a means to preserve thee from lying in those everlasting Flames Bellarmine tells us of a certain advocate of the Court of Rome that being at the point of death Bellar. de arte moriendi l. 2. c. 10. was stirred up by them that stood by to repent and call upon God for mercy hee with a constant countenance and without signe of fear turned his speech to God and said Lord I have a desire to speak unto thee not for my self but for my wife and Children for I am hastening to hell neither is there any thing that thou shouldest do for mee and this he spake saith Bellarmine who was present and heard it as if hee had spoke of a journey to some Village or Town and was no more affrighted Sir Francis Bacon also in his History of Henry the Seventh relates how it was a common by-word of the Lord Cordes that hee would bee content to lye seven years in hell so hee might win Calice from the English but if thou O young man art given up to such desperate Atheisme and carnal Apprehensions of Hell I am affraid God will confute thee one day by fire and brimstone but I would willingly hope better things of all those young persons into whose hands this Treatise shall fall and thus you see what things must bee declined and avoided if ever you would be good betimes if ever you would seek and serve the Lord in the spring and morning of your daies But in the second place as those things must bee declined so other things must carefully and diligently bee practised if ever you would be good betimes I shall instance onely in those that are most considerable and weighty as First if ever you would bee good betimes c. then you must labour to bee acquainted with four things betimes First You must labour to acquaint your selves with the Scripture betimes you must study the Word betimes David studied the Word in the morning of his dayes in the primrose of his youth Psal 119.97 98 99 100 101 102 103 and this made him wiser than his enemies yea than his teachers this made him as much excel the Ancients as the Sunne excels the Moon or as the Moon excels the twinkling stars Timothy was good betimes and no wonder for in the prime-rose of his dayes 2 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a suckling hee was acquainted with the Scripture hee was inured to the Word from his child-hood yea from his infancy as the word properly signifies so in that 119 Psalm the 9. Wherewithall shall a young man cleanse his way by taking heed according to thy Word there is no way to a holy heart and a clean life but by acquainting of your selves with the Word betimes one hath long since observed Aug. that God hath bowed down the Scriptures to the capacity even of babes and sucklings that all excuse may be taken away and that young men may bee encouraged to study the Scripture betimes Ah! Adoro Plenitudinem Scripturarum Tertullian Young men no Histories are comparable to the Histories of the Scriptures 1 for Antiquity 2 Rarity 3 Variety 4 Brevity 5 Perspicuity 6 Harmony 7 Verity All other books cannot equal Gods either in age or authority in dignity or excellency in sufficiency or glory Moses is found more ancient and more honourable than all those whom the Grecians make most ancient and honourable as Homer Hesiod and Jupiter himself whom the Greeks have seated in the top of their divinity The whole Scripture is but one intire love letter Gregory calls the Scripture Cor animam Dei the heart and soul of God dispatcht from the Lord Christ to his beloved Spouse and who then but would still be a reading in this love letter Like Caecilia a Roman maiden of Noble Parentage who carried alwaies about her the New-Testament that shee might still be a reading in Christs love letter and behold the sweet workings of his love and heart towards his dear and precious ones Luther found so much sweetnesse in the Word in Christs love letter that made him say he would not live in Paradise if he might without the word at cum verbo etiam in inferno facile est vivere but with the Word hee could live in hell it self The Word is like the stone Garamantides that hath drops of Gold in it self enriching of the beleeving soul This the Martyrs found which made them willing to give a load of hay for a few leaves of the Bible in English Augustine professeth that the Sacred Scriptures were his holy delight Hier. Epistola ad Heliod in Epitaphium Nepotiani And Hierom tells us of one Nepotianus who by long and assiduous meditation on the holy Scriptures had made his breast the library of Jesus Christ And Rabbi Chiia in the Jerusalem Talmud saith that in his account all the World is not of equal value with one word out of the Law That which a Papist reports lyingly of their Sacrament of the Mass viz. that there are as many mysteries in it as there bee drops in the Sea dust on the earth Angels in heaven stars in the skye Atomes in the Sun-beams or sand on the Sea-shore c. may be truly asserted of the holy Scriptures Oh the mysteries the excellencies the glories that are in the Word Ah no book to this book none so useful none so needful none so delightful none so necessary to make you happy and to keep you happy as this It is said of Caesar major fuit cura Caesari libellorum quam purpurae that he had greater care of his books than of his Royal Robes for swimming thorow the waters to escape his enemies hee carried his books in his hand above the waters but lost his Robe now what are Caesars books to Gods books Ah! Ps 119 Young men young men the Word of the Lord is a light to guide you a Counsellor to counsel you a comforter to comfort you a staffe to support you a sword to defend you and a Physitian to cure you the word is a Mine to enrich you a Robe to cloath you and a Crown to crown you it is bread to strengthen you and wine to cheere you and a honey-comb to feast you and musick to delight you and a Paradise to entertain you Oh! The Jewish Rabbins were wont to say that upon every letter of the saw there hangs mountains of profitable matter Therefore before all and above all search the Scripture study the Scripture dwell on the Scripture delight in the Scripture treasure up the Scripture no wisdome to scripture Wisdome no knowledge to Scripture knowledge no experience to Scripture experience no comforts to Scripture comforts no delights to Scripture delights no convictions to Scripture convictions nor no conversion to scripture conversion Augustin hearing a voice from heaven Tolle lege that bad him take and read whereupon turning open the new-Testament hee fell upon that place
love them that love mee and they that seek me early shall find me Or as the Hebrew hath it they that seek mee in the morning shall find me by the benefit of the morning light wee come to find the things wee seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shahhar signifies to seek inquisitively to seek diligently Exod. 16.21 Scipio went first to the Capitol and then to the Senat. Tully an heathen frequently called G d Optimum maximum the best and greatest God is Omnia super omnia to seek timely in the morning As the Israelites went early in the morning to seek for Manna And as Students rise early in the morning and sit close to it to get knowledge so saith wisdome they that seek mee in the spring and morning of their youth shall finde mee Now to seek the Lord early is to seek the Lord firstly God hath in himself all the good of Angells of men and universal nature hee hath all gloryes all dignities all riches all treasures all pleasures all comforts all delights all joyes all beatitudes God is that one infinite perfection in himself which is eminently and virtually all perfections of the creatures and therfore hee is firstly to be sought Abstracts do better express him than Concretes and adjectives hee is being bonity power wisdome justice mercy goodness and love it self and therefore worthy to bee sought before all other things Seek yee first the good things of the mind saith Philosophy Cicero and don't Divinity say as