be aſſured that the whole work will be Free, in the whole Frame of it.

But becauſe this point is of ſuch ſingular concernment, and that I have formerly delighted to ſpeak to others touching the ſame, and would have the comfort of it my ſelf, I ſhall let you know what I know about the order of the working hereof, that you miſtake not.

26. And in the letting you in this Light, to give you the ſum of true practical Divinity: and therefore obſerve with diligence, That when a diſcovery is made of this Love to the Sinnes, the Lord Jeſus makes a double approach to the Soul; the firſt is by the Law, where he takes three ſteps: And firſt, by the Law he ſtops the Sinner in his courſe, and makes him to ſee Sin in the very nature of it, not in the Hell only, and conſequence; but in that it ſeparates the Soul from the greateſt good, Rom. 7.7. And, Secondly, makes the ſoul bear the burthen, and weight of it, which makes David himſelf cry out often, and ſo others: It pincheth hard where ſin hath got time and ſtrength, &c. Thirdly, it lets the ſoul to know, that he is not able to ſatisfie Divine juſtice, and ſo the Law may be called a School-maſter to Chriſt though the Text leads to the Ceremonial; the Ceremonies being the Goſpel of the Jews. Theſe three ſteps of Love Chriſt takes in the Law by his firſt approach.

Secondly, In his Goſpel-approach he takes theſe ſteps:

Firſt, He holds forth himſelf to the ſinner, a Mediator of the New Covenant, and a free pardon of ſin, this keeps the ſoul from deſpair.

Secondly, He lets you know that he is as able, and as willing as ever to do it, Coloſ. 1.19. &c. This keeps the ſoul in heart and hope.

Thirdly, By that which they call the Reflex Act, he brings home a particular Promiſe of Grace to the ſoul, as Revel. 3.17. and the Spirit of Chriſt thus argues:

He that is athirſt muſt freely come.

But (ſayes the Spirit) Thou art thirſty,

Therefore come freely.

Thus I uſe to ſay:

A pitiful, naſty, ragged, fatherleſs, friendleſs Child, is lying dying in a ditch: A noble bountiful hand means to ſave him, and adopt him; firſt ſends a ſervant to awaken him, and bring him to his Court-gate; then bids another let him in, a third to waſh him, and put him on clean clothes; another to read him the Order of his Houſe; another to ſet him at Table with his Children; another to ſhew him his preſent, and future eſtate.

Thus the Spirit of Humiliation firſt wakens a miſerable loſt ſinner, and that by the Law, and can only bring him to the Gate: Then Vocation opens the Door: Then Juſtification puts on Chriſts Righteouſneſs: Sanctification teacheth him how to walk, taking away the Power of ſin: Adoption makes him a Brother, and gives him his Privileges: And Glory begun here in part, by ſanctifying, ſhews him his eſtate. And all this hath its riſe from Free Grace, Ezekiel 16. For God found us in our blood.

The Lord open your eyes, and make this a time of Love to you, dear Child.

27. But whilſt I ſpeak to you of Free-grace, I muſt let you know that in the next Place I muſt commend unto you, accurate walking, as the fruit thereof: and for your better underſtanding, I commend unto you divers of the aforeſaid Books: ſo my own thoughts are, that it conſiſts in all manner of Chriſtian Circumſpection, Epheſ. 5.15. to look within you, without you, about you, beneath you, to all and every duty: and the rather, becauſe Gods eye is ever, and every where upon you: Oh that you could ſo walk, ſo think: and not only ſo, but you have bad Men obſerving, who, by your negligence, may either infeſt your Liberties, or infect you with their Evils, or at beſt be harder drawn-on to the ways of God by your careleſs example: Add hereunto, that you have the eyes of good Men upon you; and if they be Young Chriſtians, you may make the Ways of God like Giants and Brazen Walls unto them, carry much difficulty and diſcouragement with them; or, if ancient Chriſtians, you may ſend them with grief to their Graves by your Miſcarriages; and not only ſo, but the very way of Religion is like a Narrow Bridge, you need ſtep adviſedly that you may keep upon it, or, if fall, you may recover with much trouble: there is a great cauſe you ſhould be wiſe, for Free grace will never teach ſin, nor folly; which that you may have help in, conſider what is ſaid from the above-ſaid Arguments, and weigh them well; and not only ſo, but ſtudy the Lives of all the Saints in Scripture, and do but ſee what trophees of their failings ſin hath hung up, and Satan: Davids ſins of Adultery and Murther, Peters Denial of his Maſter, Hezekiahs Pride and Vanity in ſhewing his Treaſury, Jonahs Impatience and Folly, with the like: And ſee Pauls and Samuels Integrity, Phineas his Zeal, Nathaniels Truth, &c. On the other hand, Oh walk in this Gallery among theſe Pictures; and for your ſecurity, reſt not without aſſurance of Gods Love, which will make you wary; Who would endanger it; much leſs forfeit it; The empty Purſe fears not the Thief, but the full, looks to every Danger, every Temptation: And really nothing is a greater ſafe-guard, than the freeneſs of this Love communicated to the Soul; ſtay you no where on this ſide of it, it will keep you ſteady in a trembling world. Thus may you walk, and from this bleſſed Principle, dear Child.

