it Which made the Prophet cry out so earnestly to some insolent and over-daring spirits in his time Now therefore be ye not mockers lest your bonds be made strong He that hath not so much Reverence as to spare Religion from reproaching that not Humanity as to forbear godly persons from deriding them let him yet have so much Wisdom so much Pity as to spare himself It was the setled and unalterable description which David long ago gave of a godly man a man likely to dwell in the Tabernacle of the Lord In whose eyes a vile person is contemned but he honoureth them that fear the Lord. The Image of God should be exceeding lovely his grace highly honourable wherever we find it though but in the meanest of his people What we discern of weakness not yet removed not yet healed may be pitied but must not be scorned Where Religion is wantonly scoffed at without doors in others It is to be feared and more than feared it is neglected enough and wretchedly trodden under foot at home 2. Not one given to foolish gaming Oh! no It is not for him that comes into the world a Child of wrath born in sin it is not for him whose very Condition and Religion if he seriously bethinks himself of either call aloud unto him for tears and dayly repentance It is not for him who hath no more but these few and frail daies wherein to provide for that solemn thing Eternity or else lie down with everlasting burnings It is not for such an one to become a vain gamester He hath other things matters of greater weight and moment which will call for his time and utmost care he is scarce at leisure to trifle with unmanly games Ingenuous divertions where they are wisely chosen harmlesly and seldom used timely and willingly parted with might possibly be winked at Both body and mind may sometimes modestly beg their remedy And let them have it so they take it but as a remedy and make it not worse than the disease Generous actions Religion is not so Stoical as to condemn them They are commanded they shall be commended Whatsoever things are honest whatsoever things are just whatsoever things are lovely if there be any vertue if there be any praise we have free leave and are invited to address our selves unto them And happy is that young man whose hopeful disposition presseth early as David into the Camp and even longeth to employ it self in such noble undertakings He that passeth by shall bless him in the name of the Lord and say Go on and prosper But effeminate games can claim no kindred neither can they expect that they should ever be recorded in Letters of Gold or mentioned in the Congregation of the Lord like Mordecay's good services unto honour No no They are as Alexander wittily said in Plutarch neither true Iest nor good Earnest Neither fair Play nor sober Work But of a far sadder nature when such serious things as Estates and the welfare of whole Families are unnaturally thrown away upon idle and foolish Dice They are too commonly seeming sports real vexations Actaeons hounds kept for pleasure but in a short space devour their Mâ—ster the deflouring of the mind the gratifying of Satan the unhinging of the whole man from things of nobler worth toward God or toward our Country Experience hath too often stood with tears in her eyes and even wept in the sight of all men over these things complaining what you account the pastime of particular persons I must lament as the danger of thousands as that sore evil which unworthily softens and corrupts the Spirit of Nations into degeneracy and sloath opening the gates to any enemies inviting and letting in the Trojan horse of all calamity Thus with the Roman Emperour we greedily take the Cup because it is pleasant but it proves poyson and in conclusion our death These things please not so much one way but they wound as much another Whosoever seems here to win all are sure to go away great losers The Gamester alwaies rashly stakes and too commonly plaies away his dear immortal soul in his games 3. Not a Sabbath breaker Oh no He that dares be so bold on the Lords day will not stick to be fâ—â— worse upon another Where a Sabbath of so few hours becomes wearisome to us on Earth Good Lord what would that man do with an everlasting Sabbath in Heaven It becomes the true Disciple to awake and arise early that morning To awake as the Apostle saies out of sin unto righteousness and to put himselfe in remembrance that this is the day of his Saviours Resurrection the flower of time a Princess amongst all other daies the day for his solemn avouching of his Religion in the sight of God Angels and Men that this is the day wherein the Lord hath appointed to speak with him and hear from him wherein to give him â— meeting about the great affairs of his Soul He dares not neglect so blessed an opportunity he knows not whether he shall ever live till another Sabbath comes about He saies within himself as in the Primitive times I am a Christian and dare not omit the due observing of this day Oh the sad ruins of thousands for the controversie of violated Sabbathsâ— Persons Families Countries have died under it For Gods sake even for Gods sake let the terrour of the Lord in the remembrance of such sad Judgements perswade you And charge your selves afresh every Sabbath morning with what solemness you possibly can not to speak your own words not to think your own thoughts but thoughts meet for a Sabbath and settle your selves heartily to sanctifie this day of the Lord. Where the religious care of these choice Seasons dies it is too too commonly and sadly seen little goodness little loveliness little of the true fear of God there lives 4. Not one given to vain speech Oh! no The sober Young Man finds a field large enough to walk in to refresh himself and others with harmless discourse he desires not to break the hedge or run over to speak with sin He understand those words which are but Cyphers as to sense may be Figures of too great number as to sin He hears there may be and often are whole slouds of words in bulk where there are scarce the least drops of good reason or wisdom to be found in them And it makes him still the more cautious that he opens not his lips at any time foolishly He judges speech should be a Lecture of wisdome to the hearers The matter alwaies weighty the manner of expression ingenuous and comely without which he concludes with the great Philosopher Speech about vain things when all is done will be but vain and worthless He chooseth to have his discourse rather of things than of persons Sometimes of Vertue and the amiableness of that Sometimes of the great Works and Providence of
Christian saies the Father then and then only shews himself worthy of his Christian name when he walks in his Conversation Christianly By this shall men know that we like our Religion indeed that we account the Lord faithful and his righteous waies worth our careful walking in The Gospel deserves it men expect it we should fulfil it All people are ready enough and will walk every one in the name of his God and let us also though upon better grounds walk in the name of the Lord our God for ever and ever But alas herein Christianity covers its face sits down with tears upon its cheeks and bewailes it self as one neglected too much neglected on all hands Me thinks I hear its groanes as in the Lamentations Is it nothing to you oh all you that pass by You that are called Christians and which is yet more you that have come forth as Protestants from the Corruptions of former Ages that ye might as Israel going out of the Land of Egypt the better serve the Lord when oh when shall wisdom be practically justified of these her children The profane man doth the Devils work with all his might he runs violently to the utmost excess of riot The worldly man his heart taketh not its rest in the night he is drudge enough and enough to the world for the recompence he is ever like to have from it These spare no pains but act like themselves too true to their principles such as they are where-ever they come But oh the professors of the everlasting Gospel how do they faint in the head of the Streets How cold and weak are they How sparing and slow to adorn the Doctrine of God and our Saviour With Ananias and Saphira we keep backpart of the price We offer the form but too often withhold the power Oh Sirs if we have judged Religion worth professing let us also judge it worth the practizing It may be our care and labour of love may one day be found as a sweet memorial before the Lord. Dear Youths You will meet with many it may be possing a Iehu's pace in the Opinions and Traditions of men for indeed a carnal forwardness in such things whether on the right hand or on the left costs us not much it is self-grown nature can afford it But oh Lord how rare a thing doth it still remain to find an Hezechiah that can testifie upon his death-bed in what uprightness he hath walked before the Lord all his life Israel may be as the sand by the Sea-shore for common profession but these will still be too near the Lords reckoning One of a City and two of a Tribe that is very few Wherefore I will even entreat you to revive that sweet Inscription which was once engraven upon Aarons breast-plate oh Copy it out fair in your lives and be ye Holiness to the Lord. Let this be your kindness to that sacred Name of God by which you are called not to leave it as too many do subject to everyones reproach by the carelesness of your carriage but by the cleanness and vertuousness of your deportment whatever you can to make it a praise in the Earth Sixthly When at any time your tender hearts shall be desirous to refresh and ease themselves from the sorrows of this life Evermore go to God and the sweet comforts of Religion This was the solemn counsel and farewel the Jews were wont to leave with their dearest Friends when most overwhâ—lmed with sadness We wish you as the best Cordial the comforts of heaven We might herein not without just indignation say as Elijah once did Is it because there is no God in Israel that men send to Baal-Zebub the God of Ekron Is it because the All-sufficient God is become as an empty Vine that there is such hurrying after the world and its fading comforts The provocation and indignity that is herein offered to the Lord is exceeding high it is in effect a denying of that God that is above Oh that men would not deal so dishonourably by Religion That whereunto we appeal for our future salvation in the name of God let us therewith consist for our present consolation It was from hence the Martyrs drew all their joyes They justly might and did thank the Lord for it that their Prisons were to them as Palaces their chains as so many bracelets of Gold It was Religion that feasted them in their dungeons that enabled them to write so cheerfully to their Friends as many of them did I am in the esteem of men in hell for outward misery But I am in my own sense as in heaven for all inward comfort in the Lord. And it is from hence that we also if we be not wanting to our selves may as well draw waters of joy for our souls out of the Wells of salvation Dear Children be perswaded whenever you have occasion in the day of your sadness to make use of Religion it may be you may find it your best comforter in the whole world Cheerfulness is indeed that Mannah which nature is so desirous as oft as may be to taste of and God is as freely willing that we should have it He hath provided that for us Ioy is sown for the righteous And he hath invited us to that Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart You may soon find in the Lord all apposite and sutable comforts for every condition There is an estate for the poor strength for the weak a Father for the Fatherless pardon for the bleeding sinner healing for the broken in heart a better world for those that are graciously weary of this immortality and blessedness for all that choose and love it Heaven and happiness so transcendent so glorious that we may modestly say the heavens which we here behold are but as earth without form and beauty in comparison of that Heaven of heavens which God hath appointed for the everlasting rest the true home and habitation of his people Such a God and such comforts are enough when ever we are to walk through the valley of the shadow of death we need fear no evil these joyes of the Lord may be an everlasting strength unto us There can be no affliction so sad but you may arise and lead your captivity captive You may make the proudest of them as Adonibezek serve under your Table Or as Tamberlane did by his conquered foes make them draw at your Chariot wheels and serve to the encrease of your triumph Let the fiercest Lion come against you when it will you as Sampson may overcome it and may propose it as your Christian Riddle that out of the eater the most devouring affliction can you fetch meat Religion allows all its true followers to rejoyce in the very face of tribulations knowing that they how unlikely soever yet work for us a far more exceeding eternal weight of