much Again To seek early is to seek opportunely to seek while the opportunity does present Daies of grace have their dates therefore take heed of saying Cras Cras to morrow to morrow Judg. 9.33 Thou shalt rise early and set upon the City that is thou shalt opportunely set upon the City Such there have been who by giving a glass of water opportunely have obtained a kingdome as you may see in the story of Thamastus and King Agrippa Ah! Young men and women you do not know but that by an early Heb. 12.28 by an opportune seeking of God you may obtain a kingdom that shakes not and glory that passeth not away There is a season wherein God may bee found Isa 55.6 Seek ye the Lord while hee may bee found call yee upon him while hee is neer and if you slip this season you may seek him and miss him Ier. 11.11 Isa 1.15 Mic. 3 4 Prov. 1.28 Though they cry unto mee I will not hearken unto them when yee make many prayers I will not hear Then shall they cry unto the Lord but he will not hear Then shall they call upon mee but I will not answer they shall seek mee early but shall not finde mee This was Sauls misery The Philistines are upon mee and God will not answer mee 't is justice that they should seek and not finde at last who might have found had they but sought seasonably and opportunely c. Again to seek early is to seek earnestly affectionately With my soul have I desired thee in the night Isa 26.9 yea with my spirit within mee will I seek thee early The Hebrew word signifies both an earnest and an early seeking in the morning the spirits are up and men are earnest lively and affectionate Ah such a seeking shall certainly bee crowned with finding My voice shalt thou hear in the morning Psal 5.3.11 12. O Lord in the morning will I direct Heb. martial my prayer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will look up Hebrew look out like a watchman Let all those that put their trust in thee rejoyce let them ever shout for joy because thou defendest them Hebrew thou coverest over or protectest them Let them also that love thy Name bee joyful in thee for thou Lord wilt blesse the Righteous with favour wilt thou compasse him Hebrew crown him as with a shield None have ever thus sought the Lord but they have or certainly shall finde him Seek and yee shall finde Matth. 7.7 your heart shall live that seek God Psal 69.32 The effectual fervent prayer of a righteous man availeth much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies such a working as notes the liveliest activity that can bee James 5.16 or as the Greek hath it the working-prayer of a righteous man availeth much that prayer that sets the whole man awork will work wonders in Heaven in the heart and in the earth Earnest prayer like Sauls sword and Jonathans bow never return empty One speaking of Luther who was a man very earnest in praier said hic homo potuit apud Deum quod voluit this man could have what hee would of God c. Again to seek early is to seek chiefly primarily after this or that thing what wee first seek wee seek as chief Now to seek the Lord early is to seek him primarily chiefly In the 63. Psal and the 1. vers Thou art my God early will I seek thee that is Omne bonum in summo bâ—no I will seek thee as my choicest and my chiefest good God is Alpha the fountain from whence all grace springs and Omega the Sea to which all glory runs and therefore early and primarily to bee sought God is a perfect good a solid good id bonum perfectum dicitur cui nil accedere solidum cui â—â—l decedere potest Lactantius that is a perfect good to which nothing can bee added that a solid from which nothing can bee spared such a good God is and therefore early and chiefly to bee sought 1 John 1.5 God is a pure and simple good hee is a light in whom there is no darknesse a good in whom there is no evil The goodnesse of the Creature is mixt yea that little goodness that is in the Creature is mixt with much evil but God is an immixt good Quicquid est in Deo est ipse Deus hee is good hee is a pure good he is all over good hee is nothing but good God is an Al-sufficient good walk before mee and bee upright I am God Al-sufficient in the 17. of Genesis and the 1. vers Habet omnia qui habet habentem omnia Aug. Hee hath all that hath the haver of all God hath in himself all power to defend you all wisdome to direct you all mercy to pardon you all grace to inrich you all Righteousness to cloath you all goodnesse to supply you and all happinesse to crown you Cant. 2.3 God is a satisfying good a good that fills the heart and quiets the soul in the 33. of Genesis and the 11. vers I have enough saith good Jacob I have all saith Jacob for so the Hebrew hath it Cholli I have all I have all comforts all delights all contents c. In having nothing I have all things because I have Christ having therefore all things in him I seek no other reward for hee is the universal reward saith one As the worth
the Cross for souls he trode the Wine-Press of his fathers wrath for souls he dyed for souls hee rose again from death for souls Ioh. 14.1 2 3 he ascended for souls he intercedes for souls and all the glorious preparations that he hath been a making in heaven this sixteen hundred years is for souls Ah! young men young men do not play the Courtier with your precious souls the Courtier doth all things late hee rises late dines late sups late goes to bed late repents late Ah Sirs the good of your souls is before all and above all other things in the World to be first regarded and provided for ' and that partly because O anima Dei in signita imagine desponsata fide donata spiritu Bern. it is the best and more noble part of man and partly because therein mostly and properly is the Image of God stampt and partly because it is the first converted and partly because it shall be the first and most glorified Ah! Young men Young men if they bee worse than Infidels 1 Tim. 5.8 that make not provision for their families what monsters are they that make not provision for their own souls this will bee bitterness in the end Caesar Borgias being sick to death lamentingly said when I lived I provided for every thing but death now I must dye and am unprovided to dye this was a dart at his heart and it will at last be a dagger at yours who feast your bodies but starve your souls who make liberal provision for your ignoble part but no provision for your more noble part If they deserve a hanging who feast their slaves and starve their Wives that make provision for their enemies but none for their friends James 4.2 3 Hos 7.13 14 how will you escape hanging in hell who make provision for every thing yea for your very lusts but make no provision for your immortal souls Wee hate the Turks for selling Christians for Slaves and what shall we think then of those who sell themselves their precious souls for toyes and trifles that cannot profit who practically say Callenuceus relates this story what once a prophane Noble man of Naples verbally said viz. that hee had two souls in his body one for God and another for whosoever would buy it Ah young men young meâ— do not pawn your souls do not sell your souls do not exchange away your souls do not trifle and fool away your precious souls they are Jewels more worth than a thousand worlds yea than Heaven and earth if they are safe all is safe but if they are lost all is lost God lost and Christ lost and the society of glorious Angels and blessed Saints lost and Heaven lost and that for ever Grandensis tells of a woman that was so affected with souls miscarryings that shee besought God to stop up the passage into Hell with her soul and body that none might have entrance Ah! that all young persons were so affected with the worth and excellency of their souls and so allarmed with the hazzard and danger of loosing their souls as that they may in the spring and morning of their dayes enquire after the Lord and seek him and serve him with all their might that so their precious