28. And that all this may be carried on, and is properly the life of Faith; remember, That the hardeſt thing in the world is, To believe in Jeſus Chriſt to theſe and all other good ends: Faith is a ſhort word and eaſily ſpoken; but Oh how hard is it in the Nature of it! when if ever the Lord works it in us, he finds nothing, not a ſpark of it, till he comes; nay he finds us oppoſite to the work of it; nay, he finds us unwilling to be made willing to cloſe with the offer of Chriſt, though made ſo freely; Hypocriſie and all evil hath its fountain here, we believe not: all the other graces ſink when this fails; all muſt have its cure: we bind the lame arm: we anoint it, we warm it, and yet nothing helps, becauſe it is out of joynt. Oh we believe not! Anger rageth, Luſt provokes, Covetouſneſs cozens, &c. and all is, We believe not: Nature cannot reach this, Art cannot compaſs it: to look near 1700 years back upon the Son of Mary (who was the Son of God) lived not forty years, preached but three years and half, reproached home to his grave: and to believe in him for a Saviour: I ſay, this muſt be the work of another world, and the outſtretched Arm of God. See Epheſ. 1.18, 19, 20, &c. To believe that another will pay all my debts, and become poor to make me rich, to die to make me live: Oh Miracle of Mercy!

My Child, to believe things incredible, to hope things delayed, and to love God when he ſeems angry, are Luthers wonders, and mine, and thine. It is unbelief is that death in the pot, that lifts up ſenſe, that brings an ill report of God, that over haſtens our mercies, and ſets God a time for our deliverances. Faith is the gift of God, and the greateſt, which overcomes difficulties, ſets Mercy to work againſt Juſtice, fetcheth the work done either by, without, or againſt Means, throws Mountains into the Sea. A little little grain like Muſtard-ſeed will do wonders; enliven a dead heart, ſave even a damned ſoul; for ſuch we are: This will not be had without the Word and Spirit, Rom. 10.17. and the glory of it. See Heb. 11. for this, hear, beg, pray, weep, faſt, ſeek, labour, ſtrive, uſe violence, read, ask, wiſh, ſigh; and if you do believe, the Lord help your Unbelief, dear Child.

29. In the next, (which looks like the laſt) indeed, I muſt give you my thoughts about Death: which certainly muſt be your portion (though Young) and I muſt tell you, it is a great word to ſay, I dare Die: many Books and Funeral Sermons you may read about it. I ſay, Life is ſweet, and Death terrible: many in ſeveral diſtempers may call for it, neither minding what it is, nor whether it leads: Job deſcribes it in his Agony: and Heathens could ſay, The firſt good was, not to be born, and the next, to die quickly: Paul (above any) deſires it • upon right grounds: Yea, the laſt words in the C •• ticles, and the laſt in the Bible are, for the Lord Jeſus to come quickly: yea, to come to Judgment: as if it were the breathings of the Spirits of the Juſt in the laſt times: of which Spirit if you be, theſe will be your Reaſons, as theirs.