complaint of all Ages that goodness is too rare and vertuous men exceeding few But it shall be the more lovely the more honourable that good things are found in you as in that Child of Ieroboam toward the Lord God of Israel The disobedience of others how evil soever in them may serve the more highly to commend your obedience in the sight of God and men It is praise-worthy indeed to shine as the Lilly among the Thornes to be sound as the Proverb of the Ancient adviseth like the fruitful Olive in the midst of Thistles Be you an example in Gods good waie unto all let none be snareâ— in evil unto you Corrupt examples ' may sway with weak minds but the wise in heart will rather regard and consider what is their duty If most shall vilely câ—st away their dear immortal souls as if no mercy no salvation were tendred unto them be you so much the more careful to â—ave yours Though you should travel somewhat solitary here on Earth yet comfort your selves you shall meet with good company in Heaven What Themistocles once wrote setting up a Bill upon an house he had to be lett adding for encouragement sake to them that should hire it this commendation There are good neighbours about it This oh this is indeed the happiness of heaven The Saints and Angels of God the Prophets the Apostles and blessed Martyrs with all your godly friends are all there There may you meet with Daniel who purposed while he was young that he would not defile himself There may you see the three Children whom the very slâ—mes could not affright from choosing to trust and serve the Lord in their tender years Be you also whatever others are like the vision of the Almond-tree holily ambitious to blossome with the first Thirdly Say not it is hard and truly though I dare not altogether deny it yet I scarce know how to like or love it Canst thou love sin and canst thou not love grace Is it an easie thing to serve Satan and hard to serve the Lord These are strange objections â—e never thus learned Christ. It hath been wont to be said by holy men that were before us Those are of all other to be reckoned the hard things which injure the precious soul and hazard Eternity But canst thou be indeed against the true feâ—r of God and the making of thine own Calling and Election sure Oh! tremble and know it is hard entring such unrighteous dissents and standing out with God we are not any of us stronger than he It wâ—s once indeed the Fathers case I was saies he both willing and unwilling my Conscience frâ—ely gave its Yea but my Affections were so shameless as to return their Nay But I arose and contended with my self till my backward heart became at length better perswaded Dear Youths you â—re it seems too far involved in the same conflict oh come forth as honourably in the like gracious resolution Our stubborn and humorous wills left câ—relesly to themselves Lord what utter woe and distress will they soon bring upon the whole man Thou that canlt not fare with thy duty how wilt thou ever be able to fare with thy misery and that for ever If duty may be disingenuously put off now yet will not that be so answered or sent away then And should there be any neglect or miscarrying in this great matter it is thy self thy dear self that is like to be the sufferer and bear the smart of it Come come be not unwilling with thine own duty be not averse toward that which would in conclusion prove thy greatest mercy The painful Countryman is never more in his Element never better pleased then when he is laboriously at work in his Calling And if we be indeed the Servants and Children of the Lord it must and well mâ—y be our meat and drink to do the will of our heavenly Father Fourthly Say not The pleasures of sin are sweet and I would fain have my time and share in them God grant you betâ—er Sweets than they will ever prove More lawful more real Of these we must all say with the Poet They have more of the Aloes than of the Honey in them Young Palates indeed are usually taken with any green raw fruits but their end is bitter Satan hath learnt how to bait the sharp hook how to guild the bitter pill artificially enough He easily over-reaches our credulous minds but his deceit and our disappointment will too soon appear What Nature is now so fond of Grace would even in an holy scorn trample under its feet saying as once St. Austine The pleasures I was sometimes afraid to part with it is now my greatest joy to be clearest from them Theâ—e are those at this day in Hell that are sick enough sick at heart of those very pleasures which they themselves when time was so violently lusted after and could now wish they had never known or called of them Oh! that you would tender your souls health and be perswaded to forbeâ—r them Pleâ—sures you may have only foâ—her sinful ones God would have none be duil though he bids all be innocent Heaven it self shall be 1 Paradise of divine delights for the People of God A vertuous heart me thinks should scorn Sin for its pastime and should not think so well of transgression as to dare to take it for its recreation but modestly chooses things harmeless and ingenuous and gracious and therein only takes delight There are more noble and peculiar entertainments for the mind as well as carnal surfettings for the body The soul hath also its delights more divine more enduring And oh how well would it become us to bethink our selves and choose as the Angels to feast on such heavenly food rather than with bruit beasts to immerse our selves in the fordid lusts of the slesh Oh! how did the Heathen both chide and grieve to see Nature abused under sensual pleasures Canst thou saies one of them after God hath given thee a mind then which there is nothing in the whole world more noble or divine Caust thou so prostitute and debase thy self that there shall scarce remain any longer difference between thee and the sorry beasts Let us take the words as spoken to our selves and life up your inclinations Dear Youths toward those cleaner pleasures which may best answer their own name which may best become you and your nature If others shall please themselves in wanton plaies the whole Creation may be your Theater where you may dayly see a lively Scene all variety upon the Stage every Creaâ—urâ— acting us part and the Glory of God to the just admiration of all Spectâ—tors â—isâ—lâ—ied in the whole If others delight themselves in idle book you may rejoyce in the Lâ—w of the Lorâ— and say wiâ—h David My meditatiâ—â— of him shall be sweet unto me Religion wants nor its true delights
shâ—ke your selves frâ—m the dust and vanities of Youth Bring a blessing with you into your Generation the Woâ—ld in these lâ—st declining Times greatly needs it Carry a blessing hence with you when ere you die your selves shall reap the sweet and everlasting comfort of it Your work is great your day is shâ—â—t the Master imporâ—â—â—te and your promise is alreadie passed To recoile now were as the Father well said to keep back part of the price and even to lie to the Holy Ghost To make our selves guiltie of the greatest perjury before the Lord. Oh â— hasten and put on the garments of your Elder Brother Gird up the loyns of your mind and run your Race Hasten and linger not lest night overtake you and you sit for ever mourning under the region and shadow of death See that ye covet earnestlie the best things Set your hearts unmoveablie upon heaven and â—ll the glorie of it Say humblie to the Lord as Luther You neither can nor dare take these soâ—â—y earthly things for your portion Strive as Ionathan to climbe up the Rock Love and Fear the Lord. Honour and obey your Parents Be careful and redeem your own time Design as becomes youâ— an ingenuous â—ife on Earth Design above all a gloâ—ious life in heâ—ven and God your God shall be with you I might now leave your Parents â—nd neâ—râ—â—t Friends to pleâ—d this righteous câ—use of the Lord yet further with you You cannot be strangers to all their affectionate and dayly prayers on your behalf their ardent and even restless desires of your welfare You are to them their dear Ascanius's on whom their hearts so much are set in whom as Iacob in Benjamin their life is almost bound up and their Parental cares night and day longing and waiting scarce desirous of any greater joy than this To see their Children walking wisely in the truth as we have all received a Commandment from the Father Me thinks both I and you cannot but hear them speâ—king to you in the very language of their hearts as once Cicero so Father-like to his Son Know my Child thou art already exceeding dear unto me but shalt yet become far dearer if thou shalt hearken to wise Counsel and thine own welfare What words can I further use I charge you by all the sparks of filial good nature that are yet alive in any of your bosoms oh quench not these affections Oh! frustrate not these so righteous expectations of your indulgent Parents Let me oh let me perswade you and rely upon you that you will not be wanting to your selves whatever in you lieth to greaten their dearest love and affection toward you In which hopes I take my leave and part at present with you Oh! let me rejoyce in the day of Christ that this Letter hath not been in vain unto you Let no man â—â—spise your Youth though young in years be ye as the Iews were wont proverbially to say as the Aged in all gravity and wisdom of carriage Fare ye well The Lord himself make you branches of righteousness bringing forth every one of you fruits unto holiness that God the Lord may be glorified Amen Amen My Son be wise and make my heart glad that I may answer him that râ—proacheâ—h me Pro. 27.11 FINIS THE Young Mans MEDITATION OR Some few Sacred POEMS UPON Select Subjects and Scriptures By Samuel Crossman B.D. Noâ— modo divina contemplantur sed Cantica Hymnos ad Deum Sacratioribus omnis generis melâ—orum carminum rhythmis gâ—aâ—iter conâ—â—runâ—t Philo de Religios in Aegypt apud Eusâ—b A Verse may find hâ—m whom a Sermon flâ—es And turn delâ—ght into a Sacrifice Mr. Herberts Temple Loâ—don Prâ—nted by I. H. and are to be sold by S. Tâ—ompson at the Bishops head in St. Pauls Church-yard and T. Parkhurst at the three Crowâ—s at the lower end of Cheapside near the Conduit 1664. The Gift If thou knowest the gift of God c. Joh. 4.10 1. THis is the Gift thy Gift oh Lord The token of thy dearest love The orient jewel of thy word Sent down my thankfulness to prove 2. Great is his gift in all mens eyes Who gives himself his Friend to save My Lord does more for Foes he dies This Gift no parallel may have 3. Great is the Gift the Giver great Both justly to a wonder rise Thou giv'st thy Lamb to thine for meat And for their Sins a Sacrifice 4. But Lord whil'st thou thus giv'st to thine Others arose to vie with thee The World and Satan did combine And they would needs a giving be 5. Satan sins pleasures offered And almost forc'd them upon me But while they bloom'd they withered And Lord thy Gift my choice shall be 6. Then did the World its gayes present And still alluring cri'd see see Here 's that may rather give content But Lord thy Gift my choice shall be 7. These cannot give they 'd sâ—eal away From me my Heâ—v'n my heart from thee What e'r they offer I 'll say nay Still Lord thy Gift my choice shall be All flesh is grass and all the goodliness thereof as the flower of the field The grass withereth the flower sâ—deth but the Word of our God shall stand for ever Isa. 40.6 8. 1. VVElcom sweet words is 't is most meet We will you in our bosomes hide Sweet words for present but most sweet Because for ever you abide 2. All flesh is as the fading grass The voice from Heav'n to Earth thus cri'd The whole Worlds glory away doth pass But Lord thy words they still abide 3. Man speaks but all his words are wind They ebb and flow with time and tide Fit Emblems of his fickle mind But Lord thy words they still abide 4. Our selves sometimes stand promising Great things while we by thee are tri'd Our blossoms fall no fruit they bring But Lord thy words they still abide 5. Bless'd words Dear Lord no words like thine In darkness light through them is spi'd Till death and after death they shine Then Lord even then thy words abide 6. These words the Lamb's sweet writings be Of love and dowry to his Bride Here may his Saints their portions see Portions which ever shall abide 7. Welcome sweet words sweet words indeed Heaven's Agent here to Heav'n our Guide What e'r is needless these we need Lord let these words with us abide Upon the Fifth of November The Archers have sorely grieved him and shot at him and hated him But his Bow abode in strength Gen. 49.23 24. 1. THe day allows thy praises Lord Our grateful hearts to thee shall sing Our thankful lips they shall record Thine ancient loves Eternal King 2. Our Land shall boast the holy One My great preserver is become My Friend my Foes hath overthrown And made the pit they digg'd their â—oome 3. With Parthian bows the Archers came Romes poisonous oyl on the Arrows shone Thy Turtle was the Archers aime
Shoot shoot saies Satan all 's our owne 4. Fond foolish Rome how dat'st oppose Whom God in his safe bosome laies Thy malice may it self disclose But frustrate still shall turn to praise 5. The Crozier staff thy Triple Crown Those ensigns of deceit and pride Thy Purple Robe thy blaz'd Renown The dust shall ever ever hide 6. Thy Merchants shall thy fall lament Thy Lovers all in sackcloath mourn While Heav'n and Earth in one consent Shall sing Amen let Babylon burn 7. Then Lord thy Spouse whose dropping eyes Whose sighs whose sufferings prove her thine Shall from her pensive sorrows rise And as the Lamb 's fair Bride shall shine 8. Sweet day sweet day when shall it be Why staies my Lord Dear Saviour come Thy mourning Spouse cries after thee Stay with me here or take me home He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa. 53.5 1. THus died the Prince of life thus he That could not die even died for me My thoughtful heart Lord shall arise And ponder these deep mysteries 2. What means his death who knew no sin Or what my life who live therein Mine was the debt and death my due Though thou wast pleas'd thy Son to sue 3. Thou Lord I wast pleas'd on him to lay The debt and he the price to pay Thy Gospell feasts though sweet to me Are th' Emblems of his Agony 4. And oh how great his sufferings were Who th' wrath of God and man did bear The Father then forsakes the Son And Creatures 'gainst their Maker run 5. Iudas betraies Disciples flee Whil'st Jews and Romans crucifie Hereat the Sun furls up his light And cloaths the Earth in sable night 6. The joyless Stars even seem'd to say Israel had quench'd the Lamp of day The stubbourn Mountains they lament The Rocks they are asunder rent 7. The Graves their sealed doors unclose The Dead awakened also rose Th' amaz'd Centurion mourning cries Oh! 