and immortal souls may bee safe and happy for ever but if all this will not do then in the last place Tenthly Consider young men that God will at last bring you to a reckoning hee will at last bring you to judgement Rejoyce O young man in thy youth Eccles 11.9 and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee unto judgement In these words you have two things 1 An ironical concession hee bids him rejoyce c. hee yeelds him what hee would have by an irony by way of mockage and bitter scoff Now thou art young and strong lively and lusty and thy bones are full of marrow thou art resolved to bee proud and scornful to indulge the flesh and to follow thy delights and pleasure well take thy course if thou darest or if thou hast a minde to it Hierom still thought that that noise was in his ears surgite mortâ—i venite ad judicium arise you dead and come to judgement if thy heart bee so set upon it Rejoyce in thy youth c. The second is a commination or a sad and severe praemonition But know thou that for all these things God will bring thee into judgement will bring thee these words import two things first the unwillingnesse of youth to come to judgement secondly the unavoidableness that youth must come to judgement but how soon you shall bee brought to judgement is only known to God Augustine confesses in one of his books that as long as his conscience was gnawed with the guilt of some youthful lust hee was once insnared with the very hearing of a day of judgement was even a Hell to him Histories tell us of a young man who being for some capital offence condemned to dye grew gray in one nights space and was therefore pittied and spared Ah young men young men that the serious thoughts of this great day might put you upon breaking off the sins of your youth and the dedicating of your selves to the knowledge love and service of the Lord in the spring and flower of your dayes An young men consider the errours of your lives the wickednesse of your hearts the sinfulnesse of your wayes and that strickt account that ere long you must bee brought to before the Judge of all the World The Heathens themselves had some kinde of dread and expectation of such a day and therefore when Paul spake of judgement to come Felix trembled though a Heathen The bringing into judgement is a thing which is known by reason Act. 24.25 The Philosophers had some dreames of a severe day of accounts as appeareth by Plato's Gorgi as many passages in Tully c. and is clear by the light of nature wherefore in Austria one of the Nobles dying who had lived fourscore and thirteen years and had spent all his life in pleasures and delights never being troubled with any infirmity and this being told to Frederick the Emperour from hence saith hee wee may conclude the souls immortality for if there bee a God that ruleth this world as Divines and Philosophers do teach and that hee is just no one denyeth surely there are other places to which souls aster death do go Eneas Sylvius and do receive for their deeds either reward or punishment for here wee see that neither rewards are given to the good nor punishments to the evil Ah young men 2 Cor. 5.9 10 11. knowing therefore the terrour of the Lord and the terrour of this day Oh that you would bee perswaded to flee from the wrath to
cordially tendred I hope none of you into whose hands it may fall will say as once Antipater King of Macedonia did when one presented him with a book treating of happinesse his answer was Ou Scholazo I have no leisure Ah! Young men and women young men and virgins as you tender the everlasting welfare of your souls as you would escape hell and come to heaven as you would have an interest in Christ a pardon in your bosomes as you would be blessed here glorious hereafter find time find leasure to read over and over the following treatise which is purposely calculated for your eternal good But before I go further I think it needful in some respects to give the world some further account of other reasons or motives that hath prevailed with mee once more to appear in print and they are these First Having preached a Sermon occasionally upon those words on which this following discourse is built I was earnestly importun'd to print the Sermon by some worthy friends I did as long as in modesty I could withst and their desires judging it not worthy of them but being at last overcome and setting about the work the breathings and comings in of God were such as hath occasioned that one Sermon to multiply into many Luther tells us that when hee first began to turn his back upon Popery hee intended no more but to withstand Popish pardons and selling indulgencies yet neither would God or his enemies let him alone till hee resolved with Moses not to leave a hoof of Popery unopposed c. God many times in the things of the Gospel carries forth his servants beyond their intentions beyond their resolutions But Secondly The kinde acceptance and good quarter that my other peeces have found in the world and those signal and multiplyed blessings that have followed them to the winning of many over to Christ and to the building up of others in Christ hath incouraged mee to present this Treatise to the World hoping that the Lord hath a blessing in store for this also Gracious experiences are beyond notions and impressions they are very quickening and encouraging Thirdly That I might in some measure make up others neglects whose age whose parts whose experiences whose graces hath long called upon them to do something considerable this way and that they may bee provoked by my weak assay to do better and to make up what is wanting through my invincible infirmities and spiritual wants and weaknesses which are so many as may well make a sufficient Apology for all the defects and weaknesses that in this Treatise shall appear to a serious judicious eye But Fourthly The love of Christ and souls hath constrained mee to it 2 Cor. 5.14 2 Cor. 12.15 Solus amor nesci◠difficultates Love knows no difficulties as there is an attractive so there is a compulsive vertue in divine love Love to Christ and souls will make a man willing to spend and bee spent hee that praies himself to death that preaches himself to death that studies himself to death that sweats himself to death for the honour of Christ and good of souls shall bee no looser in the end divine love is like a rod of Myrtle which as Pliny reports makes the traveller that carries it in his hand that hee shall never bee faint or weary Divine love is very operative si non operatur non est if it do not work it is an argument it is not at all divine love like fire is not idle but active hee that loves cannot bee barren love will make the soul constant and abundant in well doing God admits none to heaven saith Justin Martyr but such as can perswade him by their works that they love him The very heathen hath observed Seneca that God doth not love his children with a weak womanish affection but with a strong masculine love and certainly they that love the Lord strongly that love him with a Masculine love they cannot but lay out their little all for him and his glory But Fifthly I observe that Satan and his instruments are exceeding busy and unwearied in their designs attempts and indeavours in these dayes to corrupt and poyson It is said of Marcellus the Roman General that he could not bee quiet Nec victor nec victus neither Conquered nor Conquerer such a one is Satan to defile and destroy the young the tender the most hopeful and most flourishing plants among us Latimer told the Clergy in his time that if they would not learn diligence and vigilance of the Prophets and Apostles they should learn it of the Devil who goes up and down his Dioceses and acts by an untired Power seeking whom hee may destroy when the wolves are abroad the Shepheard should not sleep but watch yea double his watch remembring that hee were better have all the bloud of all the men in the world upon him