Firſt, That you may ſee Him of whom you have heard ſo much, who hath done and ſuffered ſo much for you. Secondly, That you may have full draughts of what you now taſte only: Thirdly, That your Beloved may come to you, or you to Him: for whoſe ſake, and love, you may undergo here many frowns, brow-beatings, if not worſe: thus the abſent Spouſe waits for her Beloved. Fourthly, When the Sanctuary is troden upon, Iſai. 64.1. Fifthly, That the double Vail of Corruption and Affliction may be taken off from you: Thus to wiſh for Death is to wiſh for Life.

Theſe things I pray ſtudy: and to help you further, remember Balaam would fain die the Death of the Righteous, which you can never do, unleſs you live the Life of the Godly: to which I have written ſo much before: Only let me add, That you muſt live in daily Expectation of this great Change; for though there be but one way into the World, there are many out. I know nothing to ſweeten it but the Death of Chriſt, who ſuckt out the poyſon of it, and ſaves to the uttermoſt. Romans and Fools can die bravely, write their own Elegies. I am ſure a well-led Life is the beſt Monument. If one at your door ſhould cry every Morning, You muſt Die, it would not reach far: but Chriſt died for you, My Child.

30. They ſay, and truly, Where Death leaves you, there Judgment finds you: Nothing flies ſo ſwiftly than as the Soul out of the body: and you know Eternity hangs upon a Moment: and ſuch is our Life: and eſpecially ſuch is the laſt groan and pang; and thither it leads. It is a vaſt Ocean, hath neither bound nor bottom: where you are to come before an Impartial Judge, with a naked and open breaſt: it is unavoidable, and the miſcarriage there intollerable. Many Books are written by many about theſe laſt things, and Apothegmes not a few: the World and the Fleſh will not appear for you: the former can lend you but a few Ceremonies and Complements: the other dare go no further than the Judges door: but a good Conſcience, ſprinkled by the Bood of Chriſt, will enter with boldneſs, and plead, and hear the voice of, Come ye bleſſed. Your wiſdom will be, to carry your Pardon in your boſome: there Wit, and Learning, Parts, and Wealth will get no hearing: there the Eloquent Orator is dumb: no Coin is currant, but the Blood of a loving Saviour; No man can appear there by any other Proxy: there Greatneſs muſt give way to Goodneſs; there Hypocriſie is unmasked, Truth naked; there your fellow Saints ſhall ſit Judges, though deſpiſed amongſt men; there the Son of Man ſhall appear, becauſe deſpiſed as the Son of Man; there Preaching, Miracles, Caſting out Devils will not profit, but a Name written in the Book of the Lamb. Oh that you would conſider betimes what a nothing a thouſand Years are to Eternity, yea, where you ſhall be an hundred Years hence: if the Grave make no diſtance betwixt the Scepter and the Mattock; what will Eternity do when that ſhall make no difference? Wherefore I pray meaſure all your works by Eternity, eat, drink, ſleep, work by Eternity; the cry of a damned Soul is, I never minded Eternity: how many are every day carrying Faggots to burn them to Eternity? Call that good that holds for ever: Let but the Judge be your Husband, and fear nothing. The ever-living God love you, and keep you to all Eternity, My Child.

31. And becauſe I have brought you ſo far as the Great Day, give me leave to awaken you with the condition of the Place, Heaven, and to let you know it in the particulars, which are the preſence of all good, and the abſence of all evil; the former commends it ſelf unto you in theſe:

Firſt, in the univerſality of it: whereas all things here below are but partial; ſo in the ſuitableneſs of it, they are there ſpiritual, and ſuitable to the Spirit.

Secondly, for their Continuance: the good things are not like Cherries drawn by the lips, or Comforts taſted, and gone; but they ſtay and are good for ever.