't is the Son of God that dies 8. Thus these all labour to consels Thy Deity thy righteousness Enough dear Lord these offer me Supports for th' utmost faith in thee God forbid that I should glory save in the Cross of our Lord Iesus Christ Gal. 6.14 1. MY Song is love unknown My Saviours love to me Love to the loveless shown That they might lovely be Oh who am I That for my sake My Lord should take Frail flesh and die 2. He came from his bless'd Throne Salvation to bestow But men made strange and none The long'd-for Christ would know But oh my Friend My Friend indeed Who at my need His life did spend 3. Sometimes they strow his way And his sweet praises sing Resounding all the day Hosannah's to their King Then Crucifie Is all their breath And for his death They thirst and crie 4. Why what hath my Lord done What makes this rage and spite He made the Lame to run He gave the Blind their sight Sweet injuries Yet they at these Themselves displease And 'gainst him rise 5. They rise and needs will have My dear Lord made away A Murderer they save The Prince of life they slay Yet cheerful he To suff'ring goes That he his Foes From thence might free 6. In life no house no home My Lord on earth might have In death no friendly tombe But what a Stranger gave What may I say Heav'n was his home But mine the tombe Wherein he lay 7. Here might I stay and sing No story so divine Never was love dear King Never was grief like thine This is my Friend In whose sweet praise I all my daies Could gladly spend The Pilgrims Farewell to the World For we have here no continuing City but we seek one to come Heb. 13.14 1. FArewel poor World I must be gone Thou art no home no rest for me I 'll take my staff and travel on Till I a better World may see 2. Why art thou loth my heart oh why Do'st thus recoil within my breast Grieve not but say farewel and fly Unto the Arke my Dove there 's rest 3. I come my Lord a Pilgrims pace Weary and weak I slowly move Longing but can't yet reach the place The gladsom place of rest above 4. I come my Lord the slouds here rise These troubled Seas foam nought but mire My Dove back to my bosom Flies Farewel poor World Heav'n's my desire 5. Stay stay said Earth whither fond one Here 's a fair World what wouldst thou have Fair World oh no thy beautie 's gone An heav'nly Canaan Lord I crave 6. Thus th' ancient Travellers thus they Weary of Earth sigh'd after thee They are gone before I may not stay Till I both thee and them may see 7. Put on my Soul put on with speed Though th' way belong the end is sweet Once more poor World Farewel indeed In leaving thee my Lord I meet Christs future coming to Judgment the Christians present Meditation Behold he cometh with clouds and every eye shall see him Rev. 1.7 1. BEhold he comes comes from on high Like lightning through the flaming skie The Saint's desire the Sinner's fear Behold that solemn day draws near 2. He comes who unto Judgment shall All flesh to his Tribunal call Me thinks I see the burnish'd Throne Whereon my Saviour sits alone 3. Me thinks I see at his right hand His smiling Saints in triumph stand Me thinks I hear condemned ones Howling their never-dying groans 4. Me thinks I see even Time expire The Heav'ns and Earth on flaming fire Think not my Soul thy self to hide Thou canst not 'scape but shalt be tri'd 5. Loe here the Book whence Justice reads Sentence on Sinners sinful deeds Loe here the Mercy Psalm wherein My Judge speaks pardon to my sin 6. I tremble Lord yet must I say This is my long'd-for wedding day My Bridegroom is my Soveraign Lord My Joynture drawn in his fair Woâ—d 7. My Mansion built by him on High Where I may rest eternally Then come my Lord dear Saviour come And when thou pleasest take me home Amen Even so come Lord Iesuâ— come quickly The Resurrection Though after my skin worms destroy this body yet in my flesh shall I see God Job 19.26 1. MY Life 's a shade my daies Apace to death decline My Lord is life he 'l raise My dust again even mine Sweet truth to me I shall arise And with these eyes My Saviour see 2. My peaceful grave shall keep My bones till that sweet day I wake from my long sleep And leave my bed of Clay Sweet truth to me I shall arise And with these eyes My Saviour see 3. My Lord his Angels shall Their Golden Trumpets sound At whose most welcome call My grave shall be unbound Sweet truth to me c. 4. I said sometimes with tears Ah me I 'm loth to die Lord silence thou those fears My life 's with thee on high
Sweet truth to me c. 5. What means my trembling heart To be thus shie of death My life and I sha'nt part Though I resign my breath Sweet truth to me c. 6. Then welcome harmless grave By thee to Heaven I 'll go My Lord his Death shall save Me from the flames below Sweet truth to me I shall arise And with these eyes My Saviour see Heaven When shall I come and appear before God Psalm 42.2 First Part. 1. SWeet place sweet place alone The Court of God Most High The Heav'n of Heav'ns the Throne Of spotless Majesty Oh happy place When shall I be My God! with thee To see thy face 2. The stranger homeward bends And sigheth for his rest Heav'n is my home my Friends Lodge there in Abrahams breast Oh happy place When shall I be My God! with thee To see thy face 3. Earth's but a sorry Tent Pitch'd for a few frail daies A short-leas'd Tenement Heav'n's still my song my praise Oh happy place c. 4. These lower rooms these here Thou dost with Roses pave And 〈◊〉 with Chrystal clear But Heav'n oh Heav'n I crave Oh happy place c. 5. No tears from any eyes Drop in that holy Quire But death it self there dies And sighs themselves expire Oh happy place c. 6. There should temptations cease My frailties there should end There should I rest in peace In th' arms of my best Friend Oh happy place When shall I be My God! with thee To see thy face Second Part. 1. Ierusalem on high My Song and City is My home when ere I die The Center of my bliss Oh happy place c. 2. Thy Walls sweet City thine With Pearls are garnished Thy Gates with praises shine Thy Streets with Gold are spred Oh happy place c. 3. No Sun by day thines there Nor Moon by silent night Oh! no these needless are The Lamb 's the Cities light Oh happy place c. 4. There dwels my Lord my King Judg'd here unfit to live There Angels to him sing And lowly homage give Oh happy place When shall I be My God! with thee To see thy face 5. The Patriarchs of old There from their travels ' cease The Prophets there behold Their long'd-for Prince of peace Oh happy place c. 6. The Lamb's Apostles there I might with joy behold The Harpers I might hear Harping on Harps of Gold Oh happy place c. 7. The bleeding Martyrs they Within those Courts are found Cloathed in pure array Their seats with glory crown'd Oh happy place c. 8. Ah me ah me that I In Kedars Tents here stay No place like this on high Thither Lord guide my way Oh happy place When shall I be My God! with theâ— To see thy face FINIS * 〈◊〉 Sâ—gâ—s Buling †Pâ—eâ—itia citra puâ—â—ilitatem ad 〈◊〉 is â—◠〈◊〉 habituâ— sequaâ— Eâ—asm Câ—ne de pu les * Euâ—â—ciâ— felix proâ—eâ—ies in qua Parentes renovati ut quasi secundo vivere incipiant qui alioqui statim desicerâ—nt Calvin Lam. 3.22 * Ecclesiâ—e nomine armamini contra Eâ—clesiam dimicatis Aug. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pax omaâ—um benedictionum sigillum obsigâ—atio est Abaib * Catilinam quocuâ—que in populo videas quocuâ—quâ— sub aâ—e sâ—d aec Brutus crit Bruti nec aâ—â—culus usquam Juv. * Omnes qui patriâ—m coâ—serva â—at aâ—â—uveriâ—t auxerint certus â—is iâ— coelo ac definitus locus ubi beâ—ti 〈◊〉 sempiterno fraâ—â—ntur hiac pâ—oâ—eci huc reveituntur Cicero in Somn. Scip. * Quis non vita etiam suâ redimeret sub motum istud infinitum dissidiâ— scandalum Mart. Bue. †Bella geri placuit mullos babitura triumphos Pares aquilae pila nâ—â—antia pilis Luc. * Hi wotus 〈◊〉 atque iâ—â—c certamina 〈◊〉 pulveris exiguâ—â—acta compressa quiescant V. â— Gâ—â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nar. de Alex. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritas potens superabit †Cognori per gratiam D. i quid sit habere pro certá normá salutis verbum Dei quid sit humana somma placitaque sequi Cyrillus nupeâ—us Const. Patriar vide Hottinger in vita ejus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Eph. 4.15 * Quid facit â—s pectors Christianoruis lupovum sâ—ritas Cyp. * Paâ— optima vâ—rum quas nobis na 〈◊〉 dedi Sâ—llius * Verior cujusque fama e domo emanat Bacon fidel Ser. †Ego te non Catilinae genui sed patriae Fulvius â—â—lio suo * Lubens jam morior quandequidem talem reliquero filium Anto. dict * Theodosius Impe. necessiâ— a â—obis taâ—â—us sed 〈◊〉 totus elquit â—nim libeos suos in â—uibus d◠〈…〉 igâ—osâ—re Hist vitae Theod. â—mper Pro. 20.11 Sit virilis â—etas jure fructiosior erit tamen juveâ—tus iâ—terim amaâ—ilio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muâ—idus hic est via vadâ—m ad mundum suturum Majemonides * Ulâ—m mode lâ—â—tuâ— es nunc inâ—â—c properandas acri singendus â—ine siâ—e rota Persius * 〈◊〉 10.15 * Primiti◠〈…〉 primitie â—oetatis Dâ—o sâ—â—rae * Direvam da 〈◊〉 sed 〈◊〉 modo Timeâ—â—â—â—niâ— re me cito exaâ—dires â—ito sanâ—ss Aug. Câ—n †Transibit volupt as manebit reatus momentanâ—um quod delectat aeternâ—m quod cruciat * Pro. 14.13 * Festinat eâ—im decurrere veloâ— slosculus agustae â—â—â—seraeque breâ—â—ssirea 〈◊〉 fortie Juven * Quicquid moves a principio move Hip. †Aegre reprehendas quod sinis coâ—suescere Hier. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selegit quasi ad oâ—â—â—s operas selectâ—s Buxtâ—â—f 1 The world into which we are come what that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inimicus veste amici tectus Buxtorf Flo. Heb. * 1 Joh. 2.16 Ambitiosus hoâ—os opes saeda voluptas Haec tria 〈◊〉 trino numine mundus hâ—bet Mantuan †Qua terra 〈◊〉 sera regnat Eviâ—nys In factâ—us jurasse 〈◊〉 Ovid. Melior â—st hora una refrigerit in mundo futuro quam tota â—ita mundi hujus Pirke Abhoth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 â—nd for which wâ—â—r they are †〈…〉 â—gnimur â—ersius * John 17.4 * Hi quibus in solo vâ—vendâ— causa palato 〈…〉 †Exciâ—mur â—a melioâ— magniâ—â—dine rerum Salust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 †Atque assigâ—t humi divinae particulam aurae Horat. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mens â—ominis est eâ—us ala Chrysost 3. The way and means by which to attain those ends * Isa. 66.5 †Joh. 14.6 Ambulare vis Ego sum via â—alli noâ— viz Ego sum veritas moâ—i non vis Ego sum vita Aug. * 2 Cor. 6.14 15. * Joh. 3.3 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Herod †Vis consilâ—â— expers 〈…〉 Horat * Prov. 5.12 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Counsel propounded twofold 1 More principal in reference to
broken up in a tragick amazement The end of that mirth is coming fast enough and it will be heaviness The sore of your Conscience will shortly gâ—ngrene if it be not timely dressed and bound up in the Balsom of Christs blood The World will quickly fail you and be as worthless dust under your feet Your Friends now so dear to you and you to them shall suddenly go their way to their long home and leave you to follow their cold clay as Mourners to their Grave And that which knâ—cks still nearer at your door your life it self is continually spending upon the quick stock the oyl hourly consuming in the Lamp and your pleasing guest so dearly desired to stay with you tied up by an higher hand to a very short space of time allowed only as a way faring man to visit you and must be you never so unwilling hasten on his journey quit his lodgings anâ— be gone again fâ—om you Think not that you shall escâ—pe that you shall be excused because young the dead shall stand the small as well as the great before the Lord. And your death is already upon its march towards you and shall arrest you it may be at unawares telling you ripe or unripe the Sickle must now be put in and you cut up and carried before the Lord. Oh Young Man what wilt thou do in that solemn day Then will grace be needed then will the necessity and worth of it be better understood than now it is Prepare oh prepare to meet thy God Now it may be thy Conscience is not yet setled upon its lees or seared through long custome in sinning which yet it too soon may be Thy Heart is yet as the heart of Iosiah tender and even melting within thee As yet the World with its distracting cares is not crept in to hinder or overcharge thee Hitherto the holy Spirit of grace even striveth with thee Dost thou know indeed Or hast thou seriously considered what this season is what all these things mean and at what pass thy present condition stands Oh be perswaded to use means in time before the disease get too strong an head Physitians tell us on the one hand Of all Physick that is the hopeful Physick that is timely taken And experience tells us as sadly on the other hand it is hard hard indeed to turn out sin when it hath been once suffered to settle and strengthen it self by long connivance and entertainment Oh! let not time wait all the day long in vain upon thee oh let not the Spirit of the Lord as in the daies of the old world strive in vain with thee Whomsoever thou deniest deny not God any thing that he asks thee whatsoever thou refusest refuse not Heaven God is graciously willing with it thy soul may be everlastingly happy by it Return return and live It is well worthy of observation that in the Hebrew the same word that signifies a Chosen person is commonly used throughout the Scripture to signifie also a Young person It seems the Lâ—rd woulâ— have young people a choice people Oh! translate you this Hebraism into English and shew your selves a chosen generation a peculiar people Children as is said in Daniel that may be able to stand before the Lord and King of the whole earth Let others if they needs will be as dross worthless dross which no man values in which no man takes delight But as for you aspire after nobler things Oh! strive for your parts to be as so many vessels of Gold for the praise and service of your Creator Where are now those Isaacks that meditate while they are young Those Iacobs that prize and seek the heavenly blessing betimes Where are now those Solomons that study to know and serve the God of their Fathers Those Obadiahs that fear the Lord from their youth Where are now those Hebrew children that ask their Parents as those in the Law whaâ— mean the Sabbaths and Ordinances of the Lord that they may also keep them Or where shall we now find those Sons of wisdom that being enticed by sinners consent not but refrain their feet from evil courses and keep themselves from the paths of the Destrover Me thinks you should often call to mind the Example of Samuel who ministred and served before the Lord while he was yet but a child You cannot forget the good carriage of those children which so affectionately sung Hosannahs unto Christ. We can truly tell you for your encouragement the Lord ordaineth the Lord accepteth praise out of the mouths of babes and children Whoever quencheth them God will not despise them These are the young mans looking-glasses the young mans patterns and presidents that he should imitate and copy out Oh! let not the memory of such die while you live preserve them alive in your gracious carriage and coâ—versation Neither are other Examples wanting Did you but read the life of that Iosiah of his age King Edward the sixth that Phoenix of his time Prâ—nce Henry that truly noble Lord the young Lord Harrington with many others who blossomed as the Almond tree betimes whose holy and vertuous conversations whose sweet and gracious expressions should be the young mans peculiar study and delight Did you I say but read these or wash your morning thoughts in the serious remembrance of them as that noble Roman chose to wash his hands every morning in that Basin wherein he had the Picture of vertuous Cato in sight afresh before him for his imitation It would even provoke you to be in love with all goodness for their sakes You would even sit down and weep as the Emperour did at the sight of Alexanders Tombe to think how far others have gone in their early years heavenward and you so backward so far yet behind Oh! that you would make it henceforth the real Motto of your youth which was once the Swan-like Song of the dying Martyr None but Christ None but Christ. CHAP. II. The Young Mans Case and Concernments as they now lie before him stated and offered to his consideration YOu have more particularly two great Concerns lying now upon your hand which had need both of them be seriously thought upon and duly provided for before you slip any longer time The one is the wise ordering and improvement of this present life which is commonly spoyled in youth and scarce ever recovered in riper years The other the religious providing for a better which no man can be too diligent in He that is truly faithful in either will be in some measure conscionable in both These hath God joyned together and happy is that man who hath learnt to give each its due and through a well led life with men on earth to pass to a better with God himself hereafter in heaven It will be your wisdome to understand aright the good consistency of both these together That so you may neither on the one hand think hardly of religion