than the bloud of one soul upon him by his negligence or otherwise Satan is a Lyon not a Lamb a roaring Lyon not a sleepy Lyon not a Lyon standing still but a Lyon going up and down as not being contented with the Prey the many millions of souls hee hath got he seeks whom he may sip up at a draught as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1 Pet. 5.8 imports his greatest design is to fill hell with souls which should awaken every one to bee active and to do all that may bee done to prevent his design and to help forward the salvation of souls Chrysostome compares good pastors Chrys in Mat. Ho. 15. to fountains that ever send forth waters or Conduits that are alwayes running though no pail bee put under But Sixthly and Lastly 1 Cor. 15. ult I know the whole life of man is but an hour to work in and the more work any man doth for Christ on earth the better pay he shall have when hee comes to Heaven 2 Cor. 9.6 Every man shall at last reap as he sows Opportunities of doing service for Christ and souls are more worth than a world therefore I was willing to takehold on this not knowing how soon I may put off this earthly Tabernacle 2 Pet. 1.13 14 and remembring that as there is no beleeving nor repenting in the grave Eccl. 9.10 So there is no praying preaching writing nor Printing in the grave we had need to be up and doing to put both hands to it and to do all wee do with all our might John 9.4 knowing that the night draws on upon us wherein no man can work A Christians dying day is the Lords pay day that is a time to receive wages not to do work And thus I have given the World a true account of the Reasons that moved me to print the following discourse before I close up I desire to speak a word to young persons and another to aged persons and then I shall take leave of both My request to you who are in
Reproof from 79. to 84 The several evils that most properly attends youth as 1 Pride from 84. to 87 2 Sensual pleasures and delights from 87. to 93 3 Rashnesse from 93. to 96 4 Mocking and Scoffing at Religious men and religious things from p. 96. to 98 5 Wantonnesse from p. 98. to 101 Use of Exhortation to exhort young persons to be good betimes and motives moving thereunto as 1 It is a high honour to be good betimes from p. 102. to 106 2 Christ gave himself for sinners when he was in the primerose of his age from p. 106. to 111 3 It is the best way in the world to bee rich in spiritual experiences from p. 111. to 116. 4 The present time is the only time that you are sure of from p. 116. to 122 5 It is just with God to reserve the dregs of his wrath for them who reserve the dregs of their dayes for him from p. 122. to 125 6 The sooner you are good on earth the greater will be your reward in heaven from p. 125. to 134 7 The Lord is very much affected and taken with your seeking of him and following after him in the spring and morning of your youth from p. 134. to 136 8 It will prevent many sad and black temptations from p. 136. to 140 9 Consider the worth and excellency of souls from p. 140. to 144 10 God will at last bring young men to a reckoning from p. 144. to 155 Quest Whether in the great day of account the sins of the Saints shall bee brought into the judgement of Discussion and discovery or no the negative proved by divers arguments from p. 155 to 171 Directions to such as would bee good betimes as would know and love seek and serve the Lord in the primrose of their dayes as 1 Take heed of putting the day of death a far off from p. 171. to 177 2 If you would bee good betimes take heed of leaning to your own understanding from p. 177. to 182 3 If you would be good betimes take heed of flatterers and flattery from p. 182. to 191 4 If you would seek the Lord in the spring and morning of your dayes then take heed of engaged affections to the things of the World from p. 191. to 197 5 If you would be good betimes then you must take heed betimes of carnal reason c. from p. 197. to 201. 6 Take heed of comparing your selves with those that are worse than your selves from p. 201. to 207 Secondly As those six things must be declined so several other things must be practised if you would be good betimes as 1 If you would be good betimes then you must labour to be acquainted with four things betimes as 1 You must labor to acquaint your selves with the scripture betimes p. 207. to 219 2 You must acquaint your selves with your selves betimes from p. 219. to 226 3 If you would be good betimes then you must acquaint your selves with Jesus Christ betimes from p. 226. to 228 Now there are six things which you should be thorowly acquainted with concerning Jesus Christ As 1 If you would be good betimes then you must know that there is every thing in Christ that may incourage you to seek him and serve him p. 228. to 230 2 If you would be good betimes then you must know betimes that Jesus Christ is mighty to save p. 230 to 234 3 Then you must know betimes that there is a marvellous readinesse and willingness in Christ to imbrace and entertain returning sinners c. p. 234. to 236 4 If you would be good betimes then you must know betimes that Jesus Christ is designed sealed and appointed by the father to the office of a Mediatour from p. 236. to 240 5 If you would be good betimes then you must know betimes that there is no way to salvation but by Jesus Christ p. 240. to 246 6 If you would be good betimes then you must know betimes that the heart of Jesus Christ is as much set upon sinners now hee is in heaven as ever it was when he was on earth p. 246. to 249 4 If you would bee good betimes then you must acquaint your selves with those that are good betimes 249. to 254 2 If you would be good betimes then you must shun the occasions of sin betimes from p. 254. to 262 3 If you would be good betimes then you must remember the eye of God betimes from p. 262. to 265 4 If you would be good betimes then you must hearken to the voice of conscience betimes from p. 265. to 269 5 If you would be good betimes then you must know wherein true happiness lyes betimes from p. 269. to 272 6 Lastly If you would be good betimes then you must break your covenant with sin betimes Now to work you to that you must alwaies look upon sin under these six notions 1 You must look upon sin under the notion of an enemy from p. 272. to 277 2 Vnder the notion of bonds c. from p. 277. to 279 3 Vnder the notion of fire six resemblarces between sin and fire from p. 279. to 289 4 Under the notion of a Theif c. from p. 289. to 292 5 Vnder the notion of a burden c. from p. 292. to 296 6 Vnder the notion of a Tyrant c. from p. 296. to 299 1 Object It may be time enough hereafter to seek and serve the Lord c. This Objection answered four waies from p. 299. to 304 2 Object If I should seek and serve the Lord in the spring and morning of my daies I should loose the love and favor of such and such friends and Relations Four Answers to this Objection c. from p. 304. to 311 3 Obj. I shall meet with many reproaches Eight answers to this Objection from p. 311. to 326 4 Object Most men give liberty to themselves and walk in waies more pleasing to the flesh This Objection answered five waies from p. 326. to 339 5 Ob. The last I shall mention is that God is a God of mercy in him are bowels of mercy yea a sea an Ocean of mercy he delights in mercy c. Five answers to this Objection from p. 339. to 349 Lastly The Old mans doubts resolved in eight several answers from p. 349 to the end FINIS ERRATA PAge 12. line 22. Alarm for Atome p. 54. l. 5 it for that p. 55. l. 20. were for was p. 70. l. 21. add to p. 86. l. 7. Sybian for Lybian Reader What other defects thou meetest with thou art desired in love to pass over by reason of the Authors absence from the Press THE Young-Mans Duty AND EXCELLENCY 1 KING 14. ch 13. v. And all Israel shall mourn for him and bury him for hee only of Jeroboam shall come to the grave because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam The Young mans