Thirdly, Evil knows no Place, there Sin cannot dwell with that Holineſs, Sorrow cannot mingle it ſelf with that Joy: no more fading Riches, dying Friends, changing Honours, periſhing Beauty; no more aking heads, nor languiſhing diſeaſes; no more hearing the chain of the Priſoner, nor anger of the Oppreſſor; no cry of what do you lack? every Bottle is full, and every Bed eaſie, being of never-blaſting Roſes and Sweets: where every Room is paved with Love: where Wiſdom, Power, Mercy, and Grace have combined, to make all glorious and pleaſant. Then never be troubled about a dunghil-world: when the Apoſtle to the Theſſalonians, ſayes all in a few words, We ſhall be with the Lord for ever; and that includes all, anſwers all hard Queſtions, all hard Labours under the Sun. Remember the Swaggerer that met the poor Man ever mourning over his Sins, (quoth he) What, ſtill mourning? &c. But what if there be no Heaven? Ah Sir, quoth the other, what if there be a Hell? The Doctrine of Hell was never enough Preach'd (ſome thinks) and there, on the contrary, is the preſence of all evil, and the abſence of all good; you may ſtudy it by the former, where the Tormented never die, and the Tormentor is never weary; where thought and fear, deſpair, puniſhment, extremity meet altogether in Eternity. The Father of our Lord Jeſus Chriſt preſerve you to His Heavenly Kingdom, My poor Child.

33. And becauſe I know not how the door of opportunity may ſtand open or ſhut, (the Day drawing near of Tryal) I ſhall give you an account of my Self and dealings, that (if poſſible) you may wipe off ſome Dirt, or be the more content to carry it; in which I ſhall mainly apply my ſelf to theſe late troubles.

I was the Son of conſiderable Parents, from Foy in Cornwall; my Father a Merchant, his Anceſtors driven thither from Antwerp for Religion, I mean the Reformed; my Mother of the ſame Town, of a very ancient Family, the Name Treffey of Place, or the Place in that Town, of which I would not boaſt.

Theſe lived in very great abundance, their Loſſes at Sea grew very great; in the midſt of which Loſſes, my elder Brother being at Oxford, I was ſent to Cambridge, and that Eſtate I had by an Uncle, I left with my Mother, and lived at the Univerſity; and a little from thence, about eight Years, took my Degree of Maſter of Arts, where I ſpent ſome Years vainly enough, being but Fourteen Years Old when thither I came, my Tutor died, and I was expos'd to my ſhifts.

Coming from thence, at London God ſtruck me with the ſenſe of my ſinful eſtate, by a Sermon I heard under Pauls, which was about Forty Years ſince; which Text was, The burden of Dun • ah, or Idumea, and ſtuck faſt. This made me to go into Eſſex: And after being quieted by another Sermon in that Country, and the Love and Labours of Mr. Thomas Hocker: I there Preacht, there Married with a good Gentlewoman, till I went to London to ripen my Studies, not intending to Preach at all; where I attended Dr. Gouge, Sibs, and Davenports Miniſtry, with others; and I hope, with ſome profit. But in ſhort time was forced to Preach by importunity of Friends, having had a Licence from Dr. Mountain Biſhop of London before, and to Sepulchres I was brought by a very ſtrange Providence; for Preaching before at another Place; and a Young Man receiving ſome good, would not be ſatisfied, but I muſt Preach at Sepulchres once Monthly for the good of his Friends; in which he got his end (if I might not ſhew vanity) and he allowed Thirty Pounds per Annum to that Lecture, but his Perſon unknown to me: he was a Chandler, and died a good Man, and Member of Parliament. At this Lecture the Reſort grew ſo great that it contracted envy and anger. Though I believe above an hundred every Week were perſwaded from Sin to Chriſt.