your fâ—ar and profession of him and his name be alwaies guided by his pure Word It is your Chard and Compass your Pole and Star in Gods name sail by it Whatever other desirable enjoyments God hath given you this without an Hyperbole far excels them all we may safely conclude with the Ancients The whole World hath no Jewel like to this Read dayly meditate reverently in those holy Scriptures They are the Christians Treasury the field where the heavenly Pearl must be sought may be found There shall you meet with History none so sacred none so ancient Promises none so heavenly none so cordial Precepts none so righteous none so holy For what nation is there so great that hath Ordinances and Laws so righteous as all this Law which the Lord your God setteth before you Let these Scriptures be ever more your Songs in the house of your pilgrimage Men may fondly magnifie profane and Philosophical Writings as somewhat of inferiour usefulness many of them have and we both may and should freely and honourably acknowledge the common gifts of our Creator wherever we find them But still in all things that concern our conversation and souls comfort to the Law and to the Testimony as the standing and unalteâ—â—ble manifestation which God hath been pleased to leave extant of his Will unto the ends of the World In your reading begin alwaies with Prayer humbly intreating the Lord that he would shew you the wonders of his Law In your hearing attend with the greatest reverence still remembring the Ordinance is high though the Instrument may be mean the Treasure heavenly though the Vessel be but earthy In your applying force not the Scripture from its native intendment and meaning to the humour of times the biass or interest of your own opinions or affections whatsoever Let all your converse therewith be in all chastity and pureness of mind take Gods Word as God gives it and resign your selves into a pious obedience to it Remember Timothy and be ye provoked to an holy emulation he had known the Scriptures from a Child it is they which under God are able to make you wise unto salvation Your knowledge in other things may be aâ— Brass your knowledge in these will be as Gold greater riches and of greater worth Happy is that man that is an Ezra a ready Scribe graciously versed and acquainted in the Law of his God It is too likely you may live to hear and see great contentions in the World about Religion Lo here is Christ and lo there but go not you forth after them be not led by the insinuations of men whereby they cunningly lie in waite on almost all hands to deceive I have often been ready to say within my self Lord give me a Religion according to thy holy Scriptures truly built upon the foundation of the Prophets and Apostles or I have no great desire to any at all Here our foot standeth upon firm ground Here we may safely repose our wearied hearts Here we may confidently adventure the great concerns of our dear immortal souls Here have we the faith of God himself the true and faithful God solemnly plighted unto us that we shall not be â—eceived in our way that we shall not be disappointed in the end Oh! stir not from the horns of this Altar from this City of Refuge lest you die Be you I pray you guided by the good Word of God the Heavens and the Forâ—h shall pass away and the boisterous wills of men shall come to nought but the Word of the Lord shall endure for ever Thirdly Next after this general fidelity to the Scriptures draw nearer home and let them more particularly inform you in the true knowledge of your selves This is that Terraincognita that unknown Land which so few make any discovery of Many are great Travellers ready Historians scarce any Age any Country or City but they are familiarly acquainted with it The Sâ—â—s and utmost Isles the very Desarts and remotest Mountains they can discourse particularly of them But still are too great strangers at home there is one Cabinet scarce yet ever unlocked one book scarce ever yet opened they are little read in their own hearts May be it is because the reckoning is long and we but little provided to clear is The Leaf where we should read is much blotted and we take little delight to look into these things But Dear Children say not you so Neglect will scarce pay that debt which grows of it self dayly greater or pacifie that Creditor who takes the contempt worse than the debt it self Know therefore and you cannot indeed but know that you even you have gone astray from the womb and are though but young people yet old sinners great sinners Gospel-sinners and that God expects true repentance true faith at your hands as well as any if you desire any part in the Kingdom of God The story is sad but true and we may relate it Man enters into the World at traitors gate born in sin and conceived in iniquity His body frail and mean as the dust a common Hospital for almost all diseases which successively one after another come and take up their quarters perforce there His mind as Nebuchadnezars degraded and cast down from its former excellency among the beasts of the field and there it now walks His understanding that bright and precious Lamp is gone out nor does he now lift up his eyes any longer to know the Lord. But sinks down in great stupidity of spirit as one regardless which way Eternity goes as one utterly alienated from the life of God through the ignorance that is in him His Conscience that noble watch and under God the very Life-guard of his soul stands no longer upon its watch Tower but lyeth as one that fainteth spreading its hands bleeding and dying at the Gates The inferiour servants the affections all in an uproar and confusion Iudas-like betraying their Master rending themselves from their just service and hasting to ingratiate and let out themselves to a foolish treacherous World He that might have been sometime saluted and that truly too Iedidiah the beloved of the Lord the Son of God and Heir of glory His bloud is now stained the entail justly cut off and he must be arraigned under that joyless title Loammi none of Gods but a child of wrath a stranger from the Covenant of promise Under the guilt of sin and he knows it not Under the power of sin and he feels it not Responsible to God for all he now does and yet regards it not Within a daies march for ought he knows of death and judgement and yet â—ies it not to heart His eyes hath he closed and he knows not the things of his own peace These things Sirs are no hidden secrets The Heathen though at a great distance yet they easily saw Mans misery and frequently made both affectionate and voluminous
lamentations over him He that converses but the least with their Wâ—itings will soon understand what sorry titles of honour what mean and sad descriptions they bestowed upon their own nature and its present condition in the World The pattern of frailty the spoile of time the sport of fortune the very picture of sickleness silthiness from the birth too too much a least all his life no better than a feast for worms in death This was the Language they generally gave of Man and they thought they miscalled him not Poor men they were eye witnesses indeed of the sickness they saw things were ill but they scarce understood the rise and cause of the disease They could only cry out in the generall as one of them bitterly did Woe woe is me and yet what is it that I cry out so mournfully of Oh! it is the manifold miseries we lie exposed unto Dear Youths you must be perswaded to sit down and apply the Story The case is naturally yours the case is too truly every mans Oh! smite upon your breasts in a due sense of these things and say with David I Lord I am the man It is I who have thus sinned against heaven and am no more worthy to be called thy Son Fourthly This being your wound where shall we now find any balm or healing for it We are not likely you see to stay long here on earth â—nd without pardon of sin we can never expect to come at heaven The love the dear love of God through sin is already lost the life of grace extinguished a debt and guilt the saddest the greatest that ever were conâ—racted the comforts of this present life decayed the strength and sting of death exceedingly encreased We may now too truly name our selves Magor-Missabib fear and terrour round about Yet be not too much dismaied there is hope in Israel concerning our case And I may and must though not without much trembling invite you this day to Iesus Christ. Oh! hunger and thirst after him and his righteousness that in him your sins may be covered and your souls cloathed with the garments of salvation It is not Musick it is not Wine that a condemned person desires but a Pardon Go you and do likewise I told you even now a saddening story I may now bring you tidings of a more welcome one Oh! receive it as becomes you in the Lord. The Father of mercies hath from his Sanctuary looked down upon our low estate He saw we were sold for bond-men and for bond-women falling into the hands of Satan and misery for ever There was no eye to pity us Our own strength and righteousness departed from us The redemption of our souls likely to cease for ever In these great streights his bowels were moved to have compassion on us His own arm undeserved undesired brought salvation to us The work was great and he trusts no meaner Person than his own Son with it Him the Father sends and seals Him he gives to death and raises up to life and all for this sweet end that he might be a Prince and a Saviour to give repentance and forgiveness of sins to such poor Creatures as You and I are Behold the love wherewith the Father hath loved us The Son accepts it As it was written in the Volume of Gods Book he is content to come If his Death will procure our Life he goes willingly to it He submitteth himself by imputation to be made sin who yet actually knew no sin that we worthless we might be made the righteousness of God in him In pursuance of this unsearchable and unutterable love it is that the Spirit of God so often knocks at our hearts That the Ambassadors of Christ are sent in such earnestness unto us to beseech us to be reconciled unto God That the Word of the Lord is left as his Agent alwaies Resident in our houses to treat with us that we might receive the pardon of sin and live This is that rich grace which the Prophets so long ago enquired after and prophesied of And this in the Lords name I humbly encourage and exhort you in Pardon of sin may verily be had only seek it aâ—ight Turn not the grace of God I charge you into wantonness Boast not you as if your condition were therefore out of danger because there are it may be some soveraign Antidotes in the shop or a rich Cordial in the glass The sick man may nevertheless languish and die if he makes not a real use of them Oh! go humbly to the Lord go by Prayer go by Faith go with a full purpose of heart that if the Lord shall please to speak peace you will no more return to folly Prostrate your selves spread your case before him tell him it is not Corn or Wine or Oyl that you come for but the light of his Countenance Tell him oh tell him it is the pardon of your sins and justification in the bloud of his Son that is to you the mercy of all mercies which you above all things stand in most need of and that if he would please to give you leave this is all your desire and humble boldness by the hand of faith to touch his golden Scepter to take hold of his tender mercies in Christ and live It may be he will say as in the Gospel Son arise Daughter arise be of good chear thy sins are forgiven thee I could even bitterly mourn that this sacred mercy this fundamental mercy is no more in all our thoughts Men may weary themselves in wide discourses to find out wherein their chief happiness consists and who is at length the happy man But alas the wise man needs not glory in his wisdom the rich man may forbear boasting in his riches We may once for all once for ever conclude with David It is he and none but he whose sins are pardoned whose iniquities in Christ are covered who is the truly blessed man before the Lord. Fifthly If God shall shew this great mercy in the fifth place be you careful to return the answer of a good conscience and give up your selves intirely and unfâ—inedly to the Lord in a truly gracious life Therefore indeed hath the dear grace of God appeared in the world to enoble our conversations above the principles or course of nature to an higher life the life of grace And if any shall ask more narrowly what Christianity means We may answer in the language of that holy man This is the sum of the Christians Religion to live free from sin and wickedness in the world It is manifestly the highest testimony and commendation that we poor creatures are ever able to give to Religion when we do not barely complement it Ephraim-like with goodly words but practically offer our selves such as we are to the service of it endeavouring to acquit our selves in the just performance of great and gracious things The