plenae sunt there he will store up mercies new and old there hee will treasure up all plenty rariety and variety there he will lay up all that heart can wish or need require O the many drops of myrrhe that falls from Christs fingers upon their hearts O the many secrets that Christ reveals in their ears O the many love letters that Christ sends to these O the many visits that hee gives to these O the turns the walks that hee hath in Paradise with these there are none in the World for experience and intelligence to these Ah! Young men young men as you would be rich in the best riches beginne to be good betimes as there is no riches to spiritual riches so there is no way to be rich in these riches but by beginning to be good in good earnest betimes As for worldly riches If there were any happiness in riches the Gods would not want them saith Seneca Philosophers have contemn'd them and prefer'd a contemplative life above them and shall not Christians much more the Prophet calls them thick clay which will fooner break the back than lighten the heart they cannot better the soul they cannot enrich the soul Ah! how many thred-bare souls are to be found under silken cloaks and gowns how often are worldly riches like hang-men they hide mens faces with a covering that they may not see their own end and then they hang them And if they do not hang you they will shortly leave you they make themselves wings and fly away when one was a commending the riches and wealth of Merchants I do not love that wealth said a Heathen that hangs upon ropes if they break the ship miscarrieth and all is lost He is rich enough saith Jerom that lacketh not bread and high enough in dignity that is not forced to serve This worlds wealth that men so much desire May well be likened to a burning fire Whereof a little can do little harm But profit much our bodies wel to warm But take too much and surely thou shalt burn So too much wealth to too much woe do's turn It was an excellent saying of Lewis of Bauyer Emperour of Germany hujusmodi comparandae sunt opes quae cum naufragio simul enatent such goods are worth getting and owning as will not sink or wash away if a shipwrack happen but will wade and swim out with us we see such are the spiritual riches that will attend those who in the spring and morning of their youth shall know the Lord and serve the Lord and get an interest in the Lord and thus much for the third motive The fourth motive to provoke young ones to be really good betimes is to consider that the present time the present day is the onely season that you are sure of time past cannot be recalled and time to come cannot be ascertained Heb. 3.15 To day if you hear his voice harden not your hearts Behold now is the acceptable time 2 Cor. 6.2 The whole Earth hangs on a point so doth heaven and eternity on an inch of opportunity now is the day of Salvation some there bee that trifle away their time and fool away their souls and their salvation to prevent this the Apostle beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present opportunity because if that be once past there is no recovering of it therefore as the Marriner takes the first fair wind to sail and as the Merchant takes his first opportunity of buying and selling and as the Husbandman takes the first opportunity of sowing and reaping So should young men take the present season the present day which is their day to be good towards the Lord to seek him and serve him and not to post off the present season for they know not what another day another hour another moment may bring forth that door of grace that is open to day may be shut to morrow that golden Scepter of mercy that is held forth in the Gospel this day may be taken in the next day that love that this hour is upon the bare knee intreating and beseeching young men to break off their Sinnes by repentance to return to the Lord Isa 27.4 5 to lay hold on his strength and be at peace with him may the next hour be turned into wrath Ah! the noble motions that have been lost the good purposes that have withered the immortal souls that have miscarried by putting off the present season the present day Paul discoursing before Felix of righteousnesse Act. 24.25 temperance and judgment to come and in this discourse striking at two special vices that Felix was particularly guilty of he falls a trembling and being upon the wrack to hear such doctrin he bids Paul depart for that time and he would call for him at a convenient season here Felix neglects his present season and we never read that ever after this he found a convenient time or season to hear Paul make an end of the subject he had begun So Christ made a very fair offer to the Young man in the Gospell Go and sell that thou hast Mat. 21 22 23 24 and give to the poor and thou shalt have treasure in heaven here Christ offers heavenly treasures for earthly treasures unmixt treasures for mixt treasures perfect treasures for imperfect trealures satisfying treasures for unsatisfying treasures lasting treasures for fading treasures but the young man slips his opportunity his season and goes away sorrowfull and we never read more of him Ah! Young men young men do not put off the present season Often consider what the damned would give were it in their hands for one season of grace for one opportunity of mercy do not neglect the present day there is no time yours but the present time no day yours but the present day and therefore do not please your selves and feed your selves with hopes of time to come and that you will repent but not yet and lay hold on mercy but not yet and give up your selves to the Lord next week next mouth or next year for that God that hath promised you mercy and favour upon the day of your return he hath not promised to prolong your lives till that day comes when a Souldier was brought before Lamacus a Commander for a mis-behaviour and pleaded he would do so no more Lamacus answered non licet in bello his peccare no man must offend twice in War So God especially in these Gospel days wherein the motions of Divine justice are more smart and quick than in former days happily will not suffer men twice to neglect the day of grace Heb. 3.2 and let slip the seasons of mercy Ah young men young men you say you will bee good towards the Lord before you die but if you are not good towards the Lord to day you may dye to morrow nay justice may leave him to bee his own executioner to morrow who will not repent nor
shall cease from breathing on earth and therefore young men as you would bee high in heaven as you would have a great reward a full reward a massie weighty Crown O labour to be good betimes labour to get acquaintance with the Lord and an interest in the Lord in the spring and morning of your days The seventh Motive or consideration to provoke and incite you to bee good betimes is to consider that the Lord is very much affected and taken with your seeking of him and following after him in the spring and morning of your youth Go and cry in the ears of Jerusalem saying I remember thee Jer. 2.2 the kindness of thy Youth the love of thine esspousals when thou wentest after mee in the wildernesse in a land that was not sown Ah! how kindly how sweetly did the Lord take this at their hands that they followed him in their youth while their bones were full of marrow while they were strong and fit for service while nature was fresh lively and vigorous In the Law God called for the first of all things Exod. 23.19 hee required not only the first fruits but the very first of the first The first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God God is the first being the first good and therefore deserves the first of the first and the best of the best T is truely said of God that he is Omnia su per omnia the first and the best is not too good for him who is goodness it self God in that of Leviticus 2.14 is so passionately set upon having the first of the