I wiſh I may not be judged for ſaying •• e There was ſix or ſe ••• thouſand Hearers, and the Circum ••• nces fit for ſuch good Work: But I am tender; there I had ſome Trouble, who could not conform to all; and went to Holland, where I was five or ſix Years, not without the Preſence of God in my Work; but many of my Acquaintance going for New-England, had engaged me to come to them when they ſent, which accordingly I did: And truly, my reaſon for my ſelf and others to go, was meerly not to offend Authority in that difference of Judgment; and had not the Book for Encouragement of Sports on the Sabbath come forth, many had ſtaid. That good Man, my dear firm Friend, Mr. White of Dorcheſter, and Biſhop Lake, occaſioned, yea founded, that Work, and much in reference to the Indians, of which we did not fail to attempt, with good Succeſs to many of their Souls (through Gods Bleſſing.) See Biſhop Lake's Sermon, 1 King. 8.37. who profeſt to Mr. White of Dorchester, he would go himſelf with us, but for his Age, for which he had the late Kings gracious Patent, Licence and Encouragement. There I continued Seven Years, till ſent hither by the Plantation to mediate for eaſe in Cuſtoms and Exciſe; the Country being poor, and a tender Plant, of their own ſetting and manuring. But coming hither, found the Nation embroiled in thoſe Civil Diſcontents, Jars and Wars, and here was forced to ſtay, though I had nothing to ſupport me but the Parliaments Promiſes; And not being able in a ſhort time to compaſs my Errand, ſtudied with a conſtant purpoſe of Returning, and went with the firſt to Ireland, moſt of your London, Godly Miniſters being engaged in Perſon, Purſe, and Preaching in this Trouble: I thought Ireland the cleareſt Work, and had the Pay of a Preacher then and after-ward, as I could get it. I was not here at Edge-hill, nor the Biſhop of Canterburies troubles or death. Upon my Return, was ſtaid again from going home, by the Earl of Warwick my Patron; then by the Earl of Eſſex, afterwards by the Parliament, who at laſt gave me an Eſtate, now taken away. I had acceſs to the King about my New-England buſineſs: he uſed me Civilly; I, in requital, offered my poor thoughts three times for his ſafety; I never had hand in contriving or acting his Death, as I am ſcandalized, but the contrary (to my mean power:) I was never in any Councils or Cabal at any time, I hated it, and had no ſtowage for Counſel, thinking all Government ſhould lie open to all; nor had Penny from any General, but lived in debt, as now I am; nor had means for my Expences, what I had, others ſhared in. I canfeſs I did what I did ſtrenuouſly, though with a weak Head, being over-laid with my own and others Troubles; never was angry with any of the Kings party, not any of them for being ſo; thought the Parliament Authority lawful, and never ſtudied it much; have not had my hand in any Man's Blood, but ſaved many in Life and Eſtate. The Parliament in 1644, gave me the Biſhops Books, valued at 140 l. which I intended for New England, being a part of his private Library, which (with all mine own) I have often offered for 150 l. the miſtake about them was, and is great, for they never were ſo conſiderable: And theſe my gettings, who never aimed to be rich, nor ever had means to reach it. The Changes grew (as you ſee) a Common-wealth I found, but thus altered; I ſtaid ſo long at White-Hall, contented with any good Government that would keep things together; till the breach of that they call Richards Parliament, and then I removed, and never returned more, but fell ſick long, and in trouble ever ſince; never was ſummoned but once by the Council, which was in April, about Books; of which (lying ſick) I craved of the Preſident of the Council to excuſe me, who ſent unto me he had, and I gave him an account of the Books: But hearing that my Eſtate was gone, and I indebted, was private, and did purpoſe ſo to live, and ſo to die, having a Reſolution (which I kept) never to meddle with State-matters, but either here or in New-England, to ſpend my old Age, in looking into my Grave and Eternity; and never had to do with any Tranſactions with Soldiers or others; nor never would, had I a longer Life, my Head and Heart be tired, as well as my Body crazed: I thought the Act of Indemnity would have included me, but the hard Character upon me excluded me, which I was ſo ſenſible of, that Nature (in its own preſervation) carried me to privacy; but free from that report of the manner which is ſuggeſted, of which you may be aſſured: By my Zeal (it ſeems) I have expoſed my ſelf to all manner of reproach: but wiſh you to know, that (beſides your Mother) I have had no fellowſhip (that way) with any Woman ſince firſt I knew her, having a godly Wife before alſo, I bleſs God.