Divulge not their infirmities though many lest the Curse of Cham overtake you for adding to their weakness your wickedness These things it may be the Lord may thus order for your trial for the more kindly and genuine expression of your duty Hearken unto thy Father that begat thee and despise not thy Mother when she is old Where the hedge is lowest God repairs it strongest that our duty might still remain inviolable If they be as Iacob in any straights be you as Ioseph their staff or like the pious Stork the nourisher of their Age. If God shall hereafter shine upon you and raise your future condition to an honour amongst men Hide not your eyes from your meaner Parents Acknowledge them chearfully Honour them willingly Behave your selves in their presence very respectfully Say still as that King of France Though I be now Superiour to many others I am still Inferiour to my Parents The glory of the Aged is their experience and their wisdom The glory of the young man is his modesty and submission And we may truly say as the Apostle in a case not altogether unlike He that honoureth not his natural Parents whom he hath seen how shall he honour his heavenly Father whom he hath not seen Your Parents have hitherto cared for you with an exceeding great care and what shall now be done for them Oh! requite their affectionate tenderness toward you with a filial Ingenuity and Respectfulness toward them He were hard-hearted indeed and unnatural beyond expression who could requite his Parents evil for all their good Secondly As Servants in relation to your Masters Be ye indeed their Servants to whom you yield your selves to obey Your very relation speaks you not your own but theirs If you receive their wages do not your own much less Satans work Be you to your several Masters as Eleazar once to Abraham religious prudent industrious and faithful in all your Masters business Interesting the Lord as he by humble prayer in all your undertakings Careful as he also was though at the greatest distance from your Masters eye Speaking as he likewise did becomingly of the Family in the hearing of strangers and very desirous as he still shewed himself that your Masters affairs might prosper under your hands Such a Servant the heart of his Master shall rejoyce and easily trust in him Such a Servant we may truly say is already preferred to an higher place The Apostle plainly tels us that such serve the Lord Christ and shall of him receive the reward of inheritance Faithful Servants whatever others do God will take a particular care of them and will see that their wages shall not be abridged or detained from them Their Masters may account with them for their outward service but when they have so done God will assuredly yet further requite them an hundred fold because they have done this thing in the singleness of their hearts serving their Masters as in the sight of God and for his sake You are ready it may be sometimes too dejectedly to sit down and complain That the Orbe and Sphaere in which you are placed is low and mean and so indeed comparatively it is but still it is such that the Lord reckons his very Gospel stands capable of receiving great lustre much honour from you and your gracious carriage It is you that in so particular a manner may adorn the doctrine of God and our Saviour To be saved by the Gospel is much but to be an ornament to the Gospel seems more yet this may the meanest the poorest Servant be And oh what praise like the widows mite above the stately gifts of richer ones doth it offer to the name of the Lord when a Child of God intituled to heaven can bring down his heart willingly to stoop and serve him in the meanest capacity which he shall please to set him in here on earth Blessed are those Servants whom the Lord when he cometh shall sind so doing Be ye then satisfied rest your selves contented in the condition wherein the Lord hath called you Service may seem some Eclipse but still as the Eclipse it needs noâ—â—e total Your nobler part your soul without the least injury to your service may nevertheless fairly enjoy a divine liberty Service and freedom the Lord himself tells us are sweetly compatible You may be servants to others accordin to the flesh and yet as truly the Lords freemen walking in much liberty of Spirit Cast not away your encouragements Let not the comforts that are so peculiarly suâ—ed to your condition seem mean in your eyes A vertuous Epiâ—letus may at any time live sâ— better and more honourably upon his poor service than a vicious Nero upon a whole Empire Your service in your several places for the present it is not your Mâ—sters advantage only but your own alsâ— it is your preparation and making ready for your selves against the 〈◊〉 wherein we may all too â—ruly conclude â—vil courses under anothers roof are rarely mended very selâ—om redressed when we come to live under our own Be â—â—â—eful to serve the Families wherein you â—â—r preâ—en◠〈◊〉 diligently cherfully and 〈◊〉 now and in that sweet habituâ—l â—â—â—â—sition you shall grâ—w up and becoâ—e a blessing to yours whenever God shall make you 〈◊〉 by your selves CHAP. VI. Characters of the truly vertuous Young Man First Negative I Have thus far exhorted you I shall now endeavour once more to write the Vision before you and make it what I can as in the Prophet plain upon the Tables that you may see as in a glass what manner of young persons I have been recommending and am still setting before you for your imitation 1. I shall first describe them by their negative Characters what they are not That you may therein understand what you also ought to keep your selves free from 2. I shall describe them by their affirmative Characters what they plainly are That you may therein see what you likewise ought to be First Negatively the Young Person of vertue or hopefulness he is 1. Not one that â—ver râ—viles Religion or religious people Oh! no Though as yet he hath not much understanding in these things yet he sees Religion it is sacred The preserver of a most divine Correspondency between Heaven and Earth Our Prerogative above the Beasts The sweet means of our Converse with the Lord The greatest appeal that can be made The highest claim that man can possibly say toward Eternity Contempt herein he finds it so odious hat all Ages have even trembled at it and the very Heathen would never bear it against their sorry Idols much less dares â—e contumeliously offer it against the true God This is Crimen laesae Majestatis High Treason against the throne and dignity of Heaven Vengeance in these cases is very particularly the Lords And he will surely and soon enough see to the repaying of
ye ambitious of his Honour but I must say Be ye imitatâ—rs of his Industry Accounting with yourselves as the Father piously of old that labour is the honourable Schoole of Vertue wherein your proficiency would soon appear to all Such an one Solomon at a great distance foresees what advancement he would soon come to Seest thou a man diligent in his business he shall stand before Kings he shall not stand before mean persons These things are and most justly may be the Young Mans Lecture they walk with him they talk with him Wherever he goes he is still pondering of them He considers his outward man and observes godly diligence inherits a blessing while negligence goes cloathed in rags He considers his inward man and fears if time be carelesly lost here Eternity of happiness will very hardly be found hereafter He that labours not painfully in hiâ— Calling both Spiritual and Civil here on Earth his heart is not right in the sight of God his own Conscience will tell him he hath no lot nor parâ— in that rest which remains for the people of God in Heâ—ven CHAP. VII Affirmative Characters what the vertuous Young Man is and ought to be YOu have now received some Negative Characters and description of the Young Person that is worthy of commendation and love indeed That we might plainly understand what he is not what he ought not to be And oh that you likewise may cordially hate the work of them that thus turn aside and for your parts unfainedly meditate a better course of life We will now look to the right hand Affirmatively and consider what the vertuous Young Person is and ought to be in whole heart are the waies of God We might almost make our boâ—st here and say in some measure as in the Psalms Grace is poured into his lips and he is much fairer than the common Race of the Children of men He is one whose mind is richly inlayed like the Kings Daughter all glorious within curiously wrought by the hand of the Spirit There may you find the Prophets Vision Ierusalem pourtraied upon a tyle Much of the very glory of Heaven it self drawn upon his tender soul His heart is as a living Temple for the Holy Ghost His thoughts and affections as perfumed Odours aspiring and ascending continually as pillars of Incense heaven-ward He cometh forth out of the purple morning of his youth as the Bridegroom out of his Chamber as the Sun out of the dawning East and rejoyceth to run the Godly Race More particularly 1. He is one that chooseth the fear of the Lord with his whole heart For he knoweth it is to God he stands or it is to God he falls Others are vain others are profane but so dares not he because of the fear of the Lord. He believes the Scripture and accounts it no burden no sadning but a Jewel well worth his carefullest preserving and laying up The fear of the Lord is his treasure Wherever this is wanting he reckons that place an habitation of Dragons undesirable unsafe for any man to live in And Abraham said Surely the fear of God is not in this place and they will stay me He hath heard all true wisdome wherever it is may be found out and known by this This is its first and great principle The fear of the Lord is the beginning of wisdom This is to him as the due ballast to the Ship which makes the Vessel indeed loome somewhat deeper but keeps it from tossing too lightly upon the uncertain waters It composeth his whole Conversation to great sobriety and stedfastness There is a sleighty sort of profession too frequently up and down the world in these last daies without much mixture of this weighty grace in it But he easily concludes that mans Religion will soon prove as salt that hath lost its savour and quickly go out into some stinch Oh! what shipwrack of faith and all good conscience must needs follow there where the heart stands in no awe of God The Father long ago gave over that man as an hopeless Patient He will soon be out of his way in point of conversation that sets light by the true fear of God in point of affection It is a sad note but it is a true one That man that will not fear God willingly shall be made though little to his comfort to do it by force What most would seem to refuse none shall be able to exclude That dread of God which they flee from shall pursue them and overtake them between the straits God will be we never so loath be feared of all But woe be to that man who having refused filial feâ—re as a grace is constrained to lie under the scourgings of a judicial trembling as his torment for ever and ever The Lord preserve you from it But now it is still a note as comfortable on the other hand to every true Child of God that accepts his gracious fear chearfully the Lord will himself become their shelter and City of refuge that their hearts may quietly return to their rest and need no more be amazed at any terrour outwardly God would not have his dear people fear the fears of others Only let us sanctifie the Lord of Hosts iâ— our hearts and he shall be for a Sanctuary unto us The case is truly weighty on both sides The serious Young Person takes it up goes with it into the Sanctuary and there weighs it before the Lord and at length comes forth cordially contented that the just fear of God should be to him as to the Patriarks of old the great Badge and Cognizance of his Religion 2. He is one to whom the Lord Iesus Christ is exceeding precious He loves his Father he loves his Mother but still saies Jesus Christ alone he and none but he can be my Saviour He could herein even break forth into an holy triumph and begin with the Father to sing the Songs of the Lamb The Saviour is born oh glorifie the Lord. He hath appeared on Earth be ye henceforth lift up ye everlasting Gates The Bridegroom is shortly returning again oh light your Lamps and go out to meet him Sing to the Lord in the joy of this salvation Oh! let all the earth praise the Lord. The Iron though senseless willingly moves toward the Loadstone and is loth to part any more from it Christ is his Load-stone and his heart is even constrained and drawn out with great affection after him If the presence of the Sun be that which alone makes day to the dark world The enjoyment of Christ is more to him the light of life that makes a day of grace the chief of his comforts his heaven his all He could say wiâ—h pious Suenes in the midst of the greatest discouragements I will follow my Saviour in liberty and bondage in prosperity and adversity in life and death Whilest the smallest thread of life