first that he will not stay till the green ears of Corn be ripe but will have the green ears of corn dryed in the fire least he should loose his longing As many young women and sickly children cannot stay till the fruit be ripe but must have it while it is green even so saith God my heart my desires are so vehemently set upon the first fruits the first things that I cannot stay I cannot satisfie my self without them and what would God teach us by all this but to serve him with the first-fruits of our age the prim-rose of our child-hood the morning of our youth God hath given you of the best do not put him off with the worst with the worst of your time the worst of your days the worst of your strength least he swear in his wrath that you shall never enter into his rest The eighth Motive or Consideration to provoke you to bee good betimes to seek and serve the Lord in the morning of your youth is Early Converts will never have cause to say as that despairing Pope said the Cross could do him no good because he had so often sold it away to consider that this may bee a special means to prevent many black temptations and an encouragement to withstand all temptations that you may meet with from a tempting Devil and a tempting World an early turning to the Lord will prevent many temptations to despair many temptations to neglect the means openly to despise the means secretly many temptations about the being of God the goodnesse faithfulnesse truth and justice of God temptations to despair temptations to lay violent hands on a mans self temptations to question all that God hath said and that Christ hath suffered arises many times from mens delaying and putting off of God to the last all which with many others are prevented by a mans seeking and serving of the Lord in the spring and morning of his youth It is reported of the Harts of Scythia that they teach their young ones to leap from bank to bank from rock to rock from one turfe to another by leaping before them by which means when they are hunted no beast of prey can ever take them so when persons exercise themselves in godliness when they are young when they leap from one measure of holiness to another when they are in the morning of their days Satan that mighty hunter after souls may pursue them with his temptations Heb. 11 Gen. 39 Dan. 31. ult but hee shall not overtake them he shall not prevail over them As you see in Moses Joseph Daniel and the three children these knew the Lord and gave up themselves to the Lord in the prime and Prime-rose of their Youth and these were all temptation-proof Satan and the World pursued them but could not overtake them when the Devill and the World had done their worst the young mens bows abode in strength Gen. 49.23 24 and their hands to resist were made strong by the hands of the mighty God of Jacob Ego non sum ego said that young convert when tempted I am not the man that I was Luther tells of a young Virgin that used to resist all temptations with this Christianus sum I am a Christian Early Converts may say when tempted as hee tell mee not Satan what I have been but what I am and will bee or as hee in the like case whatsoever I was Bernard Beza I am now in Christ a new creature and that is it which troubleth thee or as hee Augustin Such as thou art now I was once but such as I am now thou wilt never be said Diogenes to a base fellow that told him he had once been a forger of money the more desperate my disease was the more I admire the Physitian Yea thou mayest yet strain it a peg higher and say the greater my sins were the greater is my honor As the Devils which once Mary Magdalen had are mentioned for her glory when Pyrrhus tempted Fabritius the first day with an Elephant so huge and monstrous a beast as before hee had not seen the next day with money and promises of honour hee answered I fear not thy force I am too wise for thy fraud Ah! Young men Young men as you would be free from the saddest and darkest temptations and as you would be armed against all temptations O labour as for life to be good betimes seek and serve the Lord in the morning of your Youth no way like this for the preventing earthquakes heart-quakes stormy days and winter nights c. The ninth Motive or Consideration to stir up young men to be good betimes to seek and serve the Lord in the spring and morning of their youth is to consider the worth and excellency of souls A soul is a spiritual immortal substance Luk. 23.43 Mat. 10.28 Act. 7. ult it is capable of the knowledge of God it is capable of union with God of communion with God Phil. 1.23 and of a blessed and happy fruition of God Christ left his fathers bosome for the good of souls Heb. 2.13 14 15 16 he assumed mans nature for the salvatition of mans soul Christ prayed for souls he sweat for souls he wept for souls hee bled for souls Isa 63.3 4 he hung on
shall bee sought for and there shall bee none and the sins of Judah and they shall not bee found for I will pardon them whom I reserve and those words and passeth by in the aforecited seventh of Micha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 18. according to the Hebrew Vegnober Gnal is Gnabar hee passed over and passeth over God passeth over the transgression of his heritage that is hee takes no notice of it as a man in a deep muse or as one that hath haste of businesse seeth not things before him his mind being busied about other matters hee neglects all to minde his businesse As David when hee saw in Mephibosheth the feature of his friend Jonathan took no notice of his lamenesse or any other defect or deformity So God beholding in his people the glorious image of his Son winks at all their faults and deformities which made Luther say do with mee what thou wilt since thou hast pardoned my sin and what is it to pardon sin Isa 40.1 2. but not to mention sin Fifthly in his not bringing their sins into the Judgement of discussion and discovery doth best agree to those expressions of forgiving and covering Blessed is hee whose transgression is forgiven whose sin is covered Psal 32.1 In the original it is in the plural Blessednesses loe here is a plurality of blessings a chain of pearls The like expression you have in the 85. Psalm and the 2. vers Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah For the understanding of these Scriptures aright take notice that to cover is a Metaphorical expression covering is such an action Sic velantur ut in judicio non revelentur which is opposed to disclosure to bee covered is to bee so hid and closed as not to appear Some make the Metaphor from filthy loathsome objects which are covered from our eyes as dead carkasses are buried under the ground some from garments that are put upon us to cover our nakedness others from the Egyptians that were drowned in the red Sea and so covered with water others from a great gulf in the earth that is filled up and covered with earth injected into it And others make it in the last place an allusive expression to the Mercy-seat over which was a covering now all these Metaphors in the general tend to shew this that the Lord will not look he will not see hee will not take notice of the sins hee hath pardoned to call them any more to a judicial account As when a Prince reads over many treasons and rebellions and meets with such and such which he hath pardoned he reads on he passeth by hee takes no notice of them the pardoned person shall never hear more of them hee will never call him to account for those sins more So here c. When Caesar was painted hee put his finger upon his scar his wart God puts his fingers upon all his peoples scars and warts upon all their weaknesses and infirmities that nothing can bee seen but what is fair and lovely Thou art all fair my Love and there is no spot in thee Can. 4.7 Sixthly it best agrees to that expression of not imputing of sin Psal 32.2 Blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile So the Apostle in that Rom. 