But becauſe what is before written, may ſeem my white ſide only, I ſhall deal in all plainneſs with you, That though for Religion I am and have been really ſound and Orthodox to my beſt apprehenſion, according to the bleſſed Word of God, and the generality of the Proteſtant Confeſſions; yea, though I travelled through Proteſtant Churches for Order, to eſpy the beſt, & have joyned with the Churches of Chriſt, and took in with that I call a Tender Presbytery, for ſuch was ours in New-England, and yet ſo, as I never Unchurcht any Pariſh where a godly Miniſter was, and godly People joyned together, though not all ſo; and do know God may have a People under all Forms, and would withdraw to the furtheſt Judges, rather than give offence to what I cannot cloſe with: yet ſo unworthy have my thoughts been of my ſelf to be a meet Preacher of the Goſpel, that more than twice I had given it over, had not Friends prevailed; yea, my profeſſion of the Goſpel hath been with much folly, weakneſs, and vanity: I crave pardon of any that have taken offence, though in a Chriſtian way I have not had the reproofs of Three either for Preaching or Converſation. I am heartily ſorry I was Popular, and known better to others than my ſelf; It hath much lain to my heart above any thing almoſt, That I left that People I was engaged to in New-England, it cuts deeply, I look upon it as a Root-evil: and though I was never Parſon nor Vicar, never took Eccleſiaſtical promotion, never Preached upon any agreement for Money in my life, though not without offers, and great ones; yet I had a Flock, I ſay, I had a Flock, to whom I was Ordained, who were worthy of my Life and Labours; but I could never think my ſelf fit to be their Paſtor, ſo unaccompliſht for ſuch a work, for which, Who is ſufficient (cryes the Apoſtle?) This is my ſore trouble; and a private life would have become me beſt, and my poor gift have had its vent alſo: But here I was overpowered to ſtay. For Errors in Judgment I have pitied, never cloſed with any that I know; when I was a Tryer of others, I went to hear and gain Experience rather than to judge; When I was called about mending Laws, I rather was there to Pray, than mend Laws; When to judge in Wills, I only went ſometimes to learn, and help the Poor, than to judge: but in all theſe I confeſs I might well have been ſpared.

Nor do I take pleaſure in remembring any my leaſt activity in State-matters, though this I can ſay, I no where minded who Ruled fewer or more, ſo the good ends of Government be given out, in which Men may live in Godlineſs and Honeſty. I have often ſaid, That is a good Government, where Men may be as good as they can, not ſo bad as they would; where good Men and Things are uppermoſt; and have thought if good Magiſtrates cannot bring all to their Judgments, the Diſſenters may have liberty, being kept out of Office, and want ſome other Publick Characters. That which a Friend of mine, and my ſelf writ by Letters about Magiſtrates, was very little, and the Records of the Tower were only named, as giving way to all other Records, to cut off diſſentions, or marks of Tyranny, which no good Prince will exerciſe; I am ſorry if any offended, it was Zeal for Quietneſs. I honour Laws, and good Lawyers heartily, and know their uſe; only eaſe, expedition, and cheapneſs, what good Man doth not call for? Sedition is the heating Mens minds againſt the preſent Authority, in that I never was, yet ſorry, Authority ſhould have any hard thoughts of me, or know ſo inconſiderable a creature as my ſelf: I never could be fit for a Court, many ways not fit, and am therefore grieved, that I was either conſtrained, or content to live, where I could do ſo little good; for I would die without a ſecret in my boſome, unleſs Caſes of Conſcience in the way of Preaching, which are ſecret indeed; and for reading them to the World I had appointed a Portion, if it had been continued to me.

Upon all this you may ask what deſign I drove, being looked upon that way? Truly theſe three.

Firſt, That Goodneſs that which is really ſo, and ſuch Religion, might be highly advanced.

Secondly, That good Learning might have all Countenance.

Thirdly, That there may not be a Beggar in Iſrael in England.

And for all theſe I have projected or laboured, and I have no other. And theſe I pray his preſent Majeſty may look to, and that God would bleſs him every way.

If in the proſecution of theſe I have uſed any of my wonted rudeneſs, or unguided zeal, I am heartily as ſorry. So begging pardon from God and Man, Conſtitution or Cuſtom, I conclude in theſe particulars, though the aim be good.

I conclude the former thus; I think, That as bad men care not who rule, or what is uppermoſt, ſo they may have their Luſts; ſo good Men, if they may enjoy God and His Truth, with good Conſcience. For my whole courſe you know and feel where my wound hath been theſe Twenty Years, which hath occaſioned not only my Head and Heart breaking, but travelling from mine own Neſt into buſineſs.