and destruction from the Almighty upon the Children of Men. A day that all are enough warned of a day that few duly provide for This is that day that shall decide that great Case which hath so long depended that shall resolve that Question of all Questions which to this hour hovers and passes to and â—ro so thoughtfully in all mens minds Then shall the Lord shew who is holy and who are his This is that day wherein the World to its utter astonishment as Iosephs Brethren troubled at the unexpected â—ight of one so little looked for so little delighted in shall yet once again hear and see more of Christ That the residue oâ— the great work of Redemption might be finished and the Kingdom delivered up according to the earnest longing of the whole Creation in the fulness of its glory to the Father This is once more that day wherein grace and grace alone shall find favour in the eyes of God Hypocrisie shall then shelter none Estates shall then buy off none It is the just Judge of the whole Earth who sitteth then upon our trials and a righteous judgement according as every mans Case shall then be sound he will impartially pass None can here plead ignorance oâ— say they heard not of it Enoch the seventh from Adam so long ago prophesied of this so openly that who would might understand it Behold he cometh with ten thousand of his Saints We cannot make our selves strangers to it The blind and the deaf both heard and saw it The poor Heathen awaked as amazed men and said one to another This World will one day have a tragick end and we shall all be certainly judged for what we now do Their Philosophers they freely yielded it Their Sybils and Poets dayly sung of it And all flesh may now without further thought or doubt sit down and confess with the Apostle 〈◊〉 We know we must all none excepâ—ted appear before the judgement seat of Christ in the solemnest case that ever was tried to receive of him according to the things done in the body whether they be good or whether they be evil 2 Cor. 5.10 Oh Young Man Young Man how often hast thou seriously thought of this day A day wherein these eyes of thine shall see Christ himself coming in the clouds with great power and glory from the brightness of whose presence Heaven and Earth shall be ready to flee away Then shalt thou see thâ—se Royal Officers of State the Angels of Heaven so numerously up and down amongst us attending their Masters business summoning the Graves of the Earth calling to the Waters of the Sea to deliver up their dead almost now forgotten that have been so long since committed to them Then shalt thou hear the shrill voice of the last Trumpet sounding that solemn Call to all Flesh Arise ye dead and come unto judgement Oh how loth will the Sinner be to rise at the ringing of this Watch-bell How little heart will he have to put on his old cloaths of sinful Flesh and appear in them before the Lord How loth to meet with his body in so sad a place upon so sad an occasion that they may now together as joyless Companions receive the bitter wages of all their former sins Then shall you see the Prophets Vision dry bones live indeed then shall the dead awake from their Long sleep the Father with the Son the Poor with the Rich and go to receive every one their several Sentence from the Lord. Then must the Sun be content to be darkned and the Moon to the amazement of all beholders shall become as bloud Then must the Stars like withered leaves fall from their places The Flouds roaring the Earth flaming the Elements melting the Heavens like a Scrowl of Parchment passing away and almost all Flesh shreeking and crying out In vain have we flattered our selves in vain have we put far from us the evil day Notwithstanding all our lothness it is come even the day of his wrath and who can stand before him Then comes forth the definitive Sentence from the Judge's own lips to the godly on the right hand Come ye blessed of my Father inherit the Kingdom prepared so long by me desired so affectionately by you Enter ye now at length once for ever into the joy of your Lord. Then also comes forth that heart-wounding Condemnation on the left hand Depart from me ye Cursed go go cursed ye are and shall now to your own everlasting smart feel it far from any rayes of blessedness shining upon you shall your place henceforth be and your condition as far from rest or ease Depart from me ye Cursed into everlasting fire prepared for the Devil and his Angels Then shall that slighted word Eternity trampled so much under foot now be found and felt a ponderous thing indeed This oh this shall make the night of Sinners sorrow so doleful to him there shall never never never more arise or shine any day upon him Never so many aking hearts never so many pale faces seen together since the World began Then shall the stout hearted be spoiled and he that knew not how to brook the feâ—r of the Almighty here on earth his spirits shall then fail him apace his heart shall thenceforth meditate terrour and his own tongue confess his punishment is now become greater than he knows either how to avoid or how possibly to bear This great day is to the pious young man the Memorial of all Memorials a cogent and constraining argument to bring him into Gods Vineyard As the Apostle calls it the terrour of the Lord and he is willing it should perswade him He goes up to his Watch-tower he concludes with himself what ever lies neglected this day must be timely provided for and he prepareth unfainedly as he is able for it 1. He first spreadeth his hands toward heaven and draweth with much humility toward God Having been so exceeding sinful hitherto he is loth to be false or further dilingenuous now He freely confesses guilty And what could easily enough be proved against him if he should go about to deny it he filially acknowledgeth passing sentence upon himself as one whom God for his manifold and hainous sins most righteously might condemn Yet still hoping the Lord will give him the benefit of his reading and the blessed favour of that sweet Scripture He that judgeth himself shall not be judged of the Lord. 2. He then beforehand entreats the Judge himself for the Lord in his stupendious mercy allows it to become his Advocate He dares not indeed trust his Case in any meaner hands He now putteth the very hopes of his life in his Saviours righteousness saying That and that alone is the righteousness that can answer for him in times to come 3. He lastly resolves to set the straightest steps to take the greatest heed to his whole Conversation doing those things
only now which may be fairly responsible and abound to his good account then And so he waits till the Lord shall please to call for him In this posture he watches day and night left the spirit of slumber which is faln upon these last daies should at any time overtake him And wishes that all men had also the ear of the Learned to hear as the Father of old the voice of the last Trumpet sounding continually from heaven unto them He sadly sees indeed what is doing or rather every where misdoing in the World Some contending too unkindly too unnaturally too unbecoming Christians each with other as if Christ were now divided and Religion contrary to its own sweet nature setting up a fiery standard and the Professors of it to the amazement of all beholders transported into a spirit of inhumane fury every man against his Neighbour Which makes him cry out with the Poet Oh Friends is it possible that heavenly minds should harbour such earthly passions He sees others panting as eagerly after the very dust of the earth to the apparent hazard of what is infinitely more worth Heaven and Everlasting happiness So that the very Child might too justly upbraid them in the words of the Philosopher See see how they grasp after Earth to the loss the utter loss of Heaven it self He sees in conclusion almost all men too near the words of the Psalmist Walking in a vain shaddow But he for his part thinks himself highly calleâ— of God to another temper of heart a far better course of life And therefore pitcheth upon this one request as that which of all other most concerns him Oh let me be found of thee my Lord at that day in peace 11. He is onee that aims to make his every-day Conversation a just Copy and Pattern of his whole life He considers how â—itly the day resembles life seeming indeed but an Epitomy 〈◊〉 Abridgement and lesser Map of it And therefore he awakes in the Morning with the chearful remembrance of God He delights also to rise as early â— that he might gain some fresh persumed and previous thoughts before oâ— her affairs crowd in upon him â— accounting it very unbecoming and the open Symptom of an ignoble hopeless disposition To fold the arms to any longer sleep when God brings in so fair so bright a Lamp as the rayes of the Sun for us to rise by He enters the day with Prayer and Reading seeking to interest the Lord and take fresh counsel from his Word for all the following occasions of the day He goes forth from chance to his Calling endeavouring painfully and patiently to undergo the service and evils of the day with an unbroken mind He sets down in the Evening and Pythagoras-like makes up the accounts of the day now past He commends his Soul to God at night as one ready to take his leave of the World to whom it would be no surprize though his bidding good night should be his parting with his Friends indeed his undressing his putting off all things here his Bed his Grave his sleep a sleeping with his Fathers till the sweet Morning of the Resurrection when he might awake satisfied in Gods likeness and see the Sun of righteousness shining upon him indeed Thus with the Rose he lifts up his face toward the Sun in the Morning perfumes the ambient air with a fragrant odour all the day And still with the Rose vails up his head at night with a fresh dew from heaven resting and lodging upon him So sweet a life so dayly a death oh how familiar how welcome and easie would they make death it self as a friend of long acquaintance and before-hand provided for when ever iâ— comes indeed 13. Lastly and more comprehensively He is one whose growth is an intire growth of the minâ— within as well as of the body without In Vertue as well as in Stature It is his dayly care and prayer that he may grow in wisdom and savour with God and Man He esteems it the beauty of his Youth to be truly respectful to the Aged Nature presented it as â— matter of high concern to the blind Heathens and the Lord himself hatâ— more expresly required it at our hands Thou shalt rise up before the hoary head and honour the face of the old man and fear thy God I am the Lord. God scarce takes himself to be duly feared where this is neglected He is one who foresees his Parents shortly giving up their places and leaving him as the branch of their hope to succeed therein He takes it to be his just debt both to them and to himself to be what his Name in the holy Language well suggesteth to him The wise builder up of the Family when they are gone The strength the stay and ornament of it that it may live and become a Famimily of some praise and honour amongst the thousands of Israel He is one that takes care to naturalize himself betimes to vertuous habits of diligence and goodness watching and declining the very occasions and first entertainments of Vice Left Nature should be wooed and too easily carried away by such had Suiters and evil courses like the Sons of Zervia in a little process of time become too hard for him He is one that walketh chearfully in his station is merry and sinneth not pleasant but not frothy Serious but not melancholy One that by sweetness of nature and disposition one that by meekness of carriage and conversation renders himself lovely to all His Parents shall look upon him with comfort and say My Child my heart rejoyceth even mine because thou hast chosen the waies of Wisdom His Neighbours shall enquire after him and propounding him as an example to their own Families shall even bless the breasts which gave him suck and account that Parent happy who hath such Arrows in his Quiver he may speak with his adversary in the gate And now such oh such for Piety and Vertue are you desired to be Whom all that know you may esteem and Sirname according to that old yet honourable phrase The love and delight of mankind CHAP. VIII The Necessity and great Advantagiousness of true Grace in any Condition whatsoever PUt the Case as impartially as you can yet nearer your selves and see what great what real advantages the grace of God might yield unto you in whatever capacity or condition God shall set you First If you be born of mean Parents and poor The meanness of your condition will plainly need and the grace of God will readily yield you much refreshment The Ancients have long ago justly concluded whatever verdict men may piss There is no man properly poor dishonourably poor but he that is pior in Grace and Knowledge You have it may be no house on Earth You have the more need of a Mansion in Heaven Scarce so much as Cloaths for
him The amends is made a thousand times over Thâ— crazy body now so frail now so shapeless shall be one day fashioned like unâ— the glorious body of Christ himself and all thy present deformities shalâ— then be done away In the meanâ— time thy soul is as a Diamond though in a craggy shapeless rock Thou halâ— wherein humbly to rejoyce Satisfie thy self though thou hast not the beauty of the Lilly thou art inwardly adorned and hast that which is far greater the beauty of a Child of God Thus might grace supply the heart-sadning defects of nature Seek â—ou the Lord and all these comforts â—hall be yours Fifthly Some of you it may be God hath endued with much sweetness of naâ—ural disposition He that looks upon you is ready to love you and say as Christ in the Gospel Thou art not far from the Kingdom of God You are already as the Ring of Gold for choiceness of temper and metal Oh! â—hat God would now set his grace which is the Jewel of all Jewels as the Diamond in this Ring and you are then happy for ever This is that orient Pearl that Cyâ—iu in his time so highly delighted in professing to his Friend Gobrias That â—he thought it rather became him and he â—as sure far more pleased him to attend the study of a due Philanthropia for that was his own very word toward all then to gird up his mind to the conquest of Nations and discipline of War Cyrus his candor in this may we be ours And methinks the veâ— dust of good nature deserves to finâ— much favour in all mens hearts Leâ— us in Gods name dearly cherish â— Let it be as Abigail once modesâ—â— offered An handmaid to wash the feeâ— of the Servants of our Lord. But still we must freely say To bâ— loving to men and stubborn to God of a sweet nature toward them at hard hearted against him kind â— others and unkind to our own souls this is an hard character oh â— that â— may be none of yours We may saâ— to such a one as Christ One thing yet lacking and it is ten thousand pities thou shouldst go to thy grave without it Oh â— make thy peace witâ— God in the bloud of Christ and all is well Sixthly and lastly To others of you it may be God hath given choice parâ— enlarged capacities a measure of understanding above many Oh! be not now liâ—e that Image in Daniel having you head an head of Gold for knowledge but your heart of courser metal and your feet feet of clay and earth as to your conversation It was said of Galba in respect of his crooked body his rare wit took up very inferiour Lodgings and resided far beneath it self in an exceeding mean Cottage But the Story is far sadder where a good head hath the ill neighbourhood of a bad heart where understanding is called for as an Achitophel to contrive evil and becomes a Pander to all wickedness If God hath given such intellectual endowments to any of you canst thou satisfie thy self to debase these sweet parts to serve sin with them Shall they be put to grind in that Mill How is the beauty of Israel faln And the light within thee led captive to the works of darkness Canst thou find in thine heart to carry these golden Vessels of the Temple down to Babylon to