4.6 7 8. now not to impute iniquity is not to charge iniquity not to set iniquity upon his score who is blessed and pardoned c. Seventhly and lastly it best agrees with that expression that you have in the 103. Psalm and the 11 and 12. vers For as the Heaven is high above the Earth so great is his mercy towards them that fear him As far as the East is from the West so far hath hee removed our transgressions from us What a vast distance is there betwixt the East and the West of all visible latitudes this is the greatest and thus much for the third Argument The Fourth Argument that prevails with mee to judge that Jesus Christ will not bring the sins of the Saints into the judgement of discussion and discovery in the great day is because it seems unsutable to three considerable things for Jesus Christ to proclaim the infirmities and miscarriages of his people to all the world First It seems to bee unsutable to the glory and solemnity of that day which to the Saints will bee a day of refreshing a day of restitution a day of redemption a day of coronation as hath been already proved now how sutable to this great day of solemnity the proclamation of the Saints sins will be I leave the Reader to judge Secondly It seems unsutable to all those near and dear relations that Jesus Christ stands in towards his Isa 9 6. Heb. 2.11 12 Ephes 1.21 22 Rev. 19.7 John 15.1 John 2.1 2◠hee stands in therelation of a Father a Brother a head a Husband a Friend an Advocate now are not all these by the law of relations bound rather to hide and keep secret at least from the world the weaknesses and infirmities of their near and dear relations and is not Christ is not Christ much more by how much hee is more a Father a Brother a Head a Husband c. in a spiritual way than any others can bee in a natural way c. Thirdly It seems very unsutable to what the Lord Jesus requires of his in this world the Lord requires that his people should cast a mantle of love of wisdome of silence and secresie over one anothers weaknesses and infirmities Prov. 10.12 1 Pet. 4.8 Hatred stirreth up strifes but love covereth all sins loves mantle is very large love will finde a hand a plaister to clap upon every sore Flavius Vespasianus the Emperour was very ready to conceal his friends vices and as ready to reveal their vertues So is divine love in the hearts of the Saints If thy Brother offend thee Mat. 18.15 go and tell him his fault between him and thee alone if he shall hear thee thou hast gained thy Brother As the Pills of reprehension are to bee gilded and sugred over with much gentlenesse and softnesse so they are to bee given in secret tell him between him and thee alone Tale-bearers and Tale-hearers are alike abominable Heaven is too hot and too holy a place for them Psal 15.3 now will Jesus Christ have us carry it thus towards offending Christians and will hee himself act otherwise nay is it an evil in us to lay open the weaknesses and infirmities of the Saints to the world and will it bee an excellency a glory a vertue in Christ to do it in the great day c. A fifth Argument is this it is the glory of a man to passe over a transgression Prov. 19.11 The discretion of a man deferreth his anger and it is his glory to passe over a transgression or to passe by
it Non amo quenquam nisi offendam said a Heathen as wee do by persons or things wee know not or would take no notice of Now is it the glory of a man to passe over a transgression and will it not much more bee the glory of Christ silently to passe over the transgressions of his people in that great day The greater the treasons and rebellions are that a Prince passes over and takes no notice of the more is it his honour and glory and so doubtlesse it will be Christs in that great day To pass over all the treasons and rebellions of his people to take no notice of them to forget them as well as forgive them The Heathens have long since observed that in nothing man came nearer to the glory and perfection of God himself than in goodness and clemency Surely if it bee such an honour to man to passe over a transgression it cannot bee a dishonour to Christ to pass over the transgressions of his people hee having already buried them in the Sea of his blood Again saith Solomon It is the glory of God to conceal a thing Pro. 25.2 And why it should not make for the glory of divine love to conceal the sins of the Saints in that great day I know not and whether the concealing the sins of the Saints in that great day will not make most for their joy and wicked mens sorrow for their comfort and wicked mens terrour and torment I will leave you to judge and time and experience to decide And thus much for the resolution of that great question Having done with the Motives that may incourage and provoke young men to bee good betimes to know love seek and serve the Lord in the spring and morning of their dayes I shall now come to those directions and helps that must by assistance from Heaven bee put in practice if ever you would bee good betimes and serve the Lord in the Prim-rose of your dayes Now all that I shall say will fall under these two heads First Some things you must carefully and warily decline and arm your selves against and secondly there are other things that you must prosecute and follow First there are some things that you must warily decline and they are these First If ever you would bee good betimes if you would bee gracious in the spring and morning of your youth Oh then take heed of putting the day of death far from you Amos 6.3 Young men are very prone to look upon death afar off to put it at a great distance from them they are apt to say to death Exod. 10.28 as Pharaoh said to Moses Get thee from mee and let mee see thy face no more if old men discourse to them of death they are ready to answer as the High-Priest did Judas in a different case what is that to us Mat. 27.4 look you unto it wee know sicknesse will come and death is a debt that wee must all pay but surely these guests are a great way from us for doth not David say Psal 90.10 The daies of a man are threescore years and ten wee have calculated our nativities and wee cannot abate a day a minute a moment of threescore and ten and therefore it is even a death to us to think of death there being so great a distance between our birth-day and our dying-day as wee have cast up the account Ah young men it is sad it is very say when you are so wittily wicked as to say with those in Ezekiel Behold they of the house of Israel say Ezek. 12.27 the vision that hee seeth is for many dayes to come and hee prophecyeth of the times that are afar off Ah young men young men by putting far away this day you gratifie Satan you strengthen sin you provoke the Lord you make the work of faith and repentance more hard and difficult you lay a sad foundation for the greatest fears and doubts Ah! how soon may that sad word bee fulfilled upon you The Lord of that servant that saith Mat. 24.48 49 50 51. his Lord delayeth his coming shall come in a day when hee looketh not for him and in an hour that hee is not aware of and shall cut him asunder or cut him off and appoint him his portion with Hypocrites there shall bee weeping and gnashing of teeth When Sodom when Pharaoh when Agag when Amalek when Haman when Herod when Nebuchadnezzar when Belshazzar when Dives when the fool in the Gospel were all in their prime their pride when they were all in a flourishing state and upon the very top of their glory how strangely how suddenly how sadly how fearfully how wonderfully were they brought down to the grave to Hell Good Couns to Young men Ah young man who art thou and what is thy name or fame what is thy power or place what is thy dignity or glory that thou darest promise thy self an exemption from sharing in as sad a portion as ever Justice gave to those who were once very high who were seated among the stars but are now brought down to the sides of the pit â—sa 13.10 11 â—2 13 