Bleſs God, if ever you meet with ſuitableneſs in Marriage. For my Spirit it wanted weight, through many toſſings, my head that compoſure others have, credulous, and too careleſs, but never miſchievous nor malicious: I thought my work was to ſerve others, and ſo mine own Garden not ſo well cultivated; only this I ſay, I aimed at a good mark, and truſt the Lord in Jeſus Chriſt hath accepted it. My Faith in the Everlaſting Covenant was and is, though feeble, yet Faith. I could thus continue, ripping my whole heart to you, who have very often had great ſucceſs, even to the laſt hour of my laſt Preaching, and am Preaching the life of Faith to my ſelf, to which call in all Prayers to the Father in Jeſus Chriſt his deareſt Son, to whom let us look, as the Author and Finiſher of our Faith, who for the joy that was ſet before him, endured the Croſs, deſpiſed the Shame, and now ſits at the right hand of Majeſty, making Interceſſion for Tranſgreſſors, Heb 12.12. To whom be Glory and Praiſe, and Thanks for ever. For he is worthy, who hath waſhed us from our ſins by his own Blood, and made us Kings and Prieſts unto God the Father; To him be Glory and Dominion for ever.

For that part of my Lord Cravens Eſtate which I have, took no ſmall place in my trouble. You may know that I was not in the City when that Act was made, nor urged my Lord Grey to buy; nor ever adviſed the ſaid Lord (as I had time) but to good and juſt things and company, againſt that Spirit of Levelling then ſtirring: and do heartily wiſh, that taken offence might die; for it was not intended by me, who could and can be as well contented without Land, as with it; never being ambitious to be great or rich ſince I knew better things.

34. And now I muſt return to your ſelf again, and to give you my thoughts about your own Condition, I do firſt commend you to the Lord, and then to the care of a Faithful Friend, whom I ſhall name unto you, if a Friend may be found in this Juncture, that dare own your Name (though there be more of your Name) and if ſuch a Friend adviſe it, that you ſerve in ſome Godly Family, to which you ſeem to incline, and muſt (it ſeems;) but truly if not a good Family, what will your Condition be? Dwell where God dwells, and be in ſuch Company, as you muſt be with in Heaven, and then you do but change your place, not your company; though it be unexpected and uncouth, yet remember the beſt of men have been ſervants; Moſes kept his Fathers ſheep; ſo Jacob, and the Patriarchs; David to Saul, and many more; I have before given thee Rules for it: And be ſure to be ſteady to Family and Private-Duties, your Life will be dead without them; call your Condition Gods Ordinance, and he can bleſs it to you. But if you would go home to New-England (which you have much reaſon to do) go with good Company, and truſt God there: The Church are a tender Company; a little will carry us through the World, yea very little: O Godlineſs with Content! Your Faithfulneſs to me and your Mother will find Acceptance in Heaven, I truſt. My dear Child, tell me, How couldſt thou be without Gods Rod? Remember he hath a Staff alſo. For your Mother (conſidering her Diſtemper) I have and ſhall ſay more unto you. To his Grace, who is able to do above all we can ask or think, I commend you both.

And if I go ſhortly where Time ſhall be no more, where Cock nor Clock diſtinguiſh Hours; ſink not, but lay thy head in his Boſome who can keep thee: for He ſits upon the Waves. Farewel.

35. And ſince we muſt part, muſt part: take my Wiſhes, Sighs & Groans to follow thee, and pity the feebleneſs of what I have ſent, being writ under much, yea very much diſcompoſure of Spirit.

Let thy Thoughts Be Divine, Awful, Godly. Talk Little, Honeſt, True. Words Profitable, Holy, Charitable. Manners Grave, Courteous, Chearful. Dyet Temperate, Convenient, Frugal. Apparel Sober, Neat, Comely. Will Conſtant, Obedient, Ready. Sleep Moderate, Quiet, Seaſonable. Prayers Short, Devout, Often, Fervent. Recreation Lawful, Brief, Seldom. Memory Of Death, Puniſhment, Glory.