profane them there Oh! no they are for an high er and more honourable use to minister before the Lord of the whole earth in them He that is wise let him be wise for God and not like that sad character too often verified Wise to do evil but having no knowledge to do good If thou beest as Daniel skilful in â—ll the learning and knowledge of the Chaldeans be also as he of an excellent spirit that it may be said of thee as of him The spirit of wisdom and knowledge even the spirit of God above is found in thee If thou beest as Moses learned in all the wisdom of the Egyptians What thinkest thou in the most serious thoughts of thine heart Canst thou look with much affection toward the Israel of God Canst thou esteem reproach with them greate ricnes than all the treasures of Egypt Canst thou deal freely canst thou look away from the things that are seen to an invisible God and the recompence of a future reward It was not Moses his Egyptian learning it was not Daniels Chaldean knowledge but the grace of God which made them both so justly renowned to Posterity Here may we piously say with that holy man a few grains of this Gold how doth it excell many pounds of Lead the least measure of sanctified knowledge oh Lord how unspeakably to be preferred before our supercilious pride in other things This oh that we could heartily read those words after God this is life eternal to know thee the only true God and Iesus Christ whom thou hast sent It is a sore lamentation and sight sad enough and yet oh Lord too common in Israel to see choice parts spending their strength as some rich soil in nursing hone but noisome weeds Oh let not the complaint of former Ages be revived in any of you The illiterate arise and press apace in at the Kingdom of Heaven while we with all our unsanctified Learning are thrust down to hell The strength of your judgement is able in some measure to present unto you the waies of God in their true amiableness it is able to rescue you from the follies and mistakes that the weaker are intangled in Your discerning is clearer and more piercing able to see the shortness and emptiness of what others in their ignorance so highly admire it is able in some measure to determine your will which in the foolish is more stubborn it is able to perswade and beat some sway with the affections which are all inclinable to be ruled by it I even entreat and beseech you for the Lords sake you that have known thus distinctly to do well do not you dare do not you adventure to do ill Oifer your selves and your parts such as they are Araunah-like chearfully faithfully and ingenuously to the Lord and his service in your generation None so well deserves them it was he that gave them who can also at his pleasure take them away again at any time and turn your wisdome into foolishness if you be found abusing of it as a weapon unto unrighteousness Be you then of all men you and your hopeful parts for God and not for another I am I confess very desirous to perswade you in the Lord. Oh! that I could more affectionately travel with you till Christ be formed in you To me the strife of men is wearisome their threatnings their flatteries their applause their revilings are all of them wisely meekly and silently to be over-looked by him that truly meaneth peace on earth or glory in heaven He were yet to seek saies
are willing as others also â—re to be of it and so they conclude without further troubling themselves that all will be well I write not this to upbraid any but may and must freely say thus much to all The truest Religion falsely taken up will be but as the Arke to the Philistims it may encrease our torments but will never save our souls If we shall climb up to Religion some other way and not by the true door if we shall crowd into profession without a wedding garment the time is coming we shall be found out and our own conscience which have thus lied to the Holy Ghost shall even fail within us and leave us speechless at the Bar of God as those that have not the least excuse for themselves There is a time Dear Youths your own consciences cannot but tell you so wherein Religion must be first embraced on Earth if ever you desire glory or happiness in Heaven Now he that begins amiss is like to make but very bad work ever after Things once mislearned are exceeding hardly unlearnt And truly where one takes up the profession of the Name of God sincerely and upon Gospel terms it may be feared there are too many who receive it unworthily and to their own condemnation Some lose their souls while they seek with the blinded Iews to establish their own righteousness Other hearing Religion much commended and seeing somewhat of amiableness and beauty in it they hastily catch up some flashy heady ceremonial or remote opinion as best pleaseth them and think they have enough and so never regard to know what sound conversion and true communion with God meaneth all their daies Others again and herein I am more particularly speaking to your caso the Lord grant you may truly lay it to heart others I say as Children and Servants to satisfie the desires and counsel of their religious Parents and Friends yield and do those things outwardly which they bear no true affection unto inwardly Oh wretched hypocrisie at the same time seemingly to stand in some fear of Man but none of God Well whosoever can deceive men no man can mock the Lord. His eyes are eyes of fire and all men shall know that he searcheth the heart and trieth the reins Where Spiritual things are Carnally undertaken the evils that too necessarily ensue thereupon are exceeding many The fruit of the whole undertaking is inevitably lost The Duty that seems offered is not at all discharged The Comforts the dear comforts of Godliness are all lockt up as mercies peculiarly reserved for sincere and better hearts The Profession that is thus made will quickly decay and die in disgrace The heart can never hold out long in that which is but personated and so little delighted in Only the evil and guilt of the miscarriage that will still remain and must be elsewhere answered for So little shall any maâ— gain that goes to build upon the sands The further he goes the more he wanders and will sadly find at last He that begins not duly with Christ as the Author can scarce expect to find him in the end the Finisher or â—â—owner of his faith Yet notwithstanding all this what just cause of sorrow may it be to all sober hearts to consider What harâ— and unkind usage what disingenuous and careless handling that sacred thinâ— Religion in most Ages meets withal from the hands of a froward carnaâ— World Well take you this Item with you all your daies whatever you do in the matters of Religion do it heartily reverently Gospelly and humbly as in the sight of God the all-seeing the jealous God Where God sees he cannot be cordially believed or feared take outward shews who will they are of little value in the account of God These saies the Father are but worthless leaves we must still demand and call for real Fruits If the Lord asks or accepts any thing it must justly be the best we have Give me thine heart my Son Now the Lord himself direct you and give you a right entrance into his right waies with that kindliness of Repentance that truth of Faith that soundness of Conversation that you may not run in vain losing the things you seem to have wrought but may in the end happily obtain the crown of life Happy is that man that can truly say the Foundation stone is thus laid the Top stone shall also in Gods good time be as certainly vouchsafed with those gladsome shoutings to the God of such great and unexpected mercies Grace Grace Seventhly Take heed yet once more in the last place if God hath enkindled any heavenly affections in you now that you lose not your first love afterward The kindness of your youth it is dear it is lovely in the sight of God Christ looked upon the young man in the Gospel and loved him God sees and takes it well that it is in your hearts while you are young to enquire after him These first ripe grapes I might reverently say as in the Prophet they are the fruits that his righteous soul desireth Oh! let not your present convictions your present willingness your present delight in the good Word of God in the sweet Sabbaths of God in the dear people of God Oh! let not all this verdant hopefulness of your youth vanish as a morning cloud or like the early dew I give you this particular warning because miscarriages are so sadly frequent in all Ages of this nature And because I further know Satan will come to winnow you With this temptation if you live you may assure your selves he will assault you with it I have been too forward too zealous too careful for Religion while I was young I will even spare my self now Thus are the first daies of many Professors sadly clouded with lukewarmness formality wordly policy and earthly mindedness ere they die But I hope you will not dare so to do True motion is alwaies most intense the nearer it comes unto its Center And if you be truly aiming for Heaven you will dayly renew your strength and be loth to slacken your pace when it groweth nearest night Relapses in nature Physitians tell us are very sore Relapses in Profession are still far sorer How oh how shall such be ever renewed again unto repentance Dear Youths your thoughts are yet green your years hitherto but little experienced You have scarce yet known how bitter and evil a thing it is to forsake the fountain of living waters and God grant you never may But are you willing to believe what God shall testifie in this matter Then may you soon understand the Backslider though but in heart shall quickly have gall and wormwood enough in his Cup He shall be filled saies the Lord with his own waies Or are you further desirous to hear what Experience hath also to testifie in this weighty case Then may the horrour of Iudas the despairing groans of Spira become your warning They
pray know It is no less than Life or Death that now stands before you waiting for your Yea or Nay It is so small or inferiour matter of little moment of light consequence that you are now to give your answer in It is Heaven it is Eternal life I need say no more it is your own happiness for ever and ever how can you turn your backs upon it Yea further know there have been those among the poor Heathens that never durst think thus lightly of sin as you do They alwaies held it the greatest evil and the sorrows of it the heaviest sorrows in the whole world There have been tender hearted Ninevites that have come to God at one call and gladly closed with their own mercy And there yet are at this day how backward soever you may be thousands filially returning as the Prodigal with tears of joy to their Fathers house longing for him and welcome to him going where there is what they and you likewise want Bread of life and change of Rayment that you might be cloathed Oh why should you stand out against such sweet mercy and harden your selves so unnaturally to your own destruction You might yet further know though it will be sad enough to know it there is never a Companion of yours with whom you have now sinned but shall be ready to witness against you Never a leaf in all your Bible but shall be enough to condemn you Ministers Parents Friends and Foes shall all come forth against you And oh how cutting will it be to be made a spectacle of scorn to God to Angels and to Men How wounding to thy astonished heart to become an everlasting By word upbraided of all pitied of none It is the condition will they say that he hath long ago deserved and let him bear it This as an holy man rightly observed will make thy load and burden heavy indeed Yea God himself who here hath wooed and so often so long even waited to be gracious shall then set every sin in order before you and make your guilty Consciences with everlasting blushings to own them Then saies the Father shall it be said in the audience of Heaven and Earth Behold the man and all that ever he did let it be had in everlasting remembrance whether it be good or whether it be evil Then shall your selves also look back upon that dear Salvation that you have negligently lost that wretched misery that you have wilfully brought upon your selves and sinke down with heart-breaking sighs and horrour at the Bar of Christ. Then may you be ready to take your last leave of all comfort and say Farewell my day of Grace which is now gone and never more to shine upon such a wretch as I am Come in all ye my hainous sins and the bitter remembrance of you The Lord hath sent you to stand as adversaries of terrour round about me Sting as so many fiery Serpents in this bosome of mine and spare not Oh! that you might have leave to make an utter end and rid me out of all my pain Oh how will the tears trickle down to see the Lord so gracious so loving to others and yet so justly severe and full of indignation towards you To see those that prayed while you slept that so willingly kept the Lords Sabbaths while you as constantly profaned them to see those that â—â—isely redeemed that time which you so lavishly wasted to see those very persons so well known to you it may be your near acquaintance in the Kingdom of God and your selves shut out Then though never till then will the heart that hath held out as long as ever it could begin to falter and fail Then shall the lips break forth with that righteous acknowledgment I am undone undone for ever and my destruction is of my self Oh my dear Friends my bowels even yearn for you Hast thou but one blessing oh my Father bless our Young People even them also that they may turn to thee and live But I cannot thus leave you My Errand I confess is now even done but your duty henceforth to be taken up and still carefully carried on I may justly say of this whole Letter as once the Roman Oratour well said to his Son It will be of more or less service to you as you make it truly practicable in the sequel of your life Counsel stored by us in Books and neglected in life it is like the coâ— vetous mans bags of Gold which lie wholly dead and no good use made of them Suffer me then once more for greater sureness sake to rehearse my Message again unto you It is you Dear Youths to whom I am as the Father affectionately said in this Paper to apply my self It is you who have yet seen but the third hour of the day with whom the Message whether it lives or whether it dies must now be finally left You are desired in the higest Name that can be used in the Name of the great and most glorious God who made the Heavens and the Earth and gave you that breath you breathe between your Nostrils You are desired in the Name of the Lord Jesus Christ who freely shed his precious bloud in a readiness to redeem and cleanse you from all your sins You are desired in this great and dreadful Name and by all the respect you bear unto it to remember your Creator in the daies of your Youth You are desired to strive to enter in at the straight Gate You â—â—e desired to accept the richest the greâ—â—est gift that God himself ever bâ—stows upon any his own dear Son You are desired to be kind to your own Souls and to lay up a good foundation agâ—inst times to come You are desired to come and live with God for ever Dear Youths what do you purpose to do in this great matter These are not Requests to be slighted these are not Requests to be denied Such a capacity for mercy how would the damned prize it oh let not the living set light by iâ— This short moment how meanly soever you may think of it once wretchedly lost and an Age will not recover Eternity it self as long as it is will never restore the like advantages to your souls again And now are you oh are you at length willing to go about this blessed work and become happy for ever if there may be yet any hope in Israel concerning your case Behold the arms of Mercy are open ready to imbrace you whatever is past how unkind how hainous soever God is ready to forgive willing to forget it He calls Heaven and Earth to record if you miscarry let the blame lie where it ought it shall not be his As I live saith the Lord I have no pleasure in the death of the wicked but that he turn from his wicked way and live Turn ye oh now unweariedly doth the Lord renew his call turn ye from
your tender body the more necessity of Garments of salvation for your soul. Few Friends and no Inheritance that you are ever like to possess on Earth Oh! what cause have you to entreat the Lord to be your God and to give you an inheritance amongst his Saints in light Little or no Education here for accomplishing or polishing of nature How great an Enoblement would it now be unto you to be made partakers of that Spirit and Grace of God which makes the righteous more excellent than his Neighbour Such grace will be truly more to you than all riches It will preserve you from contempt for who dares despise him whose goings are with God It will make you welcome to all good men for the grace of your lips every man shall be a friend unto you It will procure you an â—rgh testimonial of honour from the Lord. I know thy poverty but thou art rich It will truly prefer you before those who upon all other accounts are far your Superiours The odds indeed is great but the decision and determination of the case God hath for your encouragement made it very clear Better is a poor and wise Child than an old and foolish King who will be no more admonished In a word it will cause your faces to shine it will fill your hearts with comfort it will be the forerunner of endless glory You may here modestly smile and tell any man as once Antisthenes answered Socrates when Socrates asked him What makes thee oh Antisthenes so chearful when it is known thou hast so little He candidly replies Because I plainly see true riches and poverty lodge not in our houses and coffers but in our souls and minds There he enjoyed inwardly what men had thought he wanted outwardly The destruction of the poor Solomon tells us is their poverty And so indeed too commonly it proves But it needs not be so with you See dear Children oh see what a sweet relief you might have to your mean Condition Accept it I pray you and seek it carefully that in the day of your accounts it may be said to your honour This is that poor child that in much poverty and affliction received the Gospel Let him now enter into the joy of his Lord. Secondly Hath the Lord by your Friends provided for you a larger measure in the good things of this life You had need now take all care that your mind for its part be as rich as your Estate You are like to inherit Israels blessing Houses that you buildeâ— not and Vineyards that you planted not You cannot now refuse Israels duty Now therefore fear the Lord and serve him in sincerity and truth You can do no less in thankfulness to him from whom you have received all You can do no less in the sense of your own accounts whose reckoning will be not like the poor mans for one Talent but for ten Where much is given it is but righteous and we must not take it ill if much be required Riches without Grace Estate without Wisdom alas what are theyâ— As the Indians Gold which they know not what use or improvement to make of it You might say as he Here is the â—re and here is the wood but where is â—he Sacrifice for the Lord An house â—ull of these as the Oratour wittily â—aid will never make a rich man It is the prefixing of the Figure â—hat makes the following Ciphers significant It is the stamp upon the Silver that makes it current Coin And we may more truly say It is the grace of God that is the figure of account it is the Image of God that is this â—oyal stamp whereby our enjoyments become so valuable and blessings unâ—o us Without this they will be but as â—ewel to our lusts and as the glass of seeming honey wherein the wasp dies To the ungracious his Estate is a curse his enjoyments a snare like Dives his barns where their Master â—he and his heart too lodge day and night A price is put into his hand and he hath no heart to make use thereof No understanding to dispose and order it to the praise of God It is Grace when all is done that is as salt and keeps these things from putrifying Oh! for your very estates sake be ye gracious And while the Lord in much goodness thus brings and leaves them with you Say you as Manoah once did Oh! let my Lord come again and shew me how I shal order them and make friends for my souâ— out of the Mammon of this world Thirdly Hath the Lord given you comeliness of person Should you now harbour a profane ungodly heart under that fair and amiable complexion it were as rotten bones under a fair Tomb or as the Apples of Sodom beautiful and fresh afar off but nothing save dust and smoâ—k nearer hand too like Apelles his rare Picture of Cherries so curiously drawn that Historians tell us the Birds came flying to it but returned empty they quickly found it was no Cherries but a sorry painted cloath And such will your beauty be if it be but an outward one whose verdure be we never so loath must soon decay All flesh is grass and the goodliness thereof be it never so lovely as the flower of the field which may blow pleasantly with the morning but must as certainly to its funeral and with the Evening hang down its head and die The Lord make you comely with a truer and more lasting comliness the beauties of holiness which abide for ever We read of one Alcibiades Socrates his Schollar that he was the beauty of all Athens another Absalom for comliness of person outwardly but the reproach of mankind another Nero for all viciousness and odiousness of nature inwardly Oh! take heed a second Alcibiades be found in none of you Play not the hypocrite if thy body which is but the Cabinet be so richly enamelled so curiously wrought by the hand of the Lord Oh! beg of God that thy soul the jewel within may be somewhat sutable adorned with the blessed graces of his spirit Fourthly Is thy body as course clay walls but plain and homely to look upon Yet be not discouraged It is no dishonour to be as the Tents of Kedar outwardly so thou beest as the Curtains of Solomon inwardly Caesars Garland of Laurel was enough to compensate the blemish of his baldness Crates his learning rendred him dear and honourable to all notwithstanding the crookedness oâ— his back And you may reckon beyond them both and say The ornaments of grace it is they that are â— greatest price in the sight of God And these may lodge as the Pearl in a for ry shell A withered arm a lame leg a pooâ— crooked body no form no comliness that thou shouldst be desired Whaâ— then Hath God given thee a wise and understanding mind to know him A faithful and willing heart to wal uprightly before
a worthy man how to live that knows not how to digest and put up such trials as these Contend who will let me serve the Lord in the Converting of any lost soul from the errour of its evil waies to the Kingdom of our God Fulfil ye I pray you my joy both mine and yours So shall this present Letter in future times become a comfortable Memorial to me a comfortable Memorial to you CHAP. IX Caveats against several more obvious dangers whereat so many Young Persons stumble and fall for ever I Have still some serious Caveats of great concernment unto you which I must needs desire you to take careful notice of without which my writing and your reading would both be in vain My Pen I perceive hastily out-runs the measure of a Letter but I will say as sometimes the Apostle did To me thus to write is not grievous but for you it may be profitable As ever therefore you desire to be your own true Friends First Take Heed of yielding to the least known sin By lesser sins at first doth the Devil draw to the greatest wickedness at last Is thy Servant a dog saies he and it may be he spake as he then thought that I should do this thing But in process of time we find for all that he did it Evil hath too much of a cursed fruitfulness going along with it This Serpent if sustered will soon encrease to a great brood The Poet could even challenge the World upon this score Tell me the man if you can any where find such a one that was ever content with one single sin Our promises may be as usually they are in such cases it shall be but once but these promises will soon lie broken at our feet and the sin iterated it may be an hundred times over So hard is it to recover out of Satans snares or to make any retreat when once engaged in evil He that hateth sin as sin hath Iosephs ingenuous answer in readiness against every temptation How shall I commit this great wickedness and sin against God Conscience once embased the heart once prostituted to vicious courses is not easily recovered to the true fear of the Lord. Afflâ—ctions may seem as Gall for bitterness but sin is alwaies as Poison for real danger and deadliness Oh! pledge not the Devil in this Cup oh take not the least drop of it at his hands There is no sin so small but it is able to weigh down the soul for ever into Hell Secondly Take heed likewise oh take great heed of falling into bad Company Better by far â—aies the Proverb of the Ancients to be altogether alone than troubled with what is much worse bad Company With such you expose your tender natures your most hopeful dispositions to be easily corrupted with such the filth of your company how odious soever secretly cleaveth unto you and will insensibly become yours He that goeth in and sitteth with them seems as it were offering to take and desirous to get acquaintance with Hell before his time Say you as Jacob Oh my soul come not thou into their secret unto their assembly mine honour be not thou united These are seeming Friends but real Foes To whom we might too justly say as he Is this your kindness to your Friend to become my sâ—ares and enticements unto evil Or with the Philosopher Oh Friends amongst hundreds of such companions scarce one real vertuous Friend to be found Thousands have died and perished for ever of the infection they have catcht from sinful company Leaving this sad Epitaph upon their Grave stone for the warning of others after them Bad Company in life is too ready a way to worse Company in death The honest Traveller will scarce willingly ride much in the Thieves Company if he can avoid it And we may all say of the profane Companion he steals at least our good name and time if not all vertuous inclinations also from us Men that see not your hearts inwardly will not stick to esteem and judge both of you and them according to the company you keep outwardly It became even proverbial with the Jews If you can first tell me what kind of Company he keeps I can then safely tell you such he also is himself Despise none you may anâ— should shew your selves meek and truly courteous toward all but still choose the ingenuous only the vertuous and the harmless for your companions The Dove flocks not with Ravens Be you as David Companions of alâ— them that fear the Lord. Or as Solomoâ— after him Walking in the way of good men keeping the paths of the righteous And it shall turn to you for a testimony and blessing It shall become as the Oratour well observed A sweâ—â— specimen of a good nature inclining 〈◊〉 self very apparently toward Wisdom and Vertue Do you indeed love your heavenly Father You cannot then consoâ—â— with those who tear and blaspheme that worthy name of his by profane oaths Is Iesus Christ truly precious to you You cannot then possibly delight your selves in them who â—reaâ— under foot the Son of God and account the bloud of the Covenant an unholy thing Oh I deliver your own souls Pray them to leave their sâ—iâ—ing or tell them plainly you must for the future leave their Company Thirdly Take heed in the next place of the sins of youth Satan fishes with one bait for the Old man with another for the Young but death is still in both Present vanities will soon grow stale and unpleasing Satan will be forced to change these for other that the mind may be carried on and delayed with foolish hopes of better contentment in them The delightful pleasures of Youth will give way to the anxious cares of riper years Thus Sin runs its round but still retains its interest suiting it self with much variety to our several Ages and tempers as we pass through them But in the mean time we may truly enough observe as Youth hath its peculiar diseases its violent burning Feavers to which it is naturally subject So hath it its peculiar corruptions levity wantonness and hâ—adiness whereto it is spiritually a much exposed These are the Young mans dangers which need as the Father well observed the streightâ— rein and bridle Oh keep your selves as Daviâ— from your iniquity and lye not dowâ— in the dust with your bones full of thâ— sins of your Youth There are many sins it is no thankâ— to us we commit them not we are scarce so much as tempted to them To refuse a dear a pleasing sin whâ—â— it is fairly offered this oh thâ— shews the uprightness and nobleneâ— of the heart He that can find in his heart tâ— deny his own longing nature he thâ— in the fear of the Lord restrains hiâ— own disposition that he might noâ— offend he that in a spirit of Christian resolution