14 15 16 17. I have read a story of one that gave a young Prodigal a Ring with a deaths head on this condition that hee should one hour daily for seven daies together look and think upon it which bred a great change in his life Ah young men the serious thoughts of death may do that for you that neither friends counsel examples prayers Sermons tears hath not done to this very day Well remember this to labour not to die is labour in vain and to put this day far from you Senibus mors in januis adolescentibus in insidiis Bernard De convers ad Cler. c. 14. and to live without fear of death is to die living Death seizeth on old men and laies wait for the youngest Death is oftentimes as near the young mans back as it is to the old mans face It is storied of Charles the fourth King of France that being one time affected with the sense of his many and great sins hee fetcht a deep sigh and said to his wife by the help of God I will now so carry my self all my life long that I will never offend him more which words hee had no sooner uttered but hee fell down dead and died Do not young men put this day far from you least you are suddenly surprized and then you cry out when too late a Kingdome for a Christ a Kingdome for a Christ as once Crookt-back Richard the third in his distresse a Kingdome for a horse a Kingdome for a horse Ah young men did you never hear of a young man that cryed out Oh! I am so sick that I cannot live and yet woful wretch that I am so sinful that I dare not die Oh that I might live Oh that I might die Oh that I might do neither Well young
treasure for a mite a crown for a crum I but the young mans affections were strongly engaged to the things of the world Multi amando res noxias sunt miseri babendâ— miseriores August in Psal 26. and therefore he turns his back upon Christ and goes away sorrowful because he had great possessions O the madness the folly of this young man who to enjoy a little temporal felicity hath bid an everlasting farewell to Christ and Glory in that Gen. 13.2 it is said that Abraham was very rich in Cattel in silver and in gold the Hebrew word Cabedh that is here rendred rich signifies heavy it signifies a burden to shew us that riches are a heavy burden and a hinderance many times to heaven and happinesse and this young man in the Gospel found it so to his eternal undoing Though the Load-stone cannot draw the Iron when the Diamond is in presence yet earthly possessions did draw this young mans soul away when Christ the Pearl of price was present the World is a silken net and this young man found it so the world is like Golden fetters and this young man found it so the world is like sweet poyson and this young man found it so They are dulce venenum a sweet poyson Bern. for hee had drunk so large a draught of it that there was no room in his soul for Christ or heaven for grace or glory Some say that when the Serpent Scytale cannot overtake the flying Passengers shee doth with her beautiful colours so astonish and amaze them that they have no power to pass away till she have stung them such a Serpent the World proved to the young man in the Gospel it did so affect him and take him so amaze him and amuze him that hee could not stir till it stung him to death When the Moon is fullest it is furthest from the Sun so the more men have of the World the further commonly they are from God and this the young man in the Gospel made good Many have ventured life and limb If money were thrown to the dogs they would not so much as smell at it the greater is their folly and madnesse that will go to hells gates for it and many a better thing to gain the things of this World and yet after all they have got nothing at all Achans golden wedge proved a wedge to cleave him and his garment a garment to shrow'd him The whole world is circular the heart of man is triangular and wee know a circle cannot fill a triangle yea if it be not filled with the three persons in Trinity it will bee filled with the world the Flesh and the Devil The World may be resembled to the fruit that undid us all which was fair to the sight smooth in handling sweet in taste but deadly in effect and operation Ah! Young men young men have none of you found it so The World in all its bravery is no better than the Cities which Solomon gave to Hiram 1 King 9.13 which hee called Cabul that it to say displeasing or dirty the World will afford nothing but trivial Flowers surrounded with many bryers O the Vanity the uncertainty the imperfection of all things below if a man should weigh his pay and his pains together his miseries and his pleasures together his joys and his sorrows together his mercies and his crosses together his good daies and his bad dayes together will he not conclude vanity of Vanity and all is Vanity It was a wise and Christian Speech of Charles the fift In my other Trearises you may read more of the vanity insufficiency impotency mutability uncertainty and inconstancy of the World and to them I refer you to the Duke of Venice who when hee had shew'd him the glory of his Princely Palace and earthly Paradise instead of admiring it or him for it onely returned him this grave and serious memento Haec sunt quae faciunt invitos mori these are the things which make us unwilling to dye it was a good saying of one to a great Lord upon his shewing him his stately house and pleasant Gardens Sir you had need make sure of heaven or else when you dye you will bee a very great looser Ah! Young men Young men t is onely heaven that is above all winds stormes and tempests nor hath God cast man out of Paradise for him to think to finde out another Paradise in this world the main reason why many young men dote upon the world is because they are not acquainted with a greater glory men ate Acorns till they were acquainted with the use of Wheat Rev. 12.1 The woman had the Moon under her feet when shee was cloathed with the Sun and had a Crown of twelve stars upon her head Ah! Young men were you but cloathed with the Sunne of Righteousness and had you a crown set upon your heads by the hand of faith you would have all the things of this world which are as low Heb. 11.24 25 26 27 35. ch 10.34 bespotted and mutable as the Moon under your feet well young men as ever you would be good betimes sit loose from the things of this world be no longer worshippers of this Golden calf and never let the World that should bee but your Servant become your Lord O Oh let not the Devil and the World have more service for an ounce of gold than Christ shall have for the Kingdome of Heaven Ah young men the world and you must part or Christ and you will never meet you cannot serve God and Mammon Mat. 6.24 The two poles shall sooner meet than the love of Christ and the love of the world Fifthly if you would be good betimes if you would know seek and serve the Lord in the spring and morning of your youth then take heed betimes of carnal reason Gal. 1.15 16. take heed of consulting with flesh and blood many a hopeful young man hath been undone temporally and undone eternally by hearkening to those evil counsellors Cicero a Heathen could say that man would not bee so wicked and do so wickedly were it not for his reason Carnal reason is an enemy yea an utter enemy nay it is not only an utter enemy but it is enmity yea enmities Rom. 8.7 An enemy may bee reconciled but enmity can never bee reconciled Carnal Reason is not only averse but it is utterly averse to all goodnesse it builds strong holds and syllogisms against the most glorious Gospel-truths and accounts the precious things of Christ as a strange thing carnal Reason will make God and Gospel do homage to it when carnal Reason is in the Throne Christ and his truths must all bow or bee judged before its bar Ah young men young men as ever you would bee good betimes stop your ears against all carnal Reasonings within you carnal Reason judges the choicest things of the Gospel to bee meer foolishnesse 1